POWERPOINT - DOCUMENTARY RECORD]: Plan for PERGAS move to Wismah Indah in 1999 - role for Islamic Da'wah & Educational Training Institute in Singapore

Prepared and presented by Ustaz Zhulkeflee Hj Ismail (then an Executive Officer, Research & Development)to its President & management in 1999, prior to PERGAS shift from Playfair school to WISMA INDAH Changi Road.

Indah1

View SlideShare presentation or Upload your own. (tags: ustaz zhulkeflee)

Same as above, but is the original powerpoint in Malay.

Indah2

View SlideShare presentation or Upload your own.

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

(POWERPOINT) "Hajj & Umrah course in English" - course material / template & curriculum

HAJJ – Pilgrimage to Scribd)

Get your own at Scribd or explore others:

HAJJ – Pilgrimage to Makkah 2(Scribd)

Get your own at Scribd or explore others: Religion Islam mutawwif ustaz zhulkeflee

TAWAF&SA'IE

Get your own at Scribd or explore others:

Tawa&Sa'ief(Recommended Dua)Scribd

Get your own at Scribd or explore others: dua Umrah

Days of the Scribd)

Get your own at Scribd or explore others: Religion Islam mutawwif ustaz zhulkeflee

VIDEO - A documentary produced by Huda Channel TV

Centre for Contemporary Islamic Studies

Centre for Contemporary Islamic Studies

Union of Catholic Asian News » News Archive » MUSLIM GROUPS OPPOSE ATTACK ON IRAQ 'ON HUMANITARIAN GROUNDS'

Union of Catholic Asian News » News Archive » MUSLIM GROUPS OPPOSE ATTACK ON IRAQ 'ON HUMANITARIAN GROUNDS'

"ISLAM: A Brief Introduction" (orientation to Islam powerpoint template)

Islam -a Brief introduction (orientation) - Upload a Document to Scribd

Read this document on Scribd: Islam -a Brief introduction (orientation)

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

“Bringing up our Young as Muslims in the present age” – its challenges and our responsibilities”

Bringing up our Young as Muslims(2008) - Upload a Document to Scribd

Read this document on Scribd: Bringing up our Young as Muslims(2008)

MISSIONARY ISLAM

FROM THE DESK OF USTAZ ZHULKEFLEE

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

Throughout history books written by western authors, we learnt that Islam was spread by the sword. Whenever we flip through the newspapers today, we are reported that Muslims hold people at gunpoint. Bro Zhulkeflee Hj Ismail presents us the true peaceful, but difficult task of missionary work.

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

INTRODUCTION… “A glimpse of the glorious past”

In the 5th and 6th century, the then civilised world stood on the verge of chaos. The great civilisation, which had evolved through a period of 4000 years, was on the brink of disintegration and mankind was likely to return to the condition of barbarism; where every tribe and sect was against the next. Law and order was absent but oppression, injustice and immorality prevailed. It seemed that all had abandoned the principles of their religion to indulge in never-ending wrangling upon dogmas of secondary importance. We could see that they have lost sight of the most essential point of the religious doctrines—the pure and true worship (servitude) to God. Historians called this age in history of the human civilisation as –THE DARK AGES.

But Allah, the Most Compassionate and Most Merciful, has never left Man to be without guidance and light. By His Grace and Mercy, He has always repeatedly sent prophets and messengers to ensure that the path of TRUTH is shown for mankind. It was during this period that somewhere in Arabia, He sent our Blessed Prophet Muhammad s.a.w. — the last of the line of messengers of Allah for mankind, the messenger for the whole universe.

From the revelations that Prophet Muhammad s.a.w received, he came to subvert superstitions which had been interposed between Man and his Creator, to purify the understanding of mankind with regard to god and purged them of all falsehood; to restore the rational and sacred ideal of divinity amidst the chaos of the material and disfigured gods of idolatry then existing. To remove oppression and establish justice, to save mankind and its civilisation form the brink of disintegration, to remove the veil of darkness of ignorance and to bring the light. For he was sent to establish the Religion of Truth, the way to peace—the original way of life that was meant to be for mankind since his existence; the natural same way of life of submission and obedience to the Creator, as revealed to the earlier prophets. He was the final Messenger that came to confirm the earlier message and to bring this way of life into perfection and completion, and establish it over all other ways. To remove the yoke that Man has put upon them and to forever provide the ever-shining light of Truth that is clearly distinct from falsehood.

هُوَ ٱلَّذِىٓ أَرۡسَلَ رَسُولَهُ ۥ بِٱلۡهُدَىٰ وَدِينِ ٱلۡحَقِّ لِيُظۡهِرَهُ ۥ عَلَى ٱلدِّينِ كُلِّهِۦ وَلَوۡ كَرِهَ ٱلۡمُشۡرِكُونَ

“It is He (Allah) who has sent His Apostle (Muhammad s.a.w.) With Guidance, the religion of Truth—that he may proclaim (establish) it all over religions. Even though the pagans may detest it”. —

(Qur'an: As- Saff: 9)

Within a period of 23 years of his mission, with Guidance and the Revelation from Allah, he indeed has established this Way of Life; based on Tauhid—the Faith and true attestation to the Oneness of Allah, the way of life of submission and obedience to Allah (Islam) over Arabia. Indeed the Truth which this religion represents came to be established over all falsehood; and within his lifetime was fulfilled the completion and perfection of this Deen—as confirmed by Allah in one of the last verse revealed to the Prophet s.a.w. in Arafah.

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا‌ۚ

“This day I have perfected your way of life (DEEN) for you, completed My favours upon you and have chosen (and accepted) AL-Islam as your way of life (DEEN)” –

(Qur'an:Al-Ma’idah:4)

From its very inception, Islam was a missionary religion meant for all mankind, for Muhammad s.a.w. was not just a messenger to the Arabs but he was the Universal Blessing. Amongst the characteristics in Allah’s messenger Muhammad s.a.w. was that of TABLIGH (conveying) and that every message he received was disseminated to all around him—and that he charged his companions to convey them to others. This legacy was carried out and within a few decades, the Light of Islam soon spread far and wide. From India to Spain, the brilliant civilisation of Islam flourished. Springing from a land and people previously negligible, Islam spread within a century over half of the earth, shattering great empires, overthrowing long established systems, removing all man-made discriminations and directing and uniting them toward the servitude to only God, remoulding the souls of races and building up a truly universal and cosmopolitan civilisation, a whole new world – the world of Islam.

Thus it was that Western historians themselves have to concede that during the Dark Ages, the Light was kindled and kept ablaze in Arabia. The Muslims were the torchbearers of Knowledge and civilisation and it is admitted that the present ‘modern era’ owes an incalculable debt to the Legacy of Allah’s Last Messenger Muhammad ibn Abdullah s.a.w., after whom there will be no other prophet.

PEACEFUL PROSELYTIZATION

Some people have the mistaken idea that the spread of Islam was due to the use of force. Even western historians have now exposed this fallacy as false and it was admitted that this myth stemmed from biased attitude towards this young religion, aggravated by years of Crusading.

In the words of De Lacy O’Leary in his book “Islam at the Crossroad”—“… History makes it clear, however, that the legend of fanatical Muslims sweeping through the world and forcing Islam at the point of the sword upon conquered races—is the most fanatically absurd myths that historians have ever repeated!”

The real strength of Islam is TRUTH itself that it came to establish. The Qur’anic injunction clearly forbids the use of force, in no uncertain terms in an explicit verse:

لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ

“Let there be no compulsion in religion: Truth stands
clear from Error.”—(Qur'an: Al-Baqarah: 256)

TRUTH that Islam represents was very much manifested in the early Muslims’ life and people were drawn to Islam because of it. They were attracted to the wisdom and knowledge that the Muslims brought and they could see the justice and order in the society it established. And the truth and simplicity of the Message of Islam presented to them was probably the main factor for many conversions, as it offered them the alternative to free themselves from the darkness and to accept the Light—for that was the comparison.

ISLAM SPREAD TO SOUTHEAST ASIA

The rapidity in which Islam spread to this region, the Malay Archipelago, was phenomenal. The task performed by the early Muslims was so effective that today, practically all Malays are considered Muslims. It was not through conquest or crusading expedition, nor was there a systematic programme of missionary organisations but rather it was through dedication and the zealousness of the early Muslims. They were the traders, settlers, the ordinary people who sincerely believed the Truth of Islam and their strong desire and realisation of their duty to convey and share this Truth with all mankind, as enjoined by Islam. They were the “da’is” in whatever capacity that they were capable of. Even if they could not talk about Islam, their lifestyle itself was a portrayal of Islamic teachings, which drew respect and admiration—thereby attracting the local natives to Islam. A sense of duty in them to be witnessed over all overwhelmed this region, as commanded by Allah:

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ

“Thus have We made of you an Ummah justly balanced, that ye might be witnesses over nations, and the Apostle a witness over yourselves”—

(Qur'an: Al-Baqarah: 143)

LINGUA FRANCA

وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا بِلِسَانِ قَوۡمِهِۦ لِيُبَيِّنَ لَهُمۡ‌ۖ

“And We did not send any Apostle but with the language of his people, so that he might clearly explain to them clearly.”-

(Qur'an: Ibrahim: 4)

Mastery in the language of the people was another factor in their success. The ‘lingua franca’ (a language by which people of different dialect communicate) of commerce in this region was the Riau Malay. The early Muslims lost no time in learning it and the use of this language proved advantageous, as all the different Malay tribal and dialect groups in this Archipelago commonly understood it. (In our present context, we must learn from this experience and recognise the importance of language proficiency.)

DOLDRUM AND POLARISATION

During and after the colonial era, the situation changed. Great influx of immigrant settled in this region and from the British, the legacy of the English language took over the importance amongst the people and became identified as the language for modernisation. Yet the Muslims failed to realise this and the spread of the message of Islam enters into a period of doldrums. Its teachings and message tend to be restricted only amongst the Malay-speaking and Tamil-speaking population. The misconception that Islam is a Malay religion began to emerge thereby worsening the cause of its propagation amongst the non-Malay speaking mass. The wider meaning of “da’wah” became restrictive as only to improving the lot of the Muslims and the task of spreading Islam to all people were almost forgotten. Added to that we are faced with further challenges, which require a great deal of efforts, not by individuals but we should face them with unified thoughts and strength. Surely every one of us has a role to contribute towards the betterment of the Ummah.

FURTHER CHALLENGES…(Amongst many others)

• Muslim community became insular, worsened by internal bickering on petty issues, and their vision of Islam tends to be narrow and limited—tendency towards regarding Islam as a mere heritage, sometimes even lulled into complacency.
• Secularism began to infiltrate the minds of many Muslims, which gradually eroded their understanding of Islam as a total way of life.
• The impact of modernism, materialism and western culture left many Muslims in a dilemma: not able to withstand the cultural shock, many are losing their Islamic identity.
• From every corner they are bombarded by destructive values that pulled them away from Islam through the mass media, i.e. TV, radio, papers, magazines, publications, pop culture, advertisements, etc.
• Due to urban development, the social fabric of the Muslim community which has infused a strong sense of identity were broken up thereby they are now more vulnerable to further erosion of their Islamic values.
• Further, they are now exposed to the concerted effort of Christian Evangelism, which make no secret of their bold plan of christening this region.
• The system of imparting Islamic knowledge through the Madrasah had suffered a great deal, mostly from neglect as well as from ‘pragmatic’ considerations. Generally Islamic studies amongst the masses, (although recognised as important by the Muslims), were in practice not studied with the same seriousness as other subjects taught in formal school. Its wide and all encompassing nature were reduced to only a few topics, thereby limiting the understanding of the Muslims towards Islam itself.
• Misconceptions about Islam amongst Muslims now are quite common especially due to ignorance. This is further aggravated by the inability of some religious teachers to provide convincing and relevant explanations to questions from the younger generations of Muslims who have a wider exposure through their formal (western) education.
• Spirit of Jihad (striving with the utmost in Allah’s way) was absent or has been misunderstood even by the Muslims. Some equated it only as war and considers it unmentionable, whereas Christians are proud to use terms like ‘Crusade’ etc.

AT THE CROSSROAD— QUO VADIS?

يَـٰٓأَيُّہَا ٱلۡمُدَّثِّرُ قُمۡ فَأَنذِرۡ وَرَبَّكَ فَكَبِّرۡ وَثِيَابَكَ فَطَهِّرۡ وَٱلرُّجۡزَ فَٱهۡجُرۡ وَلَا تَمۡنُن تَسۡتَكۡثِرُ وَلِرَبِّكَ فَٱصۡبِرۡ

“O Thou wrapped up in a mantle arise and deliver thy warning and Thy Lord do thou magnify and keep thy garments free from stain and all abomination shun nor expect, in giving, any increase for thyself but for thy lord’s Cause, be patient and consistent”—

(Qur'an: Al-Muddathir: 1-7)

Historically, the early Muslims were heading towards great achievements and success when they were charged with the spirit of Jihad, da’wah, and Tabligh in their life but due to circumstances mentioned, we became insulated and lost the zest and zeal. Many became complacent and ignorant of Islam itself. Religion, which in Islam means a total commitment, became secularised. Whatever zeal remaining was limited to speeches on “mimbars” or during ‘ceramahs”. The task of conveying the message of Islam, which is the duty of every Muslims—in whatever capacity and whenever possible—now was discarded by the majority of Muslims and left to the “Assaatizah” and the “Ulama”(teachers and scholars). This attitude became indifferent towards this task and thus the ‘ummah” suffers.

Whereas people of the other religion i.e. Christians are fully committed to evangelise the whole of this region—as compared to them, Muslims today are still sleeping or just re-awakening. Looking back at our glorious past may be quite consoling. But let it not console us to complacency—for there is a great task ahead to be performed. Let us awaken ourselves and our fellow Muslims from this slumber, which is long overdue. Do we still want to carry on sleeping? Do we still want to be complacent and regard our religion just merely as a sentimental heirloom without utilising its potential? Do we not feel that we are duty bound as members of the Ummah to strive towards what Allah wants us to do? Have we not seen the weaknesses of our community and not felt the urge to do something to correct them? We should each ask ourselves as to what we have done. Do we want to let ourselves ruined? If we look at their history, we would be proud of them, but would they be proud of us? Where have we placed the slogan “AL-AMRU BIL MA’-RUF WA YAN HAU- ’ANIL MUNKAR!”? and do not simply be concerned only with improving our lot but we must also strive to invite all towards Islam.

The time is now for us to act. We have to re-discover the beauty and truth of Islam. The way is to do da’wah and we should heed the warning as summed up in Surah Al-Asr and not end up as losers;

وَٱلۡعَصۡرِ إِنَّ ٱلۡإِنسَـٰنَ لَفِى خُسۡرٍ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ

“by (the token of time) through the Ages verily man is in loss except such as have faith and do righteous deeds and join together in mutual teaching of Truth, and of Patience and Constancy.”

(Qur'an: al-'Asr: 1-4)

We must heed the warnings of Allah and his Messenger:

وَٱتَّقُواْ فِتۡنَةً۬ لَّا تُصِيبَنَّ ٱلَّذِينَ ظَلَمُواْ مِنكُمۡ خَآصَّةً۬‌ۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ

"And fear ye tumult and oppression which affects not in particular only those of you who do wrong; and know that Allah is strict in punishment.”—

(Qur'an: Al-Anfal: 25)

Abu Bakr Siddiq r.a. reported that the Prophet said: “ when other people see anything abominable and then do not change it, it is near that Allah will overtake them all with His punishment.”—(Hadith narrated by Ibnu majah and Tirmizi)

Perhaps, some of the things that have befallen us could be due to this complacent attitudes towards the task of Da’wah. Yet, Praise to be to Allah Who has made us realise this and therefore let those who are present here convey this message to those who are absent.

Let us carry on this Amanah (Trust) of Da’wah and in doing so InsyaAllah, we will be ensuring the betterment for the Ummah. We have to begin with ourselves, our kith and kins and whomsoever we know. And do not have the mistaken notion of waiting until all the Muslims are perfect to start conveying the message to the non-Muslims. Remember there are many sincere seekers of truth amongst them and that history has shown that those who are sincere will accept the Truth of Islam. It is our duty to convey it to them as best as we can, to seriously carry out the Prophet’s injunction: “Convey from me even if it be one ayah(sign)”

The task is long and arduous, but the important thing is that every one of us must realise and be involved in doing this. In doing so itself is one accomplishment, for no matter what if the journey takes us thousands of kilometres, it is always begins with the first step. This is the way of success as commanded by Allah:

وَلۡتَكُن مِّنكُمۡ أُمَّةٌ۬ يَدۡعُونَ إِلَى ٱلۡخَيۡرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ‌ۚ وَأُوْلَـٰٓٮِٕكَ هُمُ ٱلۡمُفۡلِحُونَ

“let there arise out of you a band of people, inviting to all that is good. Enjoining what is right and forbidding what is wrong. They are the ones to attain felicity (success).”

(Qur'an: Aal-Imran: 104)

And remember…

وَمَنۡ أَحۡسَنُ قَوۡلاً۬ مِّمَّن دَعَآ إِلَى ٱللَّهِ وَعَمِلَ صَـٰلِحً۬ا وَقَالَ إِنَّنِى مِنَ ٱلۡمُسۡلِمِينَ

“Who is better in speech than one who calls (man) to Allah, works righteousness and say ‘I am of those who bow in Islam.”—

(Qur'an: Fussilat:33)

We have to strengthen our resolve and put our efforts towards it. Not forgetting that in this work there sure many trials and tribulations and therefore we must always put our hopes and trust in Allah through prayers and patience (and constancy).

وَلَنَبۡلُوَنَّكُمۡ حَتَّىٰ نَعۡلَمَ ٱلۡمُجَـٰهِدِينَ مِنكُمۡ وَٱلصَّـٰبِرِينَ وَنَبۡلُوَاْ أَخۡبَارَكُمۡ

“And We shall try you until We test those amongst you who strive with their utmost, and persevere in patience and We shall try your reported (mettle).”—

(Qur'an: Muhammad: 31)

أَحَسِبَ ٱلنَّاسُ أَن يُتۡرَكُوٓاْ أَن يَقُولُوٓاْ ءَامَنَّا وَهُمۡ لَا يُفۡتَنُونَ وَلَقَدۡ فَتَنَّا ٱلَّذِينَ مِن قَبۡلِهِمۡ‌ۖ فَلَيَعۡلَمَنَّ ٱللَّهُ ٱلَّذِينَ صَدَقُواْ وَلَيَعۡلَمَنَّ ٱلۡكَـٰذِبِينَ

“Do men think that they will be left alone on saying ‘We believe’, and that they will not be tested? We did test those before them, and Allah will certainly know those who are true and those who are false.”—

(Qur'an: Ankabut: 2-3)

WaAllaahu a'lam

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

SHOULD THERE BE LEGISLATION ON MISSIONARY WORK?

FROM THE DESK OF USTAZ ZHULKEFLEE

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

The Trade and Industry Minister Lee Hsien Loong announced at a seminar on 30 April 1989 that the Government is considering drafting a law to ensure that Singapore’s religious harmony is preserved, in response to increasing evangelical zeal amongst various religious groups. However, the decision will only be made after due consultation has been made with various religious leaders. Bro. Zhulkeflee Hj Ismail, a religious teacher at "The Muslim Converts’ Association, Singapore" tells The Muslim Reader of what he think of the proposal.

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

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ


لَآ إِكۡرَاهَ فِى ٱلدِّينِ‌ۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَىِّ‌ۚ فَمَن يَكۡفُرۡ بِٱلطَّـٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَا‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Let there be no compulsion in religion: Truth stands out clear from error: Whosoever rejects Evil and believes in Allah has grasped the trustworthiest handhold that never breaks. And Allah hears and knows all things.
(Qur’an: Surah Al-Baqarah: 2: 256)

Islam recognizes and values the inherent rational faculty bestowed upon each individual and that in the choice given upon men, he should sincerely strive towards the truth. And in the matters of accepting a religion no one should be subjected to any form of compulsion or coercion.

It is profound principle, which Islam, from its very inception strives to establish so as to elevate the ranks of mankind towards being sincere Truth seekers- the ultimate Truth is in the Reality of One God. Islam has always recognized that there has all along been one religion revealed for mankind and that the subsequent coming of the last Prophet and messenger Muhammad (s.a.w.) does not invalidate the Truth brought by those other prophets before, but rather it substantiates the fact that Truth is universal and each succeeding prophet served to preserve this Truth and to purge man’s understanding of it from all corruptions, as well as to further illuminate Truth according to the need of time.

Mankind was one single nation and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in Truth, to judge between people in matters wherein they differed; but the people of the Book, after sign came to them did not differ among them, except through selfish contumacy. Allah by His Grace guided the Believers to the Truth, concerning that wherein they differed. For Allah guides whom He wills to a path that is straight.

Islam holds the premise that basically man is good and capable of doing good, and that he should be encouraged towards being the best. Yet, man is also exposed to counteractive forces that may undermine his progress towards developing this and Islam therefore exhorts that all forms of compulsion, oppression, coercion and deception should be removed so as to allow man to exercise his natural capacity in the search for the Truth. Thus it has been demonstrated by Islam that there can be peaceful co-existence of people form different faiths as long as inter-religious dialogue is kept open and free of all kinds of compulsion- whether it be direct aggression or subtle deception- for Truth is distinct from error. Islam advocates righteous living as being the foremost way towards inviting mankind to Truth, followed by propagation through discussions and exchanges but it warns that these should neither be not for mere disputations nor does it allow any form of coercion or deception.

TASAMUH—TOLERANCE

Mutual co-existence can only be established upon the basis of justice and tolerance, but tolerance is something that may mean differently to different people. Perhaps with regard to differences of faith, this would certainly mean forbearance, that is, the recognition of the right of private judgment in the liberty to uphold one’s religious opinions or forms of worship. One should not expect another’s belief to be compromised nor does one compromise one’s own. Each should be left to decide based on sincerity.

Yet for the sake of harmonious social co-existence, tolerance should extend further than just merely an attitude of “live and let live”, without regard to the need to understand what the other holds dear because it would only be mere co-existence devoid of respect for each other’s right; one which includes the right to be heard. Thus to tolerate should not be misconstrued as consenting or agreeing to another’s differing views but rather it can be said to be merely an agreement for another’s right to differ.

On the other hand, tolerance is not a license to be abused so as to sanction one’s ambition in the name of religion. Islam appeals to devotees of all faiths to rely upon the pristine sources of their particular religion for it recognizes the inherent truth in the original teachings of each religion. It sees the differences only where these pristine teachings are tampered with by innovations that have crept into them and which in due course become institutionalized.

Truth is universal and for truth to be perceived, mutual exhortation towards Truth, sincerity and the absence of oppressive or unfair means are necessary conditions. Although the sincerity is left to each individual to determine for himself in whom judgement is ultimately left for the Hereafter, it is in the other conditions that Islam strives to ensure its establishment. And Islam is confident that with the dialogue opened for the mutual exchanges of what each faith holds as the Truth, and without having to resort to coercion or deception, mankind shall be able to arrive at the Truth based on sincerity, without upsetting the harmonious co-existence of the society.

Another important point to note is that the Islamic concept of “Tasamuh” or tolerance is not a one-way exercise. Whatever Islam holds out to others is also what it expects in return, because the most essential aspect to this concept is the underlying need for Justice.

INJUNCTIONS FROM THE QUR’AN AND AS-SUNNAH

Islam is primarily based upon the teachings of the last Messenger Muhammad (s.a.w) which are still available, contained in the Book revealed to him from Allah, called the Qur’an as well as in the records of his Sunnah (traditions or exemplary way). To understand further the stand of Islam, one must refer to these sources and not rely on mere opinions or confuse attitudes of certain Muslims to be representing that of Islam. Let me quote a few relevant examples:

وَلَا تَسُبُّواْ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ فَيَسُبُّواْ ٱللَّهَ عَدۡوَۢا بِغَيۡرِ عِلۡمٍ۬‌ۗ كَذَٲلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمۡ ثُمَّ إِلَىٰ رَبِّہِم مَّرۡجِعُهُمۡ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعۡمَلُونَ

Revile not ye those unto whom they pray beside Allah, lest they out of spite revile Allah in their ignorance. Thus We have made alluring to each people in his or her ignorance. In the end will they return to their Lord, And We shall then tell them the Truth of all that they did. —

(Qur’an: Surah al-An’am:6: 108)

Islam forbids insults and reviling what others hold as saced just as it would not expect others to adopt this practice towards it. This could only lead to enmity rather than bringing people to the Truth. Everyone claims to be sincerely seeking the Truth, and since foremost to mankind is the endowment of the faculty to reason, let reason then be the subject of appeal, rather than emotion. In fact emotion can be volatile and if not controlled by reason, is blinded and constructive.

وَلَا تُجَـٰدِلُوٓاْ أَهۡلَ ٱلۡڪِتَـٰبِ إِلَّا بِٱلَّتِى هِىَ أَحۡسَنُ إِلَّا ٱلَّذِينَ ظَلَمُواْ مِنۡهُمۡ‌ۖ وَقُولُوٓاْ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيۡنَا وَأُنزِلَ إِلَيۡڪُمۡ وَإِلَـٰهُنَا وَإِلَـٰهُكُمۡ وَٲحِدٌ۬ وَنَحۡنُ لَهُ ۥ مُسۡلِمُونَ

And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): But say, “We believe in the revelation which has come down to us and that which came down to you; Our God and your God is One; and it is to Him we
bow (in Islam)”.—

(Qur’an: Surah an-Ankabut: 29:46)

The need to share Truth is recognized by Islam as afundamental principle, but it stresses that there must be etiquette in doing it, not merely entering into futile disputations. From the Islamic concept of the Unity of God, Islam strives to unite mankind rather than to further divide them. Thus, the need for caution in the ways of Da’wah.

ٱدۡعُ إِلَىٰ سَبِيلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِ‌ۖ وَجَـٰدِلۡهُم بِٱلَّتِى هِىَ أَحۡسَنُ‌ۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ‌ۖ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ

Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious; for Thy Lord knows best who have strayed from His Path, and who receive guidance.—

(Qur’an: Surah an-Nahl: 16: 125)

The way allowed by Islam is that it must be with wisdom and discretion, by using convincing arguments and fair exhortation. The manner of inviting people must not be offensive but gentle and considerate. Displaying the most courteous and most gracious manners, rather than by haughty highhandedness and arrogance; always motivated by the Truth and the love of God and for fellow men.

Alas for such to be established, the most crucial factor is that of justice. Islam foresees that mere idealistic notions could and would, be trampled by those who have no regards for tolerance. In a world where sometimes might be construed as being right, and where those with power to oppress deem pacifist approach fair game, Islam permits the right of defence, in the name of justice.

أُذِنَ لِلَّذِينَ يُقَـٰتَلُونَ بِأَنَّهُمۡ ظُلِمُواْ‌ۚ وَإِنَّ ٱللَّهَ عَلَىٰ نَصۡرِهِمۡ لَقَدِيرٌ ٱلَّذِينَ أُخۡرِجُواْ مِن دِيَـٰرِهِم بِغَيۡرِ حَقٍّ إِلَّآ أَن يَقُولُواْ رَبُّنَا ٱللَّهُ‌ۗ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَہُم بِبَعۡضٍ۬ لَّهُدِّمَتۡ صَوَٲمِعُ وَبِيَعٌ۬ وَصَلَوَٲتٌ۬ وَمَسَـٰجِدُ يُذۡڪَرُ فِيہَا ٱسۡمُ ٱللَّهِ ڪَثِيرً۬ا‌ۗ وَلَيَنصُرَنَّ ٱللَّهُ مَن يَنصُرُهُ ۥۤ‌ۗ إِنَّ ٱللَّهَ لَقَوِىٌّ عَزِيزٌ

To those against whom war is made, permission is given (to fight), because they are wronged; and verily Allah is Most Powerful for their aid; - (They are) those who have been expelled from their homes in defiance of right, -(for no cause) except that they say, “Our Lord is Allah.” Had not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His cause; For verily, Allah is Full of Strength, exalted in Might, (able to enforce His Will). —

(Qur’an: Surah al-Hajj: 22: 39-40)

For some who feels that perhaps Islamic teachings are contradictory because it permits the use of force in the same breath when it upholds the concept of tolerance, let him ponder over the above. Those with noble notion “that if someone strikes your left cheek, give him your right”, would realize that most of the time in history, this has not been practical. Perhaps if I may be permitted to sum up Islamic parallel, it is, “If someone strikes your left cheek, restrain him from unjustly striking you or anyone else again.”




وَقَـٰتِلُوهُمۡ حَتَّىٰ لَا تَكُونَ فِتۡنَةٌ۬ وَيَكُونَ ٱلدِّينُ لِلَّهِ‌ۖ فَإِنِ ٱنتَہَوۡاْ فَلَا عُدۡوَٲنَ إِلَّا عَلَى ٱلظَّـٰلِمِينَ

And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression. —

(Qur’an: Surah al- Baqarah: 2: 193)

As a rule, Islam advocates peace and friendly relations with people. It abhors and is totally against oppression and injustice. Islam is firm and uncompromising towards anyone who indulges in them and regards them as open adversaries unless and until they cease. Therefore, anyone with pure intentions should never fear Islam, for Muslims are duty bound to deal kindly and justly towards all.

لَّا يَنۡهَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَـٰتِلُوكُمۡ فِى ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَـٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡہِمۡ‌ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ إِنَّمَا يَنۡہَٮٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ قَـٰتَلُوكُمۡ فِى ٱلدِّينِ وَأَخۡرَجُوڪُم مِّن دِيَـٰرِكُمۡ وَظَـٰهَرُواْ عَلَىٰٓ إِخۡرَاجِكُمۡ أَن تَوَلَّوۡهُمۡ‌ۚ وَمَن يَتَوَلَّهُمۡ فَأُوْلَـٰٓٮِٕكَ هُمُ ٱلظَّـٰلِمُونَ

Allah forbids you not, with regard to those who fight you not for your faith nor drive you out of your homes, form dealing kindly and justly with them; for Allah loves those who are just. Allah only forbids you with regard to those who fight you for your faith and drive you out of your homes and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances) that do wrong. —

(Qur’an: Surah al-Mumtahanah:60: 8-9)

As for all non-Muslims who have covenanted peace and friendship with the Muslims, the attitude of Islam to them has been clearly expressed by Prophet Muhammad (s.a.w) when he said these words concerning the Dhimmis (i.e., such non-Muslims of Medina who have made such covenant):

Behold! Whosoever oppresses a Dhimmi (covenanted non-Muslim), or does some harm to him, puts hardship on him beyond his capacity, or takes away something from him without willful consent, I shall be his disputant on the Resurrection Day. –(Hadith reported Abu Daud)

BETWEEN RELIGIOUS TOLERANCE AND DA’WAH

In da’wah (calling), the main concern is “inviting all towards righteousness, forbidding of wrongdoing and believing in Allah”. One may argue then, that “how can da’wah be upholding religious tolerance if it sees the need to forbid actions of others which may be viewed by Islam as wrong?” the tendency to generalize an aspect of Islamic teachings may cause one to make such a remark without clarifications. Even some Muslims, in their zealousness to carry out da’wah fall prey to their own ignorance of the overall principles in da’wah, thereby aggravating this misconception.

It is important firstly to note that Islam, as a way of life does not hide what it propounds to be the Truth. Its teachings are based on the Absolute Truth, revealed by Allah to His Messenger Muhammad (s.a.w). Thus, what is right and wrong, from the point of view of Islam is absolute, based upon well-defined principles, not subjects for experimentation. It is because of our strong belief in this Truth; motivated by genuine concern for all mankind to benefit from it that Muslims are enjoined to do da’wah.

Manners of carrying out da’wah also have to conform to certain absolute principles, most important of which is “adaalah”(justice). To let mankind to remain in ignorance is not in keeping to this principle. On the other hand, as have been stated above, the freedom for each individual to choose whatever religion is tolerated and respected by Islam. No one ought to be coerced of forced in matters of choosing a religion, but tolerance does not mean to turn a blind eye to certain things like injustice, nor does it means to tolerate ignorant actions of self-destruction. Especially when these actions harm the society, no one can expect others to remain tolerant. Similarly, tolerance must always be subservient to the primary concern for the establishment of justice, and personal right does not take precedence over the right of society whenever it conflicts. It is because of these factors that da’wah principles have been laid down. In short, the tolerance of Islam must always be balanced with its principle of justice. Tolerance—would be impossible without justice.

In da’wah, inviting others to Islam must always be with wisdom, beautiful and fair exhortation, not entering into senseless disputation except with the best means. Here the individual’s right to choose whatever faith is to be tolerated, no force, compulsion or deception must be used. Here is where tolerance is to be seen.

Another aspect of da’wah is, whenever injustice and harm is perpetrated, Muslims are told to forbid and remove them. The term used in Islam is “mungkar”(evil or wrongdoing). Here, the primary concern of Islam is not so much as to get people into its fold, rather to ensure that these harms and injustice are removed. These are the wrongdoings that have repercussion towards not only the doer but also the rest of society. And because this aspect of da’wah is confused with the first, which concerns individual right, the misunderstanding arose. In this regard, concept of tolerance is irrelevant. The Prophet Muhammad (s.a.w) made a beautiful parable concerning this:

“The likeness of a man who remains passive in the prescribed crimes of Allah and of the man who commits them is like the people who are on board the ship. Some of them are in the lower deck and some the upper deck. Those who are below received water from those above and thus they have to inconvenient the other. So they (in the lower deck) took a hatchet and began to make a hole in the bottom of the ship. Then those of the upper deck came to them and said, “What are you doing?” They replied, “we have troubled you, so we have decided to choose another alternative method of getting water.” If those from the upper deck restrain the hands of those wielding the hatchet, they will save them as well as their own lives. And if they leave them (to do as they please), they will be destroyed along with them.” –(Hadith reported by Bukhary)

The extent to which each Muslim is expected to strive in da’wah is with the utmost of his ability. He may have a certain limitation of authority accorded to him in the context of social order, yet he is not expected to cower and look for excuses in exercising his duty as best as possible, the least expected of him by word of mouth. This was recognized by the Prophet Muhammad (s.a.w.) in a hadith:

“Whosoever amongst you sees anything objectionable, let him change it with his hands; if he is not able, then with his tongue; and even if that he is not able, then with his heart, and that is the weakest form of faith”. –(Hadith reported by Muslim)

RIGHT OF COGNIZANCE

Every religion should be given the right of cognizance over its adherent. This primary right should be stressed, when we speak of tolerance. This is important because quite often, the tendencies amongst some people with alien standards to impose them upon another religion have sparked many violent reactions. We have to realize the sensitivity of such behaviour. As long as the practices of a particular religion are based upon its own fundamental teachings, it ought to be respected. Even this prerogative is best left to the particular faith to define.

As regards to cults and deviant teachings, it is the main religion from which they claim to come from that have cognizance and the right of judgement is based upon clear evidence. To sympathise or give credence to such cults or deviants is displaying intolerance to the main religion. Except on question of ultravires, all such judgement should be respected. The concept of tolerance should not be allowed to be abused by opportunists seeking recognition (of their deviant ways) by unjustly using the credibility of any religion.

CONCLUSION

Islam, as a complete way of life (Ad-deen), has been able to demonstrate the concept of tolerance in history, when it held the rein of power. It teaches that tolerance must always be tampered with justice. The main responsibility of any government, whether secular or otherwise, should be that of upholding justice. Legislation on any matter touching the religion sentiments of its citizens must only be for ensuring that justice prevail, and not for any other reason. If it is for justice, then Islam is a religion that stands by it:

إِنَّ ٱللَّهَ يَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَـٰنِ وَإِيتَآىِٕ ذِى ٱلۡقُرۡبَىٰ وَيَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنڪَرِ وَٱلۡبَغۡىِ‌ۚ يَعِظُكُمۡ لَعَلَّڪُمۡ تَذَكَّرُونَ

Lo Allah enjoins justice and kindness, and giving to
kinfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed. –

(Qur’an: Surah an-Nahl: 16: 90)

******************************************************************************

HISTORICAL BASIS

The Meccan Experience

Ever since the early period, Islam has shown exceptional forbearance in propagating the Truth. Since the Meccan period, it utilizes sound and rational arguments to open the dialogue towards establishing Truth. It appeals to the inherent faculty in man to realise faith to be something that has to be perceived firstly with the intellect and man should remove the veil or yoke of ignorance and blind fanaticism that has interposed his search for the Truth.

From the early history of Messenger Muhammad (s.a.w) we see, that in spite of the peaceful ways and most rational arguments, Islam was met with brutish oppression, persecution and sufferings. It was not the manner of propagation that brought this about, for Muhammad (s.a.w) noble character and exemplary disposition was well known amongst the Meccans. There was nothing in his teachings or the manner of his call that justified such mistreatment. Rather it was the attitude of intolerance, fuelled by ignorance and blind fanaticism of the Quraish and spearheaded by the influential amongst them who felt their positions threatened and were thus concerned to preserve the status quo, even with violent means.

They deemed it imperative to eradicate this movement with whatever method. They employed peer pressure, bribery, and social boycott. When these failed, they resorted to physical abuse and killings. It is in this context of unjust and at times violent oppression that the early Muslims underwent two migrations (Hijrah). Even after the Prophet Muhammad (s.a.w) has settled in Medina, the Quraish were still adamant and determined in their attitude of intolerance. It was arising from this that wars against the Muslims were waged. The right of defence was the only reason and final choice for the Muslims, for they were threatened with extermination.

It is interesting to note that later in the truce that was achieved due to the Treaty of Hudaybiyah, even though the terms were so drafted to leave the Muslims with so many disadvantages yet Prophet Muhammad (s.a.w) signed that Treaty. There was open resentment amongst the ranks of the Muslims, but Prophet Muhammad (s.a.w) overruled and pacified them for his mission was one of mercy, and that war was never the means of his propagation (one of the meaning of “Islam” is, after all, Peace).

وَإِن جَنَحُواْ لِلسَّلۡمِ فَٱجۡنَحۡ لَهَا وَتَوَكَّلۡ عَلَى ٱللَّهِ‌ۚ إِنَّهُ ۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ

But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is the One that hearth and knowth (all things). –

(Qur’an: Surah al-Anfal: 8: 61)

The Muslims’ desire for peace was shown even when some amongst them had to suffer from the disadvantages of the terms of the Treaty. The conquest of Mecca was not brought about by any military desire but it was because of the savage massacre on a caravan of Muslim traders by the Quraish, thereby breaking their solemn pledge for truce in the Treaty of Hudaybiyah. It was tantamount to a declaration of war.

أَلَا تُقَـٰتِلُونَ قَوۡمً۬ا نَّكَثُوٓاْ أَيۡمَـٰنَهُمۡ وَهَمُّواْ بِإِخۡرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوڪُمۡ أَوَّلَ مَرَّةٍ‌ۚ أَتَخۡشَوۡنَهُمۡ‌ۚ فَٱللَّهُ أَحَقُّ أَن تَخۡشَوۡهُ إِن كُنتُم مُّؤۡمِنِينَ

Will ye not fight people who violated their oaths, plotted to expel the Messenger, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay; it is Allah Whom ye should more justly fear, if ye believe! –

(Qur’an: Surah at-Taubah: 9: 13)

Even in this march into Mecca, the Muslim army demonstrated much restraint. When Mecca eventually fell into his hands, Prophet Muhammad (s.a.w) went further to magnanimously forgive the Quraish for their past actions against the Muslims.

The Medinan Experience

Another example worth noting from the Seerah (life history) of the prophet of Islam (s.a.w) was when he established Medina in what was previously called Yathrib. They were already, living amongst the Arab tribes of Aus and Khazraj, some Jews and yet they were left to follow their own ways. Although the message of Islam was conveyed to them, the choice of whether to accept Islam or not, is entirely left up to them and they were free to practise their own religion. Islam even showed much respect for the right to their religion.

In one instance when the Prophet Muhammad (s.a.w) was asked to judge certain matters amongst them, he asked them concerning what was written in their Book (Taurah) and when told, he admonished them to follow that ruling contained in their books of revelations that had come upon their prophet.

In Medina too, there were dialogues made by the Muslims to the Christians. Noteworthy amongst these was when a delegation of Christians from Najran (Yemen), headed by a Bishop, was welcomed to Medina. There occurred a peaceful dialogue that went on for several days in the mosque of the Prophet. At the end when all has been said, for the conclusion of it, the Prophet (s.a.w) as commanded by Allah in the Qur’an, offered a “Mubahalah”.

فَمَنۡ حَآجَّكَ فِيهِ مِنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ فَقُلۡ تَعَالَوۡاْ نَدۡعُ أَبۡنَآءَنَا وَأَبۡنَآءَكُمۡ وَنِسَآءَنَا وَنِسَآءَكُمۡ وَأَنفُسَنَا وَأَنفُسَكُمۡ ثُمَّ نَبۡتَہِلۡ فَنَجۡعَل لَّعۡنَتَ ٱللَّهِ عَلَى ٱلۡڪَـٰذِبِينَ

If any one dispute in this matter with thee, now after (full) knowledge hath come to thee, say: come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves, then let us
earnestly pray, and invoke the curse of Allah on those who lie!” –

(Qur’an: Surah aali-‘Imran: 3: 61)

Although the Prophet (s.a.w) stood ready with members of his household comprising of Fathimah, ‘Ali, Hassan and Hussain (may Allah bless them all), the Christians declined to this mubahalah; and they were respectfully allowed to return to Yemen, in the spirit of tolerance with their safety being guaranteed by the Muslims.

********************************************************************

Seven Reasons Why A Scientist Believes In God

from the desk of Ustaz Zhulkeflee

This article of Mr. A. Cressy Morrison, former President of the New York Academy of Sciences, first appeared in the "Reader's Digest" (January 1948); then on recommendation of Professor C. A. Coulson, F.R.S., Professor of Mathematics at Oxford University, was republished in the Reader's Digest (November 1960). (Adapted from: "God of Islam. By Seyyid Saeed Akhta Rizvi"). It shows how the science compels the scientists to admit the essential creed of a Supreme Creator.

------------------------------------------------------------------------- Start of article -----------------------------------------------------------------------------

“We are still in the dawn of the scientific age and every increase of fight reveals more brightly the handiwork of an intelligent Creator. In the 90 years since Darwin we have made stupendous discoveries; with a spirit of scientific humility and of faith grounded in knowledge we are approaching even nearer to an awareness of God.

For myself, I count seven reasons for my faith. :

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

[1] First: By unwavering mathematical law we can prove that our universe was designed and executed by a great engineering Intelligence.

Suppose you put ten coins, marked from one to ten, into your pocket and give them a good shuffle. Now try to take them out in sequence from one to ten, putting back the coin each time and shaking them all again. Mathematically we know that your chance of first drawing number one is one in ten; of drawing one and two in succession, one in 100; of drawing one, two and three in succession, one in a thousand, and so on; your chance of drawing them all, from one to number ten in succession, would reach the unbelievable figure of one chance in ten thousand million.

By the same reasoning, so many exacting conditions are necessary for life on earth that they could not possibly exist in proper relationship by chance. The earth rotates on its axis at one thousand miles an hour; if it turned at one hundred miles an hour, our days and nights would be ten times as long as now, and the hot sun would then burn up our vegetation during each long day while in the long night any surviving, sprout would freeze.

Again, the sun, source of our life, has a surface temperature of 12,000 degrees Fahrenheit, and our earth is just far enough away so that this "eternal fire" warms us just enough and not too much! If the sun gave off only one-half its present radiation, we would freeze, and if it gave half as much more, we would roast.

The slant of the earth, tilted at an angle of 23 degrees, gives us our seasons; if it had not been so tilted, vapours from the ocean would move north and south, piling up for us continents of ice. If our moon was, say, only 50 thousand miles away instead of its actual distance our tides would be so enormous that twice a day all continents would be submerged; even the mountains would soon be eroded away. If the crust of the earth had been only ten feet thicker, there would be no oxygen without which animal life must die. Had the ocean been a few feet deeper, carbon dioxide and oxygen would have been absorbed and no vegetable life could exist. Or if our atmosphere had been thinner, some of the meteors, now burned in space by the million every day, would be striking all parts of the earth, starting fires everywhere.

Because of these, and host of other examples, there is not one chance in millions that life on our planet is an accident!


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

[2] Second: The resourcefulness of life to accomplish its purpose is a manifestation of all-pervading Intelligence. What life itself is, no man has fathomed. It has neither weight nor dimensions, but it does have force; a growing root will crack a rock. Life has conquered water, land and air, mastering the elements, compelling them to dissolve and reform their combinations.

Life, the sculptor, shapes all living things; an artist, it designs every leaf of every tree, and colours every flower. Life is a musician and has each bird to sing its love songs, the insects to call each other in the music of their multitudinous sounds. Life is a sublime chemist, giving taste to fruits and spices, and perfume to the rose changing water and carbonic acid into sugar and wood and, in so doing, releasing oxygen that animal may have the breath of life.

Behold an almost invisible drop of protoplasm, transparent and jelly-like, capable of motion, drawing energy from the sun. This single cell, this transparent mist like droplet, holds within itself the germ of life, and has the power to distribute this life to every living thing, great and small. The powers of this droplet are greater than our vegetation and animals and people, for all life came from it. Nature did not create life; fire-blistered rocks and a salt less sea could not meet the necessary requirements.

"Who, then, has put it here?



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

[3] Third: Animal wisdom speaks irresistibly of a good Creator who infused instinct into otherwise helpless little creatures.

The young salmon spends years at sea, then comes back to his own river, and travels up the very side of the river into which flows the tributary where he was born. What brings him back so precisely? If you transfer him to another tributary he will know at once that he is off his course and he will fight his way down and back to the main stream and then turn up against the current to finish his destiny more accurately.

Even more difficult to solve is the mystery of eels. These amazing creatures migrate at maturity from all ponds and rivers everywhere those from Europe across thousands of miles of ocean - all bound for the same abysmal deeps near Bermuda. There they breed and die. The little ones, with no apparent means of knowing anything except that they are in a wilderness of water, nevertheless find their way back not only to the very shore from which their parent came but thence to the rivers, lakes or little ponds -- so that each body of water is always populated with eels. No American eel has ever been caught in Europe, no European eel in African waters. Nature has even delayed the maturity of the European eel by a year or more to make up for it's longer journey.

Where does the directing impulse originate?

A wasp will overpower a grasshopper, dig a hole in the earth, sting the grasshopper in exactly the right place so that he does not die but becomes unconscious and lives on as a form of preserved meat. Then the wasp will lay her eggs handily so that her children when they hatch can nibble without killing the insect on which they feed; to them dead meat would be fatal. The mother then flies away and dies; she never sees her young. Surely the wasp must have done all this right the first time and every time, or else there would be no wasp. Such mysterious techniques cannot be explained by adoption; they were bestowed.

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

[4] Fourth: Man has something more than animal instinct - the power of reason.

No other animal has ever left a record of its ability to count ten or even to understand the meaning of ten. Where instinct is like a single note of a flute, beautiful but limited, the human brain contains all the notes of all the instruments in the orchestra. No need to belabour this fourth point; thanks to the human reason we can contemplate the possibility that we are what we are only because we have received a spark of Universal Intelligence.


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

[5] Fifth: Provision for all living is revealed in phenomena which we know today but which Darwin did not know - such as the wonders of genes. So unspeakably tiny are these genes that, if all of them responsible for all living people in the world could be put in one place, there would be less than a thimbleful. Yet these ultra-microscopic genes and their companions, the chromosomes, inhabit every living cell and are the absolute keys to all human, animal and vegetable characteristics. A thimble is a small place in which to put all the individual characteristics of two thousand million human beings. However, the facts are beyond question. Well then, how do genes lock up all the normal heredity of a multitude of ancestors and preserve the psychology of each in such an infinitely small space? Here evolution really begins - at the cell, the entity, which holds and carries genes. How a few million atoms, locked up as an ultra-microscopic gene, can absolutely rule all on earth is an example of profound cunning and provision that could emanate only from a Creative Intelligence - no other hypothesis will serve.

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

[6] Sixth: By the economy of nature, we are forced to realise that only infinite wisdom could have foreseen and prepared with such astute husbandry.

Many years ago a species of cactus was planted in Australia as a protective fence. Having no insect enemies in Australia the cactus soon began a prodigious growth; the alarming abundance persisted until the plants covered an area as long and wide as England, crowding inhabitants out of the towns and. villages, and destroying their farms. Seeking a defence, the entomologists scoured the world; finally they turned up an insect which exclusively feeds on cactus, and would eat nothing else. It would breed freely too; and it had no enemies in Australia. So animal soon conquered vegetable and today the cactus pest has retreated, and with it all but a small protective residue of the insects, enough to hold the cactus in check forever.

Such checks and balances have been universally provided. Why have not fast-breeding insects dominated the earth? Because they have no lungs such as man possesses; they breathe through tubes. But when insects grow large, their tubes do not grow in ratio to the increasing size of the body. Hence there has never been an insect of great size; this limitation on growth has held them all in check.

If this physical check had not been provided, man could not exist. Imagine meeting a hornet as big as a lion!


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

[7] Seventh: The fact that man can conceive the idea of God is in itself a unique proof.

The conception of god rises from a divine faculty of man, not shared with the rest of our world - the faculty we call imagination. By its power, man and man alone can find the evidence of things unseen. The vista that power opens up is unbounded; indeed, as man is perfected imagination becomes a spiritual reality. He may discern in all the evidence of design and purpose the great truth that heaven is wherever and whatever is; that God is everywhere and in everything, but nowhere so close as in our hearts.

It is scientifically as well as imaginatively true; in the words of the psalmist: The heavens declare the glory of God and the firmament shows His handiwork.”


-------------------------------------------------------------------------------- End of article -------------------------------------------------------------------------

ISLAM : and media deluge

(Adapted from talk delivered by Ustaz Zhulkeflee at Malabar mosque, (organized by Malabar Muslim Jama'at) Victoria Street, Singapore on the occassion of their Ramadhan Lecture Series -2005)

ISLAM : and media deluge“…. sifting the TRUTH from ‘truth’ ….”

Introduction

“ (Al-Qur’an), containing messages that are clear in and by themselves (aayat muhkamaat) – and these are the essence of the divine writ – as well as others that are allegorical (aayat mutasyaabihat). Now those whose hearts are given to swerving from the truth go after that part of the divine writ which has been expressed in allegory, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in arbitrary manner]; but none save God knows its final meaning..” (Qur'an: Surah Aali ‘Imraan: 3: 7-9)

In the above, Allah s.w.t. teaches us that Islam and all its teachings are founded on clear and explicit principles and that any other aspects which may appear vague (i.e. can have many interpretations) they must be made to conform to these clear principles, and not to allow any interpretation which is not consistent with it. Allah s.w.t.in fact is warning us that there will be people who intends to distort truth be picking out aspects of the teaching and practice of Islam out of its overall context, and forcing their misinterpretation to it so as to fault Islam - to create confusion and mischief.

The power of the media and the usage of modern communication technology has been harnassed towards affecting peoples' opinions and beliefs.With much misunderstanding and bias reporting on Islam today, instead of being a source of information has rather become guilty of misinformation about Islam. And it comes in a deluge, The ignorant use and careless application of terms can distort truth, thereby compounding the confusion.Thus a world renown Islamic thinker S M Naquib al-Attas warns:

“The learned and wise among Muslims must use constant vigilance in detecting erroneous usage in language which impinges upon semantic change in major key elements and creates general confusion and error in the understanding of Islam and of its worldview.”

(Quote: S M Naquib al-Attas “The Concept of Education in Islam” pp. 37-38 )

To begin de-fusing many misconception, we need to explain what certain terms (although commonly used by others too) actually means to us, our perspectives. To begin with, the term "religion" to refer to al-Islam. Although this term "religion" is often used it does not actually convey the actual meaning for the term "Deen." Thus peoples thought about al-Islam tends to be coloured by what what they have regarded religion, as any other religion to be. This, infusion of their interpretation to what Islam is, perhaps could be one source for their many misundestanding of Islam. There we need to explain it.

Preliminary - point: Understanding Islam as “Ad-Deen”

• DEEN : “Usually translated as “religion” – not an accurate term.
• from root word “daa-na “ which can also mean: be indebted, to owe one’s thanks, to
  be subjected, bow, yield, owe allegiance.
• from “dain” which means debt, obligation, liability.
• from “dainuu-na” which means judgement, Last
  Judgement.
• related to the word “maaddana” which means “to build or found cities to civilise, to refine and to humanise” from which the word “tamaddun” meaning “civilisation and refinement in social culture”
  

Important point: “Islam” as “Ad-Deen”

“The primary signification of the term “deen” thus can be reduced to four:

• Indebtedness
• Submissiveness/submission/surrender
• Judicious power
• Natural inclination or tendency
  

“Thus, the implication of “religion” in the ordinary usage which tends to be affected by secular thoughts is not in accord to Islam’s concept of religion which is life in totality, all-encompassing and cannot be dichotomised. A Muslim always is mindful that ultimately he is a servant of God whether in mosque or in the market place, in private or in public etc. Life of this world is intrinsically link with the Hereafter (also referred to as ‘Yaum al-Deen’ -The day of Judgement).
– Extracted from “Tasawwur Islam Notes” by Ust. Zhulkeflee Ismail(PERGAS)

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

Critique of modern (Western) approaches in their analysis of Islam:

1. Their obsession with adding adjectives to term “Islam” whereas what they intend to convey are observations of the practices (rightly or wrongly), attitudes (justified or otherwise) and perceptions/misperceptions of Muslims. They attempt to grasp the true nature of the religion “Islam” interpreted merely from outward observations on the behaviour of its people (Muslims). This reminds me of the “reductionist tendencies” which only managed to be over simplistic while imagining that they have managed to simplify things.

2. Their failure to make clear distinction between term “Islam” and “Muslim” but continually use these terms interchangeably thereby they are trapped into attacking a “straw man” of their own creation with all the obvious weaknesses perceived in this false portrayal of Islam.

3. We can admit that Muslims are not perfect, but to equate it by suggesting therefore Islam as a religious ideal is therefore flawed because of certain acts seen in some Muslims, is mischievous (reminiscent of the Orientalist approaches long since exposed as bias bigotry cloaked in academic writings motivated by the Church and Western Imperialism – which II Vatican Council has today attempted to correct, if not reversed).

4. They may have succumbed to “intellectual dictatorship”. Evidence is when terms are carelessly coined arbitrarily, and subjects are categorised to suit the Western epistemology and secularist worldview without considering that a particular religion may differ in their philosophy and has their own explanation and worldview (this is true not just to Islam but almost all Eastern religions) . Basic underlying philosophy, wisdom and fundamental principles of Eastern religions are simply brushed aside as irrelevant and archaic in the modern age dictated by Western hegemony.

5. Their predominant use of modern anthropological and sociological methods and approaches in commenting on religions. They claimed that these methods are ‘objective’ and ‘neutral’ but in doing so unwittingly they have rejected without even bothering to consider these religions inherent claim to something sacred, something absolute (but which western anthropologists categorised as myths, human imaginings. Even truth to the West is merely as something relative not absolute, religions as outcome of man’s needs etc.). These Western ‘scientific’ approaches (which really mean rejection of the metaphysical) actually are not ‘neutral’ and ‘objective’ but clearly are promoting ‘atheistic’ and secular materialistic ideas.

Seyyed Hossein Nasr observed in chapter 1 of

“Islam and the Plight of Modern Man” :

“Western scientists and scholars in the fields of anthropology, the social sciences, and even the humanities are trained almost completely to study only change. Any alteration, no matter how trivial, is more often than not, considered as a significant change, while the immutable is almost unconsciously identified with the unimportant or the dead…..”

He further opines:

“ …But in the field of sciences of man….. the great impediment is precisely the monolithic and monopolistic character which modern science has displayed since the seventeenth century.”

“ …But to relate these elements to traditional schools is possible only if the doctrine of man in his totality, as expounded in traditional metaphysics … is accepted…

… To claim to know the human psyche without the aid of the Spirit (the Intellect) and to claim finality for this knowledge as ‘truly scientific’, independent of any other form of knowledge, cannot but result in the very impasse which in fact the modern world faces today.”

He suggested:

“It (i.e. modern scientific research into the nature of man) can be legitimate only if it is able to overcome the ‘totalitarian rationalism’ inherent in modern science ….. and to assent to become what it really is, namely a limited and particular way of knowing things through the observation of their external aspects, their phenomena, and of ratiocination based upon this empirical contact with things;…”

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

Lessons for Muslims intellectuals: "Many of these absurd labelling may become apparent if Western writers/commentators of Islam were to:

1. sincerely appreciate the meanings of those terms which may belong to different worldview from theirs by understanding them from their source.
2. And then only can they proceed to suggest terms but we have to clearly define these, which we intend to use with its entire intended significance and implications; ensuring that it is not antithetical to its original worldview, and not try to still insist in applying Western interpretations of it."
   

My response to: Their categorizing “Radical Islam Vs Conservative Islam”!

There is only one Islam! Radical or conservative actually refers to the manners or ways as practiced by the people. If there are people who seem radical, it is their attitudes that should be studied, not Islam. And what do we mean by radical? Is it good or bad? (how do you judge?)

As to being conservative, it too can be deemed as positive as well as negative, depending on circumstances.

So, this simplistic pigeon-holing is rather simplistic to be applied to Islam which has principles which are universal and immutable and yet in its application, it is not to be applied rigidly but requires considerations of the people, time, place and circumstances faced.

As to: Their categorizing “Political Islam Vs Apolitical Islam”!

Islam as a way of life is all-encompassing, and therefore it includes guidance in man’s sociological, economic and political spheres of life. Islam cannot be reduced into such narrow slots of either ‘political or apolitical’. To single out only one aspect would be pandering to the ‘reductionist’ tendency. We have to be consistent in understanding Islam as Ad-Deen. In fact, political or apolitical should be applied to people in their attitude,

To: Their categorizing “Moderate Islam Vs Extreme Islam”!

This is mischievous! By suggesting labels of “moderate” or "extreme", actually they are referring to the people not the religion. Whatever be their tendencies, there is still only one Islam, and it’s teachings must be seen wholistically and not partially or selectively.

As a religion, Islam expounds the golden means for its followers, that Muslims are those who follow the middle way:–

“And thus have We willed you to be a community of the middle way (ummatan wasotan) [i.e. justly balanced], so that [with your lives] you might bear witness to the truth before all mankind

(Qur’an: 2:143)”

So if the essential teachings advocates justice it implies moderation. How can we suggest using another adjective ‘moderate’, unless what is implied is that Muslims should not be religious! i.e. as if they are saying :‘don’t be too serious about your religion. If you are, then you are being extreme!’ Actually, if Islam is essentially balanced and moderate, to be extremely religious is to be extremely moderate! And falling short of being religious then will lead to ‘extremism’ of what is termed “ghuluw” which means “excessiveness, immoderation, exceeding proper bounds, exaggeration, extravagance.” And Islam regard not just acts which exceeded the accepted bounds of its teachings to be "extreme", purposeful omission, laxity or non-compliance of what has to be practiced in Islam is also a form of extremism. Both extremeties (because it goes beyond what this religion stipulates) are not of Islam.

To: Their categorizing “Belligerent Islam Vs Pacifist Islam” !

This is another mischievous attempt at distorting Islam!
By suggesting this, it attempts to deny the very meaning of the name "Islam” itself which also denotes “peace, the way to peace.” If their concern may be due perhaps to refer to that Islamic teaching which do condone ‘war’ or ‘killings’, but surely these must be seen in their relevant context.
As to the current Muslims state of affairs (especially in the Middle east), these must be studied in the whole context of socio-political climate with all their relevant historical reasons, causes etc.

Do not try to insinuate blame upon the religion.

" Their intention is to extinguish Allah's Light (by blowing) with their mouth, but Allah will complete (the revelation of) His Light, even though the unbelievers may detest it. It is He Who has sent His Messenger with Guidance and the Religion of Truth (al-Islam), that they may proclaim it over all religion, even though the Pagans may detest (it)."

(Qur'an: Saff: 61:8-9)

Jazaa-kumullaah al-khayr

Wa billaahi Tau-fiq wal-Hidaaya
Was-salaamu 'alay kum wa raHmatullaah