tag:blogger.com,1999:blog-167184622024-03-07T11:44:15.466+08:00Islamic & Christianity ResearchMaverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.comBlogger11125tag:blogger.com,1999:blog-16718462.post-64271443456278930912008-10-05T00:02:00.004+08:002008-10-05T00:32:24.127+08:00Ibn Sina -Avicenna Islamic Philosophy<span style="font-size:130%;"><span style="font-weight: bold;">Ibn Sina (Avicenna) (973-1037): </span></span><br />On Medicine, c. 1020 CE<br />Medieval Sourcebook<br /><br /><div style="text-align: justify;">Avicenna (973-1037) was a sort of universal genius, known first as a physician. To his works on medicine he afterward added religious tracts, poems, works on philosophy, on logic, as physics, on mathematics, and on astronomy. He was also a statesman and a soldier, and he is said to have died of debauchery.<br /></div><br /><div style="text-align: justify;">Medicine considers the human body as to the means by which it is cured and by which it is driven away from health. The knowledge of anything, since all things have causes, is not acquired or complete unless it is known by its causes. Therefore in medicine we ought to know the causes of sickness and health. And because health and sickness and their causes are sometimes manifest, and sometimes hidden and not to be comprehended except by the study of symptoms, we must also study the symptoms of health and disease. Now it is established in the sciences that no knowledge is acquired save through the study of its causes and beginnings, if it has had causes and beginnings; nor completed except by knowledge of its accidents and accompanying essentials. Of these causes there are four kinds: material, efficient, formal, and final.<br /></div><br /><div style="text-align: justify;">Material causes, on which health and sickness depend, are--- the affected member, which is the immediate subject, and the humors; and in these are the elements. And these two are subjects that, according to their mixing together, alter. In the composition and alteration of the substance which is thus composed, a certain unity is attained.<br /><br />Efficient causes are the causes changing and preserving the conditions of the human body; as airs, and what are united with them; and evacuation and retention; and districts and cities, and habitable places, and what are united with them; and changes in age and diversities in it, and in races and arts and manners, and bodily and animate movings and restings, and sleepings and wakings on account of them; and in things which befall the human body when they touch it, and are either in accordance or at variance with nature.<br /><br /></div><div style="text-align: justify;">Formal causes are physical constitutions, and combination and virtues which result from them. Final causes are operations. And in the science of operations lies the science of virtues, as we have set forth. These are the subjects of the doctrine of medicine; whence one inquires concerning the disease and curing of the human body. One ought to attain perfection in this research; namely, how health may be preserved and sickness cured. And the causes of this kind are rules in eating and drinking, and the choice of air, and the measure of exercise and rest; and doctoring with medicines and doctoring with the hands. All this with physicians is according to three species: the well, the sick, and the medium of whom we have spoken.<br /></div><br />IBN SINA, Abu 'Ali al-Husayn b. 'Abd Allah b. Sina, is also known to the West as Avicenna.<br /><br /><div style="text-align: justify;">Ibn Sina (Avicenna) is one of the foremost philosophers in the Medieval Hellenistic Islamic tradition that also includes al-Farabi and Ibn Rushd His philosophical theory is a comprehensive, detailed and rationalistic account of the nature of God and Being, in which he finds a systematic place for the corporeal world, spirit, insight, and the varieties of logical thought including dialectic, rhetoric and poetry.<br /></div><br /><div style="text-align: justify;">Central to Ibn Sina’s philosophy is his concept of reality and reasoning. Reason, in his scheme, can allow progress through various levels of understanding and can finally lead to God, the ultimate truth. He stresses the importance of gaining knowledge, and develops a theory of knowledge based on four faculties: sense perception, retention, imagination and estimation. Imagination has the principal role in intellection, as it can compare and construct images which give it access to universals. Again the ultimate object of knowledge is God, the pure intellect.<br /></div><br /><div style="text-align: justify;">In metaphysics, Ibn Sina makes a distinction between essence and existence; essence considers only the nature of things, and should be considered apart from their mental and physical realization. This distinction applies to all things except God, whom Ibn Sina identifies as the first cause and therefore both essence and existence. He also argued that the soul is incorporeal and cannot be destroyed. The soul, in his view, is an agent with choice in this world between good and evil, which in turn leads to reward or punishment.<br /></div><br /><div style="text-align: justify;">Reference has sometimes been made to Ibn Sina’s supposed mysticism, but this would appear to be based on a misreading by Western philosophers of parts of his work. As one of the most important practitioners of philosophy, Ibn Sina exercised a strong influence over both other Islamic philosophers and medieval Europe. His work was one of the main targets of al-Ghazali’s attack on Hellenistic influences in Islam. In Latin translations, his works influenced many Christian philosophers, most notably Thomas Aquinas.<br /><br /></div><div style="text-align: justify;">IBN SINA followed the encyclopedic conception of the sciences that had been traditional since the time of the Greek Sages in uniting philosophy with the study of nature and in seeing the perfection of man as lying in both knowledge and action. He was also as illustrious a physician as he was a philosopher.<br /><br /><span style="font-weight: bold;">Biography</span><br /><br />Ibn Sina was born in AH 370/AD 980 near Bukhara in Central Asia, where his father governed a village in one of the royal estates. At thirteen, Ibn Sina began a study of medicine that resulted in ‘distinguished physicians . . . reading the science of medicine under [him]’ (Sirat al-shaykh al-ra’is (The Life of Ibn Sina): 27). His medical expertise brought him to the attention of the Sultan of Bukhara, Nuh ibn Mansur, whom he treated successfully; as a result he was given permission to use the sultan’s library and its rare manuscripts, allowing him to continue his research into modes of knowledge.<br /><br />When the sultan died, the heir to the throne, ‘Ali ibn Shams al-Dawla, asked Ibn Sina to continue al vizier, but the philosopher was negotiating to join the forces of another son of the late king, Ala al-Dawla, and so went into hiding. During this time he composed his major philosophical treatise, Kitab al-shifa’ (Book of Healing), a comprehensive account of learning that ranges from logic and mathematics to metaphysics and the afterlife. While he was writing the section on logic Ibn Sina was arrested and imprisoned, but he escaped to Isfahan, disguised as a Sufi, and joined Ala al-Dawla. While in the service of the latter he completed al-Shifa’ and produced the Kitab al-najat (Book of Salvation), an abridgment of al-Shifa’. He also produced at least two major works on logic: one, al-Mantiq, translated as The Propositional Logic of Ibn Sina, was a commentary on Aristotle’s Prior Analytics and forms part of al-Shifa’; the other, al-Isharat wa-‘I-tanbihat (Remarks and Admonitions), seems to be written in the ‘indicative mode’, where the reader must participate by working out the steps leading from the stated premises to proposed conclusions. He also produced a treatise on definitions and a summary of the theoretical sciences, together with a number of psychological, religious and other works; the latter include works on astronomy, medicine, philology and zoology, as well as poems and an allegorical work, Hayy ibn Yaqzan (The Living Son of the Vigilant). His biographer also mentions numerous short works on logic and metaphysics, and a book on ‘Fair Judgment’ that was lost when his prince’s fortunes suffered a turn. Ibn Sina’s philosophical and medical work and his political involvement continued until his death.<br /><br /><span style="font-weight: bold;">Reason and reality</span><br /><br />Ibn Sina’s autobiography parallels his allegorical work, Hayy ibn Yaqzan. Both clarify how it is possible for individuals by themselves to arrive at the ultimate truths about reality, being and God. The autobiography shows how Ibn Sina more or less taught himself, although with particular kinds of help at significant moments, and proceeded through various levels of sophistication until he arrived at ultimate truths.<br /><br />Such progress was possible because of Ibn Sina’s conception of reality and reasoning. He maintains that God, the principle of all existence, is pure intellect, from whom other existing things such as minds, bodies and other objects all emanate, and therefore to whom they are all necessarily related. That necessity, once it is fully understood, is rational and allows existents to be inferred from each other and, ultimately, from God. In effect, the totality of intelligibles is structured syllogistically and human knowledge consists of the mind’s reception and grasp of intelligible being. Since knowledge consists of grasping syllogistically structured intelligibles, it requires the use of reasoning to follow the relations between intelligibles. Among these intelligibles are first principles that include both concepts such as ‘the existent’, ‘the thing’ and ‘the necessary’, that make up the categories, and the truths of logic, including the first-figure syllogistics, all of which are basic, primitive and obvious. They cannot be explained further since all explanation and thought proceeds only on their basis. The rules of logic are also crucial to human development.<br /><br />Ibn Sina’s stand on the fundamental nature of categorical concepts and logical forms follows central features of Aristotle’s thought in the Prior Analytics (see ARISTOTLE §§4-7). Borrowing from Aristotle, he also singles out a capacity for a mental act in which the knower spontaneously hits upon the middle term of a syllogism. Since rational arguments proceed syllogistically, the ability to hit upon the middle term is the ability to move an argument forward by seeing how given premises yield appropriate conclusions. It allows the person possessing this ability to develop arguments, to recognize the inferential relations between syllogisms. Moreover, since reality is structured syllogistically, the ability to hit upon the middle term and to develop arguments is crucial to moving knowledge of reality forward.<br /><br />Ibn Sina holds that it is important to gain knowledge. Grasp of the intelligible determines the fate of the rational soul in the hereafter, and therefore is crucial to human activity. When the human intellect grasps these intelligible it comes into contact with the Active Intellect, a level of being that emanates ultimately from God, and receives a ‘divine effluence’. People may be ordered according to their capacity for gaining knowledge, and thus by their possession and development of the capacity for hitting on the middle term. At the highest point is the prophet, who knows the intelligible all at once, or nearly so. He has a pure rational soul and can know the intelligibles in their proper syllogistic order, including their middle terms. At the other end lies the impure person lacking in the capacity for developing arguments. Most people are in between these extremes, but they may improve their capacity for grasping the middle term by developing a balanced temperament and purity of soul (see LOGIC IN ISLAMIC PHILOSOPHY §1).<br /><br />In relation to the older debate about the respective scopes of grammar and logic, Ibn Sina argues that since logic deals with concepts that can be abstracted from sensible material, it also escapes the contingencies of the latter. Language and grammar govern sensible material and therefore have a different domain; indeed, languages are various and their rules of operation, their grasp of sensible material, are likewise articulated variously (see LANGUAGE, PHILOSOPHY OF). Nevertheless, languages make available the abstracted concepts whose operation is governed by logic; yet if language deals with contingencies, it is not clear how it can grasp or make available the objects of logic. At times, as for example in al-Isharat, Ibn Sina suggests that languages generally share a structure.<br /><br /><span style="font-weight: bold;">Theory of knowledge</span><br /><br />In his theory of knowledge, Ibn Sina identifies the mental faculties of the soul in terms of their epistemological function. As the discussion of logic in §2 has already suggested, knowledge begins with abstraction. Sense perception, being already mental, is the form of the object perceived (see SENSE AND REFERENCE §I). Sense perception responds to the particular with its given form and material accidents. As a mental event, being a perception of an object rather than the object itself, perception occurs in the particular. To analyse this response, classifying its formal features in abstraction from material accidents, we must both retain the images given by sensation and also manipulate them by disconnecting parts and aligning them according to their formal and other properties. However, retention and manipulation are distinct epistemological functions, and cannot depend on the same psychological faculty; therefore Ibn Sina distinguishes faculties of relation and manipulation as appropriate to those diverse epistemological functions (see EPISTEMOLOGY IN ISLAMIC PHILOSOPHY).<br /><br />Ibn Sina identifies the retentive faculty as ‘representation’ and charges the imagination with the task of reproducing and manipulating images. To conceptualize our experience and to order it according to its qualities, we must have and be able to reinvoke images of what we experienced but is now absent. For this we need sensation and representation at least; in addition, to order and classify the content of representation, we must be able to discriminate, separate out and recombine parts of images, and therefore must possess imagination and reason. To think about a black flag we must be able to analyse its colour, separating this quality from others, or its part in the image from other images, and classify it with other black things, thereby showing that the concept of black applies to all such objects and their images. Imagination carries out this manipulation, allowing us to produce images of objects we have not seen in fact out of the images of things we have experienced, and thereby also generating images for intelligibles and prophecies.<br /><br />Beyond sense perception, retention and imagination, Ibn Sina locates estimation (wahm). This is a faculty for perceiving non-sensible ‘intentions that exist in the individual sensible objects’. A sheep flees a wolf because it estimates that the animal may do it harm; this estimation is more than representation and imagination, since it includes an intention that is additional to the perceived and abstracted form and concept of the animal. Finally, there may be a faculty that retains the content of wahm, the meanings of images. Ibn Sina also relies on a faculty of common sense, involving awareness of the work and products of all the other faculties, which interrelates these features.<br /><br />Of these faculties, imagination has a principal role in intellection. Its comparison and construction of images with given meanings gives it access to universals in that it is able to think of the universal by manipulating images (see UNIVERSALS). However, Ibn Sina explains this process of grasping the universal, this emergence of the universal in the human mind, as the result of an action on the mind by the Active Intellect. This intellect is the last of ten cosmic intellects that stand below God. In other words, the manipulation of images does not by itself procure a grasp of universals so much as train the mind to think the universals when they are given to the mind by the Active Intellect. Once achieved, the processes undergone in training inform the mind so that the latter can attend directly to the Active Intellect when required. Such direct access is crucial since the soul lacks any faculty for retaining universals and therefore repeatedly needs fresh access to the Active Intellect.<br /><br />As the highest point above the Active Intellect, God, the pure intellect, is also the highest object of human knowledge. All sense experience, logic and the faculties of the human soul are therefore directed at grasping the fundamental structure of reality as it emanates from that source and, through various levels of being down to the Active Intellect, becomes available to human thought through reason or, in the case of prophets, intuition. By this conception, then, there is a close relation between logic, thought, experience, the grasp of the ultimate structure of reality and an understanding of God. As the highest and purest intellect, God is the source of all the existent things in the world. The latter emanate from that pure high intellect, and they are ordered according to a necessity that we can grasp by the use of rational conceptual thought (see NEOPLATONISM IN ISLAMIC PHILOSOPHY). These interconnections become clearer in Ibn Sina’s metaphysics.<br /><br /></div><span style="font-weight: bold;">Life.</span><br /><br /><div style="text-align: justify;">His life is known to us from authoritative sources. An autobiography covers his first thirty years, and the rest are documented by his disciple al-Juzajani, who was also his secretary and his friend.<br /><br /></div><div style="text-align: justify;">He was born in 370/980 in Afshana, his mother's home, near Bukhara. His native language was Persian. His father, an official of the Samanid administration, had him very carefully educated at Bukhara. His father and his brother were influenced by Isma'ili propaganda; he was certainly acquainted with its tenets, but refused to adopt them. His intellectual independence was served by an extraordinary intelligence and memory, which allowed him to overtake his teachers at the age of fourteen.<br /><br /></div><div style="text-align: justify;">It was he, we are told, who explained logic to his master al-Natili. He had no teacher in the natural sciences or in medicine; in fact, famous physicians were working under his direction when he was only sixteen. He did, however, find difficulty in understanding Aristotle's Metaphysics, which he grasped only with the help of al-Farabi's commentary. Having cured the amir of Khurasan of a severe illness, he was allowed to make use of the splendid library of the Samanid princes. At the age of eighteen he had mastered all the then known sciences. His subsequent progress was due only to his personal judgment.<br /><br /></div><div style="text-align: justify;">His training through contact with life was at least equal to his development in intellectual speculation. At the age of twenty-one he wrote his first philosophical book. The following year, however, the death of his father forced him to enter the administration in order to earn his living. His judgment was swiftly appreciated. Having consulted him on medical matters, the princes had recourse to him also in matters of politics. He was a minister several times, his advice being always listened to; but he became an object of envy, sometimes persecuted by his enemies and sometimes coveted by princes opposing those to whom he wished to remain loyal. He took flight and was obliged to hide on several occasions, earning his living by medical consultations. He was imprisoned, escaped, lived for fourteen years in relative peace at the court of Isfahan and died at Hamadan, during an expedition of the prince 'Ala’ al-Dawla, in 428/1037. He was buried there; and a monument was erected to him to celebrate the (hijri) millenary of his birth.<br /><br /></div><div style="text-align: justify;">If his works are to be understood, they should not be thought of as those of a philosopher who lived in his books. He was occupied all day by affairs of state, and he laboured by night on his great works, which were written with astonishing rapidity. He was never safe, and was frequently compelled to move; he would write on horseback, and sometimes in prison, his only resource for reference being his memory. It has been found surprising that he differs from Aristotle in his works: but he quoted him without re-reading him, and, above all, his independence of mind inclined him to present his own personally worked out thought, rather than to repeat the works of another. Besides, his personal training was different. He was a man who lived in touch with the concrete, constantly faced with difficulties, and a great physician who dealt with specific cases. Aristotle's Logic seemed to him insufficient, because it could not be applied in a way that was sufficiently close to life. Many recent controversies have been aroused since the study of his works has increased, especially at the time of his millenary, but the most plausible view of his personality is still the following: he is a scientific man, who attempts to bring the Greek theories to the level of that which needs to be expressed by the study of the concrete, when apprehended by a great mind.<br /><br /></div><div style="text-align: justify;">The secret of his evolution, however, will remain concealed from us as long as we do not possess such important works as the Kitab al-Insaf, the ‘Book of Impartial Judgment’, which investigated 28,000 questions, and his ‘Eastern Philosophy’, of which we have only a fragment.<br /><br /></div><span style="font-weight: bold;">Works.</span><br /><br /><div style="text-align: justify;">The corpus of Ibn Sina's works that has come down to us is considerable, but incomplete. To the many questions that were put to him he replied hastily, without always taking care to keep his texts. Al-Juzajani has preserved several of these; others have been transmitted with different titles, others lost. The manuscript of the Insaf disappeared at the sack of Isfahan, in his own lifetime. The fundamental bibliography is that which al-Juzajani included in his biography, but it is not exhaustive. G. C. Anawati lists a total of 276 works, including texts noted as doubtful and some apocryphal works, in his bibliography of 1950. Mahdavi, in 1954, lists 131 authentic, and 110 doubtful works. Ibn Sina was known primarily as a philosopher and a physician, but he contributed also to the advancement of all the sciences that were accessible in his day: natural history, physics, chemistry, astronomy, mathematics, music. Economics and politics benefited from his experience as a statesman. Moral and religious questions (not necessarily pertaining to mysticism), Qur’anic exegesis, statements on ‘ufi doctrine and behaviour produced minor writings. He wrote poetry for instructional purposes, for he versified epitomes of logic and medicine, but he had also the abilities of a true poet, clothing his philosophical doctrine in images, both in verse (as in his poem on the soul) and in prose, in symbolic narratives whose meaning has given rise to controversy.<br /><br /></div><div style="text-align: justify;">Medicine is the subject of separate works; but natural history and mathematics are thought of as parts of philosophy. Thus, his principal treatise on these sciences is included in the great Kitab al-Shifa’, ‘Book of Healing [of the Soul]’, in the same way as that on Metaphysics, while the famous Qanun fi 'l-tibb, ‘Canon of Medicine’, is a separate work.<br /></div><br /><div style="text-align: justify;">The Qanun appears to have formed a more consciously coherent whole than the philosophical works. Because it constituted a monumental unity, which maintained its authority until modern times when experimental science began, and because it still remained more accessible than Hippocrates and Galen, it served as a basis for seven centuries of medical teaching and practice. Even today it is still possible to derive useful information from it, for Dr. 'Abd Allah Ahmadieh, a clinician of Tehran, has studied the therapeutics of Avicenna and is said to use them with good results, particularly in treating rheumatism.<br /></div><br /><div style="text-align: justify;">The Qanun is the clear and ordered ‘Summa’ of all the medical knowledge of Ibn Sina's time, augmented from his own observations. It is divided into five books. The first contains generalities concerning the human body, sickness, health and general treatment and therapeutics (French translation of the treatise on Anatomy by P. de Koning, 1905; adaptation giving an incomplete resume of the first book, in English, by Cameron Grüner, 1930). The second contains the Materia Medica and the Pharmacology of herbs; the page on experimentation in medicine (115, of the Rome 1593 edition) quoted in the Introduction to the French translation of the Isharat, 58, is to be found there. This passage sets out the three methods-agreement, difference and concomitant variations-that are usually regarded as characteristic of modern science. The third book deals with special pathology, studied by organs, or rather by systems (German translation of the treatise on diseases of the eyes, by Hirschberg and Lippert, 1902). The fourth book opens with the famous treatise on fevers; then follow the treatise on signs, symptoms, diagnostics and prognostics, minor surgery, tumours, wounds, fractures and bites, and that on poisons. The fifth book contains the pharmacopoeia.<br /><br /></div><div style="text-align: justify;">Several treatises take up in isolation a number of the data in the Qanun and deal with particular points. Some are very well-known: their smaller size assured them of a wide circulation. Among the most widely diffused are treatises on the pulse, the medical pharmacopoeia, advice for the conservation of health and the study of diarrhoea; in addition, monographs on various remedies, chicory, oxymel, balsam, bleeding. The virtues of wine are not neglected.<br /></div><br /><div style="text-align: justify;">Physicians were offered a mnemonic in the form of a poem which established the essentials of Avicenna's theory and practice: principles, observations, advice on therapeutics and dietetics, simple surgical techniques. This is the famous Urjuza fi 'l-tibb, which was translated into Latin several times from the 13th to the 17th century, under the title Cantica Avicennae (ed. with French trans. by H. Jahier and A. Noureddine, Paris 1956, Poeme de la Medecine, together with Armengaud de Blaise's Latin translation).<br /><br /></div><div style="text-align: justify;">Ibn Sina's philosophical works have come down to us in a mutilated condition. The important Kitab al-Shifa’ is complete (critical text in process of publication, Cairo 1952-). Extracts chosen by the author himself as being the most characteristic make up the Kitab al-Najat, ‘The Book of Salvation [from Error]’, which is not an independent redaction, as was thought until 1937 (table of concordances established by A.-M. Goichon in La distinction de l'essence et de l'existence d'apres Ibn Sina, 499-503). The Kitab al-Isharat wa 'l-tanbihat, ‘Book of directives and remarks’, is complete (trans. into Persian and French), as is the Danishnama-i 'Ala’i, ‘The Book of Knowledge for 'Ala’”, a resume of his doctrine written at the request of the prince 'Ala’ al-Dawla. We have only fragments of the Kitab al-Insaf, ‘Book of Impartial Judgment between the Easterners and the Westerners’, which have been published by A. Badawi, and a small part of the Mantiq al-mashriqiyyin, ‘Logic of the Easterners’, which is the logic of his ‘Eastern Philosophy’, the rest of it being lost. A fairly large number of minor writings are preserved; they illuminate points of detail which are often important, but are far from completing the lacunas.<br /><br /></div><div style="text-align: justify;">Ibn Sina's was too penetrating a mind, and one too concerned with the absolute, not to venture outside the individual sciences. He looked for the principle and the guarantee of these, and this led him to set above them, on the one hand, the science of being, Metaphysics, and, on the other, the universal tool of truth, Logic, or ‘the instrumental science’, as the falasifa termed it.<br /><br /></div><div style="text-align: justify;">As far as one can tell in the absence of several of his fundamental works, he seems to have been an innovator particularly in logic, correcting the excess of abstraction which does not permit Aristotle to take sufficient account of change, which is present everywhere and at all times in the terrestrial world; and, thus, of the difference between strict (mutlaq) meaning, and concrete meaning, specified by the particular ‘conditions’ in which a thing is actualized. As a physician, he enters into logic when he admits a sign as the middle term of a syllogism. He gives it the force of a proof, as the latter is recognized in a symptom in medical diagnosis (see Introduction to the French trans. of the Isharat).<br /><br /></div><span style="font-weight: bold;">Metaphysics</span><br /><br /><div style="text-align: justify;">In Metaphysics the doctrine of Ibn Sina is most individual, and is also illuminated by his personal antecedents. On the other hand, his thought was fashioned by three teachers, of whom, however, he knew only two by name: Aristotle and al-Farabi, who introduced several of the great concepts subsequently developed by Ibn Sina. The third was Plotinus, who came down to him under the name of Aristotle, in the so-called ‘Theology of Aristotle’ [see aristutalis], which was composed of extracts from Plotinus's Enneads, and presented as the culmination of Aristotle's Metaphysics. This error of attribution dogs the whole of Avicenna's work. As a born metaphysician he earned the title of ‘Philosopher of being’ but as a realist he wished to understand essences in their actualized state, so that he is just as much the ‘Philosopher of essence’. The whole of his metaphysics is ordered round the double problem of the origin of being and its transmission to essence, but to individually actualized essence (cf. Goichon, La distinction de l'essence et de l'existence d'apres Ibn Sina, Paris 1937).<br /><br /></div><div style="text-align: justify;">It is at this point that a free interpretation of Aristotle and Plotinus gives him his theory of the creation of forms by emanation. This is linked with a cosmogony taken from the apocryphal Theology, but is also inspired by hylemorphism and Aristotelian data on the soul. The extensive place occupied in his thought by the intelligence prompts him to this startling view: the gift of being is linked with the light of the intelligence. Moreover, Ibn Sina is a believer; in accordance with Islam he believes in God as the Creator. None of the philosophies handed down from pagan antiquity takes account of this. He attempts to integrate dogma with his philosophical formulation. In fact, he does not succeed very well, but he continually works in this direction.<br /><br /></div><div style="text-align: justify;">The first certitude apprehended by the human mind, he says, is that of being, which is apprehended by means of sense-perceptions. The idea of being, however, is so deep-rooted in man that it could be perceived outside of the sensible. This prefiguration of the Cartesian ‘Cogito ergo sum’ appears to have two causes: intuition (Hads) is so powerful in Ibn Sina (see in the Physics of the Danishnama the part that it played for him) that he bases himself here on a metaphysical apprehension of being; in addition, since the human soul, according to him, is a separate intelligence, which leads its own spiritual existence while being united with the body, it is capable of apprehending itself directly.<br /><br /></div><div style="text-align: justify;">The second certitude is that the being thus apprehended in man, and in every existing thing, is not present there of necessity. The essence of ‘man’, ‘horse’ or ‘stone’ does not imply the necessity of the existence of a particular man or horse. Existence is given to actualized, concrete beings by a Being that differs from all of them: it is not one of the essences that have no existence in themselves, but its essence is its very being. The Creator is the First Cause; as a consequence of this theory the proof of the existence of God is restricted to Metaphysics, and not to Physics, as happens when God is proved to be the prime mover.<br /><br /></div><div style="text-align: justify;">A Western controversy enters here: did Avicenna really believe in the analogy of being? It is true that he does not place the uncreated Being in the genus Substance or in a genus Being; but if he proceeds from knowledge of created beings to that of the uncreated Being, is not this a proof that he considers their natures to be allied? He certainly apprehends an analogy between the being of substance and that of accident, as he states explicitly, but did he go further? (see M. Cruz Hernandez, passim).<br /><br /></div><div style="text-align: justify;">Ibn Sina did not formulate the distinction between the uncreated Being and created beings as clearly as did Thomas Aquinas, but the latter does base himself on Ibn Sina's doctrine; only being is in God, God is in no genus and being is not a genus. He then sets out his thought precisely (cf. Vasteenkiste, Avicenna-Citaten bij S. Thomas, in Tijdschrift voor Philosophie, September 1953, citations nos. 12, 13, 14, 15, 20, 148, 330, pp. 460-1, 473 and 491).<br /><br /></div><div style="text-align: justify;">With the principles established, two reasons for the omission of the conclusion are plausible, but neither involves the distinction not being made. Either, having set it out and admitted it, he withdrew it with difficulty because of the confusion between the data of Aristotle and Plotinus, or, as G. M. Wickens (Avicenna, scientist and philosopher, 52) suggests, he does not speak of it as a discovery because the celebrated distinction was then generally admitted-as Abu Hayyan al-TawHidi says. But Ibn Sina maintains that God, as he conceives Him, is ‘the first with respect to the being of the Universe, anterior to that being, and also, consequently, outside it’ (E. Gilson, L'esprit de la philosophie medievale2, 80-1).<br /><br /></div><div style="text-align: justify;">However, this apparent impetus of Ibn Sina is interrupted by the data of Plotinus, for they inspire the emanatist theory of creation. The Qur’an, like the Old and New Testaments, explains creation by a freeQact of will on the part of God. For Ibn Sina, by way of Plotinus, the necessary Being is such in all its modes-and thus as creator-and being overflows from it. (Here the reader will ask himself the question: ‘Is it an analogous being? is it not rather the same being?’) Moreover, this emanation does not occur freely, and creation involves intermediaries, which are also creators. From the One can come only one. The necessary Being thus produces a single Intelligence. This, having a cause, necessarily possesses a duality of being and knowledge. It introduces multiplicity into the world; from it can derive another Intelligence, a celestial Soul and a celestial body. Ptolemy's system becomes the framework of creative emanation; emanation descends from sphere to sphere as far as a tenth pure Intelligence, which governs, not a sphere, but our terrestrial world, which is made, unlike the others, of corruptible matter. This brings with it a multiplicity which surpasses human knowledge but is perfectly possessed and dominated by the active Intellect, the tenth Intelligence. Its role is demonstrated in a poetic and symbolic form in the ‘Tale of Hayy b. Yaqzan;, a name that refers to the active Intellect itself.<br /><br /></div><div style="text-align: justify;">The philosophical origin of this active Intellect is the passage in the De Anima in which Aristotle refers by this name to the active part of the human soul. Ibn Sina irremediably mutilates the latter by taking away from it this active part, and with it its most noble action and its highest intellectual function: abstraction of intelligibles. This active Intellect, which, according to Aristotle, produces all intelligibles, is now a separate Intelligence. Thus the human soul receives them passively, and so cannot think except by leave of the Intellect; comprehension, knowledge and the sciences are now no longer its affair. It can elaborate only that which is given to it by the active Intellect. The latter produces not only these intelligibles but also all the substantial forms that are created in accordance with the models that it has conceived in conformity with the potentialities of matter. It is in this way, Ibn Sina replies to Plato's anxious question (Parmenides, 131 a-b), that the concrete being can share in the Idea. The active Intellect has an ability which Plato sought for in vain: it apprehends the two series of relative perceptions, both the forms with their mutual relationships and the concrete beings with their mutual relationships; in addition, it apprehends their common repository, which is its own essence (cf. Goichon, La theorie des formes chez Avicenne, in Atti XII congr. intern. de filosofia, ix, at 137-8). A reply is also given to the question of Aristotle as to the provenance of form and the contribution of the Ideas to sensible beings (Metaph., Z 8 and M 5).<br /><br /></div><div style="text-align: justify;">The human soul by itself can attain only the first three degrees of abstraction: sensation, imagination and the action of estimation that extracts individual non-sensible ideas. It then apprehends the intelligible that is given to it from outside. Intuition is due to its joining with the active Intellect.<br /><br /></div><div style="text-align: justify;">Being and intelligence overflow like a river from the necessary Being and descend to the extreme limits of the created. There is an equally full re-ascent, produced by creatures' love and desire for their creators, as far as the supreme Principle, which corresponds to the abundance of this gift. This beautiful concept, which could derive only from a soul inclined towards religion, has been thought of as mystical. The Risala fi 'l-'ishq, ‘The Epistle on Love’, however, is primarily a metaphysical explanation of the tendency of every being towards its good, and a physical explanation of the motion of the stars; they imitate in their fashion, which is material, the unceasing action of the pure Act. The spheres, in fact, thus imitate the unceasing desire of the celestial Souls which correspond to each one of them. The rational soul of man tends towards its good with a conscious motion of apprehension of, and love for, the active Intellect, and, through it, for the necessary Being, which is pure Good. In the highest states, however, it can tend directly towards the latter.<br /><br /></div><div style="text-align: justify;">Ibn Sina believed firmly in the immortality of the soul. Corruption cannot touch it, for it is immaterial. The proof of this immateriality lies in its capability of apprehending the intelligibles, which are in no way material. He is much more hesitant on the question of the resurrection of the body, which he at first admits in the Shifa’ and the Najat, and then denies in the epistle A•Hawiyya, after indicating in the ‘Tale of Hayy b. Yaqzan’; that this dogma is often an object of temptations. He appears finally to have decided to understand it in a symbolic sense.<br /><br /></div><div style="text-align: justify;">Among the fierce controversies to which Avicenna's thought has given rise is the discussion as to whether or not he should be considered a mystic. At first sight, the whole range of expressions that he uses to speak of love's re-ascending as far as to the Creator leads one to an affirmative interpretation-not in an esoteric way [see Hayy b. yaqzan], but in the positive sense of the love of God. The more one studies his philosophical doctrine, the more one finds that it illuminates these expressions. The stages of the Sufis, studied in the Isharat, leave rather the impression of experiences observed by a great, curious and respectful mind, which, however, does not participate. Ibn Sina is a believer, and this fact should be maintained in opposition to those who have made of him a lover of pleasure who narrowly escapes being a hypocrite, although there is so much seriousness in his life and such efforts to reconcile his philosophy with his faith-even if he is not always successful. He is far above the gnosis impregnated with occultism and paganism to which some would reduce him. Is he a mystic in the exact sense that the word has in Catholic theology? It reserves the word for one whose whole life is a great love of God, in a kind of intimacy of heart and thought with Him, so that God holds the first place in all things and everything is apprehended as related to Him.<br /><br /></div><div style="text-align: justify;">Had it been thus with Ibn Sina, his writings would give a totally different impression. Nevertheless, at bottom he did perhaps apprehend God. It is in the simple expression of apprehension through the heart, in the secret of the heart (sirr), in flashes, however short and infrequent, that we are led to see in him a beginning of true mystic apprehension, in opposition to the gnosis and its symbols, for at this depth of the heart there is no longer any need for words.<br /><br /></div><div style="text-align: justify;">One doubt, however, still enters in: his general doctrine of apprehension, and some of the terms that he uses, in fact, in texts on sirr, could be applied at least as well to a privileged connexion with the active Intellect, and not with God Himself (cf. Goichon, Le ‘sirr’ (l'intime du coeur) dans la doctrine avicennienne de la connaissance). Again, on this question, the absence of his last great work, the ‘Eastern Philosophy’, precludes a definite answer.<br /><br /></div><div style="text-align: justify;">This irreparable lacuna in the transmission of his works does not allow us to understand in what respects he wished to complete, and even to correct, Aristotle, as he states in the prologue. As a hypothesis, suggested by his constant efforts to express the concrete and by his biography, we may suppose that he wished to make room for the oriental scientific tradition, which was more experimental than Greek science. The small alterations made to Aristotelian logic are slanted in this direction. In metaphysics, it is probable that he was shocked by the contradictions between Plotinus and Aristotle that were evident in the texts which the knowledge of the time attributed to one single author, and that he wished to resolve these anomalies by giving new explanations.<br /><br /><br /></div><span style="font-weight: bold;">Influence of Ibn Sina</span><br /><br /><div style="text-align: justify;">The transmission of Greek science by the Arabs, and the translation of the works of the Arabs into Latin, produced the first Renaissance in Southern Europe, which began in the 10th century in Sicily, flourished in the 12th round Toledo, and soon afterwards in France. The two principal works of Ibn Sina, the Shifa’ and the Qanun, made him an undisputed master in medicine, natural sciences and philosophy.<br /><br /></div><div style="text-align: justify;">From the 12th to the 16th century the teaching and practice of medicine were based on him. The works of Abu Bakr MuHammad b. Zakariyya’ al-Razi were also known, and he was considered to be a better clinician; but the Qanun provided an irreplaceable didactic corpus, for the Kitab al-Kulliyyat fi 'l-tibb of Ibn Rushd corresponded only with the first part of the Qanun. The latter was translated in its entirety between 1150 and 1187 by Gerard of Cremona, and, in all, eighty-seven translations of it were made, some of which were only partial. The majority were into Latin, but several Hebrew translations were also made, in Spain, Italy and the south of France. The medical translations are less good than those of the philosophical works; some words transcribed in Arabic from Greek were not understood or identified, and some Arabic technical terms were more or less transcribed in Latin, and remain incomprehensible. The Qanun formed the basis of teaching at all the universities. It appears in the oldest known syllabus of teaching given to the School of Medicine at Montpellier, a bull of Clement V, dating from 1309, and in all subsequent ones until 1557. Ten years later Galen was preferred to Ibn Sina, but the latter continued to be taught until the 17th century. The editing of the Arabic text, at Rome in 1593, demonstrates the esteem in which he was still held. (On the teaching of the works of Avicenna in the universities, see A. Germain, L'Ecole de medecine de Montpellier ..., Montpellier 1880, 71; Stephen d'Irsay, Histoire des universites franaises et etrangeres des origines a nos jours, Paris 1933, i, 119; C. Elgood, A medical history of Persia ... until the year 1932, Cambridge 1951, 205-9). Chaucer reminds us in the Prologue to the Canterbury Tales that no doctor should be ignorant of him. Almost all, in fact, possessed either fragments of the Qanun, especially the ‘Fevers’ and the ‘Diseases of the eyes’, or shorter writings, the treatise on the pulse or that on ‘Diseases of the heart’. All Arab authors, from the 7th/13th to the 10th/16th century, are dependent on Ibn Sina, even though they question him, like the father of Ibn Zuhr (Avenzoar), or augment and correct him, like Ibn al-Nafis, who recorded his discovery of pulmonary circulation in his commentary on the Qanun; he wrote a summary of the Qanun which any physician could obtain more easily than he could the original text.<br /><br /></div><div style="text-align: justify;">In the West several physicians learned Arabic for the sake of the works of Ibn Sina. The first known influence appears in the works of a Dane, Henrik Harpestraeng, a royal physician who died in 1244. Arnold of Villeneuve, born at Valence, translated the treatise on the diseases of the heart, as well as some of the books of al-Kindi and other Arab authors. Some surgeons also quoted him as their authority: William of Saliceto in Italy, and his disciple Lanfranc, the founder of surgery in France; Guy of Chauliac, who died in 1368, and whose teaching employed Arabic terms and doctrines. At the University of Bologna, anatomy was still being taught in Arabic terms in the 14th century.<br /><br /></div><div style="text-align: justify;">The Renaissance brought a violent reaction; Leonardo da Vinci rejected Ibn Sina's anatomy, but, for want of another vocabulary, used the Arabic terms. Paracelsus burned the Qanun at Basle. Harvey dealt him a severe blow by publishing his discovery of the major circulation in 1628.<br /><br /></div><div style="text-align: justify;">The natural sciences presented in the Shifa’ were much used by the mediaeval encyclopaedists, as were the treatises of al-Razi and apocryphal treatises. The ‘Treatise on Animals’ was translated by Michael Scot; Albertus Magnus employed the mineralogy (on Ibn Sina's scientific influence, see G. Sarton, Introduction to the history of science, ii, passim.). In physics, Ibn Sina was an Aristotelian, and as such inferior to al-Razi, who had discovered the existence of the vacuum, which he himself denied. However, he opposed the theory of the transmutation of metals, and hence alchemy (for citations to this effect from several Arab authors, see the introduction by Holmyard and Mandeville to their translation of Avicennae De congelatione et conglutinatione lapidum, Paris 1927, 6-7).<br /><br /></div><div style="text-align: justify;">Ibn Sina's influence in philosophy was less absolute and more disputed, but more lasting, for the use made of him by St Thomas Aquinas embodied certain of his proofs in Catholic theology (cf. Goichon, La philosophie d'Avicenne et son influence en Europe medievale, Paris 1944, ch. III).<br /><br /></div><div style="text-align: justify;">The translation of the Shifa’ came at a moment when Aristotle was scarcely known, and that only through the ‘Posterior Analytics’, the ‘Topics’ and the ‘Refutation of the Sophists’. The corpus that presented a ‘Metaphysics’, the ‘Treatise on the Soul’ and that on the ‘Heavens’, etc. seemed to hold another significance. It was, however, thought to be a simple commentary on Aristotle. For a century it received unreserved admiration; when Aristotle was better known, it was still thought that the Shifa’ augmented his work on the subject of the origin of the world, on God, the soul, the intelligence and angels. He was placed in the Neoplatonist and Augustinian traditions; his attempts to reconcile philosophy and faith corresponded with the ardent desires of the Schoolmen. He was forbidden by the decrees of 1210 and 1215, referring to ‘Aristoteles et sequaces ejus’, which banned Ibn Sina from the Sorbonne. But his role remained undiminished in private discussions.<br /><br /></div><div style="text-align: justify;">After acclaim for his similarities with Christian thought came criticism of his divergences from it, violently initiated by William of Auvergne in 1230. Nevertheless, a pontifical decree of Gregory IX, in 1231, once more permitted the study of Ibn Sina's philosophy. The lacunas, however, were now apparent. Nonetheless, the thought of all philosophers was nourished by his, to such a degree that it is impossible to tell what it would have been like without him. Latin scholasticism owes to his opponent, William of Auvergne, the fact that it received from him the distinction between essence and existence, which William considered that he had found in him.<br /><br /></div><div style="text-align: justify;">Another current of thought, stemming from English centres of study, developed particularly in the Franciscan order. It saw Ibn Sina as more of a philosopher, augmenting Saint Augustine: the active Intellect was like the sun of minds and the internal Master. They believed that he opened up a whole mystic world. Roger Bacon and Duns Scotus were influenced by him. The latter, however, based his doctrine of the univocity of being on the same text that Thomas Aquinas had used to support the opposite doctrine.<br /><br /></div><div style="text-align: justify;">Selection was gradually practised in the corpus of Ibn Sina. He took his definitive place, together with Saint Thomas Aquinas. The distinction between essence and existence became one of the fundamentals of Thomist philosophy. It gave an explanation for the immateriality of angels; Saint Thomas's De Ente et Essentia is imbued with Avicennism. The better the theologian masters his own thought, the less he cites Ibn Sina (see the quotations in Vansteenkiste, op. cit.), but he still respects him. Saint Thomas's commentators, Cajetan and Jean de Saint-Thomas, writing respectively at the end of the 15th century and during the 17th, still allotted to Ibn Sina the place that he had taken in Thomism, the place that is definitely his.<br /></div><br /><br />Source:<br /><br /><a href="http://muslimphilosophy.com/sina/art/ei-is.htm">muslimphilosophy.com</a><br /><br /><a href="http://muslimphilosophy.com/sina/art/ibn%20Sina-REP.htm">muslimphilosophy.com/sina</a><br /><br /><a href="http://www.ummah.net/history/scholars/ibn_sina/">ummah.net</a><br /><br />Encyclopedia of Islam: © 1999 Koninklijke Brill NV, Leiden, The Netherlands<br /><br /><br /><br />*********************************************************************Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com6tag:blogger.com,1999:blog-16718462.post-20134366331417661632008-10-04T22:16:00.002+08:002008-10-04T22:35:27.057+08:00Imam Al Ghazali BiographyAL-GHAZALI, ABU HAMID (1058-1111)<br />Source: <a href="http://www.ghazali.org/articles/gz1.htm">Al-Ghazali website</a><br /><br /><div style="text-align: justify;">Al-Ghazali is one of the greatest Islamic Jurists, theologians and mystical thinkers. He learned various branches of traditional Islamic religious sciences in his home town of Tus, Gurgan and Nishapur in the northern part of Iran.<br /><br />Al Ghazali was also involved in Sufi practices from an early age. Being recognized by Nizam al-Mulk, the vizir of the Seljuq sultans, he was appointed head of the Nizamiyyah College at Baghdad in AH 484/AD 1091. As the intellectual head of the Islamic community, he was busy lecturing on Islamic jurisprudence at the College, and also refuting heresies and responding to questions from all segments of the community.<br /><br />Four years later, however, al-Ghazali fell into a serious spiritual crisis and finally left Baghdad, renouncing his career and the world.<br /><br />After wandering in Syria and Palestine for about two years and finishing the pilgrimage to Mecca, he returned to Tus, where he was engaged in writing, Sufi practices and teaching his disciples until his death. In the meantime he resumed teaching for a few years at the Nizamiyyah College in Nishapur<br /><br />Al-Ghazali explained in his autobiography why he renounced his brilliant career and turned to Sufism. It was, he says, due to his realization that there was no way to certain knowledge or the conviction of revelatory truth except through Sufism. (This means that the traditional form of Islamic faith was in a very critical condition at the time.) This realization is possibly related to his criticism of Islamic philosophy. In fact, his refutation of philosophy is not a mere criticism from a certain (orthodox) theological viewpoint. First of all, his attitude towards philosophy was ambivalent; it was both an object and criticism and an object of learning (for example, logic and the natural sciences). He mastered philosophy and then criticized it in order to Islamicize it. The importance of his criticism lies in his philosophical demonstration that the philosophers’ metaphysical arguments cannot stand the test of reason. However, he was also forced to admit that the certainty, of revelatory truth, for which he was so desperately searching, cannot be obtained by reason. It was only later that he finally attained to that truth in the ecstatic state (fana’) of the Sufi.<br /><br />Through his own religious experience, he worked to revive the faith of Islam by reconstructing the religious sciences upon the basis of Sufsm, and to give a theoretical foundation to the latter under the influence of philosophy. Thus Sufism came to be generally recognized in the Islamic community. Though Islamic philosophy did not long survive al-Ghazali’s criticism, he contributed greatly to the subsequent philosophizing of Islamic theology and Sufism.<br /><br />1 Life<br />2 Theological conceptions<br />3 Refutation of philosophy<br />4 Relation to philosophy<br /><br /><br /><span style="font-weight: bold;">1 Life</span><br /><br />The eventful life of Abu Hamid Muhammad ibn Muhammad al-Ghazali (or al-Ghazzali) can be divided into three major periods. The first is the period of learning, first in his home town of Tus in Persia, then in Gurgan and finally in Nishapur. After the death of his teacher, Imam al-Haramayn AL-JUWAYNI, Ghazali moved to the court of Nizam al-Mulk, the powerful vizir of the Seljuq Sultans, who eventually appointed him head of the Nizamiyyah College at Baghdad in AH 484/AD 1091.<br /><br />The second period of al-Ghazali’s life was his brilliant career as the highest-ranking orthodox ‘doctor’ of the Islamic community in Baghdad (AH 484-8/AD 1091-5). This period was short but significant. During this time, as well as lecturing on Islamic jurisprudence at the College, he was also busy refuting heresies and responding to questions from all segments of the community. In the political confusion following the assassination of Nizam al-Mulk and the subsequent violent death of Sultan Malikshah, al-Ghazali himself fell into a serious spiritual crisis and finally left Baghdad, renouncing his career and the world.<br /><br />This event marks the beginning of the third period of his life, that of retirement (AH 488-505/AD 1095-1111), but which also included a short period of teaching at the Nizamiyyah College in Nishapur. After leaving Baghdad, he wandered as a Sufi in Syria and Palestine before returning to Tus, where he was engaged in writing, Sufi practices and teaching his disciples until his death.<br /><br />The inner development leading to his conversion is explained in his autobiography, al-Munqidh min al-dalal (The Deliverer from Error), written late in his life. It was his habit from an early age, he says, to search for the true reality of things. In the process he came to doubt the senses and even reason itself as the means to ‘certain knowledge’, and fell into a deep scepticism.<br /><br />However, he was eventually delivered from this with the aid of the divine light, and thus recovered his trust in reason. Using reason, he then set out to examine the teachings of ‘the seekers after truth’: the theologians, philosophers, Isma‘ilis and Sufis.<br /><br />As a result of these studies, he came to the realization that there was no way to certain knowledge except through Sufism. In order to reach this ultimate truth of the Sufis, however, it is first necessary to renounce the world and to devote oneself to mystical practice.<br /><br />Al-Ghazali came to this realization through an agonising process of decision, which led to a nervous breakdown and finally to his departure from Baghdad.<br /><br />The schematic presentation of al-Munqidh has allowed various interpretations, but it is irrelevant to question the main line of the story. Though certain knowledge is explained in al-Munqidh as something logically necessary, it is also religious conviction (yaqin) as mentioned in the Ihya’ ‘ulum al-din (The Revival of the Religious Sciences).<br /><br />Thus when he says that the traditional teachings did not grip him in his adolescence, he means to say that he lost his conviction of their truth, which he only later regained through his Sufi mystical experiences. He worked to generalize this experience to cure `the disease' of his time.<br /><br />The life of al-Ghazali has been thus far examined mostly as the development of his individual personality. However, since the 1950s there have appeared some new attempts to understand his life in its wider political and historical context (Watt 1963). If we accept his religious confession as sincere, then we should be careful not to reduce his thought and work entirely to non-religious factors.<br /><br />It may well be that Al-Ghazali’s conversion from the life of an orthodox doctor to Sufism was not merely the outcome of his personal development but also a manifestation of a new stage in the understanding of faith in the historical development of Islam, from the traditional form of faith expressed in the effort to establish the kingdom of God on Earth through the shari‘a to a faith expressed as direct communion with God in Sufi mystical experience. This may be a reflection of a development in which the former type of faith had lost its relevance and become a mere formality due to the political and social confusion of the community.<br /><br />Al-Ghazali experienced this change during his life, and tried to revive the entire structure of the religious sciences on the basis of Sufism, while at the same time arguing for the official recognition of the latter and providing it with solid philosophical foundations.<br /><br /><span style="font-weight: bold;">2 Theological conceptions</span><br /><br />Al-Ghazali wrote at least two works on theology, al-Iqtisad fi'I-i`tiqad (The Middle Path in Theology) and al-Risala al-Qudsiyya (The Jerusalem Epistle). The former was composed towards the end of his stay in Baghdad and after his critique of philosophy, the latter soon afterwards in Jerusalem.<br /><br />The theological position expressed in both works is Ash'arite, and there is no fundamental difference between al-Ghazali and the Ash‘arite school (see Ash‘ariyya and Mu‘tazila). However, some changes can be seen in the theological thought of his later works, written under the influence of philosophy and Sufism.<br /><br />As Ash‘arite theology came into being out of criticism of Mu‘tazilite rationalistic theology, the two schools have much in common but they are also not without their differences. There is no essential difference between them as to God's essence (dhat Allah); al-Ghazali proves the existence of God (the Creator) from the createdness (hadath) of the world according to the traditional Ash‘arite proof.<br /><br />An atomistic ontology is presupposed here, and yet there are also philosophical arguments to refute the criticism of the philosophers. As for God's attributes (sifat Allah), however, al-Ghazali regards them as `something different from, yet added to, God's essence' (al-Iqtisad: 65), while the Mu‘tazilites deny the existence of the attributes and reduce them to God's essence and acts.<br /><br />According to al-Ghazali, God has attributes such as knowledge, life, will, hearing, seeing and speech, which are included in God's essence and coeternal with it. Concerning the relationship between God's essence and his attributes, both are said to be ‘not identical, but not different’ (al-Iqtisad: 65). The creation of the world and its subsequent changes are produced by God's eternal knowledge, will and power, but this does not necessarily mean any change in God's attributes in accordance with these changes in the empirical world.<br /><br />One of the main issues of theological debate was the relationship between God's power and human acts. The Mu‘tazilites, admitting the continuation of an accident (arad) of human power, asserted that human acts were decided and produced (or even created) by people themselves; thus they justified human responsibility for acts and maintained divine justice.<br /><br />In contrast, assuming that all the events in the world and human acts are caused by God's knowledge, will and power, al-Ghazali admits two powers in human acts, God’s power and human power. Human power and act are both created by God, and so human action is God’s creation (khalq), but it is also human acquisition (kasb) of God's action, which is reflected in human volition. Thus al-Ghazali tries to harmonize God’s omnipotence and our own responsibility for our actions.<br /><br />As for God’s acts, the Mu‘tazilites, emphasizing divine justice, assert that God cannot place any obligation on people that is beyond their ability; God must do what is best for humans and must give rewards and punishments according to their obedience and disobedience. They also assert that it is obligatory for people to know God through reason even before revelation. Al-Ghazali denies these views. God, he says, can place any obligations he wishes upon us; it is not incumbent on him to do what is best for us, nor to give rewards and punishments according to our obedience and disobedience. All this is unimaginable for God, since he is absolutely free and is under no obligation at all. Obligation (wujub), says al-Ghazali, means something that produces serious harm unless performed, but nothing does harm to God.<br /><br />Furthermore, good (hasan) and evil (qabih) mean respectively congruity and incongruity with a purpose, but God has no purpose at all. Therefore, God's acts are beyond human ethical judgment. Besides, says al-Ghazali, injustice (zulm) means an encroachment on others' rights, but all creatures belong to God; therefore, whatever he may do to his creatures, he cannot be considered unjust.<br /><br />The Mu‘tazilites, inferring the hereafter from the nature of this world, deny the punishment of unbelievers in the grave from their death until the resurrection, and also the reality of the various eschatological events such as the passing of the narrow bridge and the weighing on the balance of human deeds.<br /><br />Al-Ghazali, on the other hand, rejecting the principle of analogy between the two worlds, approves the reality of all these events as transmitted traditionally, since it cannot be proven that they are rationally or logically impossible. Another important eschatological event is the seeing of God (ru’ya Allah). While the Mu‘tazilites deny its reality, asserting that God cannot be the object of human vision, al-Ghazali approves it as a kind of knowledge which is beyond corporeality; in fact, he later gives the vision of God deep mystical and philosophical meaning. In short, the Mu‘tazilites discuss the unity of God and his acts from the viewpoint of human reason, but al-Ghazali does so on the presupposition that God is personal and an absolute reality beyond human reason.<br /><br /><span style="font-weight: bold;">3 Refutation of philosophy</span><br /><br />Al-Ghazali’s relationship with philosophy is subtle and complicated. The philosophy represented by AL-FARABI and IBN SINA (Avicenna) is, for al-Ghazali, not simply an object of criticism but also an important component of his own learning.<br /><br />He studied philosophy intensively while in Baghdad, composing Maqasid al falasifa (The Intentions of the Philosophers), and then criticizing it in his Tahafut al falasifa (The Incoherence of the Philosophers).<br /><br />The Maqasid is a precise summary of philosophy (it is said to be an Arabic version of Ibn Sina’s Persian Danashnamah-yi ala'i (Book of Scientific Knowledge) though a close comparative study of the two works has yet to be made). In the medieval Latin world, however, the content of the Maqasid was believed to be al-Ghazali’s own thought, due to textual defects in the Latin manuscripts.<br /><br />As a result, the image of the ‘Philosopher Algazel’ was created. It was only in the middle of the nineteenth century that Munk corrected this mistake by making use of the complete manuscripts of the Hebrew translation.<br /><br />More works by al-Ghazali began to be published thereafter, but some contained philosophical ideas he himself had once rejected. This made al-Ghazali’s relation to philosophy once again obscure.<br /><br />Did he turn back to philosophy late in life? Was he a secret philosopher? From the middle of the twentieth century there were several attempts to verify al-Ghazali’s authentic works through textual criticism, and as a result of these works the image of al-Ghazali as an orthodox Ash‘arite theologian began to prevail. The new trend in the study of al-Ghazali is to re-examine his relation to philosophy and to traditional Ash‘arism while at the same time recognizing his basic distance from philosophy.<br /><br />Al-Ghazali composed three works on Aristotelian logic, Mi‘yar al-‘ilm (The Standard Measure of Knowledge), Mihakk al-nazar f'l-mantiq (The Touchstone of Proof in Logic) and al-Qistas al-mustaqim (The Just Balance).<br /><br />The first two were written immediately after the Tahafut `in order to help understanding of the latter', and the third was composed after his retirement. He also gave a detailed account of logic in the long introduction of his writing on legal theory, al-Mustasfa min ‘ilm al-usul (The Essentials of Islamic Legal Theory).<br /><br />Al-Ghazali's great interest in logic is unusual, particularly when most Muslim theologians were antagonistic to it, and can be attributed not only to the usefulness of logic in refuting heretical views (al-Qistas is also a work of refutation of the Isma‘ilis), but also to his being fascinated by the exactness of logic and its effectiveness for reconstructing the religious sciences on a solid basis.<br /><br />There is a fundamental disparity between al-Ghazali’s theological view and the Neoplatonic Aristotelian philosophy of emanationism. Al-Ghazali epitomizes this view in twenty points, three of which are especially prominent:<br /><br />• (1) the philosophers’ belief in the eternity of the world,<br />• (2) their doctrine that God does not know particulars, and<br />• (3) their denial of the resurrection of bodies.<br /><br />These theses are ultimately reducible to differing conceptions of God and ontology. Interestingly, al-Ghazali’s criticism of philosophy is philosophical rather than theological, and is undertaken from the viewpoint of reason.<br /><br />First, as for the eternity of the world, the philosophers claim that the emanation of the First Intellect and other beings is the result of the necessary causality of God's essence, and therefore the world as a whole is concomitant and coeternal with his existence.<br /><br />Suppose, say the philosophers, that God created the world at a certain moment in time; that would presuppose a change in God, which is impossible. Further, since each moment of time is perfectly similar, it is impossible, even for God, to choose a particular moment in time for creation. Al-Ghazali retorts that God's creation of the world was decided in the eternal past, and therefore it does not mean any change in God; indeed, time itself is God's creation (this is also an argument based on the Aristotelian concept of time as a function of change). Even though the current of time is similar in every part, it is the nature of God's will to choose a particular out of similar ones.<br /><br />Second, the philosophers deny God's knowledge of particulars or confine it to his self-knowledge, since they suppose that to connect God's knowledge with particulars means a change and plurality in God's essence. Al-Ghazali denies this. If God has complete knowledge of a person from birth to death, there will be no change in God's eternal knowledge, even though the person's life changes from moment to moment.<br /><br />Third, the philosophers deny bodily resurrection, asserting that 'the resurrection' means in reality the separation of the soul from the body after death. Al-Ghazali criticizes this argument, and also attacks the theory of causality presupposed in the philosophers’ arguments.<br /><br />The so-called necessity of causality is, says al-Ghazali, simply based on the mere fact that an event A has so far occurred concomitantly with an event B. There is no guarantee of the continuation of that relationship in the future, since the connection of A and B lacks logical necessity. In fact, according to Ash‘arite atomistic occasionalism, the direct cause of both A and B is God; God simply creates A when he creates B. Thus theoretically he can change his custom (sunna, ‘ada) at any moment, and resurrect the dead: in fact, this is 'a second creation'.<br /><br />Al-Ghazali thus claims that the philosophers' arguments cannot survive philosophical criticism, and Aristotelian logic served as a powerful weapon for this purpose. However, if the conclusions of philosophy cannot be proved by reason, is not the same true of theological principles or the teachings of revelation? How then can the truth of the latter be demonstrated? Herein lies the force of al-Ghazali’s critique of reason.<br /><br /><span style="font-weight: bold;">4 Relation to philosophy</span><br /><br />Philosophy declined in the Sunni world after al-Ghazali, and his criticism of philosophy certainly accelerated this decline. Nearly a century later, IBN RUSHD (Averroes) made desperate efforts to resist the trend by refuting al-Ghazali’s Tahafut in his Tahafut al-tahafut (The Incoherence of the Incoherence) and Fasl al-maqal (The Decisive Treatise), but he could not stop it. Philosophy was gradually absorbed into Sufism and was further developed in the form of mystical philosophy, particularly in the Shi'ite world.<br /><br />In the Sunni world also, Aristotelian logic was incorporated into theology and Sufism was partially represented philosophically. In all this, al-Ghazali’s influence was significant.<br /><br />Ghazali committed himself seriously to Sufism in his later life, during which time he produced a series of unique works on Sufism and ethics including Mizan al-‘amal (The Balance of Action), composed just before retirement, Ihy’ ‘ulum al-din, his magnum opus written after retirement, Kitab al-arba‘in fi usul al-din (The Forty Chapters on the Principles of Religion), Kimiya’-yi sa‘adat (The Alchemy of Happiness), Mishkat al-anwar (The Niche of the Lights) and others.<br /><br />The ultimate goal of humankind according to Islam is salvation in paradise, which is depicted in the Qur’an and Traditions as various sensuous pleasures and joy at the vision of God. The greatest joy for al-Ghazali, however, is the seeing of God in the intellectual or spiritual sense of the beatific vision. In comparison with this, sensuous pleasures are nothing. However, they remain necessary for the masses who cannot reach such a vision.<br /><br />Resurrection for IBN SINA means each person's death - the separation of the soul from the body - and the rewards and punishments after the `resurrection' mean the pleasures and pains which the soul tastes after death. The soul, which is in contact with the active intellect through intellectual and ethical training during life, is liberated from the body by death and comes to enjoy the bliss of complete unity with the active intellect.<br /><br />On the other hand, the soul that has become accustomed to sensual pleasures while alive suffers from the pains of unfulfilled desires, since the instrumental organs for that purpose are now lost. Al-Ghazali calls death `the small resurrection' and accepts the state of the soul after death as Ibn Sina describes.<br /><br />On the other hand, the beatific vision of God by the elite after the quickening of the bodies, or 'the great resurrection', is intellectual as in the view of the philosophers. The mystical experience (fans) of the Sufi is a foretaste of the real vision of God in the hereafter.<br /><br />A similar influence of philosophy is also apparent in al-Ghazali’s view of human beings. Human beings consist of soul and body, but their essence is the soul. The human soul is a spiritual substance totally different from the body. It is something divine (amr ilahi), which makes possible human knowledge of God.<br /><br />If the soul according to al-Ghazali is an incorporeal substance occupying no space (as Ibn Sina implies, though he carefully avoids making a direct statement to that effect), then al-Ghazali’s concept of the soul is quite different from the soul as 'a subtle body' as conceived by theologians at large. According to al-Ghazali, the body is a vehicle or an instrument of the soul on the way to the hereafter and has various faculties to maintain the bodily activities.<br /><br />When the main faculties of appetite, anger and intellect are moderate, harmonious and well-balanced, then we find the virtues of temperance, courage, wisdom and justice. In reality, however, there is excess or deficiency in each faculty, and so we find various vicious characteristics. The fundamental cause for all this is love of the world.<br /><br />The purpose of religious exercises is to rectify these evil dispositions, and to come near to God by `transforming them in imitation of God's characteristics' (Iakhalluq bi-akhlaq Allah). This means transforming the evil traits of the soul through bodily exercises by utilizing the inner relationship between the soul and the body.<br /><br />Al-Ghazali here makes full use of the Aristotelian theory of the golden mean, which he took mainly from IBN MISKAWAYH. In order to maintain the earthly existence of the body as a vehicle or an instrument of the soul, the mundane order and society are necessary. In this framework, the traditional system of Islamic law, community and society are reconsidered and reconstructed.<br /><br />The same is also true of al-Ghazali’s cosmology. He divides the cosmos into three realms: the world of mulk (the phenomenal world), the world of malakut (the invisible world) and the world of jabarut (the intermediate world). He takes this division from the Sufi theorist Abu Talib al-Makki, although he reverses the meanings of malakut and jabarut.<br /><br />The world of malakut is that of God’s determination, a world of angels free from change, increase and decrease, as created once spontaneously by God. This is the world of the Preserved Tablet in heaven where God's decree is inscribed.<br /><br />The phenomenal world is the incomplete replica of the world of malakut, which is the world of reality, of the essence of things. The latter is in some respects similar to the Platonic world of Ideas, or Ibn Sina's world of inteiligibles.<br /><br />The only difference is that the world of malakut is created once and for all by God, who thereafter continues to create moment by moment the phenomenal world according to his determination.<br /><br />This is a major difference from the emanationist deterministic world of philosophy. Once the divine determination is freely made, however, the phenomenal world changes and evolves according to a determined sequence of causes and effects.<br /><br />The difference between this relationship and the philosophers' causality lies in whether or not the relation of cause and effect is necessary. This emphasis on causal relationship by al-Ghazali differs from the traditional Ash‘arite occasionalism.<br /><br />The Sufis in their mystical experience, and ordinary people in their dreams, are allowed to glimpse the world of the Preserved Tablet in heaven, when the veil between that world and the soul is lifted momentarily. Thus they are given foreknowledge and other forms of supernatural knowledge.<br /><br />The revelation transmitted by the angel to the prophets is essentially the same; the only difference is that the prophets do not need any special preparation. From the viewpoint of those given such special knowledge of the invisible world, says al-Ghazali, the world is the most perfect and best possible world.<br /><br />This optimism gave rise to arguments and criticism even in his lifetime, alleging that he was proposing a Mu‘tazilite or philosophical teaching against orthodox Ash‘arism. He certainly says in his theological works that it is not incumbent upon God to do the best for humans; however, this does not mean that God will not in fact do the best of his own free will.<br /><br />Even so, behind al-Ghazali’s saying that God does so in actuality, we can see the influence of philosophy and Sufism.<br /><br />Al-Ghazali's criticism of philosophy and his mystical thought are often compared to the philosophical and theological thought of Thomas Aquinas, Nicholas of Autrecourt and even Descartes and Pascal.<br /><br />In the medieval world, where he was widely believed to be a philosopher, he had an influence through the Latin and Hebrew translations of his writings and through such thinkers as Yehuda Halevi, Moses Maimonides and Raymond Martin of Spain.<br /><br />Source: <a href="http://www.ghazali.org/articles/gz1.htm">Al-Ghazali website</a><br /><br /><br /><br /><br /><span style="font-weight: bold;">LIST OF WORKS:</span><br /><br />Al-Ghazali (1094) Maqasid al falasifa (The Intentions of the Philosophers), ed. S. Dunya, Cairo: Dar al-Ma‘arif, 1961. (A precise summary of Islamic philosophy as represented by Ibn Sina.)<br /><br /> - (1095) Tahafut al falasifa (The Incoherence of the Philosophers), ed. M. Bouyges, Beirut: Imprimerie Catholique, 1927; trans, S.A. Kamah, Al-Ghazali's Tahafut al-Falasifah, Lahore: Pakistan Philosophical Congress, 1963. (Al-Ghazali’s refutation of Islamic philosophy.)<br /><br /> - (1095) Mi‘yar al-‘ilm (The Standard Measure of Knowledge), ed. S. Dunya, Cairo: Dar al-Ma‘arif, 1961. (A summary account of Aristotelian logic.)<br /><br /> - (1095) Mihakk al-nazar fi’l-mantiq (The Touchstone of Proof in Logic), ed. M. al-Nu‘mani, Beirut: Dar al-Nahdah al-Hadithah, 1966. (A summary of Aristotelian logic.)<br /><br /> - (1095) al-Iqtisad fi’l-‘tiqad (The Middle Path in Theology), ed. I.A. Qubukçu and H. Atay, Ankara: Nur Matbaasi, 1962; partial trans. A.-R. Abu Zayd, Al-Ghazali on Divine Predicates and Their Properties, Lahore: Shaykh Muhammad Ashraf, 1970; trans. M. Asin Palacios, El justo medio en la creencia, Madrid, 1929. (An exposition of al-Ghazali’s Ash‘arite theological system.)<br /><br /> -- (1095) Mizan al-‘amal (The Balance of Action), ed. S. Dunya, Cairo: Dar al-Ma‘arif, 1964; trans. H. Hachem, Ghazali: Critere de l’action, Paris: Maisonneuve, 1945. (An exposition of al-Ghazali’s ethical theory.)<br /><br /> - (1095-6) al-Qistas al-mustaqim (The Just Balance), ed. V. Chelhot, Beirut: Imprimerie Catholique, 1959; trans, V Chelhot, ‘Al-Qistas al-Mustaqim et la connaissance rationnelle chez Ghazali’, Bulletin d'Etudes Orientales 15, 1955-7: 7-98; trans. D.P. Brewster, Al-Ghazali: The Just Balance, Lahore: Shaykh Muhammad Ashraf, 1978. (An attempt to deduce logical rules from the Qur’an and to refute the Isma‘ilis.)<br /><br /> - (1096-7) Ihya’ ‘ulum al-din (The Revival of the Religious Sciences), Cairo: Matba‘ah Lajnah Nashr al-Thaqafah al-Islamiyyah, 1937-8, 5 vols; partial translations can be found in E.E. Calverley, Worship in Islam: al-Ghazali’s Book of the Ihya’ on the Worship, London: Luzac, 1957; N.A. Faris, The Book of Knowledge, Being a Translation with Notes of the Kitab al-ilm of al-Ghazzali’s Ihya’ ‘Ulum al-Din, Lahore: Shaykh Muhammad Ashraf, 1962; N.A. Faris, The Foundation of the Articles of Faith: Being a Translation with Notes of the Kitab Qaw‘id al-‘Aqa’id of al-Ghazzali’s Ihya’ ‘Ulum al-Din, Lahore: Shaykh Muhammad Ashraf, 1963; L. Zolondek, Book XX of al-Ghazali’s 1hya’ ‘Ulum al-Din, Leiden: Brill, 1963; T.J. Winter, The Remembrance of Death and the Afterlife: Book XL of the Revival of Religious Sciences, Cambridge: The Islamic Text Society, 1989; K. Nakamura, Invocations and Supplications: Book IX of the Revival of tae Religious Sciences, Cambridge: The Islamic Text Society, 1990; M. Bousquet, Ihya’ ‘ouloum ed-din ou vivification de la foi, analyse et index, Paris: Max Besson, 1951. (Al-Ghazali’s summa of the religious sciences of Islam.)<br /><br /> - (1097) al-Risala al-Qudsiyya (The Jerusalem Epistle), ed. and trans. A.L. Tibawi, ‘Al-Ghazali's Tract on Dogmatic Theology’, The Islamic Quarterly 9 (3/4), 1965: 62-122. (A summary of al-Ghazali’s theological system, later incorporated into the Ihya’.)<br /><br /> - (1106-7) Mishkat al-anwar (The Niche of the Lights), ed. A. Afifi, Cairo, 1964; trans. WH.T Gairdner, Al-Ghazzali's Mishkat al-Anwar, London: The Royal Asiatic Society, 1924; repr. Lahore: Shaykh Muhammad Ashraf, 1952; R. Deladriere, Le Tabernacle des lumieres, Paris: Editions du Seuil, 1981; A.-E. Elschazli, Die Nische der Lichter, Hamburg: Felix Meiner, 1987. (An exposition of al-Ghazali’s mystical philosophy in its last phase.)<br /><br /> - (1109) al-Mustafa min ‘ilm al-usul (The Essentials of the Islamic Legal Theory), Cairo: al-Matba'ah al-Amiriyyah, 1322-4 AH. (An exposition and standard work of the Islamic legal theory of the Shaffite school.)<br /><br /> - (c. 1108) al-Munqidh min al-dalal (The Deliverer from Error), ed. J. Saliba and K. Ayyad, Damascus: Maktab al-Nashr al-‘Arabi, 1934; trans. W M. Watt, The Faith and Practice of al-Ghazali, London: Allen & Unwin, 1953; trans. R.J. McCarthy, Freedom and Fulfillment: An Annotated Translation of al-Ghazali’s al-Munqidh min al-Dalal and Other Relevant Works of al-Ghazali, Boston, MA: Twayne, 1980. (Al-Ghazali’s spiritual autobiography.)<br /><br /></div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com2tag:blogger.com,1999:blog-16718462.post-40091778730032877142008-10-04T18:45:00.000+08:002008-10-04T18:46:10.930+08:00Azan, Kuliah & Arabic Signs<span style="color: rgb(0, 0, 102);font-size:130%;" >Of the azan, kuliah and Arabic signs</span><br />Prof Dr M Tajuddin M Rasdi<br />Oct 3, 2008<br />Malaysiakini.com<br /><br /><div style="text-align: justify;">I wish to comment on the recent arrest of a member of parliament who was allegedly requested by her constituents to take issue with Muslim Malays in regard to the azan or call to prayer, kuliah or religious lectures and Arabic letters for road signs.<br /><br />The azan is the traditional call to prayer and seems to be synonymous with the birth and growth of Islam. In the eyes of the Muslims, the azan is as sacred to Islam as the performance of solat or prayers.<br /><br />The issue of the azan came to the Muslims in Medinah where a group of them along with the Prophet were discussing various ways to gather Muslims at a particular time for prayers as there were no mechanical means of telling time at that time.<br /><br />The Prophet disliked the suggestion to use bells or drums. Someone said that he had dreamt of a person calling out the prayers in a melodious voice. Umar Al-Khatab, who was the Prophet’s close companion, father-in-law and later-to-be Second Pious Caliph of Islam also mentioned that he had a similar dream.<br /><br />When the Prophet heard the two accounts, he agreed for the call to prayer to be that of the human voice. Bilal, the black slave from Abyssinia, was asked by the Prophet to be the first muadzin and thus history was made.<br /><br />The birth of the azan gave rise to the architectural feature of the minaret attached to mosques. From that historical account, it can be seen that the azan was born to solve the problem of ‘timing’ and gathering of Muslims. Thus, technically, if one has the means to tell the time, there is no need for the azan. The performance of prayers without the call of azan is valid.<br /><br />However, the Prophet had stressed the importance and encouragement of the azan through many sayings about how Satan runs away when he hears the azan as well as the special rewards given to the muadzin.<br /><br />When I was in Milwaukee, US, the Islamic Center was not allowed to make the azan audible to the community of non-Muslims and thus it was heard only within the building.<br /><br />In Muslim-dominated countries, it should be acceptable by non-Muslims that the traditional call to prayer be audible since it takes only a few minutes and does not fall under the category of ‘disturbance’ due to its duration and traditional historical significance.<br /><br />With respect to the kuliah or religious lectures or talks, it is simply an educational tool to teach Muslims about Islam and its values. The kuliah subuh is usually done immediately after morning prayers and lasts between 30 minutes to an hour.<br /><br />It should not be necessary for the mosque committee to make the kuliah audible through the loudspeaker as this would breach the adab or manner of teaching religion as taught by the Prophet Muhammad.<br /><br />Although the committee may have the noble intention of teaching those who had not attended the morning prayers, it is better that both Muslims and non-Muslims who are resting not be disturbed.<br /><br />When advising the imam or prayer leaders in performing congregation prayers, the Prophet Muhammad reminded them to shorten their recitals to respect the rights of old people, people who had business to attend to and women who had to tend to little children.<br /><br />The Prophet had also advised his companions not to hold religious teachings more than three days in a week as he feared this might cause hardship or boredom. The Prophet was very tolerant and accommodating in inviting people to Islam to make it easy initially on them.<br /><br />The story of the Pious Umar Abdul Aziz when he was the governor of one of the provinces of Islam would serve to make a point as recorded by Imam Al-Ghazali in his magnum opus, the Ihya Ulumuddin.<br /><br />Umar loved to perform the tahajjud or night prayer, I assume, at 3 or 4 am. He would recite the Quran loudly in the mosque in the hope that others would hear him and be awake to perform the prayers.<br /><br />A man heard him and asked his son to tell the reciter to lower his voice and not to disturb people in their sleep. His son saw that it was the governor himself and did not dare to do so and reported to his father.<br /><br />The man then said, "O, you who is reciting! If you wish Allah to hear your recitation, know that Allah hears everything and is not deaf. If you recite to make known that you are praying, then it is best you go back to sleep (one is not supposed to tell others that one is praying as it is a private ‘audience’ with Allah in the dead of night)".<br /><br />The governor ceased his loud recitation henceforth. The message here is that doing good has its contexts and teaching religion must be done in a manner that is proper for the receiver.<br /><br />With respect to the use of Arabic letters on signs, if the existing sign was written in Arabic or Chinese or Indian, it should be necessary to keep this historical significance especially if the people in the neighbourhood are still there to appreciate it.<br /><br />It is necessary then to add Roman letters underneath them to spell out the words in a modern contexts. I do not think that signs must be written in various languages. It would indicate that Malaysians are not united under the national language. Vernacular letters can be justified in a historical site and context.<br /><br />I hope that the following explanation is useful for Malaysians to understand the sensitivities of various cultures. It is because of a lack of education by the administration that such a situation of ignorance among the people of Malaysia exists.<br /><br />Future leaders of the new Malaysia must take heed of such a problem and build a more tolerant citizenry towards a harmonious existence.<br /><br />Source: <a href="http://www.malaysiakini.com/letters/90676">Malaysiakini</a><br /></div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com1tag:blogger.com,1999:blog-16718462.post-45393253343231374932008-06-14T23:18:00.003+08:002008-06-14T23:24:01.650+08:00Agama bukan mengkhayalkan orang miskinArtikel Dr. Mohd. Asri Zainul Abidin<br />Mufti Kerajaan Negeri Perlis.<br /><div style="text-align: justify;"><a href="http://www.utusan.com.my/utusan/arkib.asp?y=2008&dt=0608&pub=utusan_malaysia&sec=bicara%5Fagama&pg=ba_01.htm&arc=hive">Utusan Malaysia Online</a><br /></div><br /><div style="text-align: justify;">Saya tertarik apabila membaca kisah al-Imam al-Nawawi (631-676H) yang diminta oleh Raja pada zamannya al-Malik al-Zahir untuk memberikan fatwa bagi mengharuskan Raja mengambil harta rakyat untuk digunakan memerangi musuh yang mengancam negara iaitu tentera Tatar. Tujuan itu pada zahirnya baik kerana mempertahankan negara dari ancaman musuh. Harta itu pun hendak digunakan untuk keperluan jihad.<br /><br />Namun ramai ulama yang telah dibunuh ketika itu kerana enggan mengeluarkan fatwa berkenaan. Al-Nawawi juga enggan menulis surat sokongan terhadap tindakan Raja Zahir itu sekalipun beliau tahu pengambilan harta itu untuk kepentingan negara juga. Apabila Raja bertanya kepada beliau mengapa beliau enggan menyokong? Beliau menjawab: Setahu saya engkau dahulunya seorang hamba, tidak mempunyai harta. Kemudian Allah memberikan kurniaan kepadamu lalu diangkat engkau menjadi seorang raja. Aku dengar engkau memiliki seribu hamba lelaki yang setiap mereka memiliki tali pinggang daripada emas. Engkau juga ada memiliki dua ratus hamba perempuan, dan setiap mereka memiliki sebekas perhiasan. Jika engkau belanjakan itu semua, sehingga hamba-hamba lelakimu hanya memakai tali pinggang kain, dan hamba-hamha perempuanmu hanya memakai baju tanpa perhiasan, juga baitulmal sudah tiada simpanan wang, harta dan tanah lagi, maka aku akan fatwakan untukmu keharusan mengambil harta rakyat itu. Sesungguhnya yang menolong jihad dan selainnya ialah penyerahan diri kepada Allah dan mengikut jalan nabi-Nya S.A.W (lihat: ‘Abd al-Ghani al-Daqar, al- Imam al-Nawawi, 144-145, Damsyik: Dar al-Qalam).<br /><br />Saya suka dengan jawapan al-Imam al-Nawawi ini. Saya tahu, selepas ini banyak forum-forum perdana, ceramah-ceramah di radio dan televesyen akan memperkatakan tentang kewajipan berjimat cermat. Maka ustaz, ustazah dan penceramah pun atas permintaan penaja yang membayar harga ceramah akan bersungguh-sungguh menyuruh orang-orang bawahan untuk berjimat cermat. Dalil-dalil pun akan dibaca. Mungkin akan ada ustazah yang mencari cerita-cerita ajaib yang baru untuk dikaitkan dengan bab jimat cermat dan jangan membazir. Mungkin akan ada penceramah yang cuba menangis seperti seorang pelakon berjaya yang menerima anugerah, bercerita kepada makcik-makcik yang khusyuk menonton tentang azab seorang yang membazir ‘nasi lemaknya’. Datanglah orang-orang kampung mendengar forum perdana dengan basikal atau motosikal sebagai menyahut seruan agar tidak membazir petrol. Adapun penceramah, datuk-datuk penganjur, YB-YB hanya menggunakan kenderaan mewah yang berkapasiti atas daripada 2000cc. Tujuannya untuk mengelakkan pembaziran wang kerajaan yang terpaksa dibayar kepada empunya kenderaan 2000cc ke bawah, lebih tinggi daripada 2000 ke atas. Maka insaflah makcik dan pakcik yang barangkali teringatkan tulang ikan yang pernah dibuangnya padahal masih ada sedikit sisa isinya yang melekat. Itulah membazir namanya. Maka, atas keinsafan dan taubat itu, mungkin ada yang akan mula mengurangkan makan nasi lemak daripada sebungkus seorang kepada sebungkus yang dikongsi bersama. Air kopinya yang memang sudah ‘ceroi’ akan ditukar kepada yang warna hitamnya antara kelihatan dan tidak. Maka selamat negara kita ini, disebabkan pakcik dan makcik, pak long dan mak long, pak lang dan mak lang di kampung sudah mengubah gaya hidup mereka. Jika saya hadir ke forum yang seperti itu, saya ingin bertanya soalan, tapi soalan yang belum ‘dijakimkan’, “Apakah agama ini dihantar oleh Allah untuk menghukum manusia bawahan dan menghalalkan yang lain tidur dalam kekenyangan dan kemewahan?” Sebelum harga minyak naik, telah sekian lama mereka yang berada di teratak usang itu menjimat makan dan pakai. Saban hari mereka mengira belanja untuk memboleh mereka terus hidup pada kala negara dunia belum menghadapi krisis harga minyak.<br /><br />Pembaziran<br /><br />Saya tidak mahu membicarakan tentang kenaikan harga minyak dari sudut perjalanan ekonomi antarabangsa. Telah banyak pakar-pakarnya bicarakan. Tapi saya ingin bincangkan tentang soal pembaziran dan jimat-cermat. Ya, memang Islam memusuhi pembaziran. Bahkan al-Quran tidak pernah mempersaudarakan antara mana-mana pembuat dosa dengan syaitan, melainkan mereka yang membazirkan. Allah menyebut dalam al-Quran: (maksudnya): “Dan berikanlah kepada kaum keluargamu, dan orang miskin serta orang musafir akan haknya masing-masing; dan janganlah engkau membazir dengan pembaziran yang melampau. Sesungguhnya orang-orang yang membazir itu adalah saudara-saudara syaitan, sedang syaitan itu pula sangat kufur kepada Tuhannya”. (Surah al-Isra: 26-27). Demikianlah Allah persaudarakan pembazir dengan syaitan. Kesan pembaziran sangat besar. Lihat negara kita yang kaya dengan berbagai hasil. Sepatutnya kita akan tetap kukuh dan setiap rakyat akan menikmati kekayaan ini dengan adilnya. Namun, disebabkan pembaziran, harta negara yang sepatutnya dapat dimakan puluhan tahun, tetapi surut mendadak dalam masa beberapa tahun. Maka, yang patut mendapat bantuan dan hak, tidak cukup untuk sampai kepadanya. Barang keperluan pula bertukar menjadi mahal. Pembaziran memusnahkan kehidupan rakyat bawahan dan menghalang hak yang sepatutnya sampai kepada mereka. Maka betapa wajar untuk para pembazir itu dipersaudarakan dengan syaitan. Apatah lagi dalam banyak keadaan, pembaziran itu lahir dari keangkuhan dan kesombongan. Sifat-sifat itulah jua yang menjadi asas kepada kekufuran syaitan.<br /><br />Soalannya, mengapakah apabila kita membicarakan tentang pembaziran, kita hanya terbayang orang-orang bawahan di kampung ataupun bandar. Jika kita ingin meminta supaya setiap warga negara ini berjimat dan jangan membazir, maka bermulalah daripada atas. Bukan sekadar untuk mengenakan si miskin yang sekian lama telah berjimat dan sudah tidak tahu apa yang hendak dijimatkan lagi. Mengapa kita hanya terbayang rakyat yang berada dalam rumah persendirian dan berbelanja dengan wang poketnya yang sudah lelah? Kita sepatutnya terlebih meneliti semula bagaimana perbelanjaan yang menggunakan harta negara dan rakyat yang sedang berjalan di istana-istana, kediaman-kediaman rasmi kerajaan di peringkat negara dan negeri? Apakah wajar di kala ini keraian untuk orang-orang besar sama ada sultan atau menteri begitu mewah? Makanan yang dihidangkan untuk mereka, harga satu meja kadang-kala boleh dimakan oleh ratusan rakyat bawahan. Karpet yang dipijak oleh mereka harganya ribuan bungkusan nasi yang dimakan oleh ‘orang biasa’. Apakah patut pada saat yang sebegini, ada istana atau kediaman rasmi menteri yang hendak ditambahmewahkan? Apakah patut orang-orang besar ini diraikan dengan hiburan atau pertunjukan dan konsert yang menelan puluhan ribu ringgit sempena sesuatu kunjungan mereka? Wang itu, wang negara. Wang itu, wang rakyat. Apakah dalam masa yang sebegini mereka masih mendapat peruntukan untuk bersantai, bermain golf dan ‘berhiburan’ dengan menggunakan wang rakyat bawahan yang disuruh menjimatkan nasi lemak dan air kopi mereka? Pembaziran sebegini lebih rapat menjadi saudara syaitan dibanding wang persendirian yang dibelanjakan. Meminjam falsafah al-Imam al-Nawawi yang saya sebutkan tadi, jika orang atasan telah benar-benar berjimat, maka wajarlah untuk dikurangkan subsidi rakyat. Al-Nawawi telah dibuang negeri kerana enggan bersekongkol dengan perkara yang seperti ini. Namun, jika itu tidak dilakukan, ulama bukan burung kakak tua. Saya mengambil risiko menulis hal ini. Tanggungjawab di hadapan Allah lebih besar daripada segala- galanya. Para ulama dahulu jauh lebih mulia, tidak dibandingkan kedaifan saya ini. Pun mereka telah menunaikan tanggungjawab al-Amr bil Ma‘ruf dan al-An- Nahy ‘an al-Munkar ini. Semoga Allah menimbang tinta para ulama dengan darah para syuhada.<br /><br />Telah berlaku tahun kesusahan dan kelaparan yang amat sangat di Semenanjung Arab pada zaman Amirul Mukminin ‘Umar bin al-Khattab. Dikenali dengan ‘Am al- Ramadah kerana seakan bagaikan warna ramad atau abu disebabkan kekurangan hujan, warna tanah dan warna kulit manusia yang bertukar disebabkan kekeringan. Ini berlaku pada antara tahun 17H dan 18H selama sembilan bulan. Amirul Mukminin telah berhempas pulas menguruskan harta negara ketika itu bagi mengatasi kesusahan rakyat. Di samping kecemerlangan pengurusan, yang ingin disebutkan di sini kecemerlangan pendirian dan sikap. Ibn Jarir al-Tabari meriwayatkan bahawa ‘Umar bin al-Khattab tidak memakan pada tahun berkenaan lemak haiwan, susu dan daging sehingga orang ramai dapat memakannya. Barangan makanan berkurangan di pasar. Pada suatu hari pekerjanya dapat membeli untuknya lemak dan susu namun dengan harga yang agak tinggi. ‘Umar enggan makan bahkan berkata: “Engkau telah menyebabkan lemak dan susu menjadi mahal, sedekahkan kedua-duanya, aku bencikan pembaziran. Bagaimana aku dapat memahami keadaan rakyat jika tidak mengenaiku apa yang mengenai mereka?” (Al-Tabari, 2/358, Beirut: Dar al-Fikr). Juga diriwayatkan bahawa suatu hari pada tahun berkenaan disembelih unta lalu dimasak dan dibahagikan kepada orang ramai. Lalu dicedok masakan itu untuk dihidangkan juga buat ‘Umar. Tiba-tiba yang dicedok itu bahagian belakang unta dan hatinya. Lalu ‘Umar bertanya: “Dari mana diperoleh ini?”. Daripada unta yang kita sembelih hari ini. Kata ‘Umar: “Oh! Alangkah buruknya aku ini sebagai pemimpin, jika aku memakan bahagiannya yang baik lalu aku berikan rakyat makan yang sisa” (Ibn Sa‘d, al-Tabaqat al-Kubra, 3/312, Beirut: Dar Sadir). Maka alangkah buruknya seorang presiden, atau sultan, atau raja, atau perdana menteri, atau menteri besar, atau menteri yang makan dengan mewah daripada peruntukan harta negara atau negeri sedangkan rakyatnya dalam kesusahan. Ketika rakyat membilang butiran beras, helaian ringgit untuk persekolahan anak, keperitan membayar sewa rumah, api dan air, sementara mereka yang berkuasa ini pula menghadiri jamuan negara dan negeri itu dan ini. Bermewahan dengan pertunjukan dan hiburan dari peruntukan wang negara. Kemudian bercuti rehat, tanpa rakyat ketahui apakah kepenatannya untuk rakyat. Kos cuti itu pula ditanggung oleh negara tanpa sebarang pulangan keuntungan buat rakyat. Alangkah zalim! Alangkah keji sikap yang sedemikian rupa. Saya kadang- kala begitu hairan apabila seseorang dianggap ‘berjiwa rakyat’, hanya kerana makan nasi yang dijamu oleh rakyat, atau masuk ke kampung mendukung anak rakyat untuk beberapa minit bagi membolehkan wartawan mengambil foto. Apakah itu dinamakan berjiwa rakyat? Jika hendak diiktiraf sebagai berjiwa rakyat, rasailah apa yang rakyat rasai. Orang seperti ‘Umar bin al-Khattab lebih mulia daripada segala keturunan atau pangkat yang ada di kalangan manusia. Kemuliaannya telah diiktiraf oleh Allah dan Rasul-Nya. Dia ahli syurga dengan jaminan Allah dan Rasu-lNya sementara politiknya tidak ada saingan yang menggugatnya. Namun tetap amanah dan jujurnya terhadap rakyatnya. Merasai penderitaan rakyat. Beliau idola kepimpinan kita sepatutnya. Walaupun beliau tidak pernah menyuruh orang menyembah atau menjulangnya, namun beliau dipuja oleh sejarah dan diangkat oleh Allah.<br /><br />Tanggungjawab<br /><br />Kenaikan harga minyak menaikkan harga barang. Orang berpendapatan rendah menjadi mangsa. Agama berperanan untuk menyedarkan semua pihak tentang tanggungjawab terhadap rakyat. Dalam keadaan begini, antara perkara pertama yang patut dibentang kepada rakyat adalah pengurusan kemasukan dan pengagihan zakat. Zakat yang mungkin sampai kepada peringkat bilion ringgit di seluruh negara mesti diagihkan secara telus dan bijaksana. Mengapa masih ada fakir miskin yang bagaikan meminta sedekah kepada pihak yang menguruskan zakat? Mengapa program televisyen lebih menjumpai si miskin dibanding pihak yang menguruskan zakat? Mengapa zakat masih berbaki dengan begitu banyak setiap tahun sedangkan kemiskinan masih banyak? Mengapa pihak yang menguruskan zakat kelihatan bertambah mewah, sementara yang patut menerima hak kelihatannya bertambah letih dengan keadaan sekarang? Pada masa inilah peranan zakat bagi memastikan setiap yang memerlukan memperolehinya tanpa kerenah birokrasi yang bukan-bukan. Jangan sampai untuk mendapat RM150 si miskin berulang alik berkali-kali dengan tambang sendiri, sementara yang mendakwa amil zakat mengisi minyak kereta dengan wang zakat atas nama amil! Ramai kata kita berjaya menguruskan zakat sebab kutipan yang tinggi. Saya katakan, pengurusan yang berjaya itu bukan sahaja kutipan semata, tetapi juga pengagihan secara telus, bijaksana dan bertanggungjawab.<br /><br />Dalam usaha kerajaan menangani kemelut ekonomi hari ini, perkara-perkara yang disebutkan ini mestilah dipandang serius. Kejayaan sesebuah kerajaan menghayati penderitaan rakyat akan menjadikan mereka lebih disayangi dan disokong. Jika orang atas mengubah cara hidup, kita akan berkempen untuk semua agar mengubah cara hidup. Jika orang agama disuruh berkempen orang bawahan agar mengubah cara hidup, sementara melupai yang di atas, mereka sebenarnya cuba menjadikan agama sebagai candu agar seseorang melupai masalah yang sebenar.<br /><br />Dr. Mohd. Asri Zainul Abidin<br /><br />ialah Mufti Kerajaan Negeri Perlis.<br /><br />E-mel: moasriza@yahoo.com<br /><br />Layari http://drmaza.com/ </div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com3tag:blogger.com,1999:blog-16718462.post-1170590134607745502007-02-04T19:49:00.000+08:002007-02-04T19:55:34.623+08:00Malay-Muslim & Chinese-Muslim Paradox04 Feb 2007<br /><br /><a href="http://www.nst.com.my/Current_News/nst/Sunday/Columns/20070204120118/Article/index_html">It’s the faith that matters, not race</a><br /><br />by Dr. Mohd Asri Zainul Abidin<br /><br /><div style="text-align: justify;"><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="http://photos1.blogger.com/x/blogger/801/276/1600/367081/Picture1.jpg"><img style="margin: 0pt 10px 10px 0pt; float: left; cursor: pointer;" src="http://photos1.blogger.com/x/blogger/801/276/200/417911/Picture1.jpg" alt="" border="0" /></a>In my observations, among the serious misunderstandings involving religion is the use of the term "Malay" as synonymous with Islam and "Chinese" with infidel.<br /></div><div style="text-align: justify;"><br />There are Malays who describe a new Muslim convert as masuk Melayu (becoming Malay) or sometimes say that he is "not Muslim but Chinese!" For them, the Chinese represent the infidels and Malays embody the Muslims.<br /><br />To make matters worse, some Malays label the converted Chinese as mualaf and, more disparagingly in the northern Peninsula dialect, Mat Loh.<br /><br />Malays assume they are the only pure Muslims, although Chinese Muslims may have stronger faith.<br /><br />To some Malays, Chinese Muslims are not authentic and are seen merely as hitchhikers.<br /><br />However, many Chinese who have converted to Islam are more pious, while many Muslim-born Malays are of questionable devotion. Malay attire such as kain pelikat, baju melayu and samping are not the garments worn by the Prophet.<br /><br />But Malays perceive their clothing as Islamic because it is from Malay culture.<br /><br />Islam does not impede a culture which is not against its teachings. In the past, Malays perceived the use of chopsticks as wrong because it was associated with Chinese culture.<br /><br />Actually, there is no difference between eating with one’s fingers or using cutlery, or chopsticks. The Prophet called on Muslims to invoke Allah’s name, use their right hand and only eat permissible food.<br /><br />The Prophet once told a young Umar Abi Salamah when the latter was about to eat: "Dear child, say Allah’s name, eat with your right hand and consume what is close to you." (Hadith of al-Bukhari and Muslim).<br /><br />Malays will normally ask Chinese Muslims to change to Arabic names, as if the name Ah Chong, Ah Seng, Lim or Koh would mean they were unIslamic.<br /><br />Maybe because such names do not sound Arabic, the Malays feel awkward about them.<br /><br />Sadly, the Malays do not feel the same way about names such as Awang, Leman, Seman and others which are not Arabic either. In reality, there are many Malay names which do not have any meaning in Arabic and some have bad meanings if they are translated.<br /><br />Still, it is all right for the Malays because they are, after all, Malay names.<br /><br />Again, are Malays Islam and Islam Malays? The Prophet did not ask those who embraced Islam to change their names as long as they did not have bad meanings.<br /><br />For instance, the name Umar was used during the pre-Islamic Jahiliyyah period and remained when the person became a Muslim.<br /><br />I do not stop any Chinese Muslim from changing his name, especially if the new name will make him feel closer to the Muslim community.<br /><br />Still, they must be given the choice to do so. If the changed names only make non-Muslim Chinese afraid of embracing Islam and fearful that their families will disown them, is it wrong for them to maintain their Chinese names?<br /><br />If Awang can keep his name, why not Ah Chong?<br /><br />An assumption that Islam mirrors Malay characteristics has dire consequences in many areas, especially when some Malays themselves act against the teachings of Islam.<br /><br />Fortunately, most Malays still adhere to the teachings of Islam.<br /><br />A strong faith is the saving grace in the hereafter.<br /><br />However, we cannot ignore the fact that many Malays practice syirik (polytheism) and ridicule Allah’s commandments and the Sunnah (teachings of the Prophet).<br /><br />These Malays are only Muslim in name.<br /><br />From the perspective of history, the majority of the Chinese in Malaysia are non-Muslims. The call of Islam does not seem to reach them. Perhaps this is because the Malays have not effectively imparted the correct form of dakwah (missionary work).<br /><br />Instead, many Malays portray an attitude that is against Islam.<br /><br />Although the Malays can discuss many things with the Chinese, including the political party they should vote for, the Malays do not seem capable of presenting the greatness of Islam and inviting the Chinese to follow their religion.<br /><br />Since many Malays contradict the teachings of Islam, the majority of the Chinese have misconceptions about Islam or abhor the idea of embracing Islam.<br /><br />Islam is against negative traits such as laziness, apathy, envy and the like. Unfortunately, many Malays possess such attributes.<br /><br />For instance, many Malay students are left behind in their studies. If they are set against the Chinese, either at school or university, many of the Malays will lag.<br /><br />Also, most Malays are not interested in acquiring true Islamic knowledge. They would rather listen to Israiliyyat stories (derived from the Bible and Jewish folklore, used to help "fill in" the details especially when the passage is a narrative piece, which were traditionally deemed helpful or at least not harmful but could cloud the meanings of the Quran), fables and advice which are not founded in the Quran and Sunnah.<br /><br />They prefer easy instruction without research and thought. At public libraries, the number of Malays using these facilities is still small. Chinese students diligently acquire knowledge, whereas many of their Malay counterparts are distracted by other things.<br /><br />Some Malay parents will seek out blessed raisins and water for their children just before sitting for examinations to bring on good results. In the end, only those who study hard will excel, not the ones relying on blessed raisins and water.<br /><br />The non-Muslim Chinese will reject Islam when they witness the Malays’ dependence on such practices but still fail to do well in their examinations.<br /><br />Academically strong Muslims will not rely on water that was blessed with the Surah Yassin (one of the most important chapters in the Quran). Previous generations excelled because they stressed the importance of knowledge and were sincere in their efforts to acquire it. They were not merely focused on getting a certificate. Such qualities led to the creation of a powerful civilisation of knowledge in Islam.<br /><br />Sometimes we as Muslims should praise the Chinese. Their children can still do well in their undertakings with neither high education nor paper qualifications. They either inherited the skills from their parents or from practical learning. Many successful Chinese businessmen are masters in their respective fields without having official paper qualifications. This trait is highly regarded by Islam. The religion urges its followers to rely on Allah and to increase their knowledge. In Surah Taha (verse 113) God says: "(Say Muhammad) Oh Lord, increase my knowledge."<br /><br />Based on what I have mentioned above, how can the Malays bring the non-Muslim Chinese closer to Islam and convince them that Islam has shaped the Malays to become noble human beings? The Chinese businessmen are better managers and portray strong positive traits compared with their Malay counterparts — to the extent that many Malays have more confidence in Chinese businessmen than their own. Where are people like Abd al-Rahman bin Auf, a Muslim role model of doing business? Maybe the Chinese, the majority of whom are non-Muslims, have a keener insight into Abd al-Rahman’s business acumen than the Malays.<br /><br />There is much else that I can say, to the point that I am inclined to think that if the Malays were not Muslim, there would be little else they can be proud of. If the Chinese can receive Islam in its true form, they will have much to offer.<br /><br />* The writer is the Mufti of Perlis.</div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com5tag:blogger.com,1999:blog-16718462.post-1130985553080392452005-11-03T10:38:00.000+08:002005-11-03T10:44:00.743+08:00Epitaph the of 4 Great Khalifatu Rasulil-lah<div align="justify">Khalifatu Rasulil-lah means "Successor to the Messenger of God", the Holy Prophet Muhammad (peace be on him).<br /><br />The history of the Islamic Empire rested in the records of four great Khalifa, or Caliph in English. The first Caliph, Abu Bakar, was elected after the death of the Prophet. The title 'Khalifatu Rasulil-lah'. was first used for Abu Bakar, who was elected head of the Muslim community after the death of the Prophet.<br /><br />There are four notoble Caliphs: Abu Bakar, Umar, Uthman and Ali. All four were among the earliest and closest companions of the Prophet. They lived simple and righteous lives and strove hard for the Islamic religion. Their justice was impartial, their treatment of others was kind and merciful, and they were one with the people. After these four, the later Caliphs assumed the manners of kings and Emirs and the true spirit of equality of ruler and ruled diminished to a considerable extent in the political life of Muslims.<br /><br />As successor to the Prophet, the Caliph would be the head of the Muslim Ummah and his primary responsibility was to continue in the path of the Prophet. At the death of the Prophet, the Caliph was to make all laws in accordance with the Qur'an and the Sunnah. He will be the ruler over Muslims but not their sovereign since sovereignty belongs to God alone. He was to be obeyed as long as he obeyed God. He was responsible for creating and maintaining conditions under which it would be easy for Muslims to live according to Islamic principles, and to see that justice was done to all. Abu Bakar, at the time he accepted the caliphate, stated his position thus:<br /><br />"The weak among you shall be strong with me until their rights have been vindicated; and the strong among you shall he weak with me until, if the Lord wills, I have taken what is due from them... Obey me as long as I obey God and His Messenger. When I disobey Him and His Prophet, then obey me not."<br /><br /><strong><span style="color:#3333ff;">The First Caliph, Abu Bakar (632-634 A.C.)</span></strong><br /><br />The Prophet's closest Companion, Abu Bakar, was not present when the Prophet passed away in the apartment of his beloved wife, Aisha, who was Abu Bakar's daughter. When Abu Bakar came to know of the Prophet's passing, he hurried to the house of sorrow.<br /><br />After the death of the Prophet, Muslim community faced an extremely serious problem: that of choosing a leader. After some discussion among the Companions of the Prophet who had assembled in order to select a leader, it became apparent that no one was better suited for this responsibility than Abu Bakar.<br /><br />Abu Bakar was a fairly wealthy merchant, and before he embraced Islam, was a respected citizen of Mecca. He was three years younger than Muhammad. He remained the closest companion of the Prophet throughout the Prophet's life. Abu Bakar was among the earliest to accept Islam. He also persuaded Uthman and Bilal to accept Islam. Abu Bakar was the one chosen by the Prophet to accompany him on the dangerous journey to Medina. In the numerous battles which took place during the life of the Prophet, Abu Bakar was always by his side.<br /><br />Even before Islam, Abu Bakar was known to be a man of upright character and amiable and compassionate nature. All through his life he was sensitive to human suffering and kind to the poor and helpless. Even though he was wealthy, he lived very simply and spent his money for charity, for freeing slaves and for the cause of Islam. He often spent part of the night in supplication and prayer. He shared with his family a cheerful and affectionate home life.<br /><br />Abu Bakar died on 21 Jamadi-al Akhir, 13 A.H. (23 August 634 A.C.), at the age of sixty-three, and was buried by the side of the Holy Prophet. His caliphate had been of a mere twenty-seven months duration. In this brief span, however, Abu Bakar had managed to strengthen and consolidate the Muslim community and secure the Muslims against the perils which had threatened their existence.<br /><br /><strong><span style="color:#3333ff;">The Second Caliph, Umar (634-644 A.C.)</span></strong><br /><br />During his last days in illness, Abu Bakar had conferred with his people and they chose Umar as his successor. Umar was born into a respected Quraish family thirteen years after the birth of Muhammad. Umar's family was known for its extensive knowledge of genealogy. When he grew up, Umar was proficient in this branch of knowledge as well as in swordsmanship, wrestling and the art of speaking. He also learned to read and write while still a child, a very rare thing in Mecca at that time. Umar earned his living as a merchant. His trade took him to many foreign lands and he met all kinds of people. This experience gave him an insight into the affairs and problems of men. Umar's personality was dynamic, self-assertive, frank and straight forward. He always spoke whatever was in his mind even if it displeased others.<br /><br />The soundness of Umar's judgment, his devotion to the Prophet, his outspokenness and uprightness won for him a trust and confidence from the Prophet which was second only to that given to Abu Bakar. During the Caliphate of Abu Bakar, Umar was his closest assistant and adviser. When Abu Bakr died, all the people of Medina swore allegiance to Umar, and on 23 Jamadi-al-Akhir, 13 A.H., he was proclaimed Caliph.<br /><br />The most notable feature of Umar's caliphate was the vast expansion of Islam. Apart from Arabia, Egypt, Iraq, Palestine and Iran also came under the protection of the Islamic government. But the greatness of Umar himself lies in the quality of his rule. He spent many a watchful night going about the streets of Medina to see whether anyone needed help or assistance.<br /><br />Umar gave his government an administrative structure. Departments of treasury, army and public revenues were established. Regular salaries were set up for soldiers. A popuation census was held. Elaborate land surveys were conducted to assess equitable taxes. New cities were founded. The areas which came under his rule were divided into provinces and governors were appointed. New roads were laid, canals were lug and wayside hotels were built. Provision was made for he support of the poor and the needy from public funds. He defined, by precept and by example, the rights and privileges of non-Muslims, an example of which is the following contract with the Christians of Jerusalem:<br /><br />"This is the protection which the servant of God, Umar, the Ruler of the Believers has granted to the people of Eiliya [Jerusalem]. The protection is for their lives and properties, their churches and crosses, their sick and healthy and for all their coreligionists. Their churches shall not be used for habitation, nor shall they be demolished, nor shall any injury be done to them or to their compounds, or to their crosses, nor shall their properties be injured in any way. There shall be no compulsion for these people in the matter of religion, nor shall any of them suffer any injury on account of religion... Whatever is written herein is under the covenant of God and the responsibility of His Messenger, of the Caliphs and of the believers, and shall hold good as long as they pay Jizya [the tax for their defense] imposed on them."<br /><br />Those non-Muslims who took part in defense together with the Muslims were exempted from paying Jizya, and when the Muslims had to retreat from a city whose non-Muslim citizens had paid this tax for their defense, the tax was returned to the non-Muslims. The old, the poor and the disabled of Muslims and non-Muslims alike were provided for from the public treasury and from the Zakat funds.<br /><br />In 23 A.H., when Umar returned to Medina from Haj, he raised his hands and prayed,<br /><br />"O God! I am advanced in years, my bones are weary, my powers are declining, and the people for whom I am responsible have spread far and wide. Summon me back to Thyself, my lord!" <br /><br />Umar died in the first week of Muharram, 24 A.H., and was buried by the side of the Holy Prophet.<br /><br /><strong><span style="color:#3333ff;">The Third Caliph, Uthman (644-656 A.C.)</span></strong><br /><br />When Umar fell under the assassin's dagger, before he died the people asked him to nominate his successor. Umar appointed a committee consisting of six of the ten companions of the Prophet - Ali, Uthman, Abdul Rahman, Sa'ad, Al-Zubayr and Talha - to select the next Caliph from among themselves. He also outlined the procedure to be followed if any differences of opinion should arise. Abdul Rahman withdrew his name. He was then authorized by the committee to nominate the Caliph. After two days of discussion among the candidates and after the opinions of the Muslims in Medina had been ascertained, the choice was finally limited to Uthman and Ali. Abdul Rahman came to the mosque together with other Muslims, and after a brief speech and questioning of the two men, swore allegiance to Uthman. All those present did the same, and Uthman became the third Caliph of Islam in the month of Muharram, 24 A.H.<br /><br />Uthman bin Affan was born seven years after the Holy Prophet. He belonged to the Omayyad branch of the Quraish tribe. He learned to read and write at an early age, and as a young man became a successful merchant. Even before Islam Uthman had been noted for his truthfulness and integrity. He and Abu Bakar were close friends, and it was Abu Bakar who brought him to Islam when he was thirty-four years of age. Some years later he married the Prophet's second daughter, Ruqayya. In Medina his business again began to flourish and he regained his former prosperity. Uthman's generosity had no limits. On various occasions he spent a great portion of his wealth for the welfare of the Muslims, for charity and for equipping the Muslim armies. That is why he came to be known as 'Ghani' meaning 'Generous.'<br /><br />Uthman's wife, Ruqayya was seriously ill just before the Battle of Badr and he was excused by the Prophet from participating in the battle. The illness Ruqayya proved fatal, leaving Uthman deeply grieved. The Prophet was moved and offered Uthman the hand of another of his daughters, Kulthum. Because he had the high privilege of having two daughters of the Prophet as wives Uthman was known as 'The Possessor of the Two Lights.'<br /><br />Uthman participated in the Battles of Uhud and the Trench. After the encounter of the Trench, the Prophet determined to perform Haj and sent Uthman as his emissary to the Quraish in Mecca, who detained him. The episode ended in a treaty with the Meccans known as the Treaty of Hudaibiya.<br /><br />The portrait we have of Uthman is of an unassuming, honest, mild, generous and very kindly man, noted especially for his modesty and his piety. He often spent part of the night in prayer, fasted every second or third day, performed haj every year, and looked after the needy of the whole community. In spite of his wealth, he lived very simply and slept on bare sand in the courtyard of the Prophet's mosque. Uthman knew the Qur'an from memory and had an intimate knowledge of the context and circumstances relating to each verse.<br /><br />During Uthman's rule the characteristics of Abu Bakar's and Umar's caliphates - impartial justice for all, mild and humane policies, striving in the path of God, and the expansion of Islam - continued. Uthman's realm extended in the west to Morocco, in the east to Afghanistan, and in the north to Armenia and Azerbaijan. During his caliphate a navy was organized, administrative divisions of the state were revised, and many public projects were expanded and completed. Uthman sent prominent Companions of the Prophet as his personal deputies to various provinces to scrutinize the conduct of officials and the condition of the people.<br /><br />Uthman's most notable contribution to the religion of God was the compilation of a complete and authoritative text of the Qur'an. A large number of copies of this text were made and distributed all over the Muslim world.<br /><br />Uthman ruled for twelve years. The first six years were marked by internal peace and tranquility, but during the second half of his caliphate a rebellion arose. The Jews and the Magians, taking advantage of dissatisfaction among the people, began conspiring against Uthman, and by publicly airing their complaints and grievances, gained so much sympathy that it became difficult to distinguish friend from foe.<br /><br />It may seem surprising that a ruler of such vast territories, whose armies were matchless, was unable to deal with these rebels. If Uthman had wished, the rebellion could have been crushed at the very moment it began. But he was reluctant to be the first to shed the blood of Muslims, however rebellious they might be. He preferred to reason with them, to persuade them with kindness and generosity. He well remembered hearing the Prophet say, "Once the sword is unsheathed among my followers, it will not be sheathed until the Last Day."<br /><br />The rebels demanded that he abdicate and some of the Companions advised him to do so. He would gladly have followed this course of action, but again he was bound by a solemn pledge he had given to the Prophet. "Perhaps God will clothe you with a shirt, Uthman" the Prophet had told him once, "and if the people want you to take it off, do not take it off for them." Uthman said to a well-wisher on a day when his house was surrounded by the rebels, "God's Messenger made a covenant with me and I shall show endurance in adhering to it."<br /><br />After a long siege, the rebels broke into Uthman's house and murdered him. When the first assassin's sword struck Uthman, he was reciting the verse, "Verily, God sufficeth thee; He is the All-Hearing, the All-Knowing" [2:137]<br /><br />Uthman breathed his last on the afternoon of Friday, 17 Dhul Hijja, 35 A.H. (June. (656 A.C.). He was eighty-four years old. The power of tHe rebels was so great that Uthman's body lay unburied until Saturday night when he was buried in his blood-stained clothes, the shroud which befits all martyrs in the cause of God.<br /><br /><strong><span style="color:#3333ff;">The Fourth Caliph, Ali (656-661 A.C.)</span></strong><br /><br />Ali bin Abi Talib was the first cousin of the Prophet. More than that, he had grown up in the Prophet's own household, later married his youngest daughter, Fatima, and remained in closest association with him for nearly thirty years.<br /><br />Ali fought in all the early battles of Islam with great distinction, particularly in the expedition of Khaybar. It is said that in the Battle of Uhud he received more than sixteen wounds. The Prophet loved Ali dearly and called him by many fond names.<br /><br />Ali's humility, austerity, piety, deep knowledge of the Qur'an and his sagacity gave him great distinction among the Prophet's Companions. Abu Bakar, Umar and Uthman consulted him frequently during their caliphates. Many times Umar had made him his vice-regent at Medina when he was away. Ali was also a great scholar of Arabic literature and pioneered in the field of grammar and rhetoric. His speeches, sermons and letters served for generations afterward as models of literary expression. Many of his wise and epigrammatic sayings have been preserved. Ali thus had a rich and versatile personality. In spite of these attainments he remained a modest and humble man.<br /><br />Ali and his household lived extremely simple and austere lives. Sometimes they even went hungry themselves because of Ali's great generosity, and none who asked for help was ever turned away from his door. His plain, austere style of living did not change even when he was ruler over a vast domain.<br /><br />Uthman's murder and the events surrounding it were a symptom of civil strife within the empire. Ali felt that the tragic situation was mainly due to inept governors. The Prophet's widow Aisha also took the position that Ali should first bring the murderers to trial. Due to the chaotic conditions Ali refused to punish anyone whose guilt was not proved. Thus a battle between the army of Ali and the supporters of Aisha took place.<br /><br />However, even though the era of Ali's caliphate was marred by civil strife, he nevertheless introduced a number of reforms, particularly in the levying and collecting of revenues.<br /><br />It was the fortieth year of Hijra. A fanatical group called Kharijites, consisting of people who had broken away from Ali due to his compromise with Muawiya, claimed that Ali, the Caliph, was worthy to rule. They vowed to assasinate him. Ibn-e-Muljim, the assassin was commissioned to kill Ali. One morning when Ali was absorbed in prayer in a mosque, Ibn-e-Muljim stabbed him with a poisoned sword. On the 20th of Ramadan, 40 A.H., Ali died and the Islamic Empire saw the last of the Rightly Guided Caliphs of Islam.<br /><br />With the death of Ali, the most notable phase in the history of Muslim Empire thus came to an end. All through this period it had been the the Qur'an and the Sunnah - which had guided the leaders and the followers, setting the standards of their moral conduct and inspired their actions. It was the time when the ruler and the ruled, the rich and the poor, the powerful and the weak, were uniformly subject to the Divine Law. It was an epoch of freedom and equality, of God-consciousness and humility, of social justice which recognized no privileges, and of an impartial law which accepted no pressure groups or vested interests.<br /><br />After Ali, Muawiya assumed the caliphate and thereafter the caliphate became hereditary, passing from one king to another.<br /><br /><strong>Reference:</strong><br /><br />National Muslim Student Association of the USA and Canada. </div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com1tag:blogger.com,1999:blog-16718462.post-1126691767341164042005-09-14T17:55:00.000+08:002005-09-14T17:56:07.346+08:00Noah and the Great Flood<div align="justify"><a href="http://photos1.blogger.com/img/212/900/640/Katrina1.jpg"><img style="BORDER-RIGHT: #000000 1px solid; BORDER-TOP: #000000 1px solid; MARGIN: 2px; BORDER-LEFT: #000000 1px solid; BORDER-BOTTOM: #000000 1px solid" src="http://photos1.blogger.com/img/212/900/320/Katrina1.jpg" border="0" /></a><br />Katrina <a href="http://picasa.google.com/" target="ext"><img style="BORDER-RIGHT: 0px; PADDING-RIGHT: 0px; BORDER-TOP: 0px; PADDING-LEFT: 0px; BACKGROUND: none transparent scroll repeat 0% 0%; PADDING-BOTTOM: 0px; BORDER-LEFT: 0px; PADDING-TOP: 0px; BORDER-BOTTOM: 0px" alt="Posted by Picasa" src="http://photos1.blogger.com/pbp.gif" align="absMiddle" border="0" /></a><br /><br /><strong>New Orleans: Nature's revenge? </strong><br />By Adam Blenford BBC News<br /><br />New Orleans and the Mississippi are crucial oil and gas hubs. For generations, many who live and work in the Big Easy have feared the worst. New Orleans lies in a wide, shallow bowl on delicate marshlands well below sea level, with the Mississippi River running through it. It perches under the lip of a vast lake more than twice its size, while to the south and east lies the Gulf of Mexico, one of the world's most fertile hurricane zones. To protect the city from disaster, city planners designed and built a complex system of flood defences after the Mississippi burst its banks in devastating fashion in 1927. Nevertheless, officials had little option but to order a mass evacuation of New Orleans when they saw that Hurricane Katrina was headed for a direct hit. The mayor of New Orleans has ordered a total evacuation of the city smashed by Hurricane Katrina. Most of the city is still under water and thousands are feared to have drowned.<br /><br />Speaking about floods brought me back to the story of Noah and the Great Flood. The Bible relates about the expansion of the human race which spread over the earth and the sprouting of female species were burgeoning on this earth. The men saw how beautiful these daughters were, so they took for themselves such women as they chose. In those days, when the men had intercourse with the daughters of mortals and children were born to them, they were the heroes of old, people of renown. When God saw how great was the wickedness of human beings on earth, and how their every thoughts and inclination were wicked, he bitterly regretted that he had made mankind on earth.<br /><br />God then said: "I shall wipe off the face of the earth this human race which I had created. I regret that I ever made them."<br /><br />However, Noah had won the Lord's favour as he was a righteous man, the one blameless man of his time. He had three sons: Shem, Ham, and Japheth.<br /><br />God said to Noah: "I am going to bring the whole human race to an end. Make yourself an ark with ribs of cypress; cover it with reeds and coat it inside and out with pitch. This is to be its design: the length of the ark is to be 300cubits, its breadth 50 cubits, and its height 30 cubits. You are to make a roof for the ark, giving it a fall of one cubit when complete; put a door in the side of the ark, and build three decks."<br /><br />"God told Noah: "You shall go into the ark with your sons, your wives, and your son's wives. You are to bring living creatures of every kind into the ark to keep them alive with you, two of each kind, a male and a female. Stove enough food for you and for them."<br /><br />In that year when Noah was 600 years old, on the 17th day of the 2nd month, that very day, all the springs of the great deep burst out, the windows of the heavens opened, and rain fell on the earth for 40 days and 40 nights.<br /><br />When the water had increased over the earth for a 150 days, God caused the wind to blow over the earth, so that the water began to subside. On the 17th day of the 7th month, the ark grounded on the mountain of Arafat. The water continue to abate until the 10th month, and on the first day of tenth month, the tops of the mountain could not be seen.<br /><br />By the 27th day of the 2nd month, the earth was dry and God spoke to Noah, "Come out and bring out everyone including the living creatures. Spread over the earth and be fruitful and multiply. I shall now establish my covenant with you, and with your descendants after you. I shall sustain my covenant with you: never again will all living creatures be destroyed by the water of a flood, never again will there be a flood to lay waste the earth. For all generations to come, this is the sign which I am giving of the covenant between myself and you and all living creatures with you:<br /><br />My bow I set in the clouds<br />to be a sign of the covenant<br />between myself and the earth.<br />When I bring clouds over the earth,<br />the rainbow will appear in the clouds.<br /><br />'Then I shall remember the covenant which I have made with you and with all living creatures, and never again will the waters become a flood to destroy all creation.'<br /><br />(Source: Genesis 6-9) </div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com3tag:blogger.com,1999:blog-16718462.post-1126691497893276222005-09-14T17:50:00.000+08:002005-09-14T17:51:37.896+08:00Haram & Halal in Islam - Is hugging permissible in Islam?<div align="justify">I am intrigue by the writings of Yusuf al-Qaradawi in his book 'The Lawful and The Prohibited in Islam (Al-Hala wal Haram fil Islam) which was translated by Kamal El-Helbawy, M.Moinuddin Siddiqui and Syed Shukry.<br /><br />Below are an abstract of the knowledge of the rule of haram and halah which might help many who is confused by the statement of DPM Najib pertaining to hugging and kissing at the cheeks.<br /><br />The question of what ought to be halal and haram was a matter of great concern as the people had gone far astray and were utterly confused, permitting many impure and harmful things and prohibiting many things that were good and pure.<br /><br />The Arabs of the pre-Islamic era provide a noteworthy example of utter confusion regarding the criteria for making lawful or prohibiting things and actions. They permitted the drinking of alcohol, the taking of usury at exorbitant rates, the torturing and secluding of women, and many similar practices. Those who had diabolical minds made alluring to many of them the killing of their own children, until, suppressing their natural paternal feelings, they obeyed them.<br /><br />It is strange that these same people who permitted the killing of their children by cutting their throats or burying them alive had prohibited to themselves the eating of certain argicultural produce and the flesh of cattle. Stranger still is that they considered such prohibitions as part of their religion, attributing them to Allah's command.<br /><br />The Quran exposed the error of those who made halal what should had been haram:<br /><br />"Lost are those who kill their children in folly, without knowledge and prohibited what Allah has provided them, forging (lies) against Allah. They have indeed gone astray and are without guidance" (6:140).<br /><br />When Islam came, one of it's initial accomplishment is to establish certain legal principles and measures for rectifying this matter and determining criteria on which the questions of what is halal and haram were to be based. Thus this vital aspect was determined according to the basis of the principles of justice.<br /><br />The first asl, (or principle), established by Islam is that the things which Allah has created and the benefits derived from them and essentially for men's use, and hence are permissible. <strong>Nothing is haram except what is prohibited by the sound and explicit nas from the Law-Giver, Allah Subhanahu wa Ta'ala.</strong> Nas denotes either a verse of the Quran or a clear, authentic, and explicit sunnah (practice or saying) of Prophet Muhammad. If the nas is not sound, as for example in the case of a weak hadith, or it is not explicit in stating the prohibition, then the original principle of permissibility applies.<br /><br />This Islamic principles is based on the fact that since, Allah Himself had created all the things in the world, given man control over them, count them as His favours upon him, and subsequently inform him that their use is prohibited; how could this be when He created all these for men's use and benefit? Allah had only prohibited a few things for specific reasons and the sphere of prohibition is small.<br /><br />According to Salman al-Farsi, when the Prophet was asked about animal fat, cheese and fur, he replied:<br /><br />"What Allah has made lawful in his Book is halal, and what He has forbidden is haram, and that concerning which He is silent is allowed as His favour." (19:64)<br /><br />Accordint to Yusuf al-Qaradawi,the same principle is not limited to things and objects but also include all human actions and behaviors not related to acts of worship, which may be termed as living habits, or day-to-day affairs. It does include culture and traditions, including huggings and holding hands. The principle is that <strong>what is not explicitly prohibited</strong> as haram in the Quran and restricted, they should be allowed without restriction.<br /><br />The exception will be regarding the acts of worship which are purely religious acts and for this, only what Allah Himself reveals. The Hadith enunciates that "Any innovation in our matter of worship which is not a part of it must be rejected." Anyone who invented or originates a form of worship on his own has gone astray and must be repudiated, for only Allah Himself has the right to originate acts of worship through which human beings may seek nearness to Him.<br /><br />In the words of Ibn Taymiyyah, "People's saying and actions are of two kinds: acts of worship and customary practices. ...from the principles of the Shari'ah, we know that acts of worship are those acts which have been prescribed by Allah or approved by Him; nothing is to be affirmed except through the Shari'ah." (Al-Qawa'id al-Nuraniyah al-Fiqhiyah; page 112-113).<br /><br />If the Syari'ah says something concerning these mundane matters, it is in order to teach good behavior. Accordingly, anything that leads to strife will be prohibited. Islamic principles of permissibility requires that everything must be done with due consideration for the kinds of activities involved, their magnitude and properties.<br /><br />This principle is also supported in a sound hadith by the prophet's Companion, Jabir bin Abdullah. He said: "We used to practice 'azl (coitus interruptus, or withdrawal before ejaculation during intercourse) during the period when the Quran was being revealed. If the practice were to have been prohibited, the Quran would have prohibited it." Jabir therefore concluded that if the divine revelation was silent about something, it was permissible and the people are free to practice it.<br /><br />The seond principle is that Islam has restricted the authority to legislate the haram and the halal, taking it out of the hands of human beings, regardless of their religious or worldly position, and reserving it for the Lord Himself. Neither rabbis nor priests, kings or sultans have the right to prohibit something permanently to Allah's servants (including Najib and UMNO Youth); if someone do this, he has certainly exceeded his limits, usurping the sovereignty which belongs to Allah Subhanahu wa Ta'ala alone.<br /><br />While Islam reprimands all those who, on their own authority, declare what is lawful and what is prohibited, it is more strict with respect to those who voice prohibitions as this tendency is prevalent among some of those who go to the extremes in matters of religion. The prophet fought against this pseudo-pietism and zealotry by every means, warning those who indulged in it with the words, "The zealots will perish," repeated three times.<br /><br />The Prophet characterized his message by saying:<br /><br />"I have been sent with what is straight and easy".<br /><br />The straightness of the message consists of belief in tawheed (the unity of Allah) and its ease in practice and legislation, in contrast to shirk and to the prohibition of good things of this life.<br /><br />The prophet has mentioned all this in a hadith qudsi (the meaning is from Allah) reporting the saying of Allah Ta'ala:<br /><br />"They prohibited to people what I had made lawful for I created people upright (hunafah). Then the evil ones came to them and led them astray from their religion and commanded them to associate with Me that for which I had not sent down any authority."<br /><br />Islam lays great stress on nobility of feelings, loftiness of aims, and purity of intentions. "Actions will be judged by intentions and everyone will be recompensed according to what he intended," the prophet enunciated.<br /><br />The prophet also has this to say:<br /><br />"Anyone who desires what is permissible from the world, keeping himself from sins, working for the sake of his family, and <strong>taking care of his neighbour</strong>, will meet his Lord with a face shining like the full moon."<br /><br />In this manner, whenever any permissible action of the believer is accompanied by a good intention, his action becomes an act of worship. <strong>In the case of haram, it remains haram no matter how good the intention and how honorable the purpose, or how lofty the aim may be. Islam can never consent to employing a haram means to achieve a praiseworthy end.</strong> Indeed, it insists that not only the aim be honorable but also that the means chosen to attain it be pure.<br /><br />"<strong>The end justifies the means</strong>" <strong>is not</strong> the maxim of the Shari'ah nor is "<strong>Secure your right even though wrong-doing</strong>". The Shari'ah demands that the right should be secured through just and fair means only.<br /><br />If anyone amasses wealth through haram means and then gives charity from it, there is no regard for him and the burden of sin remains (reported by Ibn Khazamah, Ibn Hibban, and al-Hakim on the authority of Abu Hurairah).<br /><br />As an example, the prophet firmly proclaim that:<br /><br />"By Allah, even if Fatimah, my daughter was to steal, I would have her hand cut off." (reported by al-Bukhari).<br /><br />In conclusion here, it must be remembered that Allah does not discriminate between one people and another. The tendencies to use a double standard, one for one's 'brother' and another for a 'foreigner' or outsider, is a characteristic of primitive ethics. It can never be ascribed to a divinely revealed religion, for high morality is distinguishable by its universality and comprehensiveness and by its lack of a double standard.<br /><br />I am not sure whether classifying a community as Bumiputra and the others as non-Bumi falls under this categorization; and the various proposed Agendas propagated by the Islamic anointed scholars are within the principles of Islam. What would the prophet had said if he is here today? </div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com1tag:blogger.com,1999:blog-16718462.post-1126691189118341582005-09-14T17:44:00.000+08:002005-09-14T17:46:29.120+08:00Islamic City & Islam Hadhari<div align="justify">Shahanaaz Habib Analysis; The Star, Nation, page 25, September 9, 2005.<br /><br />Politicians generally are mad on SLOGANS AND CONCEPTS, said UKM Dr Agus Mohamed Yusof.<br /><br />"On the one hand you have Islamic City slogan and the other, the Islam Hadhari concept. All these are meaningless if there is no substance. Their intention is good, but there is no emphasis on the essence of it," Agus Yusof lamented.<br /><br />As an example, Agus relates a case of a very poor family in Kelantan. The mother had cancer. She was forced to give away seven of her nine children because she was too poor. One of her son needed a liver transplant. Yusof approached both UMNO and PAS for assistance. Both did not want to help.<br /><br />"Even poverty is politicised. PAS was trying to capitalize on it as an opportunity while UMNO was trying to whack PAS by using this case to illustrate to the people of Kelantan that they have voted in a political party which kept the State in poverty.<br /><br />"It broke my heart. Manusia lebih hina daripada lembu (Man has less esteem than a cow)," Dr Agus said sombrely.<br /><br />On October 1, Kota Baru will be declared an Islamic City by the PAS-led government. This will revolve around the 5K Concept - Keilmuan, Kesetiaan, Kebersihan, Kemakmuran and Kebajikan (Knowledge, Loyalty, Cleanliness, Prosperity and Welfare).<br /><br />The plan is to mould Kelantan's State capital into an Islamic learning center.<br /><br />However, UMNO laugh this off. "Pas is trying to copy our Islam Hadhari. All the 5Ks are adapted from our Islam Hadhari," Datuk Dr Mashita Ibrahim laugh braggingly.<br /><br />It is interesting and puzzling to hear Dr Mashita's comment. She claimed that PAS copied "OUR Islam Hadhari". What is OUR; who is the OUR? Isn't Islam Hadhari for everyone, including PAS? Isn't Islam Hadhari culled from the Quran? So, does it belong to UMNO? It definitely sounded like it is an invention from UMNO.<br /><br />PAS does not need to copy; PAS had tailored their doctrines and concepts along the teaching of the prophet and in compliance with the Sya'riah.<br /><br />In the words of Ibn Taymiyyah, "People's saying and actions are of two kinds: acts of worship and customary practices. ...from the principles of the Shari'ah, we know that acts of worship are those acts which have been prescribed by Allah or approved by Him; nothing is to be affirmed except through the Shari'ah." (Al-Qawa'id al-Nuraniyah al-Fiqhiyah; page 112-113).<br /><br /><a href="http://photos1.blogger.com/blogger/801/276/1600/Qaradawi.jpg"><img style="FLOAT: left; MARGIN: 0px 10px 10px 0px; CURSOR: hand" alt="" src="http://photos1.blogger.com/blogger/801/276/320/Qaradawi.jpg" border="0" /></a>In his book 'The Lawful and The Prohibited in Islam (Al-Hala wal Haram fil Islam), Yusuf al-Qaradawi has this to remind Dr Mashita:<br /><br />"Islam has restricted the authority to legislate the haram and the halal, taking it out of the hands of human beings, regardless of their religious or worldly position, and reserving it for the Lord Himself. Neither rabbis nor priests, kings or sultans have the right to prohibit something permanently to Allah's servants; if someone do this, he has certainly exceeded his limits, usurping the sovereignty which belongs to Allah Subhanahu wa Ta'ala alone."<br /><br />"While Islam reprimands all those who, on their own authority, declare what is lawful and what is prohibited, it is more strict with respect to those who voice prohibitions as this tendency is prevalent among some of those who go to the extremes in matters of religion. The prophet fought against this pseudo-pietism and zealotry by every means, warning those who indulged in it with the words, 'The zealots will perish,' repeated three times."<br /><br />Dr Ahmad Nidzamuddin concurs with his UKM colleague Dr Agus that slogans and concepts looks pretty on paper.<br /><br />"However, mere words and ideas will not heal disease, alleviate poverty or give people comfort," said Dr Nadzamuddin. </div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com1tag:blogger.com,1999:blog-16718462.post-1126691048700734512005-09-14T17:43:00.000+08:002005-09-14T17:44:08.706+08:00Hand Kissing UnIslamic?<div align="justify"><a href="http://photos1.blogger.com/img/212/900/640/Hand%20Kissing.jpg"><img style="BORDER-RIGHT: #000000 1px solid; BORDER-TOP: #000000 1px solid; MARGIN: 2px; BORDER-LEFT: #000000 1px solid; BORDER-BOTTOM: #000000 1px solid" src="http://photos1.blogger.com/img/212/900/320/Hand%20Kissing.jpg" border="0" /></a><br />Hand Kissing <a href="http://picasa.google.com/blogger/" target="ext"><img style="BORDER-RIGHT: 0px; PADDING-RIGHT: 0px; BORDER-TOP: 0px; PADDING-LEFT: 0px; BACKGROUND: none transparent scroll repeat 0% 0%; PADDING-BOTTOM: 0px; BORDER-LEFT: 0px; PADDING-TOP: 0px; BORDER-BOTTOM: 0px" alt="Posted by Picasa" src="http://photos1.blogger.com/pbp.gif" align="absMiddle" border="0" /></a><br /><br />Utusan Malaysia front-paged a report about several Islamic scholars unanimous agreement that hand kissing is not unIslamic and felt it is in fact encouraged.<br /><br />Johor Mufti Datuk Nooh Gadut said hand kissing was not against Islam as long as it is not meant to worship them.<br /><br />This was in response to a report that King Abdullah of Saudi Arabia who decreed that his people stop kissing his hand because the practice was against Islamic teachings and lower one's dignity.<br /><br />Perak Mufti Datuk Harussani Zakaria concurred.<br /><br /><a href="http://photos1.blogger.com/blogger/801/276/1600/RAFIDAH_embrace.jpg"><img style="FLOAT: left; MARGIN: 0px 10px 10px 0px; WIDTH: 211px; CURSOR: hand; HEIGHT: 270px" height="235" alt="" src="http://photos1.blogger.com/blogger/801/276/200/RAFIDAH_embrace.jpg" width="184" border="0" /></a>Former FT Mufti Tan Sri Abdul Kader Talib said:<br /><br />"Muslims should avoid greetings that were not in line with Islamic teachings such as rubbing nose, kissing cheeks, or embracing one another."<br /><br />"Don't overdo the show of respect. It must be based on real intentions."<br /><br />Did Mufti Kader inform his view to Mahathir and Rafidah?<br /><br />How do you think Mahathir would react to his point? </div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com2tag:blogger.com,1999:blog-16718462.post-1126687681431368712005-09-14T16:45:00.000+08:002005-09-14T16:48:01.436+08:00In Search of God<div align="justify">I love Islam and Christianity.<br /><br />This blog will consist of articles of my research of the literatures of these two subject matter.<br /><br />It is in my hope that I will discover the profound knowledge.<br /><br />May God be my guide and lead me in this pilgrimage of discovery.</div>Maverick SMhttp://www.blogger.com/profile/02871611453372513136noreply@blogger.com2