U.N. rights boss denounces Swiss ban on minarets

GENEVA (Reuters) - The top U.N. rights official said on Tuesday Switzerland's ban on building minarets was "deeply divisive" and at odds with its international legal obligations.

United Nations High Commissioner for Human Rights Navi Pillay listens during the Human Rights Council at the U.N. European headquarters in Geneva September 14, 2009. (REUTERS/Denis Balibouse/Files)

Navi Pillay, U.N. High Commissioner for Human Rights, said in a statement that prohibiting an architectural structure linked to Islam or any religion was "clearly discriminatory".

Swiss voters adopted the ban in a referendum on Sunday, defying the government and parliament which had rejected the right-wing initiative as violating the Swiss constitution, freedom of religion and a cherished tradition of tolerance.

Pillay said the ban was "discriminatory, deeply divisive and a thoroughly unfortunate step for Switzerland to take, and risks putting the country on a collision course with its international human rights obligations".

A U.N. human rights body, composed of independent experts, said last month the ban would bring Switzerland into "non-compliance" with the International Covenant on Civil and Political Rights, which it has ratified.

Pillay's spokesman, Rupert Colville, was asked at a news briefing whether this meant that Switzerland was violating the pact. "It's not quite the same as saying it's a violation, but it is a very short step short of saying that," he said.

Pillay's office might be prepared to submit an opinion if critics of the ban were to challenge it in a court, he said.

The Council of Europe said on Monday the ban raised concern over whether fundamental rights, protected by international treaties, should be the subject of popular votes.

SADNESS

A group of politicians from the SVP, the country's biggest party, and the conservative Federal Democratic Union gathered enough signatures to force the referendum on the initiative which opposed the "Islamisation of Switzerland".

Its campaign poster showed the Swiss flag covered in missile-like minarets and the portrait of a woman covered with a black chador and veil associated with strict Islam.

"I hesitate to condemn a democratic vote, but I have no hesitation at all in condemning the anti-foreigner scare-mongering that has characterised political campaigns in a number of countries, including Switzerland, which helps produce results like this," said Pillay, a former South African judge.

Switzerland, a country of 7.7 million, is home to more than 300,000 Muslims, mainly from Bosnia, Kosovo and Turkey.

Turkey joined a chorus of international concern at the vote, calling it "an unfortunate development against fundamental humanitarian values and freedoms".

"This decision by the Swiss people caused great sadness in our country," the Foreign Ministry said, added it expected Switzerland "to take steps to correct this situation".

Switzerland's biggest-selling daily newspaper Blick defended the vote, saying the minaret ban does not reject religious freedom and immigrants needed to make more of an effort to integrate in Swiss society.

"We should not be ashamed of ourselves!" Blick's front page headline said on Tuesday. "We need a clear answer to the question of whether Muslims accept our legal system without any ifs or buts," it said in an editorial.

(Additional reporting by Selcuk Gokoluk in Ankara and Sam Cage in Zurich; Editing by Alison Williams)

Copyright © 2008 Reuters

JIHAD

If anyone slew an innocent it would be as if he slew the whole of mankind
(The Noble Qur'an 5:32)

Jihad is not
terrorism

Jihad is not
killing innocent people

Jihad is not
the strong bullying the weak

Jihad is not
collateral damage

Jihad is not
tolerance of oppression

Jihad is not
silence against injustice

Jihad is not
imposing your values on others

Jihad is not
a man-made concept

The Message

Handsomely-mounted historical epic concerns the birth of the Islamic faith and the story of the prophet Mohammed -- who, in accordance with the tenants of Islam, is never seen or heard (as this is offensive to certain islamic schools of thought). In Mecca in the 7th century, Mohammed is visited by a vision of the Angel Gabriel, who urges him to lead the people of Mecca to cast aside the 300 idols of Kaaba and instead worship the one true God. Speaking out against the corrupt political and military leaders who rule Mecca. With the help of his uncle, a brave warrior named Hamza (Anthony Quinn), Mohammed and his followers return to Mecca to liberate the city in the name of God. The Message (originally screened in the U.S. as Mohammed, Messenger of God) proved to be highly controversial during its production and initial release. Unfounded rumors had it that Mohammed would not only be depicted in the film, but that he was to be played by Charlton Heston or Peter O'Toole. This resulted in angry protests by Muslim extremists, until director Moustapha Akkad hired a staff of respected Islamic clerics as technical advisors. The Message was shot in two versions, one in English and one in Arabic (entitled Al-Ris-Alah), with different actors taking over some of the roles due to language r equirements.

Prophet Muhammad (pbuh) The Ideal Husband

Prophet Muhammad personifies the roles of perfect father and husband. He was so kind and tolerant with his wives that they could not envisage their lives without him, nor did they want to live away from him. He married Sawdah, his second wife, while in Makkah. After a while, he wanted to divorce her for certain reasons. She was extremely upset at this news and implored him, "O Messenger of Allah, I wish no worldly thing of you. I will sacrifice the time allocated to me if you don't want to visit me. But please don't deprive me of being your wife. I want to go to the hereafter as your wife. I care for nothing else" (Muslim).


The Messenger did not divorce her, nor did he stop visiting her.

Once he noticed that Hafsah was uncomfortable over their financial situation. "If she wishes, I may set her free," he said, or something to that effect. This suggestion so alarmed her that she requested mediators to persuade him not to do so. He kept his faithful friend's daughter as his trusted wife.

Separation Calamity

All of his wives viewed separation from the Messenger of Allah as a calamity, so firmly had he established himself in their hearts. They were completely at one with him. They shared in his blessed, mild, and natural life. If he had left them, they would have died of despair. If he had divorced one of them, she would have waited at his doorstep until the Last Day.


After his death, there was much yearning and a great deal of grief. Abu Bakr and `Umar found the Messenger's wives weeping whenever they visited them. Their weeping seemed to continue for the rest of their lives. Muhammad left an everlasting impression on everyone. At one point, he had nine wives and dealt equally with all of them and without any serious problems. He was a kind and gentle husband, and never behaved harshly or rudely. In short, he was the perfect husband.



Each of his wives thought that she was his most beloved.
A few days before his death, he said, "A servant has been allowed to choose this world or his Lord. He chose his Lord" (Al-Bukhari). Abu Bakr, intelligent and smart, began to cry, understanding that the Prophet was talking about himself. His illness got worse daily, and his severe headache caused him to writhe in pain. But even during this difficult period, he continued to treat his wives with kindness and gentleness. He asked for permission to stay in one room, as he had no strength to visit them one by one. His wives agreed, and the Messenger spent his last days in `A'ishah's room.

Most Beloved

Each wife, because of his generosity and kindness, thought she was his most beloved. The idea that any man could show complete equality and fairness in his relationships with nine women seems impossible. For this reason, the Messenger of Allah asked God's pardon for any unintentional leanings. He would pray, "I may have unintentionally shown more love to one of them than the others, and this would be injustice. So, O Lord, I take refuge in Your grace for those things beyond my power." (At-Tirmidhi).

What gentleness and sensitivity! I wonder if anyone else could show such kindness to his children or spouses. When people manage to cover up their lower inborn tendencies, it is as if they have done something very clever and shown tremendous willpower. But they sometimes expose these very defects unconsciously while bragging of their cleverness. The Messenger, despite showing no fault, sought only God's forgiveness.

His gentleness penetrated his wives' souls so deeply that his departure led to what they must have felt to be an unbridgeable separation. They did not commit suicide, as Islam forbids it, but their lives now became full of endless sorrow and ceaseless tears.

The Messenger was kind and gentle to all women, and advised all other men to follow him in this regard. Sa`d ibn Abi Waqqas described his kindness as follows:

`Umar said: One day I went to the Prophet and saw him smiling. "May God make you smile forever, O Messenger of God," I said, and asked why he was smiling. "I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished," he answered still smiling. On hearing this answer, I raised my voice and told them, "O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you don't show respect to him." "You are hard-hearted and strict," they replied. (Al-Bukhari )


The Messenger discussed matters with his wives as friends.
`Umar also was gentle to women. However, the most handsome man looks ugly when compared to Joseph's beauty. Likewise, `Umar's gentleness and sensitivity seem like violence and severity when compared to those of the Prophet. The women had seen the Messenger's gentleness, sensitivity, and kindness, and so regarded `Umar as strict and severe. Yet `Umar shouldered the caliphate perfectly and became one of the greatest examples after the Prophet. He was a just ruler and strove to distinguish right from wrong. His qualities enabled him to be caliph. Some of his qualities might seem rather severe; however, those very qualities enabled him to shoulder very demanding responsibilities.

Consultation

The Prophet did consult with his wives. The Messenger discussed matters with his wives as friends. Certainly he did not need their advice, since he was directed by revelation. However, he wanted to teach his nation that Muslim men were to give women every consideration. This was quite a radical idea in his time, as it is today in many parts of the world. He began teaching his people through his own relationship with his wives.

For example, the conditions laid down in the Treaty of Hudaybiyah disappointed and enraged many Muslims, for one condition stipulated that they could not make the pilgrimage that year. They wanted to reject the treaty, continue on to Makkah, and face the possible consequences. But the Messenger ordered them to slaughter their sacrificial animals and take off their pilgrim attire. Some Companions hesitated, hoping that he would change his mind. He repeated his order, but they continued to hesitate. They did not oppose him; rather, they still hoped he might change his mind, for they had set out with the intention of pilgrimage and did not want to stop half way.

Noticing this reluctance, the Prophet returned to his tent and asked Umm Salamah, his wife accompanying him at that time, what she thought of the situation. So she told him, fully aware that he did not need her advice. In doing this, he taught Muslim men an important social lesson: There is nothing wrong with exchanging ideas with women on important matters, or on any matters at all.

She said, "O Messenger of God, don't repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they see that your order is final" (Al-Bukhari).

He immediately took a knife in his hand, went outside, and began to slaughter his sheep. The Companions began to do the same, for now it was clear that his order would not be changed.


The Messenger encouraged us through his enlightening example to behave kindly with women.
Counsel and consultation, like every good deed, were practiced by God's Messenger first within his own family and then in the wider community. Even today, we understand so little about his relationships with his wives that it is as if we are wandering aimlessly around a plot of land, unaware of the vast treasure buried below our feet.

Two Halves

Women are secondary beings in the minds of many, including those self-appointed defenders of women's rights as well as many self-proclaimed Muslim men. In Islam, a woman is part of a whole, a part that renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist - nor can prophethood, sainthood, or even Islam.

Our Prophet encouraged us through his enlightening words to behave kindly to women. He declared, "The most perfect believers are the best in character, and the best of you are the kindest to their families" (Abu Dawud and At-Tirmidhi). It is clear that women have received the true honor and respect they deserve, not just in theory but in actual practice, only once in history - during the period of Prophet Muhammad.

This World or the Next

The wives of the Messenger were given the choice of remaining with him or leaving:

[O Prophet, say to your wives: "If you desire the life of this world and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek God, His Messenger, and the Home of the Hereafter, verily God has prepared for you, the well-doers among you, a great reward."] (Al-Ahzab 33:29)

A few of his wives who wanted a more prosperous life asked, "Couldn't we live a little more luxuriously, like other Muslims do? Couldn't we have at least a bowl of soup every day, or some prettier garments?" At first sight, such wishes might be considered fair and just. However, they were members of the family that was to be an example for all Muslim families until the Last Day.

The Messenger reacted by going into retreat. The news spread, and everyone rushed to the mosque and began to cry. The smallest grief felt by their beloved Messenger was enough to bring them all to tears, and even the smallest incident in his life would disturb them. Abu Bakr and `Umar, seeing the event in a different light as their daughters were directly involved, rushed to the mosque. They wanted to see him, but he would not leave his retreat. Eventually, on their third attempt, they gained entry and began to rebuke their daughters. The Messenger saw what was happening, but only said, "I cannot afford what they want" (Muslim).

The Qur'an declared [O wives of the Prophet! You are not like any other women] (Al-Ahzab 33:32).

Others might save themselves by simply fulfilling their obligations, but those who were at the very center of Islam had to devote themselves fully so that no weakness would appear at the center. There were advantages in being the Prophet's wives, but these advantages brought responsibilities and potential risks. The Messenger was preparing them as exemplars for all present and future Muslim women. He was especially worried that they might enjoy the reward for their good deeds in this world and thereby be included in [You have exhausted your share of the good things in your life of the world and sought comfort in them](Al-Ahqaf 46:20).

Life in the Prophet's house was uncomfortable. For this reason, either explicitly or implicitly, his wives made some modest demands. As their status was unique, they were not expected to enjoy themselves in a worldly sense. Some godly people laugh only a few times during their lives; others never fill their stomachs. For example, Fudayl ibn `Iyad never laughed. He smiled only once, and those who saw him do so asked him why he smiled, for they were greatly surprised. He told them, "Today I learned that my son `Ali died. I was happy to hear that God had loved him, and so I smiled" (Abu Nu`aym, Hilyat al-Awliya'). If there were such people outside of the Prophet's household, his wives, who were even more pious and respectful of God and regarded as Mothers of the Believers, would certainly be of a higher degree.

It is not easy to merit being together with the Messenger in this world and the hereafter. Thus, these special women were put to a great test. The Messenger allowed them to choose his poor home or the world's luxury. If they chose the world, he would give them whatever they wanted and then dissolve his marriage with them. If they chose God and His Messenger, they had to be content with their lives. This was a peculiarity of his family. Since this family was unique, its members had to be unique. The head of the family was chosen, as were the wives and children.

The Messenger first called `A'ishah and said, "I want to discuss something with you. You'd better talk with your parents before making a decision." Then he recited the verses mentioned above. Her decision was exactly as expected from a truthful daughter of a truthful father: "O Messenger of Allah, do I need to talk with my parents? By Allah, I choose Allah and His Messenger" (Muslim).

`A'ishah herself tells us what happened next: "The Messenger received the same answer from all his wives. No one expressed a different opinion. They all said what I had said." They did so because they were all at one with the Messenger. They could not differ. If the Messenger had told them to fast for a lifetime without break, they would have done so and endured it with pleasure. However, they endured hardship until their deaths.

Some of his wives had enjoyed an extravagant lifestyle before their marriage to him. One of these was Safiyyah, who had lost her father and husband and had been taken prisoner during the Battle of Khaybar. She must have been very angry with the Messenger, but when she saw him, her feelings changed completely. She endured the same destiny as the other wives. They endured it because love of the Messenger had penetrated their hearts.

Mothers of the Believers


The Messenger was the perfect head of a family.
Safiyyah was a Jew. Once, she was dismayed when this fact was mentioned to her sarcastically. She informed the Messenger, expressing her sadness. He comforted her saying, "If they repeat it, tell them, 'My father is Prophet Aaron, my uncle is Prophet Moses, and my husband is, as you see, Prophet Muhammad, the Chosen One. What do you have more than me to be proud of?'"

The Qur'an declares that his wives are the Mothers of the Believers (Al-Ahzab 33:6). Although 14 centuries have passed, we still feel delight in saying "my mother" when referring to Khadijah, `A'ishah, Umm Salamah, Hafsah, and his other wives. We feel this because of him. Some feel more love for these women than they do for their real mothers. Certainly, this feeling must have been deeper, warmer, and stronger in the Prophet's own time.


The Messenger was the perfect head of a family. Managing many women with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation or compromised his duties.

The Messenger excelled in every area of life. People should not compare him to themselves or to the so-called great personalities of their age. Researchers should look at him, the one to whom angels are grateful, always remembering that he excelled in every way. If they want to look for Muhammad they must search for him in his own dimensions. Our imaginations cannot reach him, for we do not even know how to imagine properly. God bestowed upon him, as His special favor, superiority in every field.

Ideal Father & Grandfather

Prophet Muhammad was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way. He treated his children and grandchildren with great compassion, and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life, and never allowed them to neglect their religious duties or to become spoiled. His ultimate goal was to prepare them for the hereafter. His perfect balance in such matters is another dimension of his divinely inspired intellect.


Anas ibn Malik, the Messenger's servant for 10 continuous years, says, "I have never seen a man who was more compassionate to his family members than Muhammad." (Muslim) If this admission were made just by us, it could be dismissed as unimportant. However, millions of people, so benign and compassionate that they would not even offend an ant, declare that he embraced everything with compassion. He was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.


All of the Prophet's sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter's death, although the Prophet was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim) When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said, "O Allah's Messenger, even you (weep)!" The Prophet said, "O Ibn `Auf, this is mercy." Then he wept more and said, "The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation." (Al-Bukhari)


The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger's protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity. For example, once Hasan or Husain wanted to eat a date that had been given to be distributed among the poor as alms. The Messenger immediately took it from his hand, and said, "Anything given as alms is forbidden to us." (Ibn Hanbal, Muslim) In teaching them while they were young to be sensitive to forbidden acts, he established an important principle of education.


Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.


He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim) He showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.

The Messenger proclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is 'Ali, the other is Fatima. For every great man there is a great woman.


As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her, and compliment her.

Fatimah, knowing how fond he was of her, loved him more than her own self. Her great mission was to be the seed for godly people. She always watched her father and how he called people to Islam. She wept and groaned when the Messenger told her that he would die soon, and rejoiced when he told her that she would be the first family member to follow him. (Al-Bukhari and Muslim) Her father loved her, and she loved her father.






* This article was taken, with slight modifications, with kind permission from theauthor's website.


is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters. Fethullah Gulen



http://www.zaharuddin.net/content/view/686/72/

Pan-Malaysian Islamic Party

The Pan-Malaysian Islamic Party or the Islamic Party of Malaysia (Malay: Parti Islam Se-Malaysia), commonly known as PAS or Pas, is an Islamist political party in Malaysia and is currently headed by Datuk Seri Abdul Hadi Awang. PAS positions itself as a political party that aims to establish Malaysia as a country based on Islamic legal theory derived from the primary sources of Islam, the Quran, Sunnah as well as Hadiths, as opposed to Barisan Nasional's Islam Hadhari, which PAS sees as based on a watered-down understanding of Islam.

The party enjoys strong support from the northern rural and conservative states such as Kelantan and Terengganu. It is also the first opposition party in independent Malaysia's history to defeat the Barisan Nasional coalition in a Malay dominated state. PAS, together with Parti KeADILan Rakyat (known as PKR), and Democratic Action Party (known as DAP) formed part of a coalition called Pakatan Rakyat following the 2008 election. Together, Pakatan Rakyat now controls five states in Malaysia which are Kelantan, Kedah, Selangor, Perak and Penang.

History

The formation of Hizbul Muslimin

In March 1947, the first Pan-Malayan Islamic conference at Madrasah Ma'ahad al-Ehya as-Sharif at Gunung Semanggul, Perak, was held. The conference was sponsored by Parti Kesatuan Melayu Muda (PKMM) under the leadership of Dr. Burhanuddin al-Helmy. The conference set out to address the economic problems faced by the Malay-Muslims. It was meant to bring together the more politically active and progressive Islamic movements and thinkers in the country. As a result of this conference, the Majlis Agama Tertinggi (Supreme Religious Council, MATA) of Malaya was formed.

MATA began organising political events and meetings for Malay-Muslim activists to meet and discuss their plans for the future and the need to mobilise the masses. The Council also organised a conference on 13-16 March 1948 which discussed local and international issues which are of concern to the public. The conference participants felt that UMNO was not doing enough to raise important issues in public and that the conservative-nationalists were not doing enough to stand up for Malay-Muslim rights. Needless to say, the UMNO representatives at MATA were not happy with the tone of discussion set by the Islamists, which was too revolutionary and militant for their taste. The UMNO delegates reported their findings and observations to the party leaders. In due course, UMNO leader Dato Onn Jaafar began to issue warnings about the "threat from the mountain" (a reference to Gunung Semanggul).

The Parti Orang Muslimin Malaya (Hizbul Muslimin) was formed on March 17 1948, after the second conference declared that MATA should be reorganised as an Islamic political party. With the formation of Hizbul Muslimin, all political activities were transferred to the organisation. MATA served as the party's religious affairs bureau. However, the first Islamist party in Malaya was not destined to last long, as they were banned by the British authorities anxious to retain control of the territories, alleging that Hizbul Muslimin have ties with the Communist Party of Malaya.

Demise and revival

Many members of Hizbul Muslimin escaped the purge of the British and joined UMNO. When the ulama faction in UMNO broke away from the party, they formed an association called Persatuan Islam Sa-Malaya (Pan-Malayan Islamic Association)[1], abbreviated as PAS. At the time, the association charter allowed for dual membership in PAS and UMNO and thus many PAS members thought of themselves as UMNO members and vice-versa. Eventually, the dual-membership clause in the party charter was revoked and PAS began to emerge as a distinct entity. [2] For the sake of contesting in the general election of 1955, the party was re-registered under the name Pan-Malayan Islamic Party (PMIP). The name was later changed to Parti Islam Se-Malaysia during the Asri Muda era in the 1970s.[3] Though keeping its official name in Malay, nowadays the party prefers to refer to itself in the English language as the Islamic Party of Malaysia, rather than its old name Pan-Malaysian Islamic Party.

Recent development

In 1999, riding a groundswell of popular protest after the arrest and conviction of former Deputy Prime Minister Anwar Ibrahim, PAS allied itself with the Democratic Action Party (DAP) and Keadilan (PKR), founded by Anwar Ibrahim's wife Wan Azizah by forming a coalition known as Barisan Alternatif. In the general election, PAS took over Terengganu from the Barisan Nasional.

In the 2004 Malaysian general election, the party's strength was greatly reduced.[1] It won merely seven parliamentary seats, a significant decrease from the 27 parliamentary seats it had won in the 1999 general election. The party leader, Datuk Seri Abdul Hadi Awang even lost his parliamentary seat. PAS also lost control of Terengganu but retained control of Kelantan with a very slim majority of 24 out of 45 seats. [2]. The party's majority in Kelantan's state assembly was further reduced to 23 seats following the Pengkalan Pasir by-election in 2005 which left them with the majority of only one seat in the state assembly.

In the recent 2008 Malaysian general election, the party made a comeback in Kelantan, winning 38 out of 45 seats as well as managing to take control of the west coast state of Kedah, and formed coalition governments with the DAP and PKR in the states of Perak and Selangor. The party also increased its share of MPs in the Malaysian Parliament from seven to 23.

Pakatan Rakyat

The leaders of PKR, DAP and PAS consolidated their cooperation by forming Pakatan Rakyat (People's Coalition) in 2008. Pakatan Rakyat is led collectively by the three parties and would uphold the rights and interests of all Malaysians. The state governments of Kelantan, Kedah, Penang, virtual Perak and Selangor are known as Pakatan Rakyat state governments. Together, the three parties also won 82 of the 222 parliamentary seats at stake in the 2008 general elections.

Criticisms towards UMNO-led Barisan National government

PAS often opposed and criticised the Barisan Nasional coalition. However, for a brief period from 1973 to 1978, under the leadership of Asri Muda, PAS was brought into the BN fold.[4] The Islamic opposition party often alleges that the economic and social problems of Malaysians and Malay-Muslims are the fault of the UMNO-dominated Barisan Nasional federal government in Kuala Lumpur. PAS claims that after independence, social problems such as drugs, corruption and promiscuity have increased and blames the UMNO-led government for allowing these problems to arise.

PAS is of the view that its leadership can overcome these perceived problems for the benefit of the Muslim and non-Muslim electorate alike by establishing an Islamic state.

Political Views

Entertainment issues

As an Islamic political party, PAS takes a lead at local level in opposing forms of entertainment that will damage society's morals. It alleges that programmes like Karnival Jomheboh and Akademi Fantasia can damage the morals of Malaysians and Muslims in particular.

PAS strongly condemned a statement by the famous actress, Rosnah Mat Aris in her interview by TV3, a Malaysian television channel.

Sharia law

PAS has publicly stated its intent to instate what it claims to be sharia law onto Muslims which includes two sharia components hudud and qisas.

PAS strongly support the sharia law to oppose apostasy. On 5 November 2006, an estimated 5,000 people gathered in front of a church in Ipoh after false information concerning more than 100 Muslim would apostasize was spread.[citation needed]
See also: 2006 Ipoh apostasy protest

Moves by PAS to extend the already implemented sharia laws, such as by limiting the sale of alcoholic beverage, forbidden to Muslims, and a ban on gambling. In 1999 the Terengganu Government passed the Hudud and Qisas bill which drew much opposition, and eventually prompted the Democratic Action Party to leave the Barisan Alternatif coalition.[citation needed]

Dr Dzulkefly Ahmad, a top PAS party official has stated that the party will be unable to single-handedly take over the government in Malaysia and run it as an Islamic state. He said it would not be able to command the two-thirds majority needed to change the Constitution to make Malaysia as an Islamic state.[5]

Foreign Islamic issues

PAS always condemns any non-Muslim military attack on Muslim troops or civilians, siding with Bosnian Muslims in the Yugoslav wars and with Lebanon when it was invaded by Israel. In the 1980s, a number of PAS members and supporters went to Afghanistan and joined the resistance against the Soviet invasion.[citation needed] When the US-led war on Afghanistan began in 2001, PAS urged its members and supporters to fight alongside the Taliban.[citation needed] In early 2006, PAS urged Muslims to boycott Danish goods in the response to the Danish cartoon controversy.

Reaching out to non-Muslims

For the most parts of PAS' history, the party has generally only targeted Malay or Muslim supporters. However since the 2004 elections, there has been clear indication of PAS trying to reach out and win the hearts of non-Muslim Malaysians by way of moderation.[6] During the leading up to the 2008 elections, PAS had rarely mentioned about the setting up of an Islamic state, which has been one of the party's main objective throughout the history.[7] The call for an Islamic state to be imposed in Malaysia has been one of the biggest fears of the non-Muslim population.[8] The party had also used the motto Pas For All to woo non-Muslim supporters.[6]

For example, Khalid Abdul Samad, a lawmaker from PAS, has made rare visits to a church and temples to reassure non-Muslim minorities on their religious rights after the March election in 2008. [9]In a later interview with online news portal IslamOnline.net, PAS Research Centre head Dr. Dzulkefly Ahmed would come to describe this as a "substantive approach" ie by incoperating Islamic elements of justice and fair play in state administration, rather than get embroiled in what he terned "(mere) semantics".[10].

List of PAS Presidents

* 2003–present: Abdul Hadi Awang
* 1989–2002: Fadzil Noor
* 1982–1989: Yusof Rawa
* 1969–1982: Asri Muda
* 1956–1969: Burhanuddin al-Helmy
* 1953–1956: Abbas Alias
* 1951–1953: Ahmad Fuad Hassan

List of PAS Mursyidul Am (Spiritual Advisor)

* 1987–present: Nik Aziz Nik Mat
* 1982–1987: Yusof Rawa

PAS Members of the 12th Parliament of Malaysia

Member of Parliament for P22 Pasir Mas, Ibrahim Ali, stood as a candidate under the PAS ticket. However, he remains an independent MP even after he was successfully elected and sworn in Parliament.[11] PAS has 23 MPs in this edition of Parliament.

* Kedah
o P7 - Padang Terap - Mohd Nasir Zakaria
o P8 - Pokok Sena - Mahfuz Omar
o P11 - Pendang - Mohd Hayati Othman
o P12 - Jerai - Mohd Firdaus Jaafar
o P13 - Sik - Che Uda Che Nik
o P16 - Baling - Taib Azamudden Md Taib

* Kelantan
o P19 - Tumpat - Kamaruddin Jaafar
o P20 - Pengkalan Chepa - Abdul Halim Abdul Rahman
o P21 - Kota Bharu - Wan Abdul Rahim Wan Abdullah
o P23 - Rantau Panjang - Siti Zailah Muhd Yusoff
o P24 - Kubang Kerian - Salahuddin Ayub
o P25 - Bachok - Nasharudin Mat Isa
o P28 - Pasir Puteh - Muhammad Husin
o P31 - Kuala Kerai - Mohd Hatta Ramli

* Terengganu
o P36 - Kuala Terengganu - Abdul Wahid Endut
o P37 - Marang - Abdul Hadi Awang

* Perak
o P57 - Parit Buntar - Mujahid Yusof Rawa
o P59 - Bukit Gantang - Mohd Nizar Jamaluddin

* Selangor
o P96 - Kuala Selangor - Dzulkefly Ahmad
o P101 - Hulu Langat - Che Rosli Bin Che Mat
o P108 - Shah Alam - Khalid Abd Samad
o P111 - Kota Raja - Siti Mariah Mahmud

* Federal Territory
o P119 - Titiwangsa - Lo' Lo' Mohd Ghazali

http://en.wikipedia.org/wiki/Islamic_Party_of_Malaysia

Islamic Art Museum, Malaysia

nterest in Islamic art has grown enormously in recent years. Reflecting this awareness, in December 1998 Malaysia became home to Southeast Asia’s largest museum of Islamic art. The building occupies 30,000 square metres, situated amid the leafy surroundings of central Kuala Lumpur’s Lake Gardens.

The Islamic Arts Museum Malaysia houses more than seven thousand artefacts, as well has an exceptional library of Islamic-art books. The art objects on display range from the tiniest pieces of jewellery to one of the world’s largest scale models of the Masjid al-Haram in Mecca. The aim is to create a collection that is truly representative of the Islamic world. Instead of concentrating on works from the heartlands of Persia and the Middle East, IAMM also puts the emphasis on Asia. China and Southeast Asia are especially well represented. The third component of the Malaysian melting pot is India, which is also given special status. India, China and the Malay world are in an exceptional category. Other parts of the collection are displayed according to type rather than geographical origins in the museum’s 12 galleries.

http://www.iamm.org.my/i_ex/

Aurat dengan isteri bapa saudara

SOALAN:

ASSALAMUALAIKUM USTAZ,

SAYA INGIN DAPATKAN KEPASTIAN TENTANG BATASAN AURAT DAN HUKUM BERSENTUH TANGAN ANTARA ISTERI DENGAN ANAK SAUDARA LELAKI SEBELAH SUAMI.

SAYA RASA RAMAI YANG MENGANGGAP APABILA NAMANYA “ANAK SAUDARA’, TAK SALAH BERSALAM DENGAN MEREKA WALAUPUN SEBENARNYA YANG DIKAHWINI HANYALAH LELAKI YG MENJADI SUAMI BUKAN ANAK SAUDARA MEREKA.

SEOLAHNYA SELURUH KELUARGA SUAMI SECARA AUTOMATIK MENJADI MAHRAM BG ISTERI TERSEBUT.BETUL ATAU TIDAK PANDANGAN SAYA INI?

HARAP DAPAT JAWAPAN SEGERA.

TKASIH

JAWAPAN:

Assalamu alaikum,

Apabila seorang wanita berkahwin dengan seorang lelaki, yang menjadi mahramnya hanyalah suaminya, bapa suaminya (yakni mertua), datuk suaminya, anak suaminya (yakni anak tiri), cucu suaminya (termasuklah cicit). Adapun orang lain iaitu adik atau abang kepada suaminya (yakni adik/abang ipar), anak saudara kepada suaminya, bapa saudara suaminya dan sebagainya mereka tetap ajnabi dan wajib ia menutup aurat di hadapan mereka kecuali batasan yang dibenarkan untuk dibuka iaitu muka dan tangan.

Wallahu a’lam.

ilmudanulamak@yahoo.com

Do I have to Stop eating pork immediately?

Not just Pork Meat

Those embracing Islam must ensure that their food consumption conforms to what is accepted as 'pure' in Islam. It is just not pork meat and intoxicants that are prohibited is Islam.

The rule is that all food cosumed must be halal

About Author

Dr Y Mansoor Marican, Ph. D
www.islamonline.net

What is the halal food?

Meaning of halal and haram

Halal means permitted or lawful. Haram means prohibited or unlawful. To be halal, food products must be clean. pure and safe for consumption.

In Islam, halal and haram apply not only to food products but to all aspects of life.

About Author

Dr Y Mansoor Marican, Ph. D
www.islamonline.net

Do I have to learn Arabic?

The original is The Word of Allah

It is not mandatory to know Arabic to become a Muslim. As the Qur'an is recited during prayers, one has to memorize a few chapter. The shortest chapter has only three verses.

Learning Arabic will be an advantage as there is a big difference between reading the translations of The Qur'an and the original text in Arabic.

About Author

Dr Y Mansoor Marican, Ph. D
www.islamonline.net

Do I have to perform the daily prayers and other obligatory duties in Islam immediately after becoming a Muslim?

Allah knows what is in your heart

Obligatory duties in Islam are not "chores" that are performed reluctantly but a part of the joy of submission to Allah The Merciful.

They must be performed without delay in the spirit of gratitude to Allah The Merciful for the blessings that each of ud has been given.

Remember that you perform these duties not to please others but to submit to Allah The Merciful Who knows what is in your heart.

About Author

Dr Y Mansoor Marican, Ph. D
www.islamonline.net

What is the difference between 'born Muslims' and those who embraced Islam?

Brothers and sisters

In Islam there is no difference whatsover between born Muslims and those who embraced Islam. In Islam the believers are differentiated only on the level of their piety.

When a person embraces Islam, he returns to his original sinless state like a newborn. When a person embraces Islam, he becomes a Muslim.

All believers are brothers and sisters in Islam. You become a Muslim by the Mercy of The Almighty.

About Author

Dr Y Mansoor Marican, Ph. D
www.islamonline.net

Sharia

Sharia (Arabic: '‎شريعة Šarīʿah) is the body of Islamic religious law. The term means "way" or "path to the water source". It is the legal framework within which the public and private aspects of life are regulated for those living in a legal system based on fiqh (Islamic principles of jurisprudence) and for Muslims living outside the domain. Sharia deals with many aspects of day-to-day life, including politics, economics, banking, business, contracts, family, sexuality, hygiene, and social issues.

Islamic law is now the most widely used religious law, and one of the three most common legal systems of the world alongside common law and civil law. During the Islamic Golden Age, classical Islamic law may have influenced the development of common law, and also influenced the development of several civil law institutions.

Do I Have To Change My Name

Change Of Name

There is no requirement in Islam to change your name when you embrace Islam. However it is better for you to have a Muslim name as well as it will be easier for others to identify you as a Muslim.

Choose a name that reflects your desire to lead a life in the way of Allah.

According to a tradition of the Prophet (pbuh), the best names in the sight of Allah are Abdullah (Slave of Allah) and Abdur Rahman (Slave of The merciful).

Do I Have To Register

Proof of Testimony

As proof of your status as a Muslim is required for certain things such as marriage or applying for a Hajj visa, it is better to register your testimony of faith.

You may do this in a mosque or with the appropriate organization in your country.

A certificate from the appropriate authority is the formal proof of your Muslim identity.

How Do I Become A Muslim

Testimony Of Faith

Becoming a Muslim is a lot easier compared to getting a VISA or a passport. You become a Muslim when you accept that there is no god to be worshipped except ALLAH and Muhammad is His final Messenger.

The Noble Qur'an and the traditions of the Prophet (pbuh) will be the basis of a Muslim's efforts to achieve the good life here and salvation in the Hereafter

Perihal Solat Jama' & Qasar

Soalan

Assalamualaikum ustaz, saya sering balik kampung dan berjalan jauh. Saya mengetahui ketika musafir kita boleh menjamakkan solat, tetapi lantaran kurangnya ilmu tentang hal itu membuatkan saya tidak yakin untuk melaksanakan solat tersebut. Saya hanya mengqada solat setelah sampai ke destinasi. Banyak perkara yang mengelirukan saya. Misalnya kita tidak boleh menjamakkan solat sekiranya akan mendiami destinasi tersebut lebih dari tiga hari. Kita juga tidak boleh menjamakkan solat sekiranya destinasi tersebut adalah kampung halaman kita.

Namun ada yang mengatakan kita boleh menjamakkan solat kerana ia bukan bergantung pada destinasi yang akan kita pergi, tetapi ia bergantung pada tempat di mana kita menjamakkan solat. Contohnya, di pertengahan jalan, kita terhenti, kita tidak berada di situ lebih dari tiga hari dan tempat itu bukan kampung halaman kita.

Oleh itu saya amat berharap ustaz dapat menerangkan tentang solat jamak dan qasar, syarat-syaratnya dan cara mendirikannya, agar saya dapat mempraktikkannya kelak.

- Hayati, Sg Besi.

Jawapan

wa'alaikumussalam

Saudari sepatutnya menjama'kan sahaja solat, qadha solat adalah sesuatu yang amat kurang baik untuk diamalkan. Qadha solat juga hanya wujud apabila seseorang tertinggal kerana uzur seperti tertidur dan yang seumpamanya. Sebarang tindakan meninggalkan solat secara sengaja adalah mengundang dosa walaupun qadha dilakukan.

Berikut pula syarat untuk men"qasar"kan solat menurut mazhab Syafie (Rujuk Mughni al-Muhtaj, 1/359-365) :-

i. Hanya tertakluk kepada keadaan bermusafir dengan jarak melebihi 85 KM.

ii. Hanya boleh di qasar apabila telah melepasi sempadan kampung atau taman perumahannya.

iii. Mengetahui destinasinya dan ia tidak bertujuan maksiat.

iv. Tidak berimamkan orang yang menunaikan solat penuh (4 rakaat).

v. Berniat qasar semasa takbiratul ihram solatnya.

vi. Mestilah solat qasar itu dilakukan dalam keadaan bersmusafir dari awal hingga akhirnya.

vii. Jika ia berniat (semasa bertolak) untuk duduk di sesuatu destinasi lebih dari tiga hari (tidak termasuk hari sampai dan pulang), maka ia tidak berhak untuk melakukan qasar solat, sejurus sampainya ia ke destinasi itu. Jika ia tidak berniat lebih dari tiga hari atau langsung tidak punyai niat berapa hari, kiraan 3 hari adalah tidak termasuk hari sampai dan hari pulang. Dalamtempoh itu, ia boleh menqasarkannya jika tiada niat 3 hari.

Solat jama' pula semua syaratnya sama dengan solat qasar. Berikut maklumat beberapa maklumat tentang jama' solat :-

i. Jama' tidak hanya tertakluk kepada keadaan musafir, terdapat keadaan sukar yang lain seperti hujan terlampau lebat, salji, keadaan merbahaya di luar, sakit (mazhab Syafie tidak membenarkan jamak kerana sakit tetapi harus menurut mazhab Maliki dan Hanbali, Rujuk Ikhtilaf Aimmah al-Ulama, Ibn Hubayrah, 1/150), semasa Haji, itulah beberapa contoh keadaan yang di benarkan untuk di jama' kan solat. (Rujuk Al-Fiqh Al-Islami Wa Adillatuhu, 2/1375)

ii. Solat jama' boleh dilakukan dalam dua bentuk :-

Pertama : Jamak Taqdim

Ertinya : Di gabungkan dua solat dalam waktu solat yang pertama seperti zohor dan asar di dalam waktu zohor, atau maghrib dan isyak di dalam waktu maghrib.

Ia berdasarkan hadith shohih dari Muadz Bin Jabal riwayat Ahmad, Tirmidzi Ibn Hibban dan lain-lain.

Syaratnya :

1) Solat dilakukan menurut tertibnya atau yang awal terlebih dahulu (zohor dahulu dan asar di kemudiannya, maghrib dahulu dan isyak di kemudiankan), jika tidak maka batal solatnya menurut mazhab Syafie. (Rujuk Mughni al-Muhtaj, 1/371 )

2) Berniat jamak ketika solat pertama dilakukan, dan harus juga berniat jamak walaupun solat telah bermula. Lafaz niatnya tidaklah perlu di baca dalam bahasa arab, dalam bahasa melayu juga di benarkan. Tatpi perlu ingat lafaz niat bukannya niat tetapi hanya sebagai pembantu agar niat boleh hadir dengan lebih mudah. Lazfa niat ini adalah saranan mazhab Syafie sahaja, manakala Rasulullah SAW sendiri tidak pernah melakukannya, justeru jika mampu menghadirkan niat di dalam hati tanpa berlafaz, itu yang terbaik.

3) Mestilah berturut-turut (Muwalat); Pastikan jangan terdapat pemisahan yang agak panjang atau urusan lain di tengah-tengah kedua-dua solat.

Kedua : Jamak Takhir

Ertinya : Menggabungkan dua solat dalam satu waktu, iaitu waktu solat yang terkemudian. (seperti zohor dan asar di tunaikan dalam waktu asar).

Ia dibenarkan syarak berdasarkan hadith yang shohih dari Anas dan Ibn Umar yang diriwayatkan oleh Al-Bukhari dan Muslim. (Rujuk Naylul Awtar, 3/212)

Syarat-syaratnya :

1) Niat Takhir sebelum habisnya waktu solat pertama (iaitu niat dilewatkan solat pertama untuk digabungkan dalam waktu asar atau isyak)

2) Berterusan dalam keadaan musafir sehingga tamat solat yang kedua.

Soalan saudari tentang tidak boleh jamak sekiranya destinasi perjalanan itu adalah kampung halaman sendiri adalah seperti berikut (Rujuk Al-Fiqh Al-Islami Wa Adillatuhu, 2/1362 cet 4, dar Al-Fikr):-

a- Seseorang yang kerja di KL, manakala kampung kelahirannya di Batu Pahat, Johor atau mana-mana jarak yang melebihi 85 KM. Apabila ia sampai ke kampong asalnya ( ibu bapanya juga di sana) ia tidak boleh lagi menqasarkan solat kerana ia tidak dikira bermusafir lagi apabila telah sampai ke kampung walaupun berniat duduk kurang dari 3 hari.

b- Seseorang yang kampung kelahirannya di Perak, dan ia kerja di KL dan kampung isterinya di Johor. Apabila ia balik ke kampung isterinya, juga tidak boleh qasar apabila telah sampai. Bagaimanapun terdapat pandangan menegatakan si suami berhak menjamak dan qasar kerana ia bukan tempat tinggalnya. Bagi saya, kelaur dari yang khilaf adalah lebih baik dalam hal ini.

c- Sekiranya ia dalam perjalanan balik dari kampung Johor atau Peraknya ke KL, ia juga tidak boleh meng"qasar"kan solat apabila telah sampai ke rumahnya di KL

Adapun kenyataan saudari "tidak berada lebih tiga hari di sesuatu tempat perhentian" adalah syarat untuk qasar sahaja. Adapun solat jamak, maka ia masih di bolehkan jika terdapat sebab-sebab yang di sebutkan di atas.

Sekian

Islamic Economics: An Alternative? Solving World Financial Crisis

Signs of the collapse of the world financial system have emerged, causing great panic to people all over the world. Many governments called upon economists and experts to find a way out. Financial institutions and their agents began to think about rescue plans.

Many people rushed to draw their deposits from banks. At the same time, several financial institutions have frozen the process of granting loans to companies and individuals for fear that it might be difficult to take them back.

The drop in the circulation of money among individuals, companies and financial institutions has given rise to a sharp slowdown in the economic activity. As a consequence, debtors have become unable to pay back their debts.

Wall Street meltdown dealt a severe blow to the level of exchanges in money and exchange markets causing indexes to fluctuate. Furthermore, used capacities in companies were decreased due to the decrease in financial flow and the inability to take loans from financial institutions, except at high interest rates with heavy guarantees.

This shortage of financial flow decreased consumption of certain commodities, like cars and real estate sector. The drop in consumption decreases savings, investment projects, and hence increases unemployment which is eerily climb as many companies become bankrupt threatening many employees to lose their jobs.

Causes of the Crisis

Maurice Allais, an expert on world economy and a Nobel Prize laureate in economics, said, "The world economic system is based on some concepts and rules that will be the very cause of its destruction unless treated and rectified quickly."

In fact, many economists argue that the neo-capitalist world economic system rests on principles that will lead to its ruin.

It can be argued that among the reasons that led to the crisis is the spread of moral economic corruption, such as exploitation, lying, circulation of prejudiced rumors, cheating, monopoly and the engagement of nominal transactions, with no real value. In this way, the wealthy and creditors oppress the poor and debtors who, as a consequence of being unable to bear such oppression anymore or pay back these debts and loans, will grumble and be resentful.

Also, wealth has become a weapon used to dominate and control politics around the world. Money has become the idol the capitalist economy.

Interest-backed banking system inflicts mounting debts on consumers by working within the framework of the system of trading debts, either by selling, buying or brokerage.

The more the interest rate on deposits increases, the more the interest rate on the loans granted to individuals and companies will also increase. Only banks and stockbrokers benefit from this, whereas the debtors, who take loans for consumption or production purposes, bear this heavy burden alone.

Credit card debt inflicts high costs on the consumer, and when one can not pay back his debts, the interest rate is continuously increased. Ultimately, consumer's property will be confiscated in order to guarantee security. This has actually happened to many holders of such credit cards, causing an imbalance of their house budgets.

Indeed, banks impose additional burdens on the borrower who is not able yet to discharge the first loan due to the increasingly higher rate of interest. This is similar to usurers in the pre-Islamic period of Ignorance who would say to a debtor, "Either you repay or augment."

Furthermore, Stock brokerage firms deceives those in need of loans as they claim high commission payment if there are potential risks, leaving the poor debtors to bear their burden and attributed negative consequences.

Actually, Some economists believe that no real development or wise employment of the means of production could be achieved unless the interest rate is zero. This view was held by Adam Smith, the Father of modern economics.

Furthermore, economists think that the alternative is based on participating in profit and loss, because it brings about stability and security. In addition, interest-based system results in the accumulation of wealth in the hands of few people who will thus be in control of the world's fortunes.

In addition, The world financial system rests on the basis of the financial derivatives system that depends mainly on nominal transactions, with no real exchanges of goods or services. What is even worse is that most of these transactions are based on credits taken from banks in the form of loans, and when things develop unfavorably all that collapses triggering the financial crisis.

Islamic Economics

The current financial crisis debunks the myths of Capitalism, opening the way for alternative economic systems to emerge, among which is the Islamic finance and economy.

Yet, instead of just reacting to the crisis, scholars of Islamic economics ought to explain the concepts and principles of the Islamic financial and economic system and present its reference and applications to wider audience.

The Islamic economic and financial system is based on a set of values, ideals, and morals, such as honesty, credibility, transparency, clear evidence, facilitation, co-operation, complementarity ,and solidarity.

These morals and ideals are fundamental because they ensure stability, security, and safety for all those involved in financial transactions. Furthermore, the Islamic Shari`ah prohibits the economic and financial transactions that involve lying, gambling, cheating, gharar (risk-taking), gahalah (unawareness), monopoly, exploitation, greed, unfairness, and taking people's money unjustly.

In addition, Islamic economy promotes participation in profit, loss, and actual exchanges of money and assets. In fact, there should be real interaction between the wealthy, employers, the employees, and financial experts.

There is no party who is a constant winner or a constant loser; yet profit and loss is mutually shared.

Based on Shari`ah regulations, economic contracts entail mudarabah, sharing, murabaha, istisnaa`, salm, igarah, and sharecropping. Shari`ah prohibits all forms of investment-based contracts of funding that involve interest loans forbidding financial transactions that involve gharar (risk-taking) and gahalah (unawareness).

Actually, economic experts assert that the system of financial derivatives can not bring about real development. Financial derivatives create only money, with no real value, causing inflation and price rise ,as well as moral decadence. For example, financial derivatives caused quick collapse of East Asian financial institutions.

Regarding debts, Shari`ah prohibits all forms of selling debts, like discounting promissory notes and checks with postponed payments. Also forbidden under the Shari`ah is the scheduling of debts at a higher interest rate. Prophet Muhammad (peace and blessings be upon him) forbade the sale of debts. In fact, economists contend that selling debts has exacerbated the financial crisis.

Actually, the Islamic economic and financial system makes it easier for the borrower to repay debts. Almighty Allah says: "And in case any person is under difficulty, then he should (be granted) a respite to (the time of) ease..." (Chapter 2: Verse 280).

Shari`ah allows for a system of funding and investment based on participation in both profit and loss and interaction between capital and labor. Shari`ah calls on the parties involved in transactions to behave in a truthful, honest, clear and transparent way by prohibiting gharar, gahalah, cheating, gambling, lying, rumors, exploitation and taking people's money unjustly.

In a word, the only way out of this crisis can be found in the principles and regulations of the Islamic economics.

www.zaharuddin.net

Emergency Status (Dharurah) and Islamic banks

"If a person was lost for days in the thick forest without eating and may die, could he consume a pig due to desperation (dharurat)?" I asked the participants in an Islamic finance seminar.

"Yes, he could," answered the participants confidently.

"Wrong" I replied, creating confusion.

"This is because other options are still exist in the forest to ease his hunger such as snails, worms, plants, fruits and so on, which are far better than a pig. That should be prioritized rather than consuming the pig," I argued.

"Thus there is no dharurat at that time, and it is not permissible for the man to consume the pig just because it is tastier, more appetizing and fatter than worms" I said firmly, inviting laughter from participants.

The same situation applies to Islamic banking in Malaysia. Muslims should give priority to Islamic banking although it looks less ‘appetizing' and causes additional difficulties as compared to riba based institutions. Muslims cannot use dharurat as an excuse to use the facilities of conventional banks.

As mentioned:

"Verily what is allowed due to emergency (dharurat) requires a certainty that the emergency occurred after every effort of searching (for what is permitted)." (Syarhul Umdah, 1/426)

The example above is to indicate that the argument of emergency for using conventional banks and insurance in Malaysia these days is totally unacceptable since there are Islamic banks, Islamic banking windows and takaful. The excuse that the price in conventional banks is cheaper should not be used as it is similar to the lost and starving person who saw a chicken (that is permitted) but consumed a pig just because he desired it. The only exception is when all Islamic institutions have rejected your application. Remember the Islamic Legal Maxims that reads:

Meaning: "What is permissible due to dharurat is limited to a certain limit." (As-Ashbah Wa An-Nazair, As-Suyuti, 1/82; Hawashi Asy-Syarwani, 3/272)

Consider the following scenarios:

In a secluded village where clean drinking water is scarce, two sellers approach the villagers with the following offer:

Seller A: Offering 1 liter of cheap liquor at only RM0.50 a bottle.

Seller B: Offering 1 liter of cheap orange juice at only RM1.00 a bottle.

Who do you think, in the above scenario, is inconsiderate and malicious? If your answer is B ( because selling orange in higher price than liqour), YOU MIGHT NEED TO RETHINK AND RECHECK your level of belief and taqwa, it might be at a worrying stage. Why?

It shows that the person make the visible and material element i.e price as a more important than the spiritual element i.e the prohibition of liquor.

To me, there is nothing more malicious and cruel than offering liquor that is prohibited, and at a cheap price that attracts people to do the prohibited.

Do not reprimand seller B for selling at a higher price, as we do not know his capital and cost to obtain the oranges. He also wants to profit while offering a permitted drink.

You say, "True, but seller B should be more considerate and sacrifice to save a lot of people from being attracted to what is prohibited". I believe it depends on the ihsan and belief of seller B but what he did was permissible. It depends on the owner. Therefore, if the owner of an Islamic bank is unable to give discounts, other owners may not be able to do so as well.

Finally, we should be fair in evaluating Islamic banks and not hastily accusing them as malicious when they are actually saving the Muslim ummah from falling into the trap of riba-based conventional banks.

About Author

Zaharuddin Abd Rahman

www.zaharuddin.net

Mahram

In Islamic sharia legal terminology, a mahram (Arabic محرم, also transliterated mahrim or maharem) is an unmarriageable kin with whom sexual intercourse would be considered incestuous, a punishable taboo. Current usage of the term covers a wider range of people and mostly deals with the dress code practice of hijab.

The plural form of the word in the Arabic language is maharim with long second vowel (Arabic محارم, also transliterated maharem). Sometimes the word is capitalized but there isn't a general consensus that the word should be capitalized like Muslim. (The Arabic alphabet of course has no upper-case vs. lower-case distinction.)

Being mahram is a reciprocal condition. If A is mahram to B, B is definitely mahram to A.

Who is mahram?

Anyone whom a Muslim is not allowed to marry is mahram, if they are of the opposite sex and have reached puberty. A partial list of what is considered a "mahram" can be found in Surah 24, Ayah 31, of the Quran.

A woman's opposite-sex mahrams fall into four categories (three categories in the strict-sense definition that does not count one's spouse). Note that mahrams for a man can be derived in a similar manner.

1. permanent or blood mahrams with whom one is mahram by a blood relationship:
   1. father, grandfather, great-grandfather and so on;
   2. brother;
   3. son, grandson, great-grandson;
   4. uncle, parents' uncle, grandparents' uncle and so on;
   5. nephew, grandnephew, great-grandnephew and so on;
2. in-law mahrams with whom one becomes mahram by marrying someone:
   1. father-in-law;
   2. son-in-law;
   3. stepfather (mother's husband) if their marriage is consummated;
   4. stepson (husband's son) if her marriage is consummated;
3. rada or milk-suckling mahrams with whom you become mahram because of being nursed by a woman. When a woman acts as a wetnurse (that is, she breast feeds an infant that is not her own child) for a certain amount of time under certain conditions, she becomes the child's rada mother and all said about blood mahrams applies here, like rada father/mother, rada sister/brother, rada aunt/uncle and so on. In English these can be referred to as milk brother, milk-mother, etc. (See also breastfeeding fatwa.)
4. All non-Muslim Males as mahrams:
   1. All non-Muslim men are "mahram" (forbidden) for a Muslim woman to marry. The Quran specifically forbids a Muslim woman from marrying any non-Muslim man, which is today still recognized as applicable both by Muslim and non-Muslim experts alike.^[1]

This following section of this article does not cite any references or sources. Please help improve this article by adding citations to reliable sources. Unverifiable material may be challenged and removed. (April 2007)

Some rules regarding mahrams and ghayr mahrams (non-mahrams)

• Theoretically, a Muslim woman's mahrams form the group of allowable escorts when she travels.
• An adopted brother (adopted sister) of a woman (man) is ghayr mahram to her (him) and they can marry each other. The term "adopted" means those children who are adopted by one's parents for the purpose of providing shelter and upbringing and who do not fall under the relationships outlined under the section "Who is Mahram?" above.
• Except for the spouse, being mahram is a permanent condition. That means, for example, a man will remain mahram to his ex-mother-in-law after divorcing her daughter. One is ghayr mahram to one's ex-spouse.
• One must not stay with a ghayr mahram in seclusion where none of their mahrams is present (see also proxemics).
• A rada sister (brother) is only mahram to the boy (girl) that her (his) mother has breast fed. That means she (he) is ghayr mahram to his (her) other brothers (sisters) unless the mother has fed them separately.
• If wives of a man each become a rada mother of a child, all children and all rada mothers will be mahram to each other.

http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/002.qmt.html#002.221

The story of France with Pharaoh Ramesses

This is the Farovas Mammy.

Subhanallah!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

Very interesting! !!!


فـــــــــرعـون


أThis is the closest picture taken of Pharaoh
Ramesses II

وهذه حكاية فرعون مع فرنسا .....





Here's the story of France with Pharaoh Ramesses



عندما تسلم الرئيس الفرنسي الراحل فرانسوا ميتران زمام الحكم في فرنسا

When Francisco Mitra became the president of France in 1981



عام 1981 طلبت فرنسا من مصر في نهاية الثمانينات استضافة مومياء فرعون

France requested from the Egyptian government to host the mummy of Pharaoh




لإجراء اختبارات وفحوصات أثرية ... فتم نقل جثمان أشهر طاغوت عرفته الأرض

For the purpose of running laboratory and archeological examinations
on the mummy of the most notorious dictator ever lived on earth



.... وهناك عند سلم الطائرة اصطف الرئيس الفرنسي منحنياً هو

Upon arrival, a very royal attendants were there including the French
president himself and all ministers who bowed in honor for the mummy






ووزراؤه وكبار المسؤولين الفرنسيين ليستقبلوا فرعون
وعندما انتهت مراسم الإستقبال الملكي لفرعون على أرض فرنسا .. حُملت

When the ceremony ended, the mummy was carried to a specially-designed
section at the Archeology Centre of France


مومياء الطاغوت بموكب لا يقل حفاوة عن استقباله وتم نقله إلى جناح خاص في
مركز الآثار الفرنسي ليبدأ بعدها أكبر علماء الآثار في فرنسا وأطباء
الجراحة والتشريح دراسة تلك المومياء واكتشاف أسرارها

Were it started to be tested by the greatest French archeological and
anatomical scientists in order to discover more about such a great
mummy


وكان رئيس الجراحين والمسؤول الأول عن دراسة هذه المومياء هو البروفيسور

The scientists were headed by Professor Maurice Bucaille


موريس بوكاي
كان المعالجون مهتمين بترميم المومياء ، بينما كان اهتمام موريس هو
محاولة أن يكتشف كيف مات هذا الملك الفرعوني ،

Scientists were trying to restore the mummy while Professor Maurice
was mainly concerned with how did this mummy die!



وفي ساعة متأخرة من الليل ظهرت النتائج النهائية .. لقد كانت بقايا الملح
العالق في جسده أكبر دليل على أنه مات غريقا ، وأن جثته استخرجت من البحر
بعد غرقه فورا ، ثم اسرعوا بتحنيط جثته لينجو بدنه

The final report of the scientists was released late at night which
states that the remaining salt in the mummy is an overt evidence that
it was drawn in the sea, and the body was rescued very shortly where
it was immediately embalmed to be saved

لكن أمراً غريباً مازال يحيره وهو كيف بقيت هذه الجثة أكثر سلامة من
غيرها رغم أنها استُخرجت من البحر !

An amazing thing was still confusing Professor Maurice is that how
could this body possibly be safer than any other mummy despite being
taken out of the sea up until this time





كان موريس بوكاي يعد تقريراً
نهائيا عما كان يعتقده اكتشافاً جديداً في انتشال جثة فرعون من البحر

Professor Maurice was writing his final report on what he thought
would be a new discovery about saving Pharaoh's body immediately after
his death and embalming it




وتحنيطها بعد غرقه مباشرة ، حتى همس أحدهم في أذنه قائلا : لا تتعجل
..... فإن المسلمين يتحدثون عن غرق هذه المومياء

And there, someone whispered to him that Muslims claim to know
something about the drowning of this mummy


ولكنه استنكر بشدة هذا الخبر واستغربه ، فمثل هذا الإكتشاف لا يمكن
معرفته إلا بتطور العلم الحديث وعبر أجهزة حاسوبية حديثة بالغة الدقة

Yet the Professor firmly denied such thing saying that it's impossible
to discover this without the development of science and without using
his high-tech and complicated laboratories and computers




، فقال له أحدهم إن قرآنهم الذي يؤمنون به يروي قصة عن غرقه وعن سلامة
جثته بعد الغرق ، فازداد ذهولا وأخذ يتساءل .. كيف هذا وهذه المومياء
لم تُكتشف إلا في عام 1898 ، أي قبل مائتي عام تقريبا ، بينما قرآنهم
موجود قبل أكثر من ألف وأربعمائة عام؟ وكيف يستقيم في العقل هذا ،
والبشرية جمعاء وليس العرب فقط لم يكونوا يعلمون شيئا عن قيام قدماء
المصريين بتحنيط جثث الفراعنة إلا قبل عقود قليلة من الزمان فقط؟



To his surprise, he was told that Muslims believe in a book called
"Quran" and this Quran narrates the story of Pharaoh's drowning and
ensures the safety of his body after his death as to be a Sign to
mankind. The Professor couldn't believe his own ears and started to
wonder:
How can a book existed 1400 years ago speak about the mummy that was
only found 200 years ago, in 1898??!!
How can that be possible while the ancient Egyptian heritage was
discovered only a few decades ago and no one knew about it before??!!

جلس موريس بوكاي ليلته محدقا بجثمان فرعون يفكر بإمعان عما همس به
صاحبه له من أن قرآن المسلمين يتحدث عن نجاة هذه الجثة بعد الغرق ..
بينما كتابهم المقدس يتحدث عن غرق فرعون أثناء مطاردته لسيدنا موسى
عليه السلام دون أن يتعرض لمصير جثمانه .. وأخذ يقول في نفسه : هل



The Professor sat down pondering on what he was told
about the book of Muslims while his Holy Book narrates only the
drowning of Pharaoh without saying anything about his body

يُعقل أن يكون هذا المحنط أمامي هو فرعون الذي كان يطارد موسى؟ وهل
يعقل أن يعرف محمدهم هذا قبل أكثر من ألف عام؟

"Is it possible that this mummy in front of me is the one who was
chasing Moses??!!"
"Is it possible that Muhammad knew this 1400 years ago??!!"



لم يستطع موريس أن ينام ، وطلب أن يأتوا له بالتوراة ، فأخذ يقرأ في
التوراة قوله : فرجع الماء وغطى مركبات وفرسان جميع جيش فرعون الذي
دخل وراءهم في البحر لم يبق منهم ولا واحد .. وبقي موريس بوكاي حائراً
فحتى الإنجيل لم يتحدث عن نجاة هذه الجثة وبقائها سليمة

The Professor couldn't sleep that night till they brought him the Old
Testament where he read: "the sea drowned Pharaoh and his army, no one
else was left alive" He was surprised that the Holy Book didn't
mention about the destiny of the body and that it will be saved


بعد أن تمت معالجة جثمان فرعون وترميمه أعادت فرنسا لمصر المومياء ،
ولكن موريس لم يهنأ له قرار ولم يهدأ له بال منذ أن هزه الخبر الذي
يتناقله المسلمون عن سلامة هذه الجثة ، فحزم أمتعته وقرر السفر لبلاد
المسلمين لمقابلة عدد من علماء التشريح المسلمين
وهناك كان أول حديث تحدثه معهم عما اكشتفه من نجاة جثة فرعون بعد

When the scientists were done with the mummy, France retuned it to
Egypt, but Professor Maurice couldn't rest for a moment since he was
told that Muslims know about the safety of the body. So, he decided to
travel and meet anatomy Muslim scientists and there he spoke about his
discovery of the safety of the mummy after its death in the sea and so
on.


الغرق ... فقام أحدهم وفتح له المصحف وأخذ يقرأ له
قوله تعالى : (فاليوم ننجيك ببدنك لتكون لمن خلفك آية .. وإن كثيرا من
الناس عن آياتنا لغافلون).

سورة يونس: آية 92.

لقد كان وقع الآية عليه شديدا .. ورجت له نفسه رجة جعلته يقف أمام
الحضور ويصرخ بأعلى صوته : لقد دخلت الإسلام وآمنت بهذا القرآن
رجع موريس بوكاي إلى فرنسا بغير الوجه الذى ذهب به .. وهناك مكث عشر



One of the Muslim scientists stood up and simply opened the Quran and
pointed to the Professor at one verse:



"This day shall We save you in your body, that you may be a Sign to
those who come after you! But verily, many among mankind are
neglectful of Our Signs"

(Quran 10:92)



The Professor was struck when he read that and immediately stood in
front of the crowd and said loudly: "I believe in Islam, I believe in
Quran"
Then he went back to France with a different face he traveled with.


سنوات ليس لديه شغل يشغله سوى دراسة مدى تطابق الحقائق العلمية
والمكتشفة حديثا مع القرآن الكريم ، والبحث عن تناقض علمي واحد مما
يتحدث به القرآن ليخرج بعدها بنتيجة قوله تعالى : لا يأتيه الباطل من
بين يديه ولا من خلفه تنزيل من حكيم حميد

In France, he dedicated 10 years investigating the scientific
discoveries and comparing them with the Quran and trying to come up
with one scientific contradiction with the Quran. Finally he quoted
one verse from the Quran to be his conclusion:
"No falsehood can approach it (this book) from before or behind it: it
is sent down by One Full of Wisdom, Worthy of all praise"

(Quran 41:42)



كان من ثمرة هذه السنوات التي قضاها الفرنسي موريس أن خرج بتأليف كتاب
عن القرآن الكريم هز الدول الغربية قاطبة ورج علماءها رجا ، لقد كان
عنوان الكتاب : القرآن والتوراة والإنجيل والعلم .. دراسة الكتب
المقدسة في ضوء المعارف الحديثة



As a result of all years of his research, Professor Maurice wrote a
book that shook all Europe, especially the scientists there

"Quran, Torah, Bible and Science:
A Study of the Holy Books in the Light of Modern Science"

من أول طبعة له نفد
All copies were sold out at a very short time



سبق وأن زرت بنفسي المتحف الفرعوني في القاهرة ودهشت حقيقة من توافد
الأولوف من السياح من جميع أقطار المعمورة لمشاهدة المومياء، ولكن مع
الأسف كثير منهم يجهلون حقيقة الدرس الذي من اجله حفظ الله تعالى جسد
فرعون وهو إنذار كل من يكذب الله تعالى ورسله صلوات الله عليهم

I personally visited the Cairo Museum where the mummy is preserved and
there you get astonished at the scenery of thousands of people from
all over the world visiting the place everyday , unfortunately, many
of the tourists there would think: "Woow, look at that! Amazing!! So
nice to see people of all times!! Without realizing the intended
lesson that Allah has kept this body a Sign to all mankind of anyone
who denies Allah and His messengers.
In another chapter in the Quran:
"When Moses came to them with Our clear Signs, they said: This is
nothing but sorcery faked up: never did we hear the like among our
fathers of old!
Moses said: "My Lord knows best who it is that comes with guidance
from Him and whose end will be best in the Hereafter: certain it is
that the wrong-doers will not prosper.
"Pharaoh said: "O Chiefs! No god do I know for you but myself:
therefore, O Haman! Light me a (kiln to bake bricks) out of clay, and
build me a lofty palace, that I may mount up to the god of Moses: but
as far as I am concerned, I think (Moses) is a lair!"
And he was arrogant and insolent in the land, beyond reason, - he and
his hosts: they thought they would not have to return to Us!
So We seized his and his hosts, and We flung them into the sea: now
behold what was the end of those who did wrong!
And We made them (but) leaders inviting to the Fire; and on the Day of
Judgment no help shall they find.
In this world We made a curse to follow them: and on the Day of
Judgment they will be among the loathed (and despised)."

(Quran 28: 36-42)


So now,

"Has not the time arrived for the Believers that their hearts in all
humility should engage in the remembrance of Allah and the Truth which
has been revealed to them, and that they should not become like those
to whom was given Revelation aforetime, but long ages passed over them
and their hearts grew hard? For many among them are rebellious
transgressors.

Know you (all) that Allah gives life to the earth after its death!
Already have We shown the Signs plainly to you, that you may learn
wisdom.
For those who give in charity, men and women, and loan to Allah a
Beatiful Loan, it shall be increased manifold (to their credits), and
they shall have (besides) a liberal reward.
And those who believe in Allah and His messengers- they are the
Sincere (lovers of Truth), and the Witnesses (who testify), in the
eyes of their Lord: they shall have their Reward and their Light.
But those who reject Allah and deny Our Signs,- they are the
companions of Hell-Fire "

Quran 57: 16-19