The Centre for Fiqh and Ushul Al-Fiqh Studies

USHUL FIQH DAN URGENSINYA DALAM KONTEKS KONTEMPORER

noreply@blogger.com (Unknown) — Thu, 11 Nov 2010 17:00:00 +0000

Ushul Fiqh adalah: “Ilmu yang membahas tentang dalil- dalil fiqh secara global, tentang metodologi penggunaannya serta membahas tentang kondisi orang-orang yang menggunakannya".

Apa hubungan pengertian ushul fiqh di atas dengan masalah kontemporer ? Paling tidak ada empat hal yang bisa diungkapkan di sini:

1/ Ushul Fiqh sebagai model percontohan untuk melakukan riset ilmiyah.

Seseorang yang ingin memproduksi sebuah hukum syare’at, diharuskan terlebih dahulu menentukan reverensi yang ingin digunakannya. Kemudian mengolah reverensi tersebut sesuai dengan standar ilmiyah yang telah ditentukan oleh para ulama, hal itu untuk memastikan bahwa produk hukum yang dihasilkan tidak akan melenceng dari koridor syareat.

Begitu juga seorang yang ingin melakukan riset ilmiyah, diharuskan untuk menentukan dahulu reverensi yang ingin digunakannya, dan obyek yang ingin diteliti, dan apakah sumber dan obyek tersebut valid atau tidak ? Setelah itu dia harus mengolahnya secara ilmiyah dan jujur sesuai dengan standar yang telah ditetapkan, sehingga hasil dari penelitian itu bisa dipastikan tidak melenceng dari koridor ilmiyah.

2/ Ushul Fiqh sebagai model percontohan untuk melakukan dialoq yang sistimatis dan bermutu.

Hal ini kita dapatkan di dalam pembahasan Qiyas dan etika dialoq yang tersusun di dalamnya dengan rapi. Dalam etika dialoq tersebut, tidak sembarang orang bisa mengeluarkan produksi hukum kecuali harus tunduk dengan teeori-teori yang telah ditetapkan di dalam Qiyas. Produk hukum yang telah dihasilkan melalui proses Qiyas tersebut, memungkinkan untuk dikritisi kembali dengan tata cara dan sisitimatis yang telah ditentukan para ulama. Intinya : tidak sembarang orang ngomong dan tidak sembarang orang mengritik omongan tersebut. Tapi semuanya dibungkus dengan ‘ bingkai yang sarat dengan ilmu ‘

3/ Ushul Fiqh dan Masalah Sosial.

Ushul Fiqh, bukan sekedar teori yang ngawang-ngawang di langit , bukan seperti orang yang hidup dimenara gading, jauh dari hiruk pikuk masyarakat dengan segala problematikanya. Ushul Fiqh adalah ilmu yang menyatu dengan masyarakat, berbaur dengan segala problematikanya, bahkan menawarkan ribuan, atau mungkin jutaan solusi yang sangat strategis dan relevan. Bagaimana tidak ? coba tengok umpamanya di dalam Bab : “ Dalil –dalil yang masih diperdebatkan “ kita temui dalil “ Al Urfu ‘ ( Adat istiadat atau kebiasaan ) di dalam suatu masyarakat. Ushul Fiqh adalah ilmu yang menghargai karya dan budaya masyarakat selama masih dalam koridor syareat.

4/ Ushul Fiqh dan Kemaslahatan Umat .

“ Masholih Mursalah “ adalah salah satu bab di dalam Ushul Fiqh yang membahas hal- hal yang berhubungan dengan kemaslahatan kehidupan manusia. Tidak berlebihan, kalau kita katakan bahwa tidak ada satupun fenomena kehidupan manusia yang lepas dari kontrol Ushul Fiqh. Mungkin kalau hanya ada satu bab ini saja dalam Ushul Fiqh, niscaya sudah cukup untuk memberikan kontribusi di dalam menciptakan maslahat kehidupan manusia.

5/ Ushul Fiqh dan Pandangan Masa Depan

Hal lain yang menarik dalam ilmu Ushul Fiqh adalah kemampuannya untuk memprediksi tentang masa depan, atau memperkirakan hal-hal yang akan terjadi, mempersiapkan sesuatu sebelum terjadi, mennyediakan payung sebelum turun hujan. Selanjutnya menentukan hukum ‘ preventif “ untuk jaga-jaga sebelum datangnya bencana dengan cara menutup semua jalan yang menuju ‘ kerusakan “ . Proses semacam ini di dalam Ilmu Ushul Fiqh terkenal dengan sebutan “ Sadd Al- Dzarai’ “ . Sebuah proses pengambilan hukum yang menekankan pandangan ke depan.

6. Ushul Fiqh dan penghargaan terhadap ilmu dan ulama.

Kalau di dalam ranah politik, demokrasi yang selama ini dijadikan favorit para politikus sebagai alternatif solusi terhadap berbagai problematika bangsa… walaupun kenyataanya tidak lebih dari sebuah utopia yang tidak pernah dan tidak akan terwujud…demokrasi yang dianggap oleh sebagian kalangan sebagai ratu adil yang tidak pernah adil..salah satu kelemahannya adalah karena tidak pernah menghargai ilmu dan ulama. Iya.. sistem yang terbukti telah menyengsarakan banyak orang ini menyamakan orang-orang berilmu dengan orang-orang yang bodoh. Seorang Profesor yang belajar puluhan tahun lamanya, sehingga rambutnya rontok dan kepalanya menjadi botak disamakan suaranya dengan seorang pelacur dan pemabuk yang perkerjaannya hanya bersenang-senang mengumbar syahwat. Pandangan seperti ini, tidak akan didapat di dalam ilmu Ushul Fiqh. Para ulama, khususnya para fuqaha, yaitu orang-orang yang konsen di dalam proses pengambil hukum telah dihargai dengan penghargaan yang setinggi-tingginya. Hal ini terlihat secara gamblang di dalam “ Konsensus Para Ulama “ yang mempunyai otoritas tinggi dan tidak bisa diganggu gugat oleh siapapun juga. Bahkan karena daya tawarnya yang begitu tinggi, oleh sementara kalangan diletakkan di atas teks-teks Al Qur’an dan Hadist yang keduanya masih sarat dengan penafsiran ( Dhanniyat Al Dalalat ) . Ini semua tidak berlaku bagi kelompok lain, yang tidak mempunyai keahlian di dalam merumuskan hukum, walaupun kelompok tersebut adalah kumpulan profesor dari segala bidang ilmu. Ini yang professor, bagaimana orang –orang awam yang tidak pernah belajar ilmu agama..". [www.ahmadzain.com]

تكرار الحج والعمرة أفضل أم إنفاق المال فى غيرهما من القربات؟

noreply@blogger.com (Unknown) — Thu, 11 Nov 2010 15:31:00 +0000

تعرضت الدراسة إلى مسألة تكرار الحج والعمرة؛ فنظرا لما فى الحج والعمرة من منافع جمة، سيما وهما من أهم الأدوية النافعة فى علاج الروح - يحرص كثير من الناس على تكرار الحج والعمرة، بل إن كثيرا من الأغنياء يحجون كل عام – علي الرغم من تكاليف الحج الباهظة – منهم من يخلص النية لله - عز وجل - ومنهم من يفعل ذلك رياء ولا يطلع على ما فى النفوس إلا الله - عز وجل -؛ مما أثار التساؤل الآتي:

هل تكرار الحج والعمرة أفضل من فعل الطاعات وإنفاق المال فى غير ذلك من القربات؟...للمزيد من القراءة...

خطأ القول بأن الإمام الشافعي غيَّر مذهبه في مصر مراعاة للعوائد والبيئة المصرية

noreply@blogger.com (Unknown) — Sun, 31 Oct 2010 16:32:00 +0000

يزعم بعض الناس أن الإمام الشافعي كان يفتي في العراق بفتاوى ولما ذهب إلى مصر أصبح يفتي بخلاف ذلك لاختلاف البيئة بين مصر والعراق وبالتالي أصبحت له فتاوى تناسب أهل العراق وفتاوى تناسب أهل مصر؟ وهذا الزعم ليس بصحيح فلم يثبت أنه كان للإمام الشافعي رحمه الله فتاوى تناسب أهل العراق وأخرى تناسب أهل مصر، ولكن المقرر في كتب المذهب الشافعي هو أن الإمام الشافعي كان له مذهبان مذهب في العراق وهو المذهب القديم تلقاه عنه تلاميذه هناك وألَّف فيه كتباً ثم إنه عندما انتقل إلى مصر مروراً بمكة التقى بعدد من العلماء ونقلة الأحاديث وتراجع عن كثير مما كان عليه بالعراق، وهو ما أصبح يُعرف بالمذهب الجديد، ولم يكن آنذاك يُعرف بمذهب العراق ومذهب مصر. وهذا المذهب الجديد قيل إنه تشكَّل قبيل مغادرته العراق إلى مكة، وقيل قبل مغادرته مكة، لكن من المقطوع به أنه كتبه وأصَّله في مصر، فهو إذن لا علاقة له بكونه في مصر أو في العراق

ومما يدل على ذلك:

1- أنه لو كان الأمر مجرد فتاوى تناسب كل بلد لما أمر رحمه الله بشطب كتبه التي ألَّفها في العراق وحرَّم على الناس روايتها، فقد كان يقول: (ليس في حلٍّ من روى عني القديم) (البحر المحيط) للزركشي (4/584)، بل لجعل لكل بلد فتاواه التي تناسبه.

2- ولو كان الأمر كما يزعم هؤلاء لأفتى أصحابه بالعراق بأقواله القديمة والواقع خلاف ذلك.

3- أن أئمة المذهب الشافعي والذين هم أدرى به لم يذكر أحدٌ منهم هذا السبب، فهل هؤلاء المتأخرون أعلم بذلك منهم؟!. بل عندما اختار بعضهم شيئاً من أقواله القديمة لم ينسبوها إليه، بل اختاروها لرجحان أدلتها من وجهة نظرهم.

4- أن أئمة المذهب الشافعي صرَّحوا بأنه لا يجوز تقليد الشافعي في مذهبه القديم ولو كان المقلِّد من أهل العراق، فكيف يزعم هؤلاء أن السبب اختلاف البيئة واختلاف المكان.

5- لو صح أن سبب تغيير الإمام الشافعي لمذهبه في مصر اختلاف المكان لما قلَّده الشافعية في غير مصر والمعلوم لدى طلاب العلم أن أئمة الشافعية أين ما كانوا قد أخذوا بمذهبه الجديد الذي أسسه في مصر حتى أهل العراق أنفسهم، وكتاب الأم وهو العمدة في المذهب الشافعي إلى الآن؛ ألَّفه في مصر، لذلك قال النووي في المجموع (1/66): (كل مسألة فيها قولان للشافعي رحمه الله قديم وجديد، فالجديد هو الصحيح وعليه العمل)، وقال (1/68): (ليس للمفتي ولا للعامي المنتسب إلى مذهب الشافعي رحمه الله في مسألةِ القولين أو الوجهين أن يعمل بما شاء منهما بغير نظر بل عليه في القولين العمل بآخرهما) ولم يفرق بين كون هذا المفتي في العراق أو مصر أو غيرهما.

والعجيب في الأمر أن الذين يزعمون أنه غيَّر مذهبه لتغير عوائد الناس وطبائعهم إنما يريدون بهذا الزعم إصدار فتاوى تيسر على الناس ولو خالفت الدليل زاعمين أن الإمام الشافعي أفتى بفتاوى تناسب أهل مصر تيسيراً عليهم، وجهل أولئك أن فتاوى الإمام حسب أصوله في مصر أشد من فتاواه في العراق، ومذهبه في العراق أقرب إلى التيسير، وأنه بنى مذهبه الجديد على الاحتياط، وعدم القول بالمصالح المرسلة التي يدندن حولها القوم، ولا عبرة بالعرف عنده بل العبرة بالنص والالتزام بظاهر النصوص كما سيظهر ذلك من خلال بعض الأمثلة التي سأوردها لك بعد قليل، ولا توجد مسألة واحدة تراجع عنها الإمام لتغير الظروف بين مصر والعراق، والبينة على المدعي، وهيهات!.

ومن أمثلة الفتاوى التي أفتى بها في مصر وكان رأيه فيها أشد من رأيه في العراق كما هو مبثوث في كتب الشافعية:

1- استعمال أواني الذهب والفضة، في القديم: يكره كراهة تنزيه، وفي الجديد: يكره كراهة تحريم.

2- المسح على الخفّ المخرق، في القديم: إن كان الخرق لا يمنع المشي عليه جاز، وفي الجديد: إن ظهر من الرِّجل شيء لم يجز.

3- ترك الفاتحة نسياناً، في القديم: تسقط عنه القراءة بالنسيان، وفي الجديد: لا تسقط.

4- الغسل من ولوغ الكلب، في القديم: لا يجب غسله، وفي الجديد: يغسل ستاً.

5- ترك الترتيب في الوضوء ناسياً، في القديم: صحيح، وفي الجديد: باطل.

6- النوم في الصلاة، في القديم: لا ينقض الوضوء، و في الجديد: ينقض.

7-امرأة المفقود، في القديم: تتربص أربع سنين من وقت انقطاع خبره، ثم تعتد عدة الوفاة: أربعة أشهر وعشرة أيام، وفي الجديد: لا تعتد ولا تنكح أبداً حتى يأتيها يقين وفاته، فأخذ في القديم بقول ابن عباس رضي الله عنهما الأيسر، وأخذ في الجديد بقول علي رضي الله عنه الأشد.

والأمثلة كثيرة يمكن الرجوع إليها في مظانها، ويلاحظ أنه لا أثر لاختلاف المكان والبيئة في اختلاف قولي الإمام الشافعي القديم والجديد في هذه المسائل كلها، وإنما يرجع سبب الاختلاف إلى إحكام مذهبه وضبطه بالأدلة الشرعية كما قال تلميذه الإمام أحمد بن حنبل رحمه الله لما قيل له: (ما ترى في كتب الشافعي التي عند العراقيين أحب إليك أم التي عند المصريين؟، قال: عليك بالكتب التي وضعها بمصر، فإنه وضع هذه الكتب بالعراق ولم يحكمها، ثم رجع إلى مصر فأحكم ذلك).(مناقب الإمام الشافعي للبيهقي 1/263(

فهذا تلميذه وأعرف الناس به أرجع سبب تغير مذهب إمامه إلى الإحكام والضبط، ولو كان للبيئة والمجتمع سبب في ذلك لذكره.

فالقول بأن هذا هو السبب قول باطل وعري عن الصحة ولا يستقيم مع التحقيق العلمي ولا يقوله إلا جاهل أو صاحب هوى.

وليس معنى ذلك أن الفقيه لا يجوز له أن يغير فتواه بتغير الزمان والمكان، بل هذا ممكن في المسائل الاجتهادية المبنية على العرف والمصالح ورفع الحرج، أما المسائل المبنية على الأدلة الشرعية الصحيحة، فهي ثابتة وصالحة لكل زمان ومكان .

والله أعلم.

المصدر:(http://www.dorar.net/art/409)

Welcome to C.F.U.S

noreply@blogger.com (Unknown) — Thu, 14 Oct 2010 06:44:00 +0000

Welcome to The Centre For Fiqh and Ushul Al-Fiqh Studies (C.F.U.S)

أهلا وسهلا ومرحبا بكم إلى مركز دراسات فقهة وأصولية

SELAMAT DATANG KE PUSAT KAJIAN FIQH DAN USHUL AL-FIQH

The International Islamic Fiqh Academy (IIFA)

noreply@blogger.com (Unknown) — Sat, 02 Feb 2008 12:49:00 +0000

The International Islamic Fiqh Academy (IIFA) was established following the recommendation from the Organization of the Islamic Conference (OIC)'s meeting during the Third Islamic Summit Conference held in Makkah al-Mukarramah (Saudi Arabia) in Rabiul Awwal 1401 H (January 1981).

The Academy recently has 43 countries as official members worldwide out of 57 countries of OIC members.

Similarly to IFA (Islamic Fiqh Academy), IIFA's members and experts are selected from among the best scholars and thinkers available in the Islamic world and Muslim minorities in non Muslim countries, in every field of knowledge (Islamic Fiqh, science, medicine, economy and culture, etc.). Click here to have a deeper look at IIFA Official Website.

The Islamic Fiqh Academy (IFA)

noreply@blogger.com (Unknown) — Sat, 02 Feb 2008 12:40:00 +0000

INTRODUCTION
The Islamic Fiqh Academy (IFA) is a subsidiary organ of the Organization of the Islamic Conference (OIC), created by the Third Islamic Summit Conference held in Makkah al-Mukarramah (Saudi Arabia) in Rabiul Awwal 1401 H (January 1981). It is based in Jeddah (Saudi Arabia).

Its members and experts are selected from among the best scholars and thinkers available in the Islamic world and Muslim minorities in non Muslim countries, in every field of knowledge (Islamic Fiqh, science, medicine, economy and culture, etc.).

Further Info:
In implementation of resolution no 8/3-C (IS) issued by the Third Islamic Summit Conference "Session of Palestine and Al-Quds", held in Makkah Al-Mukarramah (Kingdom of Saudi Arabia) from 19 to 22 Rabi Al-Awwal 1401 H (25-28 January 1981), and providing in its first operative paragraph for "the establishment of an Academy to be known as "the Islamic Fiqh Academy", whose membership would comprise Islamic Jurisprudence, scholars and intellectuals from the various fields of learning, including Fiqh as well as cultural, scientific and economic subjects, and from various parts of the Islamic world, to examine contemporary life problems and to undertake an authentic and effective analysis thereof with the purpose of providing solutions based on the Islamic culture and open to forward looking Islamic thought".

Proceeding from the spirit of the Makkah Declaration, the Organization of the Islamic Conference adopted a set of executive legal measures with a view to establishing the legal and administrative framework for the achievement of the Islamic leaders' expressed wish to set up an Islamic Fiqh Academy that would form a common forum for the interpretational reflection ("Ijtihad") of Islamic jurisprudence, scholars and philosophers so as to provide the Ummah with an authentic Islamic answer to each question that may arise from the developments of contemporary life.

As a result and with the blessing and guidance of Allah the Almighty, the constitutive meeting for the Islamic Fiqh Academy took place in Makkah Al-Mukarramah from 26 to 28 Sha'ban 1403 H (7 - 9 June 1983) under the patronage of the Custodian of the Two Holy Mosques King Fahd Bin Abdul Aziz Al-Saud, Sovereign of t_he Kingdom of Saudi Arabia, may Allah grant him protection.

The First session of the Islamic Fiqh Academy which was held in Makkah Al-Mukarramah from 26 to 29 Safar 1405 H (19-22 November 1984) focused exclusively on the study of the Academy's statute and established the executive Plan for the implementation of its projects. It also set up, in addition to the Academy's Council, the Academy's Bureau and its three sections : Planning section, Studies and Research section and Ifta section. Thus the Islamic Fiqh Academy emerged as a tangible reality with its own entity as one of the subsidiary organs issued from the Organization of the Islamic Conference.

The Planning Section of the Academy examined over the period extending from 22 to 25 Sha'ban 1405 H (12-15 May 1985) the list of topics suggested by various sources in the Islamic World and made a preliminary classification thereof. The Academy started studying them and issuing Shari'a-based views thereon. Click here to visit the official website.

AAOIFI: Another Noble Effort in Islamic Financial System

noreply@blogger.com (Unknown) — Sat, 02 Feb 2008 12:05:00 +0000

The Accounting and Auditing Organization for Islamic Financial Institutions (AAOIFI) is an Islamic international autonomous non-for-profit corporate body that prepares accounting, auditing, governance, ethics and Shari'a standards for Islamic financial institutions and the industry. Professional qualification programs (notably CIPA, the Shari’a Adviser and Auditor "CSAA", and the corporate compliance program) are presented now by AAOIFI in its efforts to enhance the industry’s human resources base and governance structures.

AAOIFI was established in accordance with the Agreement of Association which was signed by Islamic financial institutions on 1 Safar, 1410H corresponding to 26 February, 1990 in Algiers. Then, it was registered on 11 Ramadan 1411 corresponding to 27 March, 1991 in the State of Bahrain.

As an independent international organization, AAOIFI is supported by institutional members (155 members from 40 countries, so far) including central banks, Islamic financial institutions, and other participants from the international Islamic banking and finance industry, worldwide.
AAOIFI has gained assuring support for the implementation of its standards, which are now adopted in the Kingdom of Bahrain, Dubai International Financial Centre, Jordan, Lebanon, Qatar, Sudan and Syria. The relevant authorities in Australia, Indonesia, Malaysia, Pakistan, Kingdom of Saudi Arabia, and South Africa have issued guidelines that are based on AAOIFI’s standards and pronouncements. Click here for further info.

COLLECTION OF COMPREHENSIVE FATWA

noreply@blogger.com (Unknown) — Mon, 07 Jan 2008 13:26:00 +0000

Clicking on the link below will direct to downloading A Very Useful Islamic resources of Fatwa from Scholars from Middle east. I think, a Muslim netter (especially those who understand Arabic) should have one.
Just click here
http://www.al-eman.com/freeware/fatawy/fatawy.zip

برنامج الفتاوى:
يحتوي هذا البرنامج على فتاوى دار الإفتاء المصرية منذ عام 1312 هـ وفتاوى لجنة الفتوى بالأزهر، به آلاف الفتاوى الهامة التي تهم كل مسلم في شتى الموضوعات

Courtesy: AlimDotCom2008

ZAKAT FITRAH PAID THROUGH SMS

noreply@blogger.com (Unknown) — Sun, 30 Dec 2007 04:41:00 +0000

Trengganu, salah satu negara bagian kerajaan Malaysia mengembangkan program baru untuk mempermudah dan mendorong umat Islam Malaysia yang tinggal di luar negeri membayar zakat fitrah ke Malaysia.

Salah satunya, adalah pembayaran zakat fitrah bisa dilakukan melalui pengiriman SMS. Demikian laporan yang dilansir The Star, harian Malaysia.

Idris Yusuf, pimpinan Dewan Urusan Islam Trengganu mengatakan, “Ini adalah fasilitas yang memudahkan warga Malaysia membayar zakat fitrah dengan mudah, yakni hanya dengan melalui SMS di hand phone.

Sehingga, distribusi zakat fitrah bisa disalurkan ke berbagai Institusi sosial Islam di Trengganu dan kemudian dibagikan ke para mustahiqnya. ” Dijelaskan juga bahwa para muzakki cukup menuliskan keterangan SMS dan mengirimkannya ke nomor 39090, tanpa ada biaya tambahan kecuali biaya SMS biasa.

Menurut Idris, fasilitas pengiriman zakat fitrah melalui SMS ini merupakan sarana yang sangat aman untuk digunakan. Ia menerangkan bahwa keterangan jumlah zakat fitrah akan langsung direply ke pengirim zakat melalui SMS. Para muzakki juga akan diberikan akses untuk mendapat informasi apakah jumlah zakat yang mereka kirim telah sampai ke tujuan atau tidak.

Program zakat fitrah via sms ini dilakukan dengan kerjasama antara pemerintah Trengganu dan Aircom Technology yang bergerak di bidang telekomunikasi. Perlu diketahui, jumlah penduduk Muslim Melayu yang merupakan penduduk asli Malaysia adalah 60% dari total jumlah penduduk Malaysia sebanyak 26 juta jiwa.

Courtesy: eramuslim.com

ANOTHER COLLECTION OF ISLAMIC E-BOOK

noreply@blogger.com (Unknown) — Fri, 21 Dec 2007 14:34:00 +0000

A GREAT COLLECTION OF ISLAMIC E-BOOK
[urgently needed by those who want to equip themselves with Islamic knowledge]
Click the links below to download:
1. E book fiqh sunnah sayyid sabiq
2. Hesn Al Muslim (zikir dari al-Quran & SUnnah)
3. Ahmad Deedat- what the bible says about muhammad
4. Marriage-Guide (English E-book)
5. Question & Answer about Islam - By: Dr Zakir Naik
6. Ethics of Disagreement in Islam

The most authentic book after Qur'an

noreply@blogger.com (Unknown) — Fri, 21 Dec 2007 14:21:00 +0000

For those who are willing to have a complete Hadith collection of Sahih Imam Bukhari, please click the link below to download the copy of the English version.

The link:
Sahih Bukhari [English translation]

QURANIC CLOCK (Gadget for Muslim)

noreply@blogger.com (Unknown) — Fri, 21 Dec 2007 13:54:00 +0000

This is a Quranic wristwatch with flash memory and an MP3 player. It comes with a USB port for transferring files and for re-charging. You can install the Quran as an MP3 file, taking up 70 MB of the available 256 MB memory.

Full article see @ http://www.coolest-gadgets.com/20070226/islamic-gadgets

FROM THE EARTH TO THE SPACE

noreply@blogger.com (Unknown) — Fri, 21 Dec 2007 07:52:00 +0000

From the earth to the space (Dari Bumi Ke Angkasa)...
Millions of Muslims around the globe (especially those who are in the Asian/South East Asian countries were amazed by the achievement of Malaysian government recently. The first-ever Muslim Astronaut reached the space and stayed during the holy month of Ramadhan & celebrated the 'Iedul Fitr' within the ISS. The name [Syeikh Muzaphar Shukor] became 'new celebrity' among Malaysian people because of the great accomplishment. Muslims deserved to be proud of this remarkable achievement and they hope that this is the first step to start the Islamic 'Renaissance' & awakening and re-produce Muslim scientists in many fields of life.
The link shown below is the guidelines for muslim when staying in the ISS (International Space Station) which contains many topics related to Muslims daily 'ibadah' (religious rituals).
Just click this link to download : GUIDELINES FOR MUSLIM IN THE SPACE
Best regards, [© AlimDotCom 2007]

THE BIGGEST GATHERING ON THE PLANET

noreply@blogger.com (Unknown) — Mon, 17 Dec 2007 08:40:00 +0000

Nearly 3.5 millions of Moslems around the world are moving today towards 'Arafat in Saudi Arabia to perform the most significant part of pilgrimage ritual which is called "Wuquf".
The gathering is considered as the most unique and biggest human gathering on earth. In this very blessed place, millions of Moslems are having same goal and uniform worshiping their only GOD (ALLAH) and obeying HIS commands.
The picture shown above is the place where Muslims are gathered on 9 Zulhijjah 1428 H (18 December 2007) and the borders which no can must be within them.
By: alimdotcom@yahoo.com

KLARIFIKASI PERBEDAAN HARI RAYA

noreply@blogger.com (Unknown) — Sat, 15 Dec 2007 07:31:00 +0000

For brothers & sisters whose mother tongue is Indonesian/Malay,
Below are two links that gave us 'enlightenment' on reasons and proper stand when facing 'different ideas on celebrating Idul Fitr and Idul Adha'. The articles (fatwa) are written by Ust. H. Ahmad Sarwat, Lc on eramuslim.com. I was studying in the same institution with him in LIPIA (Lembaga Ilmu Pengetahuan Islam dan Arab) in Jakarta [1994 - 1996]. Thanks to ust. Ahmad Sarwat for his brilliant contributions towards the Islamic Ummah in Indonesia.

1. MENGAPA BERBEDA HARI RAYA IDUL FITRI (1 SYAWWAL)

2. SHOLAT IDUL ADHA MANA YANG HARUS DI IKUTI

To All my brothers and sisters, I wish you HAPPY 'IDUL ADHA 10 ZULHIJJAH 1428 H. May ALLAH accept all our good deeds and struggles. Amien.

Sincerely from:
[© AlimDotCom 2007]

ISLAMIC REFERENCES (كتب التراث)

noreply@blogger.com (Unknown) — Sat, 15 Dec 2007 06:54:00 +0000

Dear brothers and sisters...

Millions of thanks to websites developers from Middle-east countries who have provided thousands of Islamic resources through the internet. Their efforts in putting various main resources of Islamic materials into websites are really great and beneficial.
We can easily download the books in Doc, PDF, E-book formats FOC (Free of Charge) from these websites.
The books which previously are only available in bookshops and have tens of volumes, are now available in Electronic formats that we can read them on the computer. This means that seeking and getting knowledge became much easier than before.
As shown below are some of the websites that provide MAIN ISLAMIC BOOKS (كتب المراجع والتراث)to netters around the globe:

1. http://www.almaknaz.com
2. http://www.waqfeya.com
3. http://www.shamela.ws
4. http://www.islamway.com/index.php?iw_s=library

and many others...

with regards,
[© AlimDotCom 2007]

ICT AND ISLAM (VIDEO)

noreply@blogger.com (Unknown) — Mon, 10 Dec 2007 02:16:00 +0000

USEFUL SOFTWARE & E-BOOK

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 23:18:00 +0000

To all my brothers and sisters, as an effort to enrich my weblog with some good stuff related to Islamic Resources, below are some articles and other materials that you can get benefits from:

Best wishes,
[© AlimDotCom 2007]

ISLAMIC ARTICLES [PDF FILES]

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 15:24:00 +0000

Below are some of my very own articles that i wrote and collected based on various fields and resources.
Please give credits and put citation when you use any of them. Thanking you in advance.

Articles Collection

مقالات إسلامية

[Courtesy:© AlimDotCom 2007]

ICT AND ISLAM

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 15:14:00 +0000

Islam should play an important role in ICT since Islam has the capability to offer the theoretical and application aspects. By saying this without any proper planning and established research and development, Muslims must accept it only as a wish. Thus, the following field of research would give perfect understanding on the important role of Islam in ICT as well as the current development of ICT in the Muslim world.

Philosophy of ICT and Islam
ICT4D in the Muslim World
Current status of ICT development in Muslim countries
Peopleware in Muslim World
Islamic application systems
ICT issues and trends within Muslim Ummah
ICT and Knowledge Society in Muslim World
E-government in Muslim countries
Effects of ICT on Muslim Ummah
Ethics, Akhlaq and Sahsiah in ICT
Syaria Standard and Code of Conduct
ICT security and privacy in Muslim World
Bioinformatics and Grid Computing in Muslim World
Open Source and ICT Outsourcing in Muslim World
Needs of Association for Muslim ICT and Networking (AMIN)

[edited from: http://kict.iiu.edu.my]

USING TECHNOLOGY TO UNDERSTAND ISLAM [PART 2]

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 13:59:00 +0000

There should be a new generation of preachers or daie who could utilise modern tools and technology to disseminate the correct understanding of Islam.

This new breed of daie 'the techno-daie if you will' is an important aspect of modern Islam. Without them, it would be difficult to present the true Islam in this post-modern world that we now live in.

The new generation in particular are be-coming more techno-savvy. So what better way to approach the post-modern generation than to apply that which they are most comfortable with? Why not use technology to narrow the gap between the daie and the community? ICT, for instance, could be utilised to the maximum by the techno-daie to disseminate information on Islam. Multimedia, to take an example, could be used to teach young children how to read the Quran correctly. Multimedia is interactive and combines the usage of most senses. This would make learning the Quran more interesting, especially to today's children.

ICT also presents an endless possibility to the techno-daie. Say, for instance, a techno-daie were to deliver a lecture in a mosque. He could make use of web-based presentation tools to make his talk more interesting. The audience would also be able to remember more effectively if multimedia is used.

Also, if classical works of Islam such as the voluminous Imam Syafii's Kitab al-Umm or Ibn Khaldun's Muqaddimah are produced in the form of CD-ROM, this would help the techno-daie carry these references anywhere.

The techno-daie would just need to carry a couple of CD-ROMs as opposed to several volumes of very thick books around. All the techno-daie would need is of course a laptop, which is becoming lighter and much easier to carry as technology progresses.

In Verse 125 of Surah al-Nahl of the Quran, God says to the effect that: "Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His path, and who receive guidance".

Using technology for dakwah is in line with using wisdom and beautiful preaching in dakwah as mentioned in the verse. The advancement of technology also demands that the audience be techno-savvy as well.

Tools such as the palmtop and the personal digital assistant (PDA) should be used by audience of a religious lecture to take down notes. Listening alone is not sufficient. Research has shown that to fully understand what is being taught, one must listen and jot down what one hears. This, unfortunately, is rarely done by Muslims when it comes to learning.

Looking back at the history of Islam, we could see that one of the most revered scholars of Islam, Imam Syafii, is someone who never failed to write down what he learnt.

During his early years as a student, he was too poor to purchase proper writing materials. Nevertheless this did not deter him even a little bit. He used his palm and saliva to replace the materials he could not afford to buy.

Imam Syafii may have used his palm to study. In this day and age, we could use palmtops and PDAs.

Maybe in the past, it is cumbersome to carry around books, pens, pencils and erasers especially if one is going to the mosque. However, today with the palmtop and PDA, things are made very much easier for us.

Why not take advantage of this develop-ment in order to better ourselves with the knowledge of Islam? Why should this technology not be used in our quest to truly un-derstand Islam? Perhaps, aside from the importance of creating a new breed of daie, that is the techno-daie, we must also at the same time focus on creating a new breed of ummah, that is the techno-ummah.

[Source: http://ikimnt.ikim.gov.my]

USING TECHNOLOGY TO UNDERSTAND ISLAM [PART 1]

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 13:48:00 +0000

IT is not difficult to see why some people do not regard technology as being important to Islam.

Technology" is a word that could not to be found in the Quran nor the prophetic traditions. The word has Greek and Latin origins. "Technology" is derived from the Greek word "tekhnologia" and the Latin word "technolo-gia" which can roughly be translated to "a systematic approach in doing things".

Since the word "technology" is not of Arabic origin, it is of no surprise that it could not be found in either the Quran or Hadith. However, this does not mean that there is no mention of the usage of technology in both these im-portant sources of reference for Muslims.

For anyone who studies the Quran as well as the Hadith, they would easily find many instances where the usage of "technology" is mentioned. Of course, most of these instances are subtle, but if a person were to think deeply, he or she would find the use of technology is implied.

The Quran, for example, mentions various technologies to be found throughout civilisation such as ship-building, navigation, metallurgy, construction and information and communication technology (ICT).

In Verse 23 of Surah al-Mukminun, for instance, God tells of the story of Prophet Nuh who was instructed to build an ark as a refuge for the believers from the great storm that was approaching. No doubt there is no mention of "technology" from this verse.

Nonetheless, one can deduce from this verse that in order to build an ark that could withstand the terrible thunderstorm and at the same time carry many people and animals without sinking would require the appropriate knowledge in shipbuilding.

This knowledge is "technology". That is why Islam always stresses the importance of gaining and mastering knowledge, and thus, gaining and mastering technology.

This has always been the prerequisite for any civilisation to advance; and the same still rings true. Looking at what is transpiring in today's world, one could see that "he who possesses technology controls the world".

Much has been said about the need for Muslims to master technology, but unfortu-nately little has been done about it. As a result, we see Muslims of today being belittled and left behind in all areas. Muslims must realise that knowledge 'and technology' will benefit the Muslim world at large.

All this while, ICT has been used to disparage Islam with negative images such as terrorism, poverty, illiteracy and the likes. Muslims should realise that ICT also provides a level playing field for everyone.

Hence, anyone with knowledge of ICT, including Muslims, could make full use of it. Efforts should be taken to ensure Muslims capitalise on this technology to correct the distorted image of Islam. Muslims could make use of ICT to de-demonise Islam.

Technology could also be used to further enhance the understanding of both Muslims and non-Muslims on Islam. When we say "technology", we are not just limiting ourselves to ICT. This fact should be realised by the preachers of Islam.

[Source: http://ikimnt.ikim.gov.my]

A GREAT HOPE [ ISLAMIZATION OF ICT]

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 13:19:00 +0000

Islamization of ICT?

The statement seems to be 'new' for some people I guess. That's because the meaning of the statement needs to be further elaborated so that it will be clear for every one. However, it is quite simple to understand that what i mean by islamizing the ICT is 'utilizing or using ICT for the betterment and benefit of people'. that's it. Many people might say that the meaning is so wide and general. My response for this is that: 'because ISLAM is a religion for all human being and it brings mercy, peace and justice for the universe, to islamize ICT is to bring it to people for their better life here and hereafter.

Therefore, Muslims should perform the followings in order to 'islamize The ICT':

Integrate the efforts of the groups and individuals to explore the areas of research in ICT related to Islam and disseminating existing research and applications to Muslim communities.
Explore ways to use ICT to serve the Ummah, particularly in finding modes and structures that would facilitate contacts and cooperation among Muslim individuals, groups and institutions, hence, building bridges towards a comprehensively united cooperation among Muslims by establishing borderless ICT forums at community levels.
Adapt Islamic concepts in ICT and work on the establishment of the standards and Islamic fundamentals in various fields of ICT.
Work towards a new and contemporary look of the Islamic subjects by incorporating ICT in teaching such subjects at the educational institutions.
Establish a forum among Muslim scholars, ICT academics and ICT Industrialists in an exhibition to promote the Malaysian ICT companies among the international participants for further cooperation.
Finally to make ICT as a tool to make the world better place to stay, then pleasing to the Al-mighty ALLAH.

noreply@blogger.com (Unknown) — Sun, 09 Dec 2007 06:40:00 +0000

Muslims and ICT [Information & Communication Technology]

Information and Communication Technology (ICT) is a neutral entity which relies in totality with users to give it meaning, purpose and direction. However, it must be seen as a strength which complements our role and responsibilities as leaders and workers of Islam. Information is a common factor in both fields Da'wah and Technology, thus, ICT and its infrastructure should be considered as a factor in the equation of our duties in the Masjids, schools and organizations. The main Islamic principles should be taken as guidelines for laying the foundation of Islamic code of practice in ICT.

As a result, it is significant for Muslim to be well equipped with today's technology so that he/she will not be left behind or even fooled by other people. The knowledge of ICT is a must which every Muslim should have. As a wise saying goes ' A country with advanced ICT will lead the world'. However, as a vicegerent on earth, Muslims should be in the front line in inventing, utilizing, creating and improving this technology for the betterment of human (ummah). It is a responsibility of every Muslim to make the world better place for mankind and to please the Al-Mighty GOD.