International Journal of Arts and Commerce

Aims and Scope

International Journal of Arts and Commerce (IJAC) is a high quality open access peer reviewed research journal that is published byCenter for Enhancing Knowledge (CEK), UK. International Journal of Arts and Commerce published monthly. International Journal of Arts and Commerce providing a platform for the researchers, academicians, professional, practitioners and students to impart and share knowledge in the form of high quality empirical and theoretical research papers, case studies, literature reviews and book reviews. International Journal of Arts and Commerce welcomes and acknowledges high quality theoretical and empirical original research papers, case studies, review papers, literature reviews, book reviews, conceptual framework, analytical and simulation models, technical note from researchers, academicians, professional, practitioners and students from all over the world. The Journal Publishes in both print and online version.

International Journal of Arts and Commerce publishes research paper in the field of finance, accounting, banking, economics, marketing, management, human resources management, entrepreneurship development, industrial relations, operation management international business, hotel and tourism, business ethics, international relations, law, development studies, population studies, political science, history, journalism and mass communication, corporate governance, visual arts, music, linguistics, cross-cultural studies, public administration, psychology, philosophy, sociology, women studies, religious studies, social welfare, anthropology, education.

Review Process
The IJAC shall not accept or publish manuscripts in its journal without prior peer review. There shall be a review process of manuscripts by one or more independent referees who are conversant in the pertinent subject area. Authors should strive for maximum clarity of expression, bearing in mind that the purpose of publication is the disclosure of technical knowledge and that an excessively complex or poorly written presentation can only obscure the significance of the work presented. Material which is not essential to the continuity of the text (e.g., proofs, derivations, or calculations) be placed in Appendices The editor evaluates the recommendation and notifies the author of the manuscript status. The manuscript may be:

Accepted for publication as is

Accepted for publication with minor changes, with no re-review necessary

Accepted for publication after substantial revision and additional review

Rejected.

The comments of the anonymous reviewers will be forwarded to the authors, and when the authors are ready to submit their revised manuscript, read the comments of the editors and reviewers, and respond to them by telling what modifications they have made in their manuscript or why they have not made the suggested changes.

Material which has been previously copyrighted, published, or accepted for publication will not be considered for publication in the journals. The review process shall ensure that all authors have equal opportunity for publication of their papers. Acceptance and scheduling of publication of papers in these periodicals shall not be impeded by added criteria and procedures beyond those contained in the review process. The editorial board is highly committed to the quick review process of the paper, but not with the sacrifice of the right judgment of a paper. The review process takes maximum two weeks.

Call for Paper

International Journal of Arts and Commerce ISSN: 1929-7106
International Journal of Arts and Commerce is a high quality open access peer reviewed research journal that is published byCenter for Enhancing Knowledge, UK. International Journal of Arts and Commerce providing a platform for the researchers, academicians, professional, practitioners and students to impart and share knowledge in the form of high quality empirical and theoretical research papers, case studies, literature reviews and book reviews. International Journal of Arts and Commerce welcomes and acknowledges high quality theoretical and empirical original research papers, case studies, review papers, literature reviews, book reviews, conceptual framework, analytical and simulation models, technical note from researchers, academicians, professional, practitioners and students from all over the world. The Journal Publishes in both print and online version. International Journal of Arts and Commerce publishes research paper in the field of finance, accounting, banking, economics, marketing, management, human resources management, entrepreneurship development, international business, hotel and tourism, business ethics, international relations, law, development studies, population studies, political science, history, journalism and mass communication, corporate governance, visual arts, music, linguistics, cross-cultural studies, public administration, psychology, philosophy, sociology, women studies, religious studies, social welfare, anthropology, linguistics, education.

IJAC is inviting papers for Vol.1 No. 4 which is scheduled to be published on September 30, 2012.

Send your manuscript to or editor.ijac@hotmail.com

the

editor

at editor@ijac.org.uk,

With Chief Dr. Stephen International Journal of Arts Contact: editor@ijac.org.uk Submission deadline : September 18, 2012

and

thanks, Editor West Commerce

Current Issue

Vol. 1 No. 2 July 2012 Relationship of Leadership Behavior of Head of Departments with the Job Satisfaction of Faculty Members. Farkhunda Rasheed Choudhary, Fauzia Khursheed, Misbah Rasheed, Naila Mushtaq, Shahzad Zafar THE PATTERN OF DEVELOPMENT FOR LANGUAGE LEARNING PROGRAMME (AN EMPIRICAL STUDY) Dr. H. Azis Mahfuddin, M.PhD. AN ANALYSIS OF HIGH SCHOOL STUDENTS MISBEHAVIORS AND THE PUNISHMENTS GIVEN (THE CASE OF DIYARBAKIR PROVINCE). Assoc. Prof. Dr. Burhan AKPINAR, Lecturer Faysal ZDA Accounting Information and Abnormal Returns: An Empirical Evidence of Pakistani Stock Market Ch. Mazhar Hussain, Dr. Arshad Hasan CHILDRENS LITERATURE RESEARCH UNIVERSITIES: WHERE ARE WE NOW? PAMELA. Y. NGUGI. IN KENYAN

T.S. Eliots influence and Badr Shakir Al - Sayyabs Individual Talent in A City Without Rain Raghad Adnan Suleiman Al-Maani A STUDY OF THE HISTORY OF LEGAL MAXIMS OF ISLAMIC LAW Dr. Hafiz Abdul Ghani An Econometric Study of Determinants of Credit under Kisan Credit Card Sudhakar Patra, Kabita Kumari Sahu Trend Analysis of Poverty and Urban Crime in Nigeria since 1999 Aliyu Mukhtar Katsina SOCIAL ORGANIZATION OF A KAREZ IN BALOCHISTAN (WORLD SYSTEM ANALYSIS IN ANTHROPOLOGICAL PERSPECTIVE) AnwaarMohyuddin, Proff. Dr. Hafeez-ur-RehmanChaudhry, MamonahAmbreen

Teaching Methodologies in a Weekend Madrasah: A Study at Jamiyah Education Centre, Singapore. Nora Rustham, ArifinMamat, Adnan Abd Rashid

Author Guideline
Manuscript Preparation

1. Language The language of the manuscript must be in English (either American or British standard, but not the mixture of both). 2. Length of paper The length of the paper should not exceed 25 pages. Paper containing more than 25 pages words will be returned to the author(s) to abridge. Articles should be typed in double-space (including footnotes and references) on one side of the paper only (preferably A4) with wide margins. Authors are urged to write as concisely as possible, but not at the expense of clarity. 3. Title Title Title Title the text. Page information:

page

is

separated

page

before

It

should

include

the

following

should

be

concise

and

informative.

Try

to

avoid

abbreviations

and

formulae

where

possible.

Authors names and affiliations Please indicate the given name and family name clearly. Present the authors' affiliation addresses (where the actual work was done) below the names. Indicate all affiliations with a lower-case superscript letter immediately after the author's name and in front of the appropriate address. Provide the full postal address of each affiliation, including the country name, and, if available, the e-mail address, and telephone number of each author. Corresponding author Clearly indicate who is willing to handle correspondence at all stages of refereeing, publication and also post-publication. Ensure that telephone numbers (with country and area code) are provided in addition to the e-mail address and the complete postal address. Sponsoring If the research information indicate it.

is

sponsored

or

supported

by

an

organization,

please

4. Abstract A concise and factual abstract is required (maximum length of 150 words). The abstract should state briefly the purpose of the research, the principal results and major conclusions. An abstract is often presented separate from the article, so it must be able to stand alone. References should therefore be avoided, but if essential, they must be cited in full, without reference to the reference list. 5. Keywords Immediately after the abstract, provide a maximum of 8 keywords, avoiding general and plural terms and multiple concepts (avoid, for example, 'and', 'of'). 6. Subdivision of the article Divide your article into clearly defined and numbered sections. Subsections should be numbered 1, 2. (then 1.1, 1.1.1, 1.1.2), 1.2, etc. The abstract is not included in section numbering. 7. Table and Figures

Present tables and figures at the end of the article. Please note that the article will be published in black and white. 8. References Author(s) should follow the latest edition of APA style in referencing. Please visit www.apastyle.org to learn more about APA style Citations in the text Please ensure that every reference cited in the text is also present in the reference list (and vice versa). Avoid citation in the abstract. Unpublished results and personal communications should not be in the reference list, but may be mentioned in the text. Citation of a reference as 'in press' implies that the item has been accepted for publication. Reference List References should be arranged first alphabetically and then further sorted chronologically if necessary. More than one reference from the same author(s) in the same year must be identified by the letters "a", "b", "c", etc., placed after the year of publication. Examples: Reference to a journal publication: Van der Geer, J., Hanraads, J. A. J., & Lupton R. A. (2000). The art of writing a scientific article. Journal of Scientific Communications, 163, 51-59. Reference to a book: Strunk, W., Jr., & White, E. B. (1979). The elements of style. (3rd ed.). New York: Macmillan, (Chapter 4). Reference to a chapter in an edited book: Mettam, G. R., & Adams, L. B. (1994). How to prepare an electronic version of your article. In B. S. Jones, & R. Z. Smith (Eds.), Introduction to the electronic age (pp. 281-304). New York: E-Publishing Inc. Reference to a web source: Smith, Joe, (1999), One of Volvo's core values. [Online] Available: http://www.volvo.com/environment/index.htm (July 7, 1999) 9. Submission Preparation Checklist Before submitting the manuscript, author(s) should check the following list. 1. The submission has not been previously published, nor is it before another journal for consideration. 2. The submission file is in Microsoft Word file/ PDF format. 3. Manuscript has been made in the light of Journals author guidelines. 4. Author(s) did not mention his or her name and affiliation in the main text 5. Author(s) has read all the terms and conditions of the journal.

Call for Paper

International Journal of Arts and Commerce

ISSN: 1929-7106
International Journal of Arts and Commerce is a high quality open access peer reviewed research journal that is published by Center for Enhancing Knowledge, UK. International Journal of Arts and Commerce providing a platform for the researchers, academicians, professional, practitioners and students to impart and share knowledge in the form of high quality empirical and theoretical research papers, case studies, literature reviews and book reviews. International Journal of Arts and Commerce welcomes and acknowledges high quality theoretical and empirical original research papers, case studies, review papers, literature reviews, book reviews,

conceptual framework, analytical and simulation models, technical note from researchers, academicians, professional, practitioners and students from all over the world. The Journal Publishes in both print and online version. International Journal of Arts and Commerce publishes research paper in the field of finance, accounting, banking, economics, marketing, management, human resources management, entrepreneurship development, international business, hotel and tourism, business ethics, international relations, law, development studies, population studies, political science, history, journalism and mass communication, corporate governance, visual arts, music, linguistics, cross-cultural studies, public administration, psychology, philosophy, sociology, women studies, religious studies, social welfare, anthropology, linguistics, education.

IJAC is inviting papers for Vol.1 No. 4 which is scheduled to be published on September 30, 2012. Send your manuscript to the editor at editor@ijac.org.uk, or editor.ijac@hotmail.com

With thanks, Chief Editor Dr. Stephen West International Journal of Arts and Commerce Contact: editor@ijac.org.uk Submission deadline : September 18, 2012

Publication Fee
If the paper is accepted for publication, author(s) will be asked to pay 150 USD as article publication fee in order to defray the operating costs. Waiver policy is not applicable. Author(s) will be entitled to one copy of the printed journal with free of charge i.e. one printed copy is provided against one article disregarding the number of the authors .Authors can also get additional copies of the printed journal by paying 30 USD for each additional copy. Preferred mode of Payment is to pay via Western Union, Money Gramm or XpressMoney

Prophet of Islam: Mohamed gets the biopic treatment

Two directors are undertaking the delicate task of making films about the Prophet of Islam

There are controversial subjects, and then there is Mohamed. Yet the fear of controversy appears not to have deterred film-makers in Iran and Qatar, who are producing a pair of rival biopics of the seventhcentury Prophet of Islam. As a protagonist, the Prophet poses a unique challenge: much of the Muslim world forbids his depiction on screen. The Iranian director Majid Majidi, whose $30m (19.8m) biopic began shooting last October, reportedly intends to show parts of the Prophet's body, though not his face. While Iran's Shia population may be flexible about such imagery, Sunni Muslims elsewhere are not. Cairo's Sunni-led al-Azhar University has already demanded the unfinished film be banned. In December, in Sunni-majority Qatar, Alnoor Holdings, the media arm of al-Hashemi construction group, announced plans to spend $1bn on its own series of epic movies about the life of Mohamed. The team has hired the Islamic theologian Yusuf al-Qaradawi and Lord of the Rings producer Barrie Osborne as technical advisers. "They are being understandably very cautious," Mr Osborne told The Hollywood Reporter. And so they should be. Last September, when clips from a low-budget US-made film about Mohamed surfaced on YouTube, there were angry protests across the Muslim world. Innocence of Muslims portrayed the Prophet in a negative light, yet even positive depictions have proved divisive. In 1977, the Syrian-American producer Moustapha Akkad was forced to go to the Libyan dictator Muammar Gaddafi to gather funding for his Mohamed biopic The Message, after Americans backed away from the project. Akkad hired several Islamic clerics as advisers, and Mohamed was not depicted on screen, nor was his voice heard. Yet when rumours surfaced before its release that the film's star Anthony Quinn was to play the Prophet, there were repercussions: in 1977 an armed group of radicals took 149 hostages in Washington DC, killing a journalist and a police officer. They cited the film among their grievances. Since its release, however, The Message has become popular among Muslim audiences as a respectful depiction of Islam's early history, and its existence may allay the concerns of Muslims about similar projects. According to Shakeel Syed, the executive director of the Islamic Shura Council of Southern California, The Message is "very well-liked" among Muslims. Rather than portray Mohamed, the camera often shows his point of view. "The Message keeps in mind the extreme sensitivity of Muslims in reference to any images of the Prophet," said Mr Syed. "I would imagine that, if done well, the films will increase interest and knowledge among non-Muslim audiences. The Prophet continues to be a controversial personality because so many myths and fallacies have been perpetuated about him." Christian audiences have demonstrated an appetite for screen depictions of their own religious stories. This month the History Channel premiered The Bible, its mini-series based on the Old and New Testaments; the first episode attracted 13.1 million viewers, more than any rival show in its Sunday evening slot. Hollywood also has two biopics of Moses, the most important prophet in Judaism, in the works. Steven Spielberg was in talks to direct Gods and Kings for Warner Brothers, a job which may now fall to Ang Lee. Meanwhile Fox Studios is readying its own Moses project, Exodus, with Ridley Scott reportedly at the helm, and Christian Bale being pursued to star. Bale was once the favourite to appear in the title role of Darren Aronofsky's Noah, due for release next year with Russell Crowe as the biblical boat-builder.

The seminar was a bold attempt by leading scholars in Southeast Asia to tackle one of the most sensitive issues that has plagued relations between Muslims in recent years. It is clear that certain vested interests want to keep Muslims engrossed in such disputes while they continue their nefarious agendas against Muslims, whether Sunnis or Shias. [Crescent International, Canada] While there is little disagreement over the need to expand, critics have accused the Saudi regime of wantonly disregarding the archaeological, historical and cultural heritage of Islams two holiest cities. In the last decade Mecca has been transformed from a dusty desert pilgrimage town into a gleaming metropolis of sky scrapers that tower of the Masjid al-Haram and are filled with a myriad of shopping malls, luxury apartments and five star hotels.

The photos Saudi Arabia doesn't want seen and proof Islam's most holy relics are being demolished in Mecca
Archaeologists fear billion-pound development has led to destruction of key historical sites
The authorities in Saudi Arabia have begun dismantling some of the oldest sections of Islams most important mosque as part of a highly controversial multi-billion pound expansion. Photographs obtained by The Independentreveal how workers with drills and mechanical diggers have started demolishing some Ottoman and Abbasid sections on the eastern side of the Masjid al-Haram in Mecca. The building, which is also known as the Grand Mosque, is the holiest site in Islam because it contains the Kaaba the point to which all Muslims face when praying. The columns are the last remaining sections of the mosque which date back more than a few hundred years and form the inner perimeter on the outskirts of the white marble floor surrounding the Kaaba. The new photos, taken over the last few weeks, have caused alarm among archaeologists and come as Prince Charles a long-term supporter of preserving architectural heritage flew into Saudi Arabia yesterday for a visit with the Duchess of Cornwall. The timing of his tour has been criticised by human rights campaigners after the Saudis shot seven men in public earlier this week despite major concerns about their trial and the fact that some of the men were juveniles at the time of their alleged crimes. Many of the Ottoman and Abbasid columns in Mecca were inscribed with intricate Arabic calligraphy marking the names of the Prophet Muhammads companions and key moments in his lif e. One column

which is believed to have been ripped down is supposed to mark the spot where Muslims believe Muhammad began his heavenly journey on a winged horse, which took him to Jerusalem and heaven in a single night. To accommodate the ever increasing number of pilgrims heading to the twin holy cities of Mecca and Medina each year the Saudi authorities have embarked upon a massive expansion project. Billions of pounds have been poured in to increase the capacity of the Masjid al-Haram and the Masjid an-Nabawi in Medina which marks where Muhammad is buried. King Abdullah has put the prominent Wahabi cleric and imam of the Grand Mosque, Abdul Rahman al-Sudais, in charge of the expansion while the Saudi Binladin Group one of the countrys largest firms has won the construction contract. While there is little disagreement over the need to expand, critics have accused the Saudi regime of wantonly disregarding the archaeological, historical and cultural heritage of Islams two holiest cities. In the last decade Mecca has been transformed from a dusty desert pilgrimage town into a gleaming metropolis of skyscrapers that tower over the Masjid al-Haram and are filled with a myriad of shopping malls, luxury apartments and five star hotels. But such a transformation has come at a cost. The Washington-based Gulf Institute estimates that 95 per cent of Mecca's millennium-old buildings have been demolished in the past two decades alone. Dozens of key historical sites dating back to the birth of Islam have already been lost and there is a scramble among archaeologists and academics to try and encourage the authorities to preserve what little remains. Many senior Wahabis are vehemently against the preservation of historical Islamic sites that are linked to the prophet because they believe it encourages shirq the sin of idol worshipping. But Dr Irfan al-Alawi, executive director of the Islamic Heritage Research Foundation which obtained the new photographs from inside the Grand Mosque, says the removal of the Ottoman and Abbasid columns will leave future generations of Muslims ignorant of their significance. It matters because many of these columns signified certain areas of the mosque where the Prophet sat and prayed, he said. The historical record is being deleted. A new Muslim would never have a clue because theres nothing marking these locations now. There are ways you could expand Mecca and Medina while protecting the historical heritage of the mosque itself and the surrounding sites. There are signs that King Abdullah has listened to concerns about the historical destruction of Mecca and Medina. Last October The Independent revealed how new plans for the masjid an-Nabawi in Medina would result in the destruction of three of the worlds oldest mosques on the wes t hand side of the main complex. However new plans approved by King Abdullah last week appear to show a change of heart with the bulk of the expansion now slated to take place to the north of the Masjid an-Nabawi. However key sites are still at risk. The Independent has obtained a presentation used by the Saudis to illustrate how the expansion of Meccas main mosque will look. In one of the slides it is clear that the Bayt al-Mawlid, an area which is believed to be the house where Muhammad was born in, will have to be removed unless plans change. The Independent asked the Saudi Embassy in London a number of questions about the expansion plans and why more was not being done to preserve key historical sites. They replied: Thank you for calling, but no comment.

The Essential Ihya - 4 Volumes

Imam al-Ghazali A concised translation of the Ihya Ulum al-Din of Imam al-Ghazali in four volumes, newly revised and improved version.

Surah Al-Insan (Arab: , "Manusia") adalah surah ke-76 dalam al-Qur'an. Surah ini tergolong surah Madaniyah yang terdiri atas 31 ayat. Dinamakan AlInsan yang berarti Manusia diambil dari kata Al-Insaan yang terdapat pada ayat pertama surah ini Proses penciptaan manusia Petunjuk-petunjuk untuk mencapai kehidupan yang sempurna dengan menempuh jalan yang lurus Ajaran Islam untuk memenuhi nazar, memberi makan orang miskin dan anak yatim serta orang yang ditawan karena Allah, takut kepada hari kiamat, mengerjakansalat, salat tahajud dan bersabar balam menjalankan hukum Allah Ganjaran terhadap orang yang mengikuti petunjuk dan ancaman terhadap orang yang mengingkarinya

[sunting]Referensi

1.

^ Departemen Agama RI.2007.Al-Qur'an dan Terjemahannya Al-Jumanatul 'Ali Seuntai Mutiara Yang Maha Luhur.Bandung:J-Art

2.

a b

Muhammad Nashruddin Al-Albani. Sifat Salat Nabi. 2000. Yogyakarta: Media

Hidayah

Bukankah telah berlalu kepada manusia satu ketika dari masa (yang beredar), sedang ia (masih belum wujud lagi, dan) tidak menjadi sesuatu benda yang disebutsebut, (maka mengapa kaum musyrik itu mengingkari hari akhirat)? Sesungguhnya Kami telah aturkan cara mencipta manusia bermulanya dari air mani yang bercampur (dari pati benih lelaki dan perempuan), serta Kami tetap mengujinya (dengan kewajipan-kewajipan); oleh itu maka Kami jadikan dia berkeadaan mendengar dan melihat. Kerana keadaan itu tidak mencukupi, maka) sesungguhnya Kami telah menunjukkan kepadanya (melalui akal dan Rasul) akan jalan-jalan (yang benar dan yang salah; maka terserahlah kepadanya) sama ada ia bersyukur (dengan beriman dan taat), ataupun ia berlaku kufur (dengan mengingkari kebenaran atau menderhaka). (Dalam pada itu), sesungguhnya Kami telah menyediakan bagi sesiapa yang berlaku kufur (atau menderhaka): beberapa rantai dan belenggu serta neraka yang menjulang-julang. Sesungguhnya orang-orang yang berbakti (dengan taat dan kebajikan), akan meminum dari piala: sejenis minuman yang bercampur dengan "Kafur", Iaitu sebuah matair (di Syurga), yang diminum daripadanya oleh hamba-hamba Allah (yang taat); mereka boleh mengalirkannya (di tempat-tempat tinggal mereka) dengan

aliran yang semudah-mudahnya dan menurut kemahuannya. (Mereka dikurniakan kesenangan itu kerana) mereka menyempurnakan nazarnya (apatah lagi yang diwajibkan Tuhan kepadanya), serta mereka takutkan hari (akhirat) yang azab seksanya merebak di sana sini. Mereka juga memberi makan benda-benda makanan yang dihajati dan disukainya, kepada orang miskin dan anak yatim serta orang tawanan, (Sambil berkata dengan lidah atau dengan hati): "Sesungguhnya kami memberi makan kepada kamu kerana Allah semata-mata; kami tidak berkehendakkan sebarang balasan dari kamu atau ucapan terima kasih, "Kami sebenarnya takutkan Tuhan kami, takut Ia kenakan kami azab hari yang padanya muka orang-orang yang bersalah: masam berkerut-kerut". Dengan sebab (mereka menjaga diri dari kesalahan), maka Allah selamatkan mereka dari kesengsaraan hari yang demikian keadaannya, serta memberikan kepada mereka keindahan yang berseri-seri (di muka), dan perasaan ria gembira (di hati). Dan kerana kesabaran mereka (mengerjakan suruhan Allah dan meninggalkan laranganNya), mereka dibalas oleh Allah dengan Syurga dan (persalinan dari) sutera. Mereka berehat di dalam Syurga dengan berbaring di atas pelamin-pelamin (yang berhias), mereka tidak nampak di situ adanya matahari (usahkan hawa panasnya), dan tidak juga merasai suasana yang terlampau sejuk; Sedang naungan pohon-pohon Syurga itu dekat kepada mereka, dan buahbuahannya pula dimudahkan (untuk mereka memetiknya) dengan semudahmudahnya. Dan (selain itu) diedarkan kepada mereka (oleh pelayan-pelayannya): bijana dari perak dan piala-piala minuman yang keadaannya laksana kaca (nampak jelas isinya) (Keadaannya laksana) kaca, (sedang ia) dari perak; pelayan-pelayan itu menentukan kadar isinya sekadar yang cukup betul dengan kehendak penggunanya. Dan mereka dalam Syurga itu, diberi minum sejenis minuman yang campurannya dari "Zanjabil", Iaitu sebuah matair dalam Syurga, yang disebutkan sifatnya sebagai "Salsabil". Dan mereka dilayani oleh anak-anak muda lelaki yang tetap kekal (dalam keadaan mudanya), yang sentiasa beredar di sekitar mereka; apabila engkau melihat anakanak muda itu, nescaya engkau menyangkanya mutiara yang bertaburan. Dan apabila engkau melihat di sana (dalam Syurga itu), engkau melihat nikmat yang melimpah-limpah dan kerajaan yang besar (yang tidak ada bandingannya). Mereka di dalam Syurga memakai pakaian hijau yang diperbuat dari sutera halus dan sutera tebal (yang bertekat), serta mereka dihiasi dengan gelang-gelang tangan dari

perak; dan mereka diberi minum oleh Tuhan mereka dengan sejenis minuman (yang lain) yang bersih suci. Mereka di dalam Syurga memakai pakaian hijau yang diperbuat dari sutera halus dan sutera tebal (yang bertekat), serta mereka dihiasi dengan gelang-gelang tangan dari perak; dan mereka diberi minum oleh Tuhan mereka dengan sejenis minuman (yang lain) yang bersih suci. (Serta dikatakan kepada mereka): "Sesungguhnya (segala pemberian) ini adalah untuk kamu sebagai balasan, dan adalah usaha amal kamu (di dunia dahulu) diterima dan dihargai (oleh Allah)". Sesungguhnya Kami telah menurunkan Al-Quran kepadamu (wahai Muhammad), dengan beransur-ansur. Oleh itu hendaklah engkau bersabar menerima hukum Tuhanmu (memberi tempoh kepada golongan yang menentangmu), dan janganlah engkau menurut kehendak orang yang berdosa di antara mereka, atau orang yang kufur ingkar. Dan sebutlah dengan lidah atau dengan hati akan nama Tuhanmu (di dalam dan di luar sembahyang), pada waktu pagi dan petang; Dan (dengan apa keadaan pun maka) pada sebahagian dari waktu malam sujudlah kepada Tuhan (dengan mengerjakan sembahyang), dan (seboleh-bolehnya) bertasbihlah memujiNya (dengan mengerjakan sembahyang Tahajjud), pada sebahagian yang panjang dari waktu malam. Sesungguhnya orang-orang (yang menentangmu) itu sentiasa mencintai (kesenangan dan kemewahan dunia) yang cepat habisnya, serta mereka membelakangkan (tidak menghiraukan bekalan) untuk hari akhirat yang amat berat (penderitaannya kepada orang-orang yang tidak bertaqwa). Kamilah yang menciptakan mereka serta menguatkan tulang sendi dan urat saraf mereka; (Kami berkuasa membinasakan mereka) dan apabila Kami kehendaki, Kami gantikan (mereka dengan) orang-orang yang serupa dengan mereka, dengan penggantian yang sebaik-baiknya. Sesungguhnya (segala keterangan yang disebutkan) ini, menjadi peringatan; maka sesiapa yang mahukan (kebaikan dirinya) bolehlah ia mengambil jalan yang menyampaikan kepada keredaan Allah (dengan iman dan taat). Dan tiadalah kamu berkemahuan (melakukan sesuatu perkara) melainkan dengan cara yang dikehendaki Allah; sesungguhnya Allah adalah Maha Mengetahui, lagi Maha Bijaksana (mengaturkan sebarang perkara yang dikehendakiNya). Ia memasukkan sesiapa yang dikehendakiNya (menurut aturan yang ditetapkan) ke dalam rahmatNya (dengan ditempatkannya di dalam Syurga); dan orang-orang yang zalim, Ia menyediakan untuk mereka azab seksa yang tidak terperi sakitnya.

Projek Dialog menentang sekeras-kerasnya tindakan Angkatan Belia Islam Malaysia (ABIM) menganjurkan sebuah bengkel yang bertujuan menfitnah dan mengancam

golongan minoriti Syiah Islam di Malaysia. Kami dimaklumkan melalui poster yang disebarkan di laman sosial Facebook bahawa ABIM akan mengadakan sebuah bengkel perbandingan agama yang bertemakan Bengkel Bahaya Syiah pada 13 April 2013 di Universiti Selangor (UNISEL). Bengkel tersebut akan disampaikan oleh Ustaz Mohd Naim Mohd Noor, iaitu Timbalan Presiden ABIM. Di dalam poster tersebut, ia menyatakan bahawa Al-Quran dan AlKitab (Bible) akan disediakan bagi para peserta. Tindakan ABIM menganjurkan Bengkel Bahaya Syiah ini adalah tidak wajar sama sekali, kami menentang mana-mana pihak yang menggunakan agama Islam untuk menyelewengkan umat Islam dengan sifat rasisme dan sektarianisme yang memecahbelahkan masyarakat. Golongan Syiah adalah golongan Islam minoriti di Malaysia yang telah bertapak di sini sejak berkurun-kurun dahulu. Walaupun menganuti agama Islam yang sama, komuniti Syiah di Malaysia dilebelkan sebagai ajaran sesat oleh Jabatan Agama Islam di Malaysia, malah kehidupan serta identiti Syiah mereka sentiasa diancam oleh masyarakat sekeliling. Mereka terpaksa menganuti agama mereka secara senyap-senyap dan dalam ketakutan. Bengkel yang sedemikian hanya akan melanjutkan lagi hasutan dan fitnah terhadap mereka. Projek Dialog juga ingin menyatakan kekesalan kami terhadap ABIM kerana tidak memainkan peranan yang lebih besar dan mulia dalam menyebarkan ilmu dan ajaran Islam yang bersifat kecintaan dan universal. Laman web ABIM mencerminkan sebuah organisasi pejuangan Islam yang progresif, dimana ia menyatakan ABIM adalah sebuah gerakan yang bertunjangkan ilmu (knowledge-based) dan memilih untuk mengambil sikap terbuka serta sederhana (moderate) berasaskan realiti masyarakat setempat di samping memegang teguh prinsip-prinsip Islam serta kesepaduan ilmu, iman dan amal dalam rangka pembangunan manusia. Namun begitu, bengkel-bengkel anjuran ABIM seperti ini sama sekali tidak berpaksikan misi dan visi asal mereka. Bengkel ini tidak akan membawa apa-apa manfaat terhadap umat Islam kerana ia hanya akan mengapi-apikan umat Islam dengan perkara yang tidak membawa kebaikan ataupun kebajikan kepada masyarakat. Sebaliknya, sebagai sebuah organisasi Islam yang menjadi watchdog atau pemantau akan kebajikan dan kefahaman Islam di Malaysia, ABIM sepatutnya memperjuangkan isu-isu penting yang menghimpitkan umat islam (dan masyarakat Malaysia secara keseluruhan) di Malaysia. Walhal, isu-isu yang dikeji oleh islam seperti diskriminasi antara kaum dan agama, rasuah yang berleluasan, ketidakadilan dalam perlaksanaan

undang-undang Syariah dan Sivil, , penyelewengan kuasa, penindasan terhadap golongan miskin/orang asli/pekerja asing, dan sebagainya tidak pula diberikan perhatian yang mendalam oleh ABIM. Maka demikian, Projek Dialog menyeru agar diwujudkan dialog bagi memahami dilema minoriti Syiah yang diancam ini serta meningkatkan pemahaman terhadap ajaran Syiah. Dialog yang berterusan akan membuka ruang kepada ilmu pengetahuan yang lebih mendalam terhadap Islam, dan mengelakkan daripada membuta-tuli mempercayai propaganda, desas-desus dan stereotaip yang tidak berasas. Pihak ABIM, atau mana-mana pihak berkuasa Islam seharusnya kembali kepada asas ilmu Islam yang mengajar umat Islam untuk bertoleransi, menghormati, dan menegakkan nilai-nilai humanistik antara agama dan kaum. Islam, sebagai agama yang berlandaskan keamanan sejagat, umat-umatnya perlulah memain peranan aktif dalam mengeratkan semangat perpaduan, harmoni dan persaudaraan sesama umat islam tidak kiralah mazhab atau kefahaman Islam mereka.

Projek Dialog berpegang teguh dengan prinsip berdialog, dan kami menggalakkan niai-nilai humanistik dan universal di kalangan umat manusia.
KOMAS, IRF and PROJEK DIALOG together with other civil society organizations have initiated a campaign to advocate the Malaysian government to ratify the INTERNATIONAL CONVENTION ON THE ELIMINATION OF ALL FORMS OF RACIAL DISCRIMINATION (ICERD) The ICERD is a United Nation (UN) convention which commits its states to the elimination of racial discrimination and the promotion of equality and unity among all races. This convention defines racial discrimination and requires the states to create mechanisms to minimize racial discrimination that may involve the change of national laws and policies which promote racial discrimination and states are called to condemn any group or organization that is perpetuating racial discrimination. This is more embarrasing as Malaysia sits in the Human Rights Council and is not able to be among the majority of nations complying with ICERD. To date, 175 countries have ratified the convention and yet Malaysia has not made any move to ratify the Convention. Malaysia is among the 16 countries who have not ratified the convention along with countries like Myanmar, North Korea and Angola. Malaysia has only ratified 3 international conventions so far which is the Elimination of All Forms of Discrimination against Women (CEDAW), Convention on the Rights of the Child (CRC) and Convention on the Rights of Persons with Disabilities (CRPD). We seriously urge the Malaysian government to start the process to ratify all other conventions to prove its seriousness in promoting Human Rights. It is time that Malaysia seriously upholds human rights in Malaysia. This we believe is the best step forward for our beautiful multicultural society, to exist and flourish We therefore declare the following to the Malaysian government: Recognizing that Malaysia is a nation with a rich history of multiethnic, multireligious and multicultural harmony and coexistence, we are: alarmed at the rise of communal and racist sentiments in Malaysian politics, troubled at the rate of positive attention given to racist perspectives by the news media, distressed at the emergence of exclusive ethnocentric ultra-nationalist organizations masquerading as patriots, disturbed at the abuse of religion to legitimize racist and anti-democratic politics, dismayed at the continuous persecution of religious minorities, saddened by the continued absence of an inclusive conception of Malaysian identity, concerned about the lack of sustained attempts to foster real and meaningful conversations about diversity across Malaysians of varying cultures, religions and beliefs,

And acknowledging that despite the real differences that may stand between Malaysias many cultures, the values of peace, tolerance, understanding, appreciation and recognition of each others way of life is a necessary first step to attain the larger goal of making Malaysia a truly flourishing democracy. Therefore, we, the undersigned, demand an end to racism in Malaysia via the following: 1. End racist politics. 2. End the political and racial exploitation of Malaysian news media to promote racist agendas. The promotion of racism contradicts media freedom. 3. End the abuse of religion to legitimize racism. 4. End the persecutions of religious minorities. 5. Release all detainees held unjustly under draconian measures that are put in place on the false basis of national security and inter-communal peace. 6. Dialogue towards envisioning a peaceful and more inclusive Malaysia for all. 7. Last but not least we call for the Malaysian government to ratify ICERD (International Convention on the Elimination of All Forms of Racial Discrimination) immidiately to show their seriousness in combating racism and building a more inclusive Malaysia. All human beings are bound together by a common humanity. We thus call upon all groups, non-governmental organizations, student organizations, political parties and individuals who envision an inclusive Malaysia to endorse this message of solidarity.

POPULAR COMMUNICATIONS FOR HUMAN RIGHTS IN MALAYSIA Background Pusat KOMAS is a human rights popular communications centre set up in August 1993 to empower especially the indigenous peoples, urban poor, workers and civil society organisations to advocate for human rights in Malaysia. Popular Communications (PC) This approach was popularised in Latin America during the 1970s amongst the peasant communities struggling for liberation from repressive regimes governing their countries. Since then community educators and organisers have adopted it in different parts of the world, adapting to their respective context and have replicated these approaches to address their respective issues. The basic principles of PC are, people centeredness, process oriented, creative in nature and adheres to a community organising and rights-based approach. The
Eman Mosque is seen destroyed after a suicide bomber blew himself up, killing Sheikh Mohammad Said Ramadan al-Buti, an 84-year-old cleric known to all Syrians as a religious scholar, in Damascus, Syria, Thursday, March 21. SANA/AP

Al-A'raaf [43] Dan Kami cabutkan segala dendam dan hasad dengki dari hati mereka, (di dalam Syurga) yang mengalir beberapa sungai di bawah (tempat) masing-masing, dan mereka pula bersyukur dengan berkata: "Segala puji tertentu bagi Allah yang telah memberi hidayah petunjuk untuk (mendapat nikmat-nikmat) ini, padahal Kami tidak sekali-kali akan memperoleh petunjuk kalau Allah tidak memimpin kami (dengan taufiqNya); sesungguhnya telah datang Rasul-rasul Tuhan kami dengan membawa kebenaran". Dan mereka diseru: "Itulah Syurga yang diberikan kamu mewarisinya

dengan sebab apa yang kamu telah kerjakan". [44] Dan (apabila ahli-ahli Syurga itu berada di tempat masing-masing), berserulah mereka kepada ahli neraka dengan berkata: "Sesungguhnya kami telah dapati apa yang telah dijanjikan kepada kami oleh Tuhan kami, semuanya betul. Maka adakah kamu juga telah dapati apa yang telah dijanjikan oleh Tuhan kamu itu semuanya betul?". Mereka menjawab: "Benar ada". Kemudian berserulah penyeru (malaikat) di antara mereka (kedua-dua puak itu) menyatakan: "Bahawa laknat Allah tertimpa ke atas orang-orang yang zalim". [45] Iaitu mereka yang menghalang (dirinya sendiri dan juga orang lain) dari menurut jalan Allah, dan mencari helah menjadikan jalan itu bengkok terpesong, sedang mereka pula tidak percayakan hari akhirat. [46] Dan di antara keduanya (Syurga dan neraka) ada tembok "Al-A'raaf "(yang menjadi) pendinding, dan di atas tembok Al-A'raaf itu ada sebilangan orang-orang lelaki yang mengenal tiap-tiap seorang (dari ahli-ahli Syurga dan neraka) itu, dengan tanda masing-masing. Dan mereka pun menyeru ahli Syurga (dengan memberi salam, katanya): "Salaamun Alaikum" (salam sejahtera kepada kamu). Sedang mereka, sendiri belum lagi masuk Syurga, padahal mereka ingin sangat memasukinya. [47] Dan apabila dialihkan pandangan mereka ke arah ahli neraka, mereka (berdoa dengan) berkata: "Wahai Tuhan kami! Janganlah Engkau jadikan kami bersama orang-orang yang zalim". [48] Dan orang-orang yang berada di atas tembok Al-A'raaf menyeru beberapa orang (Ketua kaum kafir) yang mereka kenal dengan tandanya, dengan berkata: "Nampaknya kumpulan kamu yang ramai (atau kekayaan kamu yang besar) dan juga segala apa yang kamu sombongkan dahulu - tidak dapat menolong kamu". [49] (Mereka bertanya pula kepada Ketua-ketua kaum kafir itu dengan berkata): "Itukah orang-orang yang kamu ejek-ejek dahulu dan kamu bersumpah bahawa mereka tidak akan beroleh rahmat dari Allah? (Sekarang dikatakan kepada mereka): ` Masuklah kamu ke dalam Syurga, tidak ada kebimbangan (dari berlakunya sesuatu yang tidak baik) terhadap kamu, dan kamu pula tidak akan berdukacita. ' " Manusia & Alam: Kemelut Ruhani Manusia Moden' karya Seyyed Hossein Nasr Barangkali, ia mungkin kata-kata dari al marhum Syeikh Sai'd Ramadan al Bouti, 'mempunyai Tuhan dan agama adalah mempunyai cinta.' Syeikh al Bouti baru meninggalkan kita semalam namun Tuhan dan agama masih ada. Dalam sedih dan duka menangisi kematian Syeikh al Bouti, kita harus sedar bahawa pemergiannya adalah tanda cinta kepada Tuhan dan agama. Ya Allah, kurniakan kami kekuatan untuk bangkit dari kesedihan ini. MARRIAGE AND SEXUALITY IN ISLAM Imam al-Ghazali
Islam considers marriage as the most intimate communion between man and woman. The mystery of sex finds it fulfillment when intimate spiritual harmony is combined with the physical link. Marriage and family laws are, therefore, an important part of Islamic law for the fulfillment of its ultimate objective of building a harmonious and peaceful human society. In his inimitable style, Imam Ghazali discussesthis subject in this small book, and shows how Islam, despite differences in rules and marriage, sets out inviolable principles so that marriage is not

distorted by godless understandings.

This book traces the development of the concept of abrogation (naskh) from its most basic form to the complex and multi-faceted doctrine it has become. The book also critiques the role of abrogation in rationalizing the view that not all the Qur'anic revelation has survived in the 'mushaf', i.e. the written record of the Qur'an. This role makes understanding abrogation an essential prerequisite for studying the history of the Qur'anic text. This book takes a practical approach by examining specific popular abrogation claims, such as the stoning penalty, the law on fighting non-Muslims, and on inheritance. It is the only modern study in English dedicated to the subject, and is a suitable reference work for both the expert and the general reader. [Available for shipping to Malaysian address only] The Quran has extensively been studied by Muslim scholars. This interest developed the sciences of the Quran into a discipline that comprehensively studies every aspect of the Book of Allah. This work focuses on one of those sciences, the study of the names of the chapters (surahs) of the Quran. It explains the origins of these names and tries to identify the pattern of naming each surahs. A concised translation of the Ihya Ulum al-Din of Imam al-Ghazali in four volumes, newly revised and improved version.

ABROGATION IN THE QUR'AN AND ISLAMIC LAW Louay Fatoohi

The full text of the third Abdullah Yusuf Ali Memorial Lecture, delivered by Dr Louay Fatoohi on February 16, 2013, on the topic "Is the Mushaf a complete record of the Qur'an? The controversy of abrogation".

Rumah: jamaah dan tazkirah BGen Ustaz Najmi- sabar hadapi dugaan krn

Semalam di rumah; adik Allahyarham Tun Datu Mustafa hadir berucap ttg insiden Lahad Datu. And I was delivered out of the mouth of the Lion. 2Tim 4 v 17; Our
ada hikmahnya. Tegas lwn fitnah+kezaliman. God will deliver us out of the mouth of our enemies that has mouth like lion in jesus name"Amen"

Berita sedih dari Syria, ulama dan pejuang yang menolak keras militanisme dalam Islam, Sheikh Prof. Dr. Mohammad Said Ramadan Al-Bouti telah dibunuh pengganas di Damsyik apabila masjid yang beliau pimpin telah dibom oleh askar Salafi-Wahabi. Foto-foto ini adalah pada 30 November 2010, ketika as Syahid menyampaikan syarahan berjudul Islamic And Extremism anjuran Institut Kajian Rantau Asia Barat (IKRAB), bertempat di Bilik Senat, Aras 5, Bangunan Canselori, Universiti Kebangsaan Malaysia. Semoga as-Syahid akan beroleh limpah kurnia rahmat dan kembali di hujung zaman untuk berdepan semula dengan musuh-musuh Islam ini. Muhammad Asad
(1900-1992) and its reconciliation with the modern world. At 80, he completed his

translation and commentary of the Quran, The Message of the Quran. He had also undertaken a translation of Sahih al-Bukhari, the collected books of Prophetic traditions, but all his translations except one were destroyed during the chaos that followed World War II. Muhammad Asads name figures prominently on the roll of 20th-century English-language Muslim thinkers. Born as Leopold Weiss into a Polish family of strong Jewish background, he was a gifted young writer and adventurous traveler who journeyed to the East to discover Islam. The result of his travels is a highly charged and brilliantly written autobiography, The Road to Mecca. He found the Muslim world an unexpected tonic: its complexities, temperament and sense of spiritual security intrigued him. Over the decades that followed, he became the most articulate and passionate of Muslim scholars and writers, devoted to the revival of his faith and its reconciliation with the modern world. At 80, he completed his translation and commentary of the Quran, The Message of the Quran. He had also undertaken a translation of Sahih al-Bukhari, the collected books of Prophetic traditions, but all his translations except one were destroyed during the chaos that followed World War II. Works The Message Islam at Sahih al-Bukhari: This Law of The Principles of Home-Coming The Meditations include: Quran the Crossroads The Early Years of Islam Ours and Other Essays State and Government in Islam of the Heart Unromantic Orient of the

Syria suicide bombing kills top pro-Assad Sunni Muslim preacher

A suicide bomb ripped through a mosque in the heart of the Syrian capital Thursday, killing a top Sunni Muslim preacher and outspoken supporter of President Bashar Assad in one of the most stunning assassinations of Syrias 2year-old civil war. At least 41 others were killed and more than 84 wounded. The slaying of Sheikh Mohammad Said Ramadan al-Buti removes one of the few remaining pillars of support for Assad among the majority Sunni sect that has risen up against him. It also marks a new low in the Syrian civil war: While suicide bombings blamed on Islamic extremists fighting with the rebels have become common, Thursdays attack was the first time a suicide bomber

detonated his explosives inside a mosque. A prolific writer whose sermons were regularly broadcast on TV, the 84year-old al-Buti was killed while giving a religious lesson to students at the Eman Mosque in the central Mazraa district of Damascus. The most senior religious figure to be killed in Syrias civil war, his assassination was a major blow to Syrias embattled leader, who is fighting mainly Sunni rebels seeking his ouster. Al-Buti has been a vocal supporter of the regime since the early days of Assads father and predecessor, the late President Hafez Assad, providing Sunni cover and legitimacy to their rule. Sunnis are the majority sect in Syria while Assad is from the minority Alawite sect an offshoot of Shiite Islam. The blood of Sheik al-Buti will be a fire that ignites all the world, said Grand Mufti Ahmad Badreddine Hassoun, the countrys top stateappointed Sunni Muslim cleric and an Assad loyalist. Syrian TV showed footage of wounded people and bodies with severed limbs on the mosques blood-stained floor, and later, corpses covered in white body bags lined up in rows. Sirens wailed through the capital as ambulances rushed to the scene of the explosion, which was sealed off by the military. Among those killed was al-Butis grandson, the TV said. The bombing was among the most serious security breaches in the capital. An attack in July that targeted a high-level government crisis meeting killed four top regime officials, including Assads brother-inlaw and the defense minister. Last month, a car bomb that struck in the same area, which houses the headquarters of Syrias ruling Baath party, killed at least 53 people and wounded more than 200 others in one of the deadliest Damascus bombings of the civil war. A small, frail man, al-Buti was well known in the Arab world as a religious scholar and longtime imam at the eighth-century Omayyad Mosque, a Damascus landmark. State TV said he has written 60 books

and religious publications. In recent months, Syrian TV has carried al-Butis sermons from mosques in Damascus live every week. He also has a regular religious TV program. There was no immediate claim of responsibility for Thursdays attack. Among the opposition, there was a mixture of suspicion and shock that an elderly religious figure such as al-Bouti would be targeted by a suicide bomber inside a mosque.

I dont know of a single opposition group that could do something like this
I dont know of a single opposition group that could do something like this, said Walid al-Bunni, a spokesman for the Syrian National Coalition opposition group, speaking on Al-Arabiya TV. Syrian TV began its evening newscast with an announcement from the religious endowments minister, Mohammad Abdelsattar al-Sayyed, declaring al-Butis martyrdom as his voice choked up. It then showed parts of al-Butis sermon from last Friday, in which he praised the military for battling the mercenaries sent by America and the West and said Syria was being subjected to a universal conspiracy. Assads regime refers to the rebels fighting against it as terrorists and mercenaries who are backed by foreign powers trying to destabilize the country. The war, which the U.N. says has killed more than 70,000 people, has become increasingly chaotic as rebels press closer to Assads seat of power in Damascus after seizing large swaths of territory in the northern and eastern parts of the country. On Thursday, rebels captured a village and other territory on the edge of the Golan Heights as fighting closed in on the strategic plateau that Israel captured from Syria in 1967 and later annexed, activists and officials said. The battles near the town of Quneitra in southwest Syria sent many residents fleeing, including dozens who crossed into neighboring

Lebanon. The fighting in the sensitive area began Wednesday near the cease-fire line between Syrian and Israeli troops. One of the worst-case scenarios for Syrias civil war is that it could draw in neighboring countries such as Israel or Lebanon. There have already been clashes with Turkey, Syrias neighbor to the north. And Israel recently bombed targets inside Syria said to include a weapons convoy headed for Hezbollah in Lebanon, a key ally of the Damascus regime and an arch-foe of the Jewish state. If the rebels take over the Quneitra region, it will bring radical Islamic militants to a front line with Israeli troops. The rebels are composed of dozens of groups, including the powerful al-Qaida-linked Jabhat alNusra, which the Obama administration labels a terrorist organization. Israel has said its policy is not to get involved in the Syrian civil war, but it has retaliated for sporadic Syrian fire that spilled over into Israeli communities on the Golan Heights. The Golan front has been mostly quiet since 1974, a year after Syria and Israel fought a war. The Britain-based activist group Syrian Observatory for Human Rights said rebels seized control of parts of villages a few kilometers from the cease-fire line with Israel after fierce fighting with regime forces. The Local Coordination Committees, another anti-regime activist group, reported heavy fighting in the nearby village of Sahm al-Golan and said rebels were attacking an army post. The Observatory said seven people, including three children, were killed Wednesday by government shelling of villages in the area. Rami Abdul-Rahman, who heads the Observatory, said the fighting around the town of Arnabeh intensified Thursday, a day after rebels captured it. He added that the rebels captured two nearby army posts. In Lebanon, security officials said 150 people, mostly women and children, walked for six hours in rugged mountains covered with snow to reach safety in the Lebanese border town of Chebaa. They said eight

wounded Syrians were brought on mules from Beit Jan and taken in ambulances to hospitals in Chebaa. The officials, who spoke on condition of anonymity because they were not authorized to speak to the media, said the Syrians fled from the town of Beit Jan, near the Golan Heights. The Yarmouk Martyrs Brigade, a rebel group active in southern Syria, said in a statement on its Facebook page that its fighters stormed an army post between the villages of Sahm al-Golan and Shajara. Activists on Facebook pages affiliated with rebels in Quneitra announced the start of the operation to break the siege on Quneitra and Damascus western suburbs. The fighting moved closer to Israel as President Barack Obama was visiting the Jewish state for the first time since taking office more than four years ago. Historically, the art of bookmaking in the Islamic world was elaborate and
highly organized. Vast sums of money went into the bookmaking process, and bookmaking was supported by wealthy individuals in Islamic society, including kings and noblemen. Bookmaking was a lengthy, step-by-step process that employed illustrators, scholars, craftsmen, calligraphers, paper and leather suppliers, and librarians. The emphasis on education and literature in Islam meant that books were highly valued at all levels of society.
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HISTORY OF ISLAMIC WRITING

Writing in the Islamic world emerged shortly after the prophet Muhammad began spreading the religious word of Islam. It is believed that Muhammad employed secretaries to record his teachings on paper; this is the earliest written example of what would later be compiled into the Muslim holy book, the Quran. Following Muhammad's death in the sixth century C.E., written records expanded quickly as scholars attempted to record his teachings in great detail. Out of this interest in writing came a problem -- there was no unified written alphabet. The Arabic writing system was later codified by caliph Abd al-Malik. Soon, calligraphy emerged as a means of writing and eventually became an art form.

BOOKMAKING PROCESS
Until the 14th fourteenth century, calligraphers produced books solely on their own; they were responsible for the writing, decoration and binding. This process changed during the 14th century, when illustrators, binders and calligraphers worked together to produce books. The

process began with paper, which was used as the pages for the book. The calligrapher carefully recorded the text. Next, the illustrator added decorations, or illuminations, to the pages around the text. Decorations were typically geometric or floral designs, although sometimes humans or animals were depicted. If the book was for a high-ranking member of society or a mosque, the calligraphy and decorations would be elaborate. They were more subdued for private use. The binder would sew the pages together and complete the book.

RELIGIOUS LITERATURE
The Islamic religious literature is the Muslim holy book, the Quran. The Quran is considered to be the literal word of God as was spoken to the prophet Muhammad. The written version of the Quran as it appears today was compiled and organized into its present form in the ninth and 10th centuries. Because the Quran is highly revered and respected, calligraphers and illuminators created well-crafted, elaborate editions of the holy book. The book is used both privately and in mosques; the editions in mosques are larger and more elaborate than those that are privately owned.

SECULAR LITERATURE
Once bookmaking became widespread in the Islamic world, history, poetry, scientific treatises and romance literature were copied and transformed into books. Like their religious counterparts, secular books were well-crafted and highly decorative. The Islamic emphasis on education and literature increased the production of secular books, and these books were highly valued in the Islamic world.
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REFERENCES
The Art Institute of Chicago: Work of Many Hands-The Art of Islamic Bookmaking Islamic Arts; Jonathan Bloom and Sheila Blair Islamic Arts: Islamic Arts and Architecture British Broadcasting Corporation: Religions-Islam: The Qur'an

ABOUT THE AUTHOR

Natalie Chardonnet began writing in 2006, specializing in art, history, museums and travel. In 2010, she presented a paper on those subjects at the National Conference of Undergraduate Research. Chardonnet has a Bachelor of Arts in art history and a minor in Italian studies from Truman State University, in addition to a certificate in French from Ifalpes University in Chambery, France.

PHOTO CREDITS
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BEIRUT A suicide bomb ripped through a mosque in the heart of the Syrian capital Thursday, killing a top Sunni Muslim preacher and outspoken supporter of President Bashar Assad in one of the most stunning assassinations of Syria's 2-year-old civil war. At least 41 others were killed and more than 84 wounded. The slaying of Sheikh Mohammad Said Ramadan al-Buti removes one of the few remaining pillars of support for Assad among the majority Sunni

sect that has risen up against him. It also marks a new low in the Syrian civil war: While suicide bombings blamed on Islamic extremists fighting with the rebels have become common, Thursday's attack was the first time a suicide bomber detonated his explosives inside a mosque. A prolific writer whose sermons were regularly broadcast on TV, the 84year-old al-Buti was killed while giving a religious lesson to students at the Eman Mosque in the central Mazraa district of Damascus. The most senior religious figure to be killed in Syria's civil war, his assassination was a major blow to Syria's embattled leader, who is fighting mainly Sunni rebels seeking his ouster. Al-Buti has been a vocal supporter of the regime since the early days of Assad's father and predecessor, the late President Hafez Assad, providing Sunni cover and legitimacy to their rule. Sunnis are the majority sect in Syria while Assad is from the minority Alawite sect an offshoot of Shiite Islam. "The blood of Sheik al-Buti will be a fire that ignites all the world," said Grand Mufti Ahmad Badreddine Hassoun, the country's top stateappointed Sunni Muslim cleric and an Assad loyalist. Syrian TV showed footage of wounded people and bodies with severed limbs on the mosque's blood-stained floor, and later, corpses covered in white body bags lined up in rows. Sirens wailed through the capital as ambulances rushed to the scene of the explosion, which was sealed off by the military. Among those killed was al-Buti's grandson, the TV said. The bombing was among the most serious security breaches in the capital. An attack in July that targeted a high-level government crisis meeting killed four top regime officials, including Assad's brother-in-law and the defense minister. Last month, a car bomb that struck in the same area, which houses the headquarters of Syria's ruling Baath party, killed at least 53 people and wounded more than 200 others in one of the deadliest Damascus bombings of the civil war. A small, frail man, al-Buti was well known in the Arab world as a religious scholar and longtime imam at the eighth-century Omayyad Mosque, a

Damascus landmark. State TV said he has written 60 books and religious publications. In recent months, Syrian TV has carried al-Buti's sermons from mosques in Damascus live every week. He also has a regular religious TV program. There was no immediate claim of responsibility for Thursday's attack. Among the opposition, there was a mixture of suspicion and shock that an elderly religious figure such as al-Bouti would be targeted by a suicide bomber inside a mosque. "I don't know of a single opposition group that could do something like this," said Walid al-Bunni, a spokesman for the Syrian National Coalition opposition group, speaking on Al-Arabiya TV. Syrian TV began its evening newscast with an announcement from the religious endowments minister, Mohammad Abdelsattar al-Sayyed, declaring al-Buti's "martyrdom" as his voice choked up. It then showed parts of al-Buti's sermon from last Friday, in which he praised the military for battling the "mercenaries sent by America and the West" and said Syria was being subjected to a "universal conspiracy." Assad's regime refers to the rebels fighting against it as "terrorists" and "mercenaries" who are backed by foreign powers trying to destabilize the country. The war, which the U.N. says has killed more than 70,000 people, has become increasingly chaotic as rebels press closer to Assad's seat of power in Damascus after seizing large swaths of territory in the northern and eastern parts of the country. On Thursday, rebels captured a village and other territory on the edge of the Golan Heights as fighting closed in on the strategic plateau that Israel captured from Syria in 1967 and later annexed, activists and officials said. The battles near the town of Quneitra in southwest Syria sent many residents fleeing, including dozens who crossed into neighboring Lebanon. The fighting in the sensitive area began Wednesday near the cease-fire line between Syrian and Israeli troops. One of the worst-case scenarios for Syria's civil war is that it could draw in neighboring countries such as Israel or Lebanon. There have already been clashes with Turkey, Syria's neighbor to the north. And Israel recently bombed targets inside Syria said to include a weapons

convoy headed for Hezbollah in Lebanon, a key ally of the Damascus regime and an arch-foe of the Jewish state. If the rebels take over the Quneitra region, it will bring radical Islamic militants to a front line with Israeli troops. The rebels are composed of dozens of groups, including the powerful al-Qaida-linked Jabhat al-Nusra, which the Obama administration labels a terrorist organization. Israel has said its policy is not to get involved in the Syrian civil war, but it has retaliated for sporadic Syrian fire that spilled over into Israeli communities on the Golan Heights. The Golan front has been mostly quiet since 1974, a year after Syria and Israel fought a war. The Britain-based activist group Syrian Observatory for Human Rights said rebels seized control of parts of villages a few miles (kilometers) from the cease-fire line with Israel after fierce fighting with regime forces. The Local Coordination Committees, another anti-regime activist group, reported heavy fighting in the nearby village of Sahm al-Golan and said rebels were attacking an army post. The Observatory said seven people, including three children, were killed Wednesday by government shelling of villages in the area. Rami Abdul-Rahman, who heads the Observatory, said the fighting around the town of Arnabeh intensified Thursday, a day after rebels captured it. He added that the rebels captured two nearby army posts. In Lebanon, security officials said 150 people, mostly women and children, walked for six hours in rugged mountains covered with snow to reach safety in the Lebanese border town of Chebaa. They said eight wounded Syrians were brought on mules from Beit Jan and taken in ambulances to hospitals in Chebaa. The officials, who spoke on condition of anonymity because they were not authorized to speak to the media, said the Syrians fled from the town of Beit Jan, near the Golan Heights. The Yarmouk Martyrs Brigade, a rebel group active in southern Syria, said in a statement on its Facebook page that its fighters stormed an army post between the villages of Sahm al-Golan and Shajara.

Activists on Facebook pages affiliated with rebels in Quneitra announced the start of the operation to "break the siege on Quneitra and Damascus' western suburbs." The fighting moved closer to Israel as President Barack Obama was visiting the Jewish state for the first time since taking office more than four years ago. ___ Associated Press writer Albert Aji in Damascus contributed to this report.

Sheikh Mohammad Said Ramadan Al Buti, Syrian ProAssad Cleric, Killed In Damascus Bombing

Maqasid al-Shari'ah as Philosophy of Islamic Law - A Systems Approach

Jasser Auda Paperback (IBT) 376 pages ISBN 9789675062582
Availability : Shipped on the same business day

"In this pathbreaking study, Jasser Auda presents a systems approach to the philosophy and juridical theory of Islamic law based on its purposes, intents, and higher objectives (maqasid). For Islamic rulings to fulfil their original purposes of justice, freedom, rights, common good, and tolerance in today's context, Auda presents maqasid as the heart and the very philosophy of Islamic law. He also introduces a novel method for analysis and critique, utilising features from systems theory, such as, wholeness, multidimensionality, openness, and especially, purposefulness of systems. This book will benefit all those interested in the relationship between Islam and philosophy of law, morality, human rights, interfaith commonality, civil society, integration, development, feminism, modernism, postmodernism, systems theory, and culture."

Mohammed Marmaduke Pickthall (1875-1936) Marmaduke Pickthall is best remembered as the first Englishman who was a Muslim to translate the Quran into English, The Meaning of the Glorious Qur'an. He was also a prolific writer on the issues that concerned Muslims during his lifetime Turkey, India, Islamas well as a novelist and short story writer. Born

into a devout Christian family in England, and whose father was a clergyman, Pickthall converted to Islam, and enamoured of the Islamic world by living and working in India. Pickthall died on May 19, 1936, and is buried at Woking, England.

al Fatihah. Works include:

The Near Eastern Short Stories The House of Islam The Cultural Side of Islam Islam and Progress All Fools Sad the Fisherman Knights of Araby The House of War The Early Hours Veiled Women

Syria: Suicide bombing kills top pro-Assad Sunni preacher

The religious leader's assassination was the first bombing inside a mosque in the two years of fighting. More than 40 were killed and dozens wounded in the bombing.
By Zeina Karam, Associated Press / March 21, 2013

Bismillahi al-Rahman al-Rahim (Dengan nama Allah Yang Maha Pemurah lagi Maha Mengasihani). 76-1: Bukankah telah datang kepada manusia satu waktu daripada masa, sedang dia ketika itu belum merupakan sesuatu yang dapat disebut? 76-2: Sesungguhnya Kami (Allah) telah menciptakan manusia daripada setitik mani yang bercampur, lalu Kami (Allah) mengujinya, maka Kami (Allah) jadikan dia mendengar lagi melihat. 76-3: Sesungguhnya Kami (Allah) telah memberikan petunjuk kepadanya jalan, ada yang bersyukur dan ada pula yang kafir. 76-4: Sesungguhnya Kami (Allah) menyediakan bagi orang kafir itu rantai, dan belenggu dan neraka yang menyala-nyala. 76-5: Sesungguhnya orang yang berbuat kebaikan akan meminum dari gelas yang campurannya adalah air kafur. 76-6: Mata air yang daripadanya hamba-hamba Allah minum, yang mereka dapat mengalirkannya dengan sebaik-baik aliran. 76-7: Mereka menunaikan nazar dan takut akan suatu hari yang azabnya merata di mana-mana. 76-8: Dan mereka memberikan makanan yang disukainya kepada orang miskin, dan

anak yatim dan orang yang ditawan. 76-9: Sesungguhnya kami memberi makanan kepadamu kerana mengharapkan wajah Allah. Kami tidak mengharapkan balasan daripada kamu dan tidak ucapan terima kasih. 76-10: Sesungguhnya kami takut akan Rab (Tuhan) kami pada suatu hari yang muka menjadi masam, penuh kesulitan. 76-11: Maka Allah memelihara mereka daripada kesusahan hari itu, dan memberikan kepada mereka kejernihan dan kegembiraan. 76-12: Dan Dia (Allah) memberi balasan kepada mereka kerana kesabaran mereka dengan syurga dan sutera. 76-13: Mereka duduk bersandar di dalamnya di atas pelamin. Mereka tidak melihat di dalamnya matahari dan tidak pula dingin yang bersangatan. 76-14: Dan naungan dekat di atas mereka dan dimudahkan memetik buahnya semudah-mudahnya. 76-15: Dan diedarkan kepada mereka gelas-gelas perak dan piala-piala yang jernih laksana kaca. 76-16: Kaca-kaca daripada perak yang telah diukur mereka dengan sebaik-baik ukuran. 76-17: Di dalamnya mereka diberi minuman dengan gelas yang campurannya adalah zanjabil. 76-18 Mata air di dalamnya (jannah) yang dinamakan salsabil. 76-19: Dan mereka dikelilingi oleh pelayan-pelayan muda yang tetap. Apabila kamu melihat mereka kamu akan mengira mereka adalah mutiara yang bertaburan. 76-20: Dan apabila kamu melihat di sana, nescaya kamu akan melihat pelbagai nikmat dan kerajaan yang besar. 76-21: Mereka memakai pakaian sutera halus yang hijau dan sutera tebal, dan mereka dihiaskan dengan gelang perak, dan Rab (Tuhan) mereka memberikan kepada mereka minuman yang bersih. 76-22: Sesungguhnya ini adalah balasan untuk kamu, dan usaha kamu adalah disyukuri. 76-23: Sesungguhnya Kami (Allah) telah menurunkan al-Quran kepada engkau dengan sempurna turun. 76-24: Maka bersabarlah engkau atas ketetapan Rab (Tuhan) engkau, dan janganlah engkau ikuti orang yang berdosa atau orang yang kafir antara mereka. 76-25: Dan sebutlah nama Rab (Tuhan) engkau pagi dan petang. 76-26: Dan pada sebahagian daripada malam, maka sujudlah kepada-Nya (kepada Allah), dan bertasbihlah kepada-Nya (kepada Allah) pada bahagian malam yang

panjang. 76-27: Sesungguhnya mereka menyintai yang cepat (kehidupan dunia), dan meninggalkan di belakang mereka hari yang berat (hari akhirat). 76-28: Kami (Allah) telah menciptakan mereka dan menguatkan sendi-sendi mereka, dan apabila Kami (Allah) menghendaki, Kami (Allah) menggantikan (mereka) dengan orang yang serupa dengan mereka, sebenar penggantian. 76-29: Sesungguhnya ini adalah suatu peringatan, maka sesiapa menghendaki nescaya dia mengambil jalan kepada Rab (Tuhan)nya. 76-30: Dan kamu tidaklah berkehendak, kecuali jika dikehendaki Allah. Sesungguhnya Allah adalah al-Alim (Maha Mengetahui), lagi al-Hakim (Maha Bijaksana). 76-31: Dia (Allah) memasukkan sesiapa yang dikehendaki-Nya (dikehendaki Allah) ke dalam rahmat-Nya (rahmat Allah). Dan bagi orang zalim Dia(Allah) menyediakan azab yang pedih.
Bismillah As-Salaam 10th Narrated Jumada Haritha Walhamdulillah Alaikum al-Awwal bin Wahb Was Salaatu Was Salaam 'ala Rasulillah

Wa-Rahmatullahi 1434 (22nd Al-Khuzai

Wa-Barakatuhu March (Radi-Allahu 2013) 'anhu):

I heard the Prophet (Sallallahu 'Alaihi Wa Sallam) saying. "May I tell you of the people of Paradise? They are every weak, poor and obscure person whom the people look down upon but when he takes an oath to do something, his oath is fulfilled by Allah. And may I inform you of the people of the Hell-Fire? They are all those violent, arrogant and stubborn people." Bukhari Vol. 6 : No. 440

Daripada Uqbah bin 'Amir al-Juhaniy, Rasulullah s.a.w bersabda yang bermaksud: "Sesungguhnya Allah berfirman, maksudnya: 'Wahai anak Adam, cukupkan untuk-Ku solat empat rakaat pada awal waktu siang (Dhuha). Nescaya Aku akan penuhi keinginanmu dengan solat yang ditunaikan pada akhir waktu siang kamu." Riwayat Ahmad Al-kisah semakin semerbaklah nama dua seniwan wanita yang perindah taman biografi seorang suri wira bestari. Dan semakin bergema kisahnya sebab tokoh perasminya gah jua menyeru dibeli karya yang hikmah seabad dua dijamin tuahnya.

Takziah kepada seisi keluarga Suriani Abdullah. Keikhlasan kisah kan berbisik hanya di dalam sejarah.

The School is very pleased to support applications to post-doctoral funding competitions from candidates working on topics relating to its wide range of research interests. Applicants wishing to apply for an Early Career Fellowship through the School will receive assistance in the form of feedback on individual draft applications, especially the project proposal. The key schemes are:

British Academy Post-doctoral Fellowships (deadline typically October). Open to UK and EU citizens and those with a PhD from a UK university. Applicants must be within three years of the award of a PhD Leverhulme Early Career Fellowships (deadline typically March). Open to those with a degree from a UK university or holding an academic position at the time of application. Applicants must be within five years of the award of a PhD and have submitted their PhD at the time of application Newton International Fellowships (deadline typically April). Open to applicants working outside the UK and not holding UK citizenship at the time of application. Applicants should have completed their PhD by the time of the start date of the Fellowship

Please note that Leverhulme Early Career Fellowship applications are subject to an initial round of selection procedures within the University. Applications to all schemes are subject to internal review at School and Faculty level. Draft applications should be submitted no later than four weeks prior to the scheme closing date. If you are interested in applying for a post-doctoral fellowship with the School of Modern Languages and Cultures, please contact the Director of Research. Throughout my time here, at Durham, I have collaborated with and reported back to the companies who supply the funding for the research that I do. This means that I am now well known among the external companies who work within my field of research. I have also gained experience presenting my work at both national and international conferences and published papers in leading scientific journals. This is a very important part of research that allows interaction with others with similar interests. Although in the initial stages the majority of my work was research, in recent years Ive been more involved with the academic side of things giving lectures and jointly supervising undergraduate students and other researchers, making my job even more enjoyable and giving me more varied experience which is great for the CV! I love Durham, it is a beautiful place to live and work.

Dr. Susan C. Scholes, Centre for Biomedical Engineering, School of Engineering

THE UNIVERSITY OF EDINBURGH COLLEGE OF HUMANITIES AND SOCIAL SCIENCE SCHOOL OF LITERATURES, LANGUAGES AND CULTURES THE HRH PRINCE ALWALEED BIN TALAL CENTRE FOR THE STUDY OF ISLAM IN THE CONTEMPORARY WORLD OUTREACH POST-DOCTORAL FELLOWSHIP ON ISLAMIC CIVILISATION (full-time, fixed term) SALARY SCALE: 29,853 38,951 GRADE: UE07 CLOSING DATE: MONDAY 1 AUGUST 2011 VACANCY REFERENCE: ? CANDIDATE INFORMATION The HRH Prince Alwaleed bin Talal Centre for the Study of Islam in the Contemporary World is seeking to appoint an Outreach Post-Doctoral Fellow to assist in the implementation of its Outreach Programme and its Research activities in the field of Islamic Civilisation. This term is broadly understood, so that it could include any aspect of Science (e.g. mathematics, geography, or astronomy), Medicine, Art (e.g. calligraphy) and Architecture, Philosophy, Literature, or any other aspect of culture, including the transmission of knowledge from the World of Islam to other cultures. Context: the Alwaleed Centre The HRH Prince Alwaleed bin Talal Centre for the Study of Islam in the Contemporary World (http://www.alwaleed.ed.ac.uk/) is a new Centre within the University of Edinburgh, devoted to outreach and knowledge transfer in the field of Islamic Studies. It is part of a network of Centres established by the HRH Prince Alwaleed bin Talal Foundation, currently two in the United States (Harvard and Georgetown), two in the United Kingdom (Edinburgh and Cambridge), and two in the Middle East (the American University of Beirut and the American University in Cairo), which are devoted to the improvement of mutual understanding between the Muslim World and the West. The Centres Director is Professor Hugh Goddard. The six key objectives of the Centre are: To improve radically knowledge and understanding of Islamic civilisation and of Muslims in Britain among policy-makers, the general public, and students of all ages in the UK through a comprehensive educational outreach programme, and by helping to integrate the study of Islamic civilisation into the school curriculum To advance tolerance, mutual understanding and cross-cultural dialogue between Islam and the West by building new partnerships with institutions in the Muslim world, and with mosques and madrasas within the UK

To foster intellectual curiosity and build educational excellence among young Diaspora Muslims in the United Kingdom To create the UKs leading resource for expertise on Islam in the mod ern world, based on the integration of the study of Islamic civilisation and issues relating to Islam in modern Britain To produce, on a self-sustaining basis, a world-class cadre of researchers at the postgraduate and post-doctoral levels by providing studentships and fellowships designed to feed into the next generation of academics as well as the public and private sectors To establish a model partnership network with Muslim and other universities around the world, both within and outside the Arab world, that creates new opportunities for knowledge transfer and fosters collaborative research To realise these objectives, outreach activities, at the local, national and international levels, such as conferences, workshops, lectures, study days, summer schools, roadshows, and courses, for policy-makers, business leaders, the media, teachers, students of all ages (including in schools), and members of the public are planned, with a focus on (a) Islamic civilisation; (b) Muslims in Britain; and (c) the relationship between the Muslim World and the West. Job description The Centre is now seeking to appoint an Outreach Post-Doctoral Fellow to assist in the implementation of its Outreach Programme and its Research activities in the field of Islamic Civilisation. This is a fixed (three year) appointment, which would be ideal for a recent PhD graduate. The successful candidate will be expected to be Edinburgh-based, and to contribute to the Centres Outreach Programme, in schools, among the general public, and among policy-makers and the media, through lectures and presentations at study days, in conferences and symposia, in summer schools, both within and beyond the university, and also through the preparation of material for the Centres website. He/she will also be expected to conduct and present research on Islamic Civilisation, and to contribute to the development of the Centres website, in collaboration with the Outreach Projects Manager (Mr Tom Lea) and the Administrative and Outreach Officer (Ms Rosie Mellor). The approximate time allocation for the Fellowship is 70% research and 30% outreach, and there may also be opportunities to contribute to teaching within the university. Essential qualifications

A PhD on a relevant topic Excellent presentation and communication skills Good organisational skillsAbility to work in a team Enthusiasm for communicating to a wide variety of audiences Diplomacy, including religious, cultural and political sensitivity The ability to work to deadlines

Prioritisation of tasks and conflicting deadlines A willingness to be flexible and work non standard hours, if required Ability and willingness to travel internationally, potentially at short notice Desirable qualifications

Experience in explaining research to a wide variety of audiences, both within and beyond a university context. Knowledge of a relevant language (e.g. Arabic, Persian, Turkish, or Urdu) Experience in designing material for websites Experience of working with the media Start-date: 1st October 2011 or as soon as possible thereafter THE UNIVERSITY OF EDINBURGH (http://www.ed.ac.uk/) The University of Edinburgh has been instrumental in shaping history for over 400 years. An exciting, vibrant, research led academic community we offer opportunities to work with leading international academics whose visions are shaping tomorrows world. Our 22 Schools, spread across 3 Colleges, offer over 350 undergraduate and 160 postgraduate courses to more than 20,000 students each year. As a member of staff, you will not only be part of one of the Worlds top Universities, but also part of one of the top employers in Edinburgh, with over 10,000 people spread across a wide range of academic and supporting roles. Salary: Appointment will be made on grade UE07, current salary scale 29,972 35,788 per annum. Application procedure We encourage applicants to apply online at http://www.jobs.ed.ac.uk/. You will receive email confirmation of safe receipt of your application. The online system allows you to submit your CV and letter of application as attachments. If you do not have access to a computer you can call the Universitys recruitment line on 0131 650 2511 for an application pack. This will be posted to you to complete and return. If using this method, please return your application materials to Professor Hugh Goddard, The Alwaleed Centre, The University of Edinburgh, 16 George Square, Edinburgh EH8 9LD. Informal enquiries may be made to Professor Hugh Goddard, the Director of the Alwaleed Centre (Hugh.Goddard@ed.ac.uk). Please quote vacancy reference:?

Applications
Applications to the Institute of Islamic Studies
The Institute of Islamic Studies only accepts admissions applications for September registration.

Applications to the Institute of Islamic Studies must be received by the deadline. All documents must be received by this date. A file with late documents will be rendered incomplete and might not be reviewed by the Admissions Committee. It is the applicants responsibility to ensure that their file is complete by reviewing in Minerva whether their documents have been received or not.

Application deadline January 15th of every year

NEW! As of October 15, 2012, McGills formerly paper-based graduate application process will be replaced with a more convenient electronic version.

Applications to the MA and PhD programmes

Step 1: Review the MA or PhD Admissions criteria. Step 2: Review the MA or PhD Program Information. Step 3: Review the Faculty webpage. It is important that the applicants research interests correspond to the potential supervisor. Step 4: Fill out the McGill University Online Application Form which includes a non-refundable application fee of CAD $100. Note that you cannot upload your supporting documents unless you have completed this step. Step 5: Submit all supporting documents well before the deadline. The Institutes Admissions Committee works hard to process admissions requests quickly and efficiently. Decision letters are normally sent out in March.

Mandatory Supporting Documents

1. Copies of all university transcripts this includes transfer credits and exchanges. If the transcript does not indicate that a degree has been conferred, a copy of the degree certificate (diploma) will be required. Transcripts in languages other than English or French must be accompanied by an English or French translation provided by the institution issuing the transcript or by a certified translator. 2. Two confidential letters of recommendation for MA Applicants.Three confidential letters of recommendation for PhD Applicants, preferably from teachers in graduate studies, including

one from the thesis supervisor. Applicants with an MA from the Institute must submit such letters from the Institute staff. 3. Proof of language competency. Options accepted at McGill can be found on the Graduate and Postdoctoral Studies website for English Proficiency. N.B.: There are no exceptions to the English language proficiency requirement. If you do not have the minimum required scores, please retake one of the accepted tests so that we may receive the results by the deadline of January 15. Only scores sent directly to McGill by the test administrator are accepted. 4. IIS Academic Background Information Form (all sections must be completed). If the information requested duplicates fields from the McGill University Online Application Form (e.g., research proposal) please use the same text. 5. Sample of written work: optional for MA Applicants; required for PhD applicants, either a copy of entire Master's Thesis, or already completed chapters of Master's thesis, or (in the cases where these are not available) two substantial research papers. For MA Applicants, we request a sample of your written work from your undergraduate degree to be submitted. If your paper was not written in English, we also request additional writing samples in English, preferably a lengthy written paper. These written samples are optional, but highly recommended. For PhD Applicants, we require one copy of your Masters thesis to be submitted, or already completed chapters of Master's thesis, or (in the cases where these are not available) two substantial research papers. If your thesis was not written in English, you may send us a thesis abstract in English or a translated chapter or additional writing samples, preferably a lengthy paper written as part of your Masters degree or undergraduate degree.

For detailed instructions how to upload required supporting documents in the new version, please see: http://www.mcgill.ca/gradapplicants/apply/submitting-yourdocuments .

For additional information please contact:

Institute of Islamic Studies Student Affairs Coordinator Tel.: 514-398-6077 Fax: 514-398-6731 Email

Chris Shannahan was a post-doctoral research fellow in Urban Theology on the three year Excluded Urban Youth and Religious Discourse in the Trans-local City project from 2009-2012, building on his PhD which developed a critique of British Urban Theology since 1970 and sought to map a new direction for the development of cross-cultural Urban Theologies in the 21st century. Chriss current action-research project, which is rooted in ethnographic fieldwork on a large housing estate in Birmingham, focuses on the impact that the experience of social exclusion has on the spiritualities of 16-24 year old urban youth and their use of implicit/explicit religious discourse. In particular he is interested in the ways in which graffiti art and rap music are used by socially excluded young men to explore and express identity and meaning. This is something he has recently been working on in the 'Bromford Dreams - Graffiti Spiritualities' project which will form the basis for his next book. In May 2012 Chris completed his research fellowship and took on the role of Teaching Fellow in Urban Theology. Deputy Director of the Doctor in Practical Theology programme. Adviser to Doctoral Research Students analysing aspects of the relationship between religious faith, urban life and cultural diversity. Social Exclusion and Urban Youth Spiritualities Graffiti Art Project 2012 Urban Theology Urban Theology Forum - Connecting Communities Religion in an Urban Context Social Exclusion and Faith amongst Urban Youth Religion and Urban Popular Cultures Graffiti Art, Rap Music and Urban Youth Spiritualities Faith and Politics in the 'Big Society' Liberation Theology Excluded Urban Youth and Religious Discourse in the Trans-local City

The Department of Theology and Religion is home to a number of important research groups and projects. In particular we have specialisms in Christian-Muslim relations, Biblical Studies (particularly New Testament Textual Criticism), Pentecostal and Charismatic Studies and Practical Theology.
The department has a busy programme of research seminars, conferences and workshops. Recent events have included a Biblical Studies study day, a 'Faith for the City' conference and the prestigious annual Edward Cadbury Lectures.

We are also home to well over two hundred postgraduate research students and several postdoctoral fellows, who enrich our research culture in numerous ways, including through the regular research seminars that we hold particularly in Islamic Studies and Pentecostal/Charismatic Studies. Follow the links below to find out more about research within the department.
Research groups Current school research Postgraduate research Research videos Closing date: 1 August 2011 The interviews for the Post-Doctoral Fellowships will be held on Thursday 1st September 2011. Candidates invited for interview will be required to make a short presentation on their research plans, and on the contribution which they could make to the Centres Outreach Programme. If you have not heard from us by Thursday 25th August you can assume your application was unsuccessful. Footnote: These particulars are issued by Human Resources, 9-16 Chambers Street, Edinburgh. They are intended to represent an accurate description of the duties at the time of writing, although this accuracy cannot be guaranteed. The University reserves the right to vary these particulars or make no appointment at all. Neither in part nor in whole do these particulars form any contract between the University and any individual.

have been working as a post-doctoral researcher within the School of Engineering since March 2000. After completing my Ph.D. I wanted to continue my research in an internationally recognised university which is well respected in my field of study and so Durham seemed an obvious choice. I am undertaking specific, individual projects but I work as part of a friendly, supportive team which I thoroughly enjoy. Although my work is based in the School of Engineering, the majority of research is interdisciplinary involving using the resources (equipment and knowledge(!)) of other departments and everyone is very helpful.

PM and his election integrity pledge

Lim Kit Siang MP SPEAKS On Feb 20, almost a month ago, Prime Minister Najib Abdul Razak signed Transparency International Malaysias Election Integrity Pledge with much aplomb in the presence of many BN leaders including Sarawak Chief Minister Abdul Taib Mahmud. Yesterday, international NGO Global Witness released a shocking video involving a nexus of

prominent figures all of whom connected to Taib. They include Norlia and Fatima, Taibs cousins and the daughters of former Sarawak chief minister Abdul Rahman Yaakub

The Seventy-Fifth Surah

Al-Qiyamah (Resurrection)
Mecca Period
REVEALED during the first third of the Mecca period, this surah is devoted almost entirely (with the exception of the parenthetic passage in verses 16-19) to the concept of resurrection, on which its traditional "title" is based. In The Name of God, The Most Gracious, The Dispenser of Grace: 75:1 NAY! I call to witness the Day of Resurrection!1 (2) But nay! I call to witness the accusing voice of man's own conscience!2 (3) Does man think that We cannot [resurrect him and] bring his bones together again? (4) Yea indeed, We are able to make whole his very finger-tips! (5) None the less man chooses to deny what lies ahead of him, (6) asking [derisively], "When is that Resurrection Day to be?" (7) But [on that Day,] when the eyesight is by fear confounded, (8) and the moon is darkened, (9) and the sun and the moon are brought together3 - (10) on that Day will man exclaim "Whither to flee?" 75:11 But nay: no refuge [for thee, O man]! (12) With thy Sustainer, on that Day, the journey's end will be! (13) Man will be apprised, on that Day, of what he has done and what he has left

- 1167 undone:4 (14) nay, but man shall against himself be an eye-witness, (15) even though he may veil himself in excuses.5 75:16 MOVE NOT thy tongue in haste, [repeating the words of the revelation:]6 (17) for, behold, it is for Us to gather it [in thy heart,] and to cause it to be read [as it ought to be read].7 (18) Thus, when We recite it, follow thou its wording [with all thy mind]:8 (19) and then, behold, it will be for Us to make its meaning clear.9 (20) NAY, but [most of] you love this fleeting life, (21) and give no thought to the life to come [and to Judgment Day]! 75:22 Some faces will on that Day be bright with happiness, (23) looking up to their Sustainer; (24) and some faces will on that Day be overcast with despair, (25) knowing that a crushing calamity is about to befall them. 75:26 NAY, but when [the last breath] comes up to the throat [of a dying man], (27) and people ask, "Is there any wizard [that could save him]?"10 (28) the while he [himself] knows that this is the parting, (29) and is enwrapped in the pangs of death11 - : (30) at that time towards thy Sustainer does he feel impelled to turn!12 75:26 NAY, but when [the last breath] comes up to the throat [of a dying man], (27) and people ask, "Is there any wizard [that could save him]?"10 (28) the while he [himself] knows that this is the parting, (29) and is enwrapped in the pangs of death11 - : (30) at that time towards thy Sustainer does he feel impelled to turn!12 75:31 [Useless, though, will be his repentance:13] for [as long as he was alive] he did not accept the truth, nor did he pray [for enlightenment], (32) but, on the contrary, he gave the lie to the truth and turned away [from it], (33) and then went arrogantly back to what he had come from.14 [And yet, O man, thine end comes hourly] nearer unto thee, and nearer (35) and ever nearer unto thee, and nearer!

75:36 DOES MAN, then, think that he is to be left to himself to go about at will?15 (37) Was he not once a [mere] drop of sperm that had been spilt, (38) and thereafter became a germ-cell whereupon He created and formed [it] in accordance with what [it] was meant to be,16 (39) and fashioned out of it the two sexes, the male and the female? 75:40 Is not He, then; able to bring the dead back to life?
Dengan memberikan ikrar dengannya, ie. dengan membicarakan tentang Hari Kebangkitan seakan ia telah berlaku, frasa di atas bermaksud untuk menyatakan kepastian tentang kedatangannya. 1 By "calling it to witness", i.e., by speaking of the Day of Resurrection as if it had already occurred, the above phrase is meant to convey the certainty its coming.

- 1168 Makna literal, jiwa yang mencela [-diri]: ie., kesedaran lubuk hati manusia terhadap kelemahan dan kegagalannya sendiri. 2 Lit., "the [self-]reproaching soul": i.e., man's subconscious awareness of his own shortcomings and failings. ie., dengan kehilangan cahaya keduanya, atau dalam perlanggaran bulan dengan matahari. 3 I.e., in their loss of light, or in the moon's colliding with the sun. Makna literal, apa yang telah dihantarnya ke depan dan ditinggal di belakang, ie., apa saja amalan baik dan buruk yang ia lakukan atau tinggalkan (Zamakhshari). 4 Lit., "what he has sent ahead and left behind", i.e., whatever good and bad deeds he committed or omitted (Zamakhshari). Cf. 24:24, 36:65 atau 41:20-22. 5 Cf. 24:24, 36:65 or 41:20-22. 6 Lit., "Move not thy tongue therewith so that thou might hasten it" - the pronoun undoubtedly referring to the contents of revelation. In order to understand this parenthetic passage (verses 16-19) more fully, one should read it side by side with the related passage in 20:114, together with the corresponding note 101. Both these passages are in the first instance addressed to the Prophet, who is said to have been afraid that he might forget some of the revealed words unless he repeated them at the very moment of revelation; but both have also a wider import inasmuch as they apply to every believer who reads, listens to or studies the Qur'an. In 20:114 we are told not to draw hasty - and therefore potentially erroneous - conclusions from isolated verses or statements of the Qur'an, since only the study of the whole of its message can give us a correct insight. The present passage, on the other hand, lays stress on the need to imbibe the divine writ slowly, patiently, to give full thought to the meaning of every word and phrase, and to avoid the kind of haste which is indistinguishable from mechanical glibness, and which, moreover, induces the person who reads, recites or listens to it to remain satisfied with the mere beautiful sound of the Qur'anic language without understanding - or even paying adequate attention to - its message. Makna literal, Jangan gerakkan lidahmu besertanya supaya engkau dapat lekas mengejarnya kata ganti tanpa ragu merujuk kepada kandungan wahyu. Bagi memahami perenggan parentetik ini (ayat 16-19) lebih sempurna, seseorang harus membacanya berdampingan dengan perenggan yang berkaitan pada 20:114, bersama dengan nota 101 yang menyertainya. Kedua-dua perenggan ini pada mulanya ditujukan kepada Nabi (saw), yang dikatakan khuatir bahawa dia akan melupakan sebahagian dari perkataan-perkataan yang diwahyukan kecuali dia mengulanginya seketika wahyu

disampaikan juga; tetapi kedua-duanya juga mempunyai makna yang lebih luas sejauh ia terpakai kepada semua orang beriman yang membaca, mendengar atau mempelajari al-Quran. Pada 20:114 kita diingatkan supaya tidak gopoh menarik - dan kerana itu kemungkinan salah kesimpulan dari ayat yang terpisah atau pernyataan dalam al-Quran, kerana hanya kajian terhadap seluruh pesannya dapat memberikan kita pandangan yang betul. Perenggan ini, sebaliknya, memberikan tekanan terhadap keperluan untuk menyerap wahyu suci dengan perlahan-lahan, kesabaran, untuk merenung dengan mendalam pada setiap perkataan dan frasanya, dan untuk menjauhi sifat ketergesaan yang tak dibezakan dengan kelinciran lidah secara mekanis, dan yang mana, selain itu, mendorong orang yang membaca, melafazkan atau mendengarnya untuk tinggal puas dengan hanya bunyi yang indah dari bahasa al-Quran tanpa memahami atau malah menaruh perhatian yang secukupnya kepada pesannya. 7 I.e., "it is for Us to make thee remember it and to cause it to be read with mind and heart". As pointed out in the preceding note, the Qur'an can be understood only if it is read thoughtfully, as one integral whole, and not as a mere collection of moral maxims, stories or disjointed laws.

- 1169 ie., ia adalah ke atas Kami untuk membuatkan engkau mengingatinya dan menjadikannya untuk dibaca dengan fikiran dan hati. Sebagaimana ditunjukkan dalam nota sebelumnya, al -Quran hanya dapat difahami jika ia dibaca dengan teliti dan sebagai satu rangkuman yang menyeluruh, dan bukan sekadar satu koleksi maksim moral, kisah atau undang-undang yang terpisah. 8 Lit., "follow thou its recitation", i.e., its message as expressed in words. Since it is God who reveals the Qur'an and bestows upon man the ability to understand it, He attributes its "recitation" to Himself. Makna literal, ikutilah bacaannya, ie., mesejnya sebagaimana diungkap dalam perkataan. Kerana Tuhan yang menurunkan al-Quran dan mengurniakan kepada manusia keupayaan untuk memahaminya, Dia menyifatkan bacaan nya kepada diriNya. 9 I.e., if the Qur'an is read "as it ought to be read" (see note 7 above), it becomes - as stressed by Muhammad Abduh - "its own best commentary". ie., sekiranya al-Quran dibaca sebagaimana ia harus dibaca (lihat nota 7 di atas), ia menjadi sebagaimana ditekankan oleh Muhammad Abduh pentafsirnya yang terbaik. 10 Lit., "Who is a wizard [or "a charmer"]?" A similar construction is found in 28:71 and 72. Makna literal, Siapakah tukang sihir [atau tukang jampi]? Konstruksi yang sama ditemui pada 28:71 dan 72. Makna literal, apabila betis bertaut dengan betis frasa idiomatik menandakan fitnah dari keadaan sekarang yang wujudbergabung dengan keadaan yang akhir (Lane IV, 1471, menukil dari kedua-dua Qamus dan Taj al-Arus). Sebagaimana ditunjukkan oleh Zamakhshari, kata nama saq (makna literal, betis) kerap digunakan secara metaforik dalam pengertian kesukaran, kepayahan atau hebat (shiddah); justeru frasa yang masyhur, qamat al-harb ala saq, peperangan tercetus dengan hebat (Taj al-Arus). 11 Lit., "when shank is wrapped around shank" - an idiomatic phrase denoting "the affliction of the present state of existence... combined with that of the final state" (Lane IV, 1471. quoting both the Qamus and the Taj al-'Arus). As pointed out by Zamakhshari, the noun saq (lit., "shank") is often used metaphorically in the sense of "difficulty", "hardship" or "vehemence" (shiddah); hence the well-known phrase, qamat al-harb ala saq, "the war broke out with vehemence" (Taj al-'Arus). 12 Lit., "towards thy Sustainer will be the driving", i.e., with belated repentance (see next three verses). The phrase rendered above as "at the time" reads, literally, "on that day"; but the term yawm is often used idiomatically in the sense of "time" regardless of its duration. Makna literal, kepada Tuhanmu akan diusir ie., dengan taubat yang terlambat (lihat tiga ayat yang berikutnya). Frasa yang diterjemahkan di atas sebagai pada masa itu dibaca, secara literal, pada hari itu; tetapi istilah yawm sering digunakan secara idiomatik dalam pengertian masa tanpa mengambil kira tempohnya. 13 This interpolation, necessary for a full understanding of the sequence, is based on 4:17-18, which has a definite bearing on the above passage. Interpolasi ini, perlu bagi pemahaman yang lengkap terhadap rentetannya, adalah berdasar kepada 4:17-18, yang mempunyai perkaitan yang jelas terhadap perenggan di atas. 14 Lit., "to his people": i.e., to the arrogant belief, rooted in the materialism of his social environment,

that man is "self-sufficient" and, therefore, not in need of any divine guidance (cf. 96:6). Makna literal, kepada kaumnya: ie., kepada kepercayaan yang angkuh, yang berakar dari materialisme dalam lingkungan sosialnya, manusia itu adalah serba-cukup dan, kerana itu, tidak membutuhkan sebarang petunjuk Ilahi (cf. 96:6). 15 I.e., without being held morally responsible for his doings. ie., tanpa dituntut dengan tanggungjawab moral ke atas tindakannya. Bagi terjemahan terhadap sawwa ini, lihat nota 1 pada 87:2 dan nota 5 pada 91:7. Tekanan tentang Tuhan menciptakan manusia setelah ia menjadi sel-germinal adalah suatu metonim dari penganugerahanNya terhadap organisma yang (asalnya) rendah dengan apa yang digambarkan sebagai suatu jiwa. 16 For this rendering of sawwa, see note 1 on 87:2 and note 5 on 91:7. The stress on God's creating man after he had been a germ-cell is a metonym for His endowing the (originally) lowly organism with what is described as a "soul".
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 9th Jumada al-Awwal 1434 (21st March 2013) Narrated 'Ubada bin As-Samit (Radi-Allahu 'anhu): While we were with the Prophet (Sallallahu 'Alaihi Wa Sallam), he said, "Will you swear to me the pledge of allegiance that you will not worship anything besides Allah, will not commit illegal sexual intercourse, and will not steal?" Then he recited the Verse concerning the women. Sufyan, the subnarrator, often said that the Prophet (Sallallahu 'Alaihi Wa Sallam) added, "Whoever among you fulfills his pledge, will receive his reward from Allah, and whoever commits any of those sins and receives the legal punishment (in this life), his punishment will be an expiation for that sin; and whoever commits any of those sins and Allah screens him, then it is up to Allah to punish or forgive them." Bukhari Vol. 6 : No. 417

WHAT IS THIS FILM ABOUT?

This investigation provides undercover footage of the corruption and illegality at the heart of governance in Sarawak, Malaysias largest state, on the island of Borneo. For over thirty years, Sarawak has been governed by Chief Minister Abdul Taib Mahmud, who controls all land classification, forestry and plantation licenses in the state. Under his tenure, Sarawak has experienced some of the most intense rates of logging seen anywhere in the world. The state now has less than five per cent of its forests left in a pristine condition, unaffected by logging or plantations and continues to export more tropical logs than South America and Africa combined.

The film reveals for the first time the instruments used by the ruling Taib family and its lawyers to skirt Malaysias laws and taxes. It shows how they cream off huge profits at the expense of indigenous people, and hide their dirty money in Singapore. Taib and the local lawyers we approached denied Global Witnesss allegations of corruption. A summary of their responses is included at the end of the film.
HOW DOES CORRUPTION AFFECT SARAWAKS PEOPLE?

Corruption is destroying the fabric of Sarawaks society and squandering the states natural resources. The regions indigenous people have borne the brunt of this. Ancestral land to which they have claims has been routinely licensed for logging and plantations, badly damaging their livelihoods and violating their rights under Sarawak and Malaysian law. This has trapped many communities in a cycle of poverty and dependency. Moreover, corruption affects the future well-being of all Malaysian citizens. This investigation demonstrates how money that should be driving development is being lost to corruption and hidden in secrecy jurisdictions overseas. Malaysia is thought to be the worlds third largest source of such illicit financial flows, which lost the country an estimated US$285 billion (RM863 billion), or over US$43,000 (RM130,000) perhousehold between 2001 and 2010. This is money that could have been spent on improving key services and quality of life for ordinary Malaysians.
IS THIS A WIDER PROBLEM THAN SARAWAK?

The timber rush which occurred during Taibs three decades in office has spawned some of the worlds largest logging companies. These companies have had a catastrophic effect on forests and indigenous communities in almost every major tropical forested region in the world, and are regularly implicated in major illegal logging scandals. Global Witness analysis shows that Sarawaks logging companies are currently logging or converting forests to plantations in at least 12 countries. Their operations cover an area of 18 million hectares worldwide, an area roughly three times the landmass of Norway.