international journal of arts and commerce

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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 researchpapers, case studies, literature reviews and book reviews. International Journal of Arts and Commerce welcomes andacknowledges high quality theoretical and empirical original research papers, case studies, review papers, literaturereviews, 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, developmentstudies, population studies, political science, history, journalism and mass communication, corporate governance, visualarts, 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.
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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


ISSN: 1929-7106

International Journal of Arts and Commerce is a high quality openaccess peer reviewed research journal that is published byCenterfor Enhancing Knowledge, UK.International Journal of Arts andCommerce providing a platform for the researchers,academicians, professional, practitioners and students to impartand share knowledge in the form of high quality empirical and

theoretical research papers, case studies, literature reviews andbook reviews. International Journal of Arts and Commercewelcomes and acknowledges high quality theoretical and empiricaloriginal research papers, case studies, review papers, literaturereviews, book reviews, conceptual framework, analytical andsimulation models, technical note from researchers, academicians,professional, practitioners and students from all over the world.


International Journal of Arts and Commerce publishes researchpaper in the field of finance, accounting, banking, economics,marketing, management, human resources management,entrepreneurship development, international business, hotel andtourism, business ethics, international relations, law, development

studies, population studies, political science, history, journalismand mass communication, corporate governance, visual arts,music, linguistics, cross-cultural studies, public administration,psychology, philosophy, sociology, women studies, religiousstudies, social welfare, anthropology, linguistics, education.

IJAC is inviting papers for Vol.1 No. 4 which is scheduled tobe published on September 30, 2012.
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Send your manuscript to the editor [email protected],[email protected]

With thanks,Chief EditorDr. Stephen West

International Journal of Arts and CommerceContact:[email protected]

Submission deadline : September 18, 2012

Current Issue

Vol. 1 No. 2 July 2012

Relationship of Leadership Behavior of Head of Departments withthe Job Satisfaction of Faculty Members.Farkhunda Rasheed Choudhary, Fauzia Khursheed, MisbahRasheed, Naila Mushtaq, Shahzad Zafar

THE PATTERN OF DEVELOPMENT FOR LANGUAGELEARNING PROGRAMME (AN EMPIRICAL STUDY)Dr. H. Azis Mahfuddin, M.PhD.

AN ANALYSIS OF HIGH SCHOOL STUDENTS MISBEHAVIORSAND THE PUNISHMENTS GIVEN (THE CASE OF DIYARBAKIRPROVINCE).Assoc. Prof. Dr. Burhan AKPINAR, Lecturer Faysal ZDA

Accounting Information and Abnormal Returns: An EmpiricalEvidence of Pakistani Stock MarketCh. Mazhar Hussain, Dr. Arshad Hasan

CHILDRENS LITERATURE RESEARCH IN KENYANUNIVERSITIES: WHERE ARE WE NOW?PAMELA. Y. NGUGI.

T.S. Eliots influence and Badr Shakir Al- Sayyabs IndividualTalent in A CityWithout RainRaghad Adnan Suleiman Al-Maani

A STUDY OF THE HISTORY OF LEGAL MAXIMS OF ISLAMICLAWDr. Hafiz Abdul Ghani

An Econometric Study of Determinants of Credit under KisanCredit CardSudhakar Patra, Kabita Kumari Sahu

Trend Analysis of Poverty and Urban Crime in Nigeria since 1999Aliyu Mukhtar Katsina

SOCIAL ORGANIZATION OF A KAREZ IN BALOCHISTAN(WORLD SYSTEM ANALYSIS IN ANTHROPOLOGICALPERSPECTIVE)AnwaarMohyuddin, Proff. Dr. Hafeez-ur-RehmanChaudhry,MamonahAmbreen
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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 visitwww.apastyle.orgto learn more about

APA style

Citations in the textPlease 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


ISSN: 1929-7106

International Journal of Arts and Commerce is a high quality open access peer reviewed research journal that is published by

for Enhancing Knowledge, UK.International Journal of Arts and Commerce providing a platform for the researchers, acade

professional, practitioners and students to impart and share knowledge in the form of high quality empirical and theoretical re

papers, case studies, literature reviews and book reviews. International Journal of Arts and Commerce welcomes and acknow

high quality theoretical and empirical original research papers, case studies, review papers, literature reviews, book reviews,
http://www.apastyle.org/http://www.apastyle.org/http://www.apastyle.org/http://www.ceknet.uk.org/http://www.ceknet.uk.org/http://www.ceknet.uk.org/http://www.ceknet.uk.org/http://www.ceknet.uk.org/http://www.ceknet.uk.org/http://www.apastyle.org/


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conceptual framework, analytical and simulation models, technical note from researchers, academicians, professional, pract

and students from all over the world.


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

business ethics, international relations, law, development studies, population studies, political science, history, journalism and

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 [email protected], [email protected]

With thanks,

Chief EditorDr. Stephen West


Contact:[email protected]

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. oneprinted 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 treatmentTwo directors are undertaking the delicate task of

making films about the Prophet of Islam
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There are controversial subjects, and then there is Mohamed. Yet the fear of controversy appears not tohave deterred film-makers in Iran and Qatar, who are producing a pair of rival biopics of the seventh-century Prophet of Islam.

As a protagonist, the Prophet poses a unique challenge: much of the Muslim world forbids his depictionon 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 populationmay be flexible about such imagery, Sunni Muslims elsewhere are not. Cairo's Sunni-led al-AzharUniversity has already demanded the unfinished film be banned.

In December, in Sunni-majority Qatar, Alnoor Holdings, the media arm of al-Hashemi constructiongroup, announced plans to spend $1bn on its own series of epic movies about the life of Mohamed. Theteam has hired the Islamic theologian Yusuf al-Qaradawi and Lord of the Rings producer Barrie Osborneas technical advisers. "They are being understandably very cautious," Mr Osborne told The HollywoodReporter.

And so they should be. Last September, when clips from a low-budget US-made film about Mohamedsurfaced on YouTube, there were angry protests across the Muslim world. Innocence of Muslimsportrayed 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 Gaddafito 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 hisvoice heard. Yet when rumours surfaced before its release that the film's star Anthony Quinn was to playthe 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.


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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 ofwantonly 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 MeccaArchaeologists fear billion-pound development

has led to destruction of key historical sitesThe authorities in Saudi Arabia have begun dismantling some of the oldest sections of Islams mostimportant mosque as part of a highly controversial multi-billion pound expansion.

Photographs obtained byThe Independentreveal how workers with drills and mechanical diggers havestarted demolishing some Ottoman and Abbasid sections on the eastern side of the Masjid al-Haram inMecca.

The building, which is also known as the Grand Mosque, is the holiest site in Islam because it contains theKaaba the point to which all Muslims face when praying. The columns are the last remaining sections ofthe mosque which date back more than a few hundred years and form the inner perimeter on the outskirtsof the white marble floor surrounding the Kaaba.

The new photos, taken over the last few weeks, have caused alarm among archaeologists and come asPrince 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 humanrights campaigners after the Saudis shot seven men in public earlier this week despite major concernsabout 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 calligraphymarking the names of the Prophet Muhammads companions and key moments in his life. One column


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which is believed to have been ripped down is supposed to mark the spot where Muslims believeMuhammad began his heavenly journey on a winged horse, which took him to Jerusalem and heaven in asingle night.

To accommodate the ever increasing number of pilgrims heading to the twin holy cities of Mecca andMedina 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 inMedina which marks where Muhammad is buried. King Abdullah has put the prominent Wahabi clericand imam of the Grand Mosque, Abdul Rahman al-Sudais, in charge of the expansion while the SaudiBinladin 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 ofkey 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 satand 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 west 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 Independenthas 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 Independentasked 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.


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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") adalahsurahke-76 dalamal-Qur'an.Surah ini tergolong surahMadaniyahyang terdiri atas 31 ayat. DinamakanAl-

Insan yang berarti Manusia diambil dari kataAl-Insaan yang terdapat pada ayat

pertama surah ini Proses penciptaanmanusia

Petunjuk-petunjuk untuk mencapai kehidupan yang sempurna dengan

menempuh jalan yang lurus

AjaranIslamuntuk memenuhi nazar, memberi makan orang miskin dan anak

yatim serta orang yang ditawan karenaAllah, takut kepada harikiamat,

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. ^abMuhammad 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 disebut-

sebut, (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 yangmenjulang-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
http://id.wikipedia.org/wiki/Bahasa_Arabhttp://id.wikipedia.org/wiki/Bahasa_Arabhttp://id.wikipedia.org/wiki/Bahasa_Arabhttp://id.wikipedia.org/wiki/Surahhttp://id.wikipedia.org/wiki/Surahhttp://id.wikipedia.org/wiki/Surahhttp://id.wikipedia.org/wiki/Al-Qur%27anhttp://id.wikipedia.org/wiki/Al-Qur%27anhttp://id.wikipedia.org/wiki/Al-Qur%27anhttp://id.wikipedia.org/wiki/Madaniyahhttp://id.wikipedia.org/wiki/Madaniyahhttp://id.wikipedia.org/wiki/Madaniyahhttp://id.wikipedia.org/wiki/Manusiahttp://id.wikipedia.org/wiki/Manusiahttp://id.wikipedia.org/wiki/Manusiahttp://id.wikipedia.org/wiki/Islamhttp://id.wikipedia.org/wiki/Islamhttp://id.wikipedia.org/wiki/Islamhttp://id.wikipedia.org/wiki/Allahhttp://id.wikipedia.org/wiki/Allahhttp://id.wikipedia.org/wiki/Allahhttp://id.wikipedia.org/wiki/Kiamathttp://id.wikipedia.org/wiki/Kiamathttp://id.wikipedia.org/wiki/Kiamathttp://id.wikipedia.org/wiki/Salathttp://id.wikipedia.org/wiki/Salathttp://id.wikipedia.org/wiki/Salathttp://id.wikipedia.org/w/index.php?title=Surah_Al-Insan&action=edit&section=2http://id.wikipedia.org/w/index.php?title=Surah_Al-Insan&action=edit&section=2http://id.wikipedia.org/w/index.php?title=Surah_Al-Insan&action=edit&section=2http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-Al-Jumunatul_.27Ali_1-0http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-Al-Jumunatul_.27Ali_1-0http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-0http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-0http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-1http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-1http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-1http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-1http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-SSN_2-0http://id.wikipedia.org/wiki/Surah_Al-Insan#cite_ref-Al-Jumunatul_.27Ali_1-0http://id.wikipedia.org/w/index.php?title=Surah_Al-Insan&action=edit&section=2http://id.wikipedia.org/wiki/Salathttp://id.wikipedia.org/wiki/Kiamathttp://id.wikipedia.org/wiki/Allahhttp://id.wikipedia.org/wiki/Islamhttp://id.wikipedia.org/wiki/Manusiahttp://id.wikipedia.org/wiki/Madaniyahhttp://id.wikipedia.org/wiki/Al-Qur%27anhttp://id.wikipedia.org/wiki/Surahhttp://id.wikipedia.org/wiki/Bahasa_Arab


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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 buah-

buahannya pula dimudahkan (untuk mereka memetiknya) dengan semudah-

mudahnya.

Dan (selain itu) diedarkan kepada mereka (oleh pelayan-pelayannya): bijana dariperak 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 anak-

anak 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


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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


13/43

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 TimbalanPresiden ABIM. Di dalam poster tersebut, ia menyatakan bahawa Al-Quran dan Al-

Kitab (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 menyatakanABIM 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


14/43

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 terhadapajaran 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 kamimenggalakkan niai-nilai humanistik dan universal di kalangan umat manusia.KOMAS, IRF and PROJEK DIALOG together with other civil society organizations haveinitiated a campaign to advocate the Malaysian government to ratify the INTERNATIONALCONVENTION 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 ofracial discrimination and the promotion of equality and unity among all races. This conventiondefines racial discrimination and requires the states to create mechanisms to minimize racialdiscrimination 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 perpetuatingracial discrimination. This is more embarrasing as Malaysia sits in the Human Rights Counciland is not able to be among the majority of nations complying with ICERD. To date, 175countries have ratified the convention and yet Malaysia has not made any move to ratify theConvention. Malaysia is among the 16 countries who have not ratified the convention alongwith countries like Myanmar, North Korea and Angola. Malaysia has only ratified 3 internationalconventions 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 ofPersons with Disabilities (CRPD). We seriously urge the Malaysian government to start theprocess to ratify all other conventions to prove its seriousness in promoting Human Rights. It istime that Malaysia seriously upholds human rights in Malaysia. This we believe is the best stepforward for our beautiful multicultural society, to exist and flourishWe therefore declare the following to the Malaysian government:Recognizing that Malaysia is a nation with a rich history of multiethnic, multireligious andmulticultural 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 organizationsmasquerading 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 conversationsabout diversity across Malaysians of varying cultures, religions and beliefs,


15/43

And acknowledging that despite the real differences that may stand between Malaysias manycultures, the values of peace, tolerance, understanding, appreciation and recognition of eachothers way of life is a necessary first step to attain the larger goal of making Malaysia a trulyflourishing 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 thefalse 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 ratifyICERD(InternationalConvention on the Elimination of All Forms of Racial Discrimination) immidiately to show theirseriousness 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 whoenvision an inclusive Malaysia to endorse this message of solidarity.

POPULAR COMMUNICATIONS FOR HUMAN RIGHTS IN MALAYSIA

BackgroundPusat KOMAS is a human rights popular communications centre set up in August1993 to empower especially the indigenous peoples, urban poor, workers andcivil 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 dalamSyurga) yang mengalir beberapa sungai di bawah (tempat) masing-masing, danmereka pula bersyukur dengan berkata: "Segala puji tertentu bagi Allah yang telahmemberi hidayah petunjuk untuk (mendapat nikmat-nikmat) ini, padahal Kami tidaksekali-kali akan memperoleh petunjuk kalau Allah tidak memimpin kami (dengantaufiqNya); sesungguhnya telah datang Rasul-rasul Tuhan kami dengan membawakebenaran". Dan mereka diseru: "Itulah Syurga yang diberikan kamu mewarisinya
http://www2.ohchr.org/english/law/cerd.htmhttp://www2.ohchr.org/english/law/cerd.htmhttp://www2.ohchr.org/english/law/cerd.htmhttp://www2.ohchr.org/english/law/cerd.htm


16/43

dengan sebab apa yang kamu telah kerjakan".[44]Dan (apabila ahli-ahli Syurga itu berada di tempat masing-masing), berserulahmereka kepada ahli neraka dengan berkata: "Sesungguhnya kami telah dapati apayang telah dijanjikan kepada kami oleh Tuhan kami, semuanya betul. Maka adakahkamu juga telah dapati apa yang telah dijanjikan oleh Tuhan kamu itu semuanya

betul?". Mereka menjawab: "Benar ada". Kemudian berserulah penyeru (malaikat) diantara mereka (kedua-dua puak itu) menyatakan: "Bahawa laknat Allah tertimpa keatas orang-orang yang zalim".[45]Iaitu mereka yang menghalang (dirinya sendiri dan juga orang lain) dari menurutalan Allah, dan mencari helah menjadikan jalan itu bengkok terpesong, sedangmereka 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 yangmengenal tiap-tiap seorang (dari ahli-ahli Syurga dan neraka) itu, dengan tandamasing-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 (berdoadengan) berkata: "Wahai Tuhan kami! Janganlah Engkau jadikan kami bersamaorang-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 jugasegala apa yang kamu sombongkan dahulu - tidak dapat menolong kamu".[49](Mereka bertanya pula kepada Ketua-ketua kaum kafir itu dengan berkata): "Itukahorang-orang yang kamu ejek-ejek dahulu dan kamu bersumpah bahawa mereka tidakakan beroleh rahmat dari Allah? (Sekarang dikatakan kepada mereka): ` Masuklahkamu ke dalam Syurga, tidak ada kebimbangan (dari berlakunya sesuatu yang tidakbaik) terhadap kamu, dan kamu pula tidak akan berdukacita. ' " Manusia & Alam:Kemelut Ruhani Manusia Moden' karya Seyyed Hossein Nasr Barangkali, ia mungkinkata-kata dari al marhum Syeikh Sai'd Ramadan al Bouti, 'mempunyai Tuhan danagama adalah mempunyai cinta.' Syeikh al Bouti baru meninggalkan kita semalamnamun Tuhan dan agama masih ada. Dalam sedih dan duka menangisi kematianSyeikh al Bouti, kita harus sedar bahawa pemergiannya adalah tanda cinta kepadaTuhan dan agama. Ya Allah, kurniakan kami kekuatan untuk bangkit dari kesedihanini.

MARRIAGE AND SEXUALITY IN ISLAM

Imam al-Ghazali

Islam considers marriage as the most intimate communion between man andwoman. The mystery of sex finds it fulfillment when intimate spiritual harmony iscombined with the physical link. Marriage and family laws are, therefore, animportant part of Islamic law for the fulfillment of its ultimate objective of buildinga harmonious and peaceful human society. In his inimitable style, Imam Ghazalidiscussesthis subject in this small book, and shows how Islam, despite differencesin rules and marriage, sets out inviolable principles so that marriage is not


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distorted by godless understandings.

This book traces the development of the concept of abrogation (naskh) from itsmost basic form to the complex and multi-faceted doctrine it has become. Thebook also critiques the role of abrogation in rationalizing the view that not all theQur'anic revelation has survived in the 'mushaf', i.e. the written record of theQur'an. This role makes understanding abrogation an essential prerequisite forstudying the history of the Qur'anic text. This book takes a practical approach byexamining specific popular abrogation claims, such as the stoning penalty, the lawon fighting non-Muslims, and on inheritance. It is the only modern study in Englishdedicated to the subject, and is a suitable reference work for both the expert andthe general reader. [Available for shipping to Malaysian address only]

The Quran has extensively been studied by Muslim scholars. This interestdeveloped the sciences of the Quran into a discipline that comprehensively studiesevery 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 ofthese 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 LAWLouay FatoohiThe 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

ada hikmahnya. Tegas lwn fitnah+kezaliman. 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; OurGod 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 kerasmilitanisme dalam Islam, Sheikh Prof. Dr. Mohammad SaidRamadan Al-Bouti telah dibunuh pengganas di Damsyikapabila masjid yang beliau pimpin telah dibom oleh askarSalafi-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 dankembali di hujung zaman untuk berdepan semula denganmusuh-musuh Islam ini. Muhammad Asad(1900-1992) and its reconciliation with the modern world. At 80, he completed his


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translation and commentary of the Quran, The Message of the Quran. He had alsoundertaken a translation ofSahih al-Bukhari, the collected books of Prophetictraditions, but all his translations except one were destroyed during the chaos thatfollowed World War II. Muhammad Asads name figures prominently on the roll of

20th-century English-language Muslim thinkers. Born as Leopold Weiss into a Polishfamily of strong Jewish background, he was a gifted young writer and adventuroustraveler 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 foundthe Muslim world an unexpected tonic: its complexities, temperament and sense ofspiritual security intrigued him. Over the decades that followed, he became themost articulate and passionate of Muslim scholars and writers, devoted to the

revival of his faith and its reconciliation with the modern world. At 80, hecompleted his translation and commentary of the Quran, The Message of theQuran. He had also undertaken a translation ofSahih al-Bukhari, the collectedbooks of Prophetic traditions, but all his translations except one were destroyedduring the chaos that followed World War II.

Works include:The Message of the QuranIslam at the CrossroadsSahih al-Bukhari: The Early Years of IslamThis Law of Ours and Other EssaysThe Principles of State and Government in IslamHome-Coming of the HeartThe Unromantic OrientMeditations

Syria suicide bombing killstop pro-Assad Sunni

Muslim preacher A suicide bomb rippedthrough 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 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 majoritySunni 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
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detonated his explosives inside a mosque.

A prolific writer whose sermons were regularly broadcast on TV, the 84-

year-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 majorblow 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 state-

appointed 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-in-

law 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


20/43

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 coulddo something like this

I dont know of a single opposition group that could do something likethis, 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 edgeof 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


21/43

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 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

kilometers from the cease-fire line with Israel after fierce fighting withregime 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 fightingaround 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


22/43


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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.

Sponsored Links

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

Thinkstock Images/Comstock/Getty Images

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
http://www.artic.edu/exhibition/work-many-hands-art-islamic-bookmakinghttp://islamic-arts.org/2012/islamic-art/http://www.bbc.co.uk/religion/religions/islam/texts/quran_1.shtmlhttp://www.bbc.co.uk/religion/religions/islam/texts/quran_1.shtmlhttp://islamic-arts.org/2012/islamic-art/http://www.artic.edu/exhibition/work-many-hands-art-islamic-bookmaking


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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 84-

year-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 theirrule. 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 state-

appointed 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 asambulances 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 theheadquarters 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


25/43

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 linebetween 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


26/43

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 Rightssaid 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 aroundthe 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 notauthorized 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.


27/43

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 yearsago.

___

Associated Press writer Albert Aji in Damascus contributed to this report.

Sheikh Mohammad Said Ramadan Al Buti, Syrian Pro-

Assad Cleric, Killed In Damascus Bombing

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

Approachasser Auda

Paperback (IBT) 376 pagesISBN 9789675062582

Availability : Shipped on the same business day

"In this pathbreaking study, Jasser Auda presents a systems approach to thephilosophy and juridical theory of Islamic law based on its purposes, intents,

and higher objectives (maqasid). For Islamic rulings to fulfil their originalpurposes of justice, freedom, rights, common good, and tolerance in today'scontext, Auda presents maqasid as the heart and the very philosophy ofIslamic 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. Thisbook will benefit all those interested in the relationship between Islam andphilosophy of law, morality, human rights, interfaith commonality, civil society,integration, development, feminism, modernism, postmodernism, systemstheory, 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
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28/43

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 inthe 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


29/43

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 mukamenjadi 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 engkaudengan 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


30/43

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) denganorang 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 Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu

10th Jumada al-Awwal 1434 (22nd March 2013)

Narrated Haritha bin Wahb Al-Khuzai (Radi-Allahu 'anhu):

I heard the Prophet (Sallallahu 'Alaihi Wa Sallam) saying. "May I tell youof the people of Paradise? They are every weak, poor and obscure personwhom 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 theHell-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 wanitayang 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.


31/43

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.
http://www.britac.ac.uk/funding/guide/pdfells.cfmhttp://www.britac.ac.uk/funding/guide/pdfells.cfmhttp://www.leverhulme.ac.uk/funding/ECF/ECF.cfmhttp://www.leverhulme.ac.uk/funding/ECF/ECF.cfmhttp://www.newtonfellowships.org/http://www.newtonfellowships.org/http://www.newtonfellowships.org/http://www.leverhulme.ac.uk/funding/ECF/ECF.cfmhttp://www.britac.ac.uk/funding/guide/pdfells.cfm


32/43

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 comprehensiveeducational 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


33/43

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 modern 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) Islamiccivilisation; (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, inconferences 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 Le

international journal of arts and commerce

Documents