Thursday, June 18, 2015
Kempen Mari Membaca Quran (LRTQ)
Pada tahun
2009, saya bersama beberapa rakan saya telah melancarkan sebuah kempen untuk
menggalakkan orang ramai untuk membaca Al-Quran dalam bahasa yang dikenali
iaitu Bahasa Malaysia atau Bahasa Inggeris.
Saya merasakan
bahawa bulan Ramadhan 2015 merupakan waktu yang terbaik untuk mengadakan kempen
ini lagi.
Jika anda
berminat, sila hubungi saya melalui Facebook atau emel saya di anas@zubedy.com
Seperti kempen
yang lalu, kempen ini bukan sahaja untuk golongan Muslim tetapi juga untuk
saudara dan saudari yang beragama Kristian, Buddha, Hindu, Sikh dan sesiapa
sahaja yang mempercayai adanya Tuhan tetapi tidak mengikuti apa-apa agama. Idea
kempen ini adalah untuk berkongsi idea. Malah, si ateis juga boleh menyertai–
asalkan kita ada niat yang baik dan ingin mencari kebenaran dengan ikhlas.
Matlamat kempen ini adalah menggalakkan orang ramai untuk membaca Al-Quran
dalam bahasa yang difahami dan mendapat nilai yang sama dalam kehidupan seharian
kita.
Objektif?
- Baca dan
fahami Al-Quran dalam bahasa yang kita fahami.
Bila?
- Ramadhan
hingga Aidilfitri 2015 (18 Jun hingga 17 Julai 2015)
Di mana?
- Facebook,
Twitter, Instagram, Blog, Artikel, dll. Sila guna hashtag #LRTQ2015 di Facebook, Twitter dan Instagram.
Siapa?
- Sesiapa
sahaja yang mempunyai niat yang positif – lebih ramai orang, lebih baik!
Bagaimana?
- Baca
Al-Quran dalam bahasa yang anda fahami – daripada buku, internet, dll.
- Tulis, pos atau kongsi ayat-ayat Al-Quran atau artikel
pendek berdasarkan teks Al-Quran – sama ada artikel anda sendiri atau artikel
yang anda baca.
- Bertanya soalan mengenai mesej Al-Quran,
memikir, muhasabah diri dan mencadangkan idea-idea dan perasaan anda.
Salam dan terima kasih,
Salam dan terima kasih,
Anas Zubedy
Wednesday, June 17, 2015
Tuesday, June 16, 2015
Monday, June 8, 2015
Preparing for the Let’s Read The Quran Campaign 2015
Hi guys! Peace be with you all.
As per the earlier campaign, we are starting
the Let’s Read The Quran campaign this upcoming fasting month – Ramadhan 2015.
The campaign will be from 18th June until 17th July 2015.
Click here http://letusaddvalue.blogspot.com/2015/05/lets-read-quran-lrtq-campaign.html
How can you start reading the Quran?
You can start by reading the translations of
the Quran. I like Muhammad Asad’s The Message of the Quran, Ahmad Zidan’s
Translation of the Glorious Quran and Abdullah Yusuf Ali’s The Meaning of the
Holy Quran.
I also recommend people to read Mawlana Abdul
Kalam Azad’s The Opening Chapter of the Qur’an (Surah Al-Fatihah) which gives a
philosophical look of the Quran and Fazlur Rahman’s Major Themes of the Qur’an
which gives a holistic view of the Book. You can get these books
from The Other Press Sdn Bhd, 607 Mutiara Majestic, Jalan Othman, 46000
Petaling Jaya, Selangor. Person in charge: Yusoff Tel: 603-77813197 Website: http://www.ibtbooks.com/
You (especially Non-Muslims) can also watch
Lesley Hazleton’s video, Lesley Hazleton: A “Tourist” Reads the Quran where
Lesley Hazleton, a non-Muslim shares the grace, flexibility and mystery she
found while reading the Quran. You can watch the interesting video here https://www.youtube.com/watch?v=3Y2Or0LlO6g
For the Malay and Mandarin translations, I
recommend you go to JAKIM’s website: http://www.islamgrid.gov.my/terjemahan?carian=1
There are many websites where you can get
translations in various languages. Here’s two.
Happy reading!
Peace,
Anas Zubedy
Tuesday, June 2, 2015
The Concept of Jihad By Maulana Wahiduddin Khan - J&K insights
Jihad is regularly misconstrued as war, with
all its connotations of violence and bloodshed. However, in the Islamic
context, and in literal sense, the word jihad simply means a
struggle - doing one's utmost to further a worthy cause. The actual Arabic
equivalent of war, is qital, and even this is meant in a defensive
sense.
According to Islamic teachings, jihad is
of two kinds. One is with the self (jihad bin nafs), that is, making the
maximum effort to keep control over negative feelings in one's self, for
instance, arrogance, jealousy, greed, revenge, anger, etc. The psychological
efforts to lead such a life of restraint is what jihad bin nafs is
about. In social life, it happens time and again that all sorts of base,
negative feelings well up within a man, causing him to lead his life succumbing
to desires and temptations. The internal effort made in such a situation to
overcome the temptations of the self and to continue to lead a life guided by
principles is the truly Islamic jihad bin nafs.
According to the Hadith, a believer is one who wages jihad with
himself in the path of obedience to God. That is, at moments when the self
(nafs), lured by some temptation, desires to deviate from the path of God, he
keeps control over it and remains unswervingly on the divine path. This is his jihad -
a permanent feature of the life of a believer, continuing day and night, and
ending only with death.
Two conditions have been laid down in the Qur'an for the
communication of the teachings of Islam to others - naasih,
well-wishing and amin, trustworthiness. The former appertains to
God and the latter to man.
What is meant by naasih (well-wishing)
is an earnest desire on the part of the preacher of truth for the well-being
not just of his immediate interlocutor, but the whole of humanity. This
well-wishing should be so steadfast that it remains undiluted even in the face
of injustice and oppression. Overlooking people's negative behaviour towards
him, the preacher should continue to remain their well-wisher.
Islam asks us to perform jihad by means
of the Qur'an, calling this 'greater' jihad (25:52). But it
never asks its believers to do the 'greater' jihad by means of
the gun.
Jihad through the Qur'an means striving to
the utmost to present the teachings of the Qur'an before the people. That is
presenting the concept of One God as opposed to the concept of many Gods;
presenting akhirah-oriented life; a humanitarian-oriented life and
duty-oriented life as a categorical imperative taking moral precedence over a
rights-oriented life.
Jihad, according to Islam, is not something about
which is any mystery. If a simply a natural requirement of daily living. It is
vital both as concept and as a practice because, while leading his life in this
world, man is reportedly confronted by such circumstances as are likely to
derail him from the humanitarian path of the highest order.
These factors sometimes appear within man in the form of
negative feelings. This is something to which everyone must remain
intellectually alert, so that if for any reason there is some danger of
negative mindset gaining upper hand, he may consciously and deliberately turn
himself to positive thinking. Even if circumstances repeatedly place him in
situations which are depressing and demoralising, he must never on such
occasions lose courage or lose sight of noble goals. The re-assertion of his
ethical sense is the realjihad which he has to wage.
From the Islamic standpoint, intention is all-important.
Any undertaking carried out with good intentions will win God's approval, while
anything done with bad intentions is bound to be disapproved of and rejected by
God. In actual fact, intentions are the sole criteria of good or bad actions in
the divine scheme of things.
This truth relates jihad to man's entire
life and to all of his activities. Whatever man does in this world, be it at
home, or in his professional capacity, in family or in social life, his prime
imperative must be to carry it out with good intentions and not the reverse.
This, however, is no simple matter. In all one's dealings, adhering strictly to
the right path requires a continuous struggle. This is a great and unremitting
lifelong struggle. And this is what is called jihad.
Even if one is engaged in good works, such as the
establishment and running of institutions which cater for social welfare or
academic needs, or if one is personally engaged in social work of performing
some service in the political field, in all such works the element of personal
glory has a way of creeping in. Therefore, in all such instances, it is
essential that in the individuals concerned there should be strong tendency to
introspection, so that they may keep before them at all times the goal, not of personal
glory but the greater glory of God.
It is one's intense inner struggle to make all activities
God-oriented which is truly Islamic jihad.
Jihad is regularly misconstrued as war, with
all its connotations of violence and bloodshed. However, in the Islamic
context, and in literal sense, the word jihad simply means a
struggle - doing one's utmost to further a worthy cause. The actual Arabic
equivalent of war, is qital, and even this is meant in a defensive
sense.
According to Islamic teachings, jihad is
of two kinds. One is with the self (jihad bin nafs), that is, making the
maximum effort to keep control over negative feelings in one's self, for
instance, arrogance, jealousy, greed, revenge, anger, etc. The psychological
efforts to lead such a life of restraint is what jihad bin nafs is
about. In social life, it happens time and again that all sorts of base,
negative feelings well up within a man, causing him to lead his life succumbing
to desires and temptations. The internal effort made in such a situation to
overcome the temptations of the self and to continue to lead a life guided by
principles is the truly Islamic jihad bin nafs.
According to the Hadith, a believer is one who wages jihad with
himself in the path of obedience to God. That is, at moments when the self
(nafs), lured by some temptation, desires to deviate from the path of God, he
keeps control over it and remains unswervingly on the divine path. This is his jihad -
a permanent feature of the life of a believer, continuing day and night, and
ending only with death.
The other form of jihad is that which is
engaged into propagate the constructive message of Islam. All those who embark
upon such a course must first of all study the Qur'an and Sunnah in a
dispassionate and objective manner. No kind of conditioning should be allowed
to come in the way of such study. Only after passing through this intellectual jihad will
the would-be proponent of Islam be in a position to make a true representation
of his religion.
Two conditions have been laid down in the Qur'an for the
communication of the teachings of Islam to others - naasih,
well-wishing and amin, trustworthiness. The former appertains to
God and the latter to man.
What is meant by naasih (well-wishing)
is an earnest desire on the part of the preacher of truth for the well-being
not just of his immediate interlocutor, but the whole of humanity. This
well-wishing should be so steadfast that it remains undiluted even in the face
of injustice and oppression. Overlooking people's negative behaviour towards
him, the preacher should continue to remain their well-wisher.
The element of trustworthiness (amin) is important
in that it ensures that the religion God has sent to the world will be presented
to the people without deletion, addition or distortion. For instance, if the
Islam sent by God is akhirah (Hereafter) oriented, it should
not become world oriented, if it is spiritually based, it should not become
politics based; if it confines jihad to peaceful struggle, it
should not become violence based.
Islam asks us to perform jihad by means
of the Qur'an, calling this 'greater' jihad (25:52). But it
never asks its believers to do the 'greater' jihad by means of
the gun.
Jihad through the Qur'an means striving to
the utmost to present the teachings of the Qur'an before the people. That is
presenting the concept of One God as opposed to the concept of many Gods;
presenting akhirah-oriented life; a humanitarian-oriented life and
duty-oriented life as a categorical imperative taking moral precedence over a
rights-oriented life.
Jihad, according to Islam, is not something about
which is any mystery. If a simply a natural requirement of daily living. It is
vital both as concept and as a practice because, while leading his life in this
world, man is reportedly confronted by such circumstances as are likely to
derail him from the humanitarian path of the highest order.
These factors sometimes appear within man in the form of
negative feelings. This is something to which everyone must remain
intellectually alert, so that if for any reason there is some danger of
negative mindset gaining upper hand, he may consciously and deliberately turn
himself to positive thinking. Even if circumstances repeatedly place him in
situations which are depressing and demoralising, he must never on such
occasions lose courage or lose sight of noble goals. The re-assertion of his
ethical sense is the realjihad which he has to wage.
From the Islamic standpoint, intention is all-important.
Any undertaking carried out with good intentions will win God's approval, while
anything done with bad intentions is bound to be disapproved of and rejected by
God. In actual fact, intentions are the sole criteria of good or bad actions in
the divine scheme of things.
This truth relates jihad to man's entire
life and to all of his activities. Whatever man does in this world, be it at
home, or in his professional capacity, in family or in social life, his prime
imperative must be to carry it out with good intentions and not the reverse.
This, however, is no simple matter. In all one's dealings, adhering strictly to
the right path requires a continuous struggle. This is a great and unremitting
lifelong struggle. And this is what is called jihad.
Even if one is engaged in good works, such as the
establishment and running of institutions which cater for social welfare or
academic needs, or if one is personally engaged in social work of performing
some service in the political field, in all such works the element of personal
glory has a way of creeping in. Therefore, in all such instances, it is
essential that in the individuals concerned there should be strong tendency to
introspection, so that they may keep before them at all times the goal, not of personal
glory but the greater glory of God.
It is one's intense inner struggle to make all activities
God-oriented which is truly Islamic jihad.
article was taken from http://www.jammu-kashmir.com/insights/insight20000223a.html
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