Thursday, September 10, 2009
how free are we?
how free are we. of course there is limit to everything in this world. or are we acting god here that we know for sure every bite of good and bad in our decision. freedom differentiate us from anything else in god's creation. the exercise of freedom may lifted our position above anything or demoted to the lowest low of an ugliest beast in the world. it doesnt matter where we are, in the west of in the east. our freedom should be dictated by a guided conscientious.
Saturday, August 29, 2009
Canning law politicized
in Malaysia, almost every issue is politicized so to add flavor to it. the Malaysian psyche is very much politically oriented that only with politics you may change the whole zone and its climate. i wont be writing about the flaw of political will to overcome the problem of 'shortage and increased price of staple during ramadhan every year.' after all things will become okay after syawal..and most importantly, there is still plenty of food to consume...my concern is very much driven by my fear and frustration when an ignorant, a muslim (unfortunately ignorant muslim) speaks his mind.
canning should be projected as a deterring factor. when generally people agree that alcohol is bad for health, why they are still reluctant to take a more profound measures to rid of alcohol. well, simple logic, they are not really serious. after all, the implementation of canning punishment would be a precedent, and they just dont want this to happen.
when a non muslim criticize the punishment, though annoying but i just can understand if he fail to appreciate the law. but when muslims, and learned muslims questioned the law, this add to my misery.
somehow it is funny when the guilty personnel is treated like a hero(in) and she seems to be very happy about it. i cant take it in malaysia that values today are so relative. u did something wrong and deserved punishment but u r treated like a star coz people think that u r victimized. on the contrary, the person who is asked to uphold justice and to safeguard religion did his best to actualize justice is blamed.
in Malaysia,when a politician speaks, that is 'revelation' and you almost cant say nothing about it. those 'honorable knowldegable powerful' politicians have every means to move people around him to support his views.
yet, there are silent majorities like me, who fed up of speaking but chose to exercise his knowledge and right when election come...well what to do, like i said earlier, in malaysia, it is all about politics.
i guess, it is 1Malaysia thing that make us forget our boundaries...i wish there is a greener land for me to do hijrah..
canning should be projected as a deterring factor. when generally people agree that alcohol is bad for health, why they are still reluctant to take a more profound measures to rid of alcohol. well, simple logic, they are not really serious. after all, the implementation of canning punishment would be a precedent, and they just dont want this to happen.
when a non muslim criticize the punishment, though annoying but i just can understand if he fail to appreciate the law. but when muslims, and learned muslims questioned the law, this add to my misery.
somehow it is funny when the guilty personnel is treated like a hero(in) and she seems to be very happy about it. i cant take it in malaysia that values today are so relative. u did something wrong and deserved punishment but u r treated like a star coz people think that u r victimized. on the contrary, the person who is asked to uphold justice and to safeguard religion did his best to actualize justice is blamed.
in Malaysia,when a politician speaks, that is 'revelation' and you almost cant say nothing about it. those 'honorable knowldegable powerful' politicians have every means to move people around him to support his views.
yet, there are silent majorities like me, who fed up of speaking but chose to exercise his knowledge and right when election come...well what to do, like i said earlier, in malaysia, it is all about politics.
i guess, it is 1Malaysia thing that make us forget our boundaries...i wish there is a greener land for me to do hijrah..
Saturday, May 30, 2009
abstract for conference - usim
MEDIA AND INTERFAITH RELATION IN MALAYSIA:
TRENDS AND WAYS TO MOVE FORWARD
Haslina Ibrahim (Phd)[1]
Plurality is one of the remarkable features that characterized the Malaysian societies. Interaction between and among the plural religions is another trait that requires special attention. However, whether these features have been properly and positively depicted by the Malaysian media is an interesting subject to be examined. This paperwork aims to deliberate some of the highlights in the media that promoted or even demoted inter-faith relations in Malaysia. The paper is also interested to identify the challenges and the restrictions faced by the media in its effort to depict a more positive relationship among religions in Malaysia. Is it possible that all religions and their agencies to be the catalyst for developing and realizing the muhibbah spirit among the Malaysian plural societies. How and what could be the means? On top, the paperwork is interested to suggest some alternative programs and modules for the Malaysian media to consider for enhancing and further realizing a more meaningful relationship among the Malaysians.
[1] Dr. Haslina Ibrahim is an Assistant Professor in the Department of Usuluddin & Comparative Religion, Kuliyyah of Islamic Revealed Knowledge & Human Science, International Islamic University Malaysia (IIUM). Her areas of interest are Study of Religion, Islamic Da’wah, Inter-Faith Dialogue, and Islamic Ethics. She is currently pursuing her research on Sacred Texts and The Study of Religion.
TRENDS AND WAYS TO MOVE FORWARD
Haslina Ibrahim (Phd)[1]
Plurality is one of the remarkable features that characterized the Malaysian societies. Interaction between and among the plural religions is another trait that requires special attention. However, whether these features have been properly and positively depicted by the Malaysian media is an interesting subject to be examined. This paperwork aims to deliberate some of the highlights in the media that promoted or even demoted inter-faith relations in Malaysia. The paper is also interested to identify the challenges and the restrictions faced by the media in its effort to depict a more positive relationship among religions in Malaysia. Is it possible that all religions and their agencies to be the catalyst for developing and realizing the muhibbah spirit among the Malaysian plural societies. How and what could be the means? On top, the paperwork is interested to suggest some alternative programs and modules for the Malaysian media to consider for enhancing and further realizing a more meaningful relationship among the Malaysians.
[1] Dr. Haslina Ibrahim is an Assistant Professor in the Department of Usuluddin & Comparative Religion, Kuliyyah of Islamic Revealed Knowledge & Human Science, International Islamic University Malaysia (IIUM). Her areas of interest are Study of Religion, Islamic Da’wah, Inter-Faith Dialogue, and Islamic Ethics. She is currently pursuing her research on Sacred Texts and The Study of Religion.
abstract for conference - um
THE ESOTERIC WISDOM OF IBN AL-ARABI AND
THE PHILOSOPHY OF RELIGIOUS PLURALISM
HASLINA IBRAHIM
RKUD, KIRKH, IIUM
The paper argues on the use of esotericism through which religious pluralism is comprehended a feasible philosophy for understanding the existence of plural religions. Yet, Ibn al-Arabi’s subscriptions to the philosophy remain debatable. The issues at hands are; what is esotericism, and what is/are its special character/s? Why would Ibn al-Arabi chose for esotericism over other approaches? How has Ibn al-Arabi’s esoteric approach been instrumental in supporting the philosophy of religious pluralism? Considering the unique and exclusive nature of esotericism, would religious pluralism be a compatible philosophy to resolve an exoteric problem posed by the existence of plural and diverse forms of religions. Above all, taking into account his voluminous works how do we rightly understand Ibn al-Arabi and underscore his contribution in providing an alternative for comprehending the diversity of religions.
THE PHILOSOPHY OF RELIGIOUS PLURALISM
HASLINA IBRAHIM
RKUD, KIRKH, IIUM
The paper argues on the use of esotericism through which religious pluralism is comprehended a feasible philosophy for understanding the existence of plural religions. Yet, Ibn al-Arabi’s subscriptions to the philosophy remain debatable. The issues at hands are; what is esotericism, and what is/are its special character/s? Why would Ibn al-Arabi chose for esotericism over other approaches? How has Ibn al-Arabi’s esoteric approach been instrumental in supporting the philosophy of religious pluralism? Considering the unique and exclusive nature of esotericism, would religious pluralism be a compatible philosophy to resolve an exoteric problem posed by the existence of plural and diverse forms of religions. Above all, taking into account his voluminous works how do we rightly understand Ibn al-Arabi and underscore his contribution in providing an alternative for comprehending the diversity of religions.
abstact for conference-dunedin nz
COMPARATIVE RELIGION AND THE STUDY OF SACRED TEXTS IN THE DEPARTMENT OF ISLAMIC STUDIES:
TRENDS, PROSPECTS AND CHALLENGES
Dr. Haslina Ibrahim
TRENDS, PROSPECTS AND CHALLENGES
Dr. Haslina Ibrahim
RKUD, KIRKHS, IIUM
Comparative Religion as a branch of knowledge in Islam is believed to have its foundation as early as in the end of the 8th century in the form of theological debate between the Muslims and the Christians. The intellectual writings on Comparative Religion ensued though they were mostly confined to the scholastic method by adopting the language of apologetic and refutation. In addition to the scholastic method, study on sacred texts was conducted through learning of its language and understanding the history of its compilation and canonization. The allegedly ‘closing door of ijtihad’ however led to stagnation in the intellectual venture of the Muslim scholars. As a result, the Muslims developed a sense of being self-content and therefore became more prone to exclusiveness. Islamic studies were then confined to textual understanding of the Islamic traditions alone, whilst the understanding of other traditions was less prioritized. This explains why there are only a small number of faculties that offer Comparative Religion either as a subject or in a full-fledged department in Islamic University. Fortunately, towards the end of the 20th Century, there were sporadic and individual attempts to revive Comparative Religion and the question of its methodology was posed. This paper therefore seeks to examine the past trends, the challenges and the prospects of studying sacred texts of religions at the department of Islamic studies. Should the study of sacred texts be a necessary component in Islamic studies? What could be the feasible method? How would the Muslim scholars deal with question of authenticity of sacred texts that may hamper the understanding of particular religions? On top of these questions, the paper seeks to justify that the study of sacred texts would enhance inter-faith relations.
Comparative Religion as a branch of knowledge in Islam is believed to have its foundation as early as in the end of the 8th century in the form of theological debate between the Muslims and the Christians. The intellectual writings on Comparative Religion ensued though they were mostly confined to the scholastic method by adopting the language of apologetic and refutation. In addition to the scholastic method, study on sacred texts was conducted through learning of its language and understanding the history of its compilation and canonization. The allegedly ‘closing door of ijtihad’ however led to stagnation in the intellectual venture of the Muslim scholars. As a result, the Muslims developed a sense of being self-content and therefore became more prone to exclusiveness. Islamic studies were then confined to textual understanding of the Islamic traditions alone, whilst the understanding of other traditions was less prioritized. This explains why there are only a small number of faculties that offer Comparative Religion either as a subject or in a full-fledged department in Islamic University. Fortunately, towards the end of the 20th Century, there were sporadic and individual attempts to revive Comparative Religion and the question of its methodology was posed. This paper therefore seeks to examine the past trends, the challenges and the prospects of studying sacred texts of religions at the department of Islamic studies. Should the study of sacred texts be a necessary component in Islamic studies? What could be the feasible method? How would the Muslim scholars deal with question of authenticity of sacred texts that may hamper the understanding of particular religions? On top of these questions, the paper seeks to justify that the study of sacred texts would enhance inter-faith relations.
Friday, May 29, 2009
this evening kbm was the last kbm to conclude my tenure in the ddsa office. cant wait to start my research. i was bothered however whether 'sacred texts' would be a worthy subject to embark on. but the thought that how in the first place these sacred texts first came into existence and maintain its authority in matters related to particular religion. why would/should a muslim bother to understand other sacred texts when the Quran make it explicit of their unauthentic character. why would shahrastani or al-biruni be bothered to probe into matters related to other religions? what sort of ijithad we need in the encounter of other religions? so challenging so provoking
Tuesday, May 26, 2009
a moment of personal victory after two years of struggle...
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two years in the office of DDSA. i somehow would like to thank Assoc. Prof. Dr. Hazizan for his trust in me to be in his team. despite the extensive and frequent meetings which had been the sources of my agony for the last two years, i must admit that i enjoyed being in the team, for it is a worthy experience to work with people who are positive, responsible, hardworking and dedicated. on top, i learnt to have faith in myself and appreciate people for what they are. May Allah grant our soul with rahmah and rifq so we may appreciate each other better.
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