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"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."

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The Webmaster (Pok Nik) would like to express his highest gratitude and thanks to (Almarhum) Ustaz Haji Ahmad Junaidin bin Che Din for his permission and greatest support in order to make this Global Abjad Blog as a reality.

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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
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"O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
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From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
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On the authority of Abu Hurayrah r.a., who said that Prophet Muhammad S.A.W. said: Allah SWT said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
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“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

Thursday, May 13, 2010

MISCONCEPTION AND THE TRUTH ABOUT ISLAMIC BANKING

Source :




Metadata Umbrella for Islamic Banking




Islamic Banking is a subset of the banking business that endorses, promotes and allows entrepreneurship, fairness, equality, risk aversion, risk pooling, service charges, and compensation for inflation. In addition, Islamic Banking prohibits without exception; exorbitant profits (usury), interest (riba) and financing of prohibited goods (haram) such as the production of alcohol, pork, etc.

Data Integrity Institute's Goal

Today, there are two very opposite, very radical and very wrong stereotypes about Islamic Banking.

First, there is widespread belief that Islamic capital is mostly kept outside of the flow of world financial markets and that it represents one of the main sources for financing global terrorism.

Second, it is widely believed by Islamic radicals that conventional banking, because of its reliance of interest income that is prohibited in Islam, is a major instrument for exploitation and depletion of the third world. Radical Islam view conventional banking as major source of global poverty and discrimination established and preserved by United States. Consequently, Radical Islam has reached a conclusion that an Islamic Banking is only possible in a society that is fully Islamic.

Data Integrity Institute Inc.'s research shows that both views are highly misguided:

First, Islamic Banking does not allow the financing of any prohibited goods and activities (haram). Terrorism and terrorist acts are strictly prohibited by Islam, so Islamic Banking, by definition, cannot be source for financing such harmful (haram) activities.

Second, if it is possible to sell halal meat in the many non-Islamic countries, such as Canada and the United States, where halal meat is widely available, there is no reason that Islamic Banking should not be offered to the same Islamic population that purchases that meat.

Lets examine the key conditions established for trading halal meat in mostly western, not fully Islamic countries such as Canada and the United States. Naturally, the essential requrement is the full separation of meat processing from the selection of animal for slaughter according to Islamic custom. Each step involved in the processing, packing and selling must be supervised by Islamic authorities. There is no point along the way where halal meat mixes with conventional meat. The Islamic community trusts that in the end it consumes completely halal meat. In addition, society as a whole is not harmed by the trade of halal meat. Even the non-Islamic population can, if it wants to, consume halal meat without any side effects, knowing that it can expect a product of above average quality.

There are many parallels between the trade of halal meat and Islamic Banking. A large Islamic population in non-Islamic countries, such as Canada and the United States, cannot participate in most financial transactions simply because the money flows are associated with interest (riba) or with investment into, by Islamic standards, prohibited activities (haram), such as financing the production of alcohol. In addition, in western countries a credit card if frequently used as an identification tool. For example, if you want to subscribe to phone or internet service, or make a hotel reservation, you are required to have a major credit card, even if you want to pay with cash. Just for the sake of the contract, you are required to have a credit card. If you want to practice Islam, you do not want to have a credit card, but to carry out everyday transaction you have to get one.

The solution is a banking card that is issued by the Islamic Banking sector. This sector that can be established in any major bank and the card can be recognized as every other major credit card. The same applies for any other banking instrument and transaction. The requirement for establishing Islamic Banking is to fully separate all financial flows, from beginning through to the end of the contract. There must be no mix in portfolio with conventional financing. Islamic Banking must provide full separation and such process (of course not personal banking information) has to by approved and monitored by an Islamic authority.

In order to fully separate financial flows for Islamic Banking, all Islamic Banking data must be separated from conventional banking data. This is where Data Integrity Institute's Metadata Umbrella for Islamic Banking comes into play. The technology behind the Metadata Umbrella was initially developed by Data Integrity Institute for Data Overexposure protection from the Sarbanes – Oxley legislation. This technology is the natural solution for implementing full separation of Islamic Banking data flows from conventional banking data.

Data Integrity Institute's Metadata Umbrella for Islamic Banking allows any major bank in any country to offer Islamic Banking to serve the financial needs of the Islamic population.

Data Integrity Institute's Metadata Umbrella for Islamic Banking is a sophisticated metadata application, built on top of the most advanced ASG Rochade metadata server technology. It enables the full separation of data models for Islamic Banking data transactions, data warehouse, data marts, data reporting and all other information from conventional banking data.

Metadata Umbrella

The Metadata Umbrella is Data Integrity Institute's metadata application that fully protects data allowing only controlled predefined access. By solving very complex business problems in an elegant way, the Metadata Umbrella by itself justifies investment into a metadata system.

Metadata Umbrella for Islamic Banking

The Metadata Umbrella for Islamic Banking is Data Integrity Institute's metadata application that allows the implementation of fair banking, Islamic Banking, according high Islamic standards and expectations, either in a separate banking system, or as a subsystem of conventional banking. With a Data Integrity Institute Metadata Umbrella for Islamic Banking it is possible to integrate fully compliant Islamic banking into a modern conventional banking systems and offer banking products and services to the Islamic population and businesses.

Subjects in Islamic Banking

Abstractly, Islamic Banking is a business between two active sides, a lender (rabul mal) and a borrower (mudarib), with the possible involvement of a third passive party, a safe keeper (al wadiah). The business purpose of Islamic Banking can be mainly commercial, merchant, and development serving public, corporate and individual aggregated sectors. Islamic Banking builds and keeps Reserve and Insurance Funds for loss absorption and loss compensation. Islamic Banking is regulated and monitored by the Treasury and Central Bank (baitul mal) and the Islamic Council.

Contracts in Islamic Banking

Islamic Banking can operate in Profit and Loss Sharing or Non–Profit Sharing mode.

Profit and Loss Sharing contracts could be:

Partnership (mudaraba)
Equity Participation (musharaka)
Farming Partnership (muzar’ah)
Orchard Equity Participation (musaqat)
Mudaraba Certificates
Government Certificates

Non-Profit Sharing contracts could be:

Cost plus Markup Purchase Sale (murabaha)
Deferred Payment (bai - mua’jjal)
Deferred Delivery (bai - salam)
Loan with Service Charges
Benevolent Loan (qard hasan)
Leasing (ijara)
Account Overdraft
Safekeeping (al wadiah)

Contact Data Integrity Institute Inc.

For further information on how Data Integrity Institute Inc. can help you to implement Islamic Banking or to implement, save or maintain a data integrity project, please send a detailed inquiry to: info@DataIntegrityInstitute.com