PROMOTING THE APPROACH OF ISLAM HADHARI
Dr. Amini Amir Abdullah
13th February 2009

The approach of Islam Hadhari is sort of the foundation of ummah advancement. If we want changes, we have to implement a policy which can create a new civilization. It is possible for Muslims in Malaysia to become pioneers of a new civilization if we fully understand why the approach of Islam Hadhari has been introduced.

Is it possible for us to regain our intellectual and civilizational superiority? Yes, if we can develop the potentials of youth by concentrating on their personality with faith (aqidah), syari’ah and integrity until they become a glorious Quranic generation. Saidina Ali bin Abi Thalib, Khalid bin Al-Walid, Usamah bin Zaid and many others were the examples of remarkable youths during the time of the Prophet Muhammad s.a.w..

We need more effort to make the Malaysian people understand and accept the approach of Islam Hadhari. We also are facing problems with those who tries to confuse people by misinterpreting the approach of Islam Hadhari. We need to picture the dynamic and progressive image of Islam by returning to Al-Quran and Al-Sunnah.

In the field of economy, Islam can play a vital role. Islam and syari'ah can be regarded as tools for economic development. The government took the effort to make Islam in Malaysia synonymous with economic progress and modernization. Under the approach of Islam Hadhari, Islamic principles are being interpreted to fit into the requirements of the general mainstream economy. Islamic Finance System, Islamic Banking, Islamic Security, Islamic Insurance, Islamic Capital, Halal Hub, Non-Interest Banking System are the examples of such efforts. The development of Islamic economy in Malaysia is able to enhance the Muslim competitiveness so that they can enjoy a prosperous life in this world. Poverty elimination programmes are another agenda of the government which manifests good governance.

We also have to create awareness of the importance of Islam among Muslims. Islam can become a source of strength. We also should resolve any ethnic conflicts and address issues related to language, youth, education, rural-urban imbalances and Malay identity and rights. The most important section of the Malay community to be concentrated on is the young, well-educated, middle class and urban-based group. We should also play a leading role and use religious slogans and ideology in returning to Islam as a way of restoring Malay unity and integrity. We should work together for the social and economic betterment of Malaysia. We also should fight against fanaticism, radicalism and extremism so that it cannot become scourge in our country.

KEDAULATAN RAJA-RAJA MELAYU
Dr. Amini Amir Bin Abdullah
20 Februari 2009

Ramai yang salah faham bahawa Raja-raja Melayu adalah raja orang-orang Melayu sahaja. Sebenarnya raja-raja Melayu.juga adalah raja bagi semua rakyat dalam negeri baginda. DYMM Seri Paduka Baginda Yang Dipertuan Agong pula adalah ketua pemerintah semua rakyat Malaysia dan bukannya orang-orang Melayu sahaja. Justeru titah baginda mestilah dipatuhi. Daulat baginda sentiasa dilafazkan, didoakan dan diberikan penegasan seperti dalam ungkapan “Daulat Tuanku”. Ramai orang bukan Melayu yang telah menerima anugerah, darjah kebesaran dan pingat dari Raja-raja Melayu. Lebih seribu orang bukan Melayu menerima anugerah daripada sekalian para Raja Melayu yang sungguh prihatin. Ayuh! Dokonglah raja kita semua! Jangan disanggah para Raja Melayu. Buruk padahnya.

Justeru, dalam Islam juga diberikan penekanan keutamaan mentaati pemimpin termasuklah para Khalifah (Sultan). Firman Allah s.w.t. bermaksud dalam Surah Al-Nisa’: 59: “Wahai orang-orang yang beriman, taatlah kamu kepada Allah dan taatlah kamu kepada Rasulullah dan kepada "Ulil-Amri" (orang-orang yang berkuasa) dari kalangan kamu. Kemudian jika kamu berbantah-bantah (berselisihan) dalam sesuatu perkara, maka hendaklah kamu mengembalikannya kepada (Kitab) Allah (Al-Quran) dan (Sunnah) RasulNya - jika kamu benar beriman kepada Allah dan hari akhirat. Yang demikian adalah lebih baik (bagi kamu), dan lebih elok pula kesudahannya.”

Seri Paduka Baginda Yang Dipertuan Agong juga adalah Raja Berperlembagaan. Di Malaysia, Raja amat berkait rapat dengan perlembagaan. Perlembagaan adalah sumber undang-undang tertinggi bagi sesebuah Negara. Semua prinsip perlembagaan menaungi undang-undang, akta atau dasar yang diluluskan oleh Parlimen dan keputusan-keputusan mahkamah. Badan perundangan, kehakiman dan eksekutif mendapat kuasa daripada Perlembagaan Persekutuan yang mengandungi 15 Bahagian, 183 Perkara dan Fasal serta 13 Jadual. Badan perundangan, kehakiman dan eksekutif tertakluk kepada Perlembagaan Malaysia. Undang-undang Persekutuan atau Enakmen negeri mengenai apa jua perkara adalah tidak sah seandainya ia bercanggah dengan Perlembagaan Persekutuan (Perkara 4 (1) Perlembagaan Persekutuan).
The American Heritage Dictionary of the English Language mendefinisikan kedaulatan sebagai keagungan autoriti atau pemerintahan oleh Negara yang bebas dan berdaulat, kekuasaan diraja atau pangkat dan berkerajaan sendiri. Dengan ertikata lain, kedaulatan bermaksud kuasa politik dalam pemerintahan dan kedudukan autoriti dalam kedaulatan. Raja-raja Melayu adalah raja yang berdaulat dan berautoriti. Buktinya, apabila pihak British (melalui penubuhan Malayan Union) melakukan percubaan untuk menghapuskan kedaulatan Raja-raja Melayu dengan memberikan kuasa kepada para Sultan hanya dalam perkara yang menyentuh agama Islam dan adat istiadat Melayu sahaja, orang-orang Melayu bangkit melawan. Ini adalah kerana orang-orang Melayu percaya bahawa Raja-raja mereka mempunyai kedaulatan yang tersendiri.

Penentangan itu berlaku kerana kuasa para Sultan telah dihakis dan dikurangkan oleh pihak British. Kaedah Sir Harold McMichael mendapatkan tandatangan Raja-raja Melayu dengan ugutan dan paksaan amatlah biadap dan tidak beradab. Sultan Kedah misalnya diberikan amaran untuk menandatangani penubuhan Malayan Union ataupun bersedia menghadapi tindakan dilucutkan daripada takhta pemerintahan sekiranya ingkar. Kuasa Raja-raja Melayu dihilangkan dalam urusan pentadbiran negeri dan hanya diberikan dalam soal agama Islam, adat istiadat Melayu dan menjadi ketua Majlis Penasihat Melayu sahaja. Perkara ini juga boleh ditafsirkan sebagai ancaman terhadap kedaulatan Raja-raja Melayu.

Orang Melayu terkenal dengan ketaatan kepada Raja hinggakan sejarah perkembangan Islam di Kepulauan Melayu selalu dikaitkan dengan pengislaman istana dan juga rakyat jelata di bawah naungan Raja. Janganlah kita tunggang-terbalikkan sejarah kegemilangan Melayu dengan episod kedurjanaan, penderhakaan dan kecurangan dalam sejarah Malaysia!

Islamic Economy

ISLAM AND FINANCIAL MANAGEMENT
21 November 2008
Suara Pusat Islam
Dr. Amini Amir Abdullah

Muslims should have the knowledge and good practice on financial management, asset evaluation, capital budgeting, capital structure, financial planning and capital management. The Ninth Malaysian Plan is consistent with the mission to develop our country with an advanced economy, balanced social development and a united citizen, well-skilled, progressive and farsighted. The Prime Minister of Malaysia says: “The state Islamic religious authorities need to take the responsibility of fardu kifayah, play an active role to develop the economy of Muslims and assist on the development of human capital.”

Islam owns its system of business ethics, including a ban on interest-bearing loans and stocks and aversions to debt, hording and overvaluing. Prophet Mohammad (PBUH) said: "Whoever asks for money while he has what suffices him has asked for a lot of Hellfire's embers." People asked him, "What is the sufficient amount of money above which one should not ask?" He said, "The amount he needs for his lunch and dinner." (Narrator Abu Daud) In Islam, financial management is an act of worship. Spending money should be in a moderate and fair manner. Allah says in Surah Al-Furqan: 67-68: which means: “Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes); Those who invoke not, with Allah, any other god, nor slay such life As Allah has made sacred except for just Cause, nor Commit fornication; - and any that does This (Not only) meets punishment”.

In this verse, Allah s.w.t emphasizes that Muslim should not spend their money extravagantly nor measly, but hold a medium way. The Prophet Mohammad (PBUH) warned us: "Whoever takes people's money with the intention of paying it back, Allah will carry out [this burden] for him. And whoever takes people's money with the intention to loose it [i.e., not pay it back] Allah will destroy him." Allah also says in Surah Al-Taubah: 121: which means: “Nor could they spend anything (for the Cause) - small or great - nor cut across a valley, but the deed is inscribed to their credit; that Allah may requite their deed with the best (possible reward)”.

In this verse, Allah gives emphasis on the attitude of spending anything in Allâh's Cause; either small or great, but is written to their credit, that Allâh may recompense them with the best of what they used to do (i.e. Allâh will reward their good deeds according to the reward of their best deeds which they did In the Most perfect manner). Allah says which means: “And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: but squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (Himself) Ungrateful.” (Surah Al-Isra’: 26-27) From this verse, we can learn that:

1. Full assistance should be given to the poor and to the wayfarer.
2. Not to spend our wealth in a wasteful manner or In the manner of a spendthrift.
3. Spendthrift are brothers of the Shayatîn (devils), and the Shaitân (Devil ­ Satan) is ever ungrateful to Allah s.w.t..

Ethnic Relations In Malaysia

Islam and Ethnic Relations
Dr. Amini Amir Abdullah
October 2008

We should give a special attention to solve the problem of communalism in Malaysia with reference to Islam as the solution. The need to accept Islam as a formula of ethnic unity is a must. We should avoid any failure in solving the problem of Malaysian plural society. Islam was from Allah and therefore it would produce a harmonized life for all human beings. Islam was not a racial religion and it was universal for all races and ethnic groups. If Islam was implemented in its original form, it would convince all men of its ability to become a way of life and with its terms of reference. Islam had proved its capability in laying the foundation for ethnic relations as in the nation-state of Madinah. We should implement Islam gradually and the implementation of Islam would not violate the rights of non-Muslims to practice their religion. We should implement a focus ethnic-oriented approach to achieve the objectives of integration and uplifting confidence among the people. Islam is a universal teaching which promoted a peaceful life without any racial prejudice and discrimination.

The solution for multi-racial problems is through enhancing the principles of Islamic justice based on Tawhid. From the view of Islamic justice and the concept of equality, there was no advantage of one race over another since all are originated from the Prophet of Adam. Islam also defended the impoverished and needy regardless of their ethnic and religious background. Islam promoted its followers to do justice and good ethics even to the apostates. The historical development of Islamic history had proven that Islam succeeded in solving various problem regarding ethnic relations.

The diversity of races is a fact of Allah's Power and Greatness. Islam affirms the differences in languages and colours not as sources of friction and conflict, but as mentioned in the al-Quran as ayat Allah (Signs of Allah Greatness) that people would know each other. Therefore, diversity was the basis for unity and not the basis of friction. Islam offered to the non-Muslims opportunities for interaction and building relations between each other. The universalistic teaching of Islam, which is free, from chauvinism and narrow sentiments.

Islam and The Eradication Of Poverty In Malaysia

ISLAM AND POVERTY
DR. AMINI AMIR BIN ABDULLAH

DIRECTOR, ISLAMIC CENTER
UNIVERSITI PUTRA MALAYSIA
November 2008

Islam is deeply committed to eradication of poverty. Qur’an shows great sympathy with the problem of poverty, the poor and needy. Allah says in Al-Quran: They ask Thee How much They are to spend; say: "What is beyond your needs." Thus doth Allah make Clear to you His Signs: In order that ye may consider. (Al-Baqarah: 219) The Muslims are strongly encouraged to disperse in the land and seek of Allah’s bounty and work hard for their life, and remember Allah much, that the Muslims may be successful. Allah says in Surah Al-Jumu’ah: 10: “And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of God: and celebrate the Praises of God often (and without stint): that ye may prosper.”

Dasar Ekonomi Baru [New Economic Policy (NEP)] was officially launched in 1971 through the Second Malaysian Plan, 1971-1975. the government formulated the policy with the aim of promoting national unity through a two-pronged strategy: (1)”…to reduce and eventually eradicate poverty by raising income levels and increasing employment opportunities for all Malaysians, irrespective of race.” (2) “…accelerating the process of restructuring Malaysian society to correct economic imbalance, so as to reduce and eventually eliminate the identification of race with economic function.” The policy also aimed at achieving 30% of the Malay ownership of the country’s economy by 1990. For the purpose of increasing Malay and bumiputera professionals, various programmers and plans were established especially in training and education.

The new economic policy is based on a rapidly expanding economy which offers increasing opportunities for all Malaysians regardless of their religious and ethnic origins. The process of restructuring Malaysian society would involve the modernization of rural life, a rapid and balanced growth of urban activities and the creation of a Malay commercial and industrial community. The policy also aimed at achieving 30% of the Malay ownership of the country’s economy by 1990. For the purpose of increasing Malay and bumiputera professionals, various programmers and plans were established especially in training and education. Under the NEP, the government concentrated on four aspects of racial economic imbalance in order to improve the economic condition of the society. Balance in terms of employment patterns, relative incomes, shares in ownership, and control of assets were the targets. The balance was to be achieved within a period of 20 years, Malays and other indigenous people will manage and own at least 30 per cent of the total commercial and industrial activities in all categories and scales of operation.”

As a result of NEP, the awarding of tenders, contracts and transportation licenses have been marked out for preferences to Malays. Government agencies were established and have moved rapidly after 1971 to facilitate Malay entry into business. Some actions were taken to increase government participation in the economy with the establishment of Bank Bumiputera in 1965 and Majlis Amanah Rakyat (MARA) in 1966 to promote Malay entrepreneurship, free and private enterprise.

The Significance of Time In Islam

The Significance Of Time In Islam
Dr. Amini Amir Abdullah
2nd January 2009
Let us uphold steadfast our piety of Allah by obeying all His commands and avoiding the forbidden. Every man that declares his believe in Allah should realize that there will be an end for this world. Everybody will experience that. We are getting older day by day, night by night, month by month. We have a very limited time. Time will not wait for us. Time is faster than lightning. Many of us ignores Allah’s reminder. “By the time, Verify Man in Loss, Except such as have Faith, And do Righteous deeds, and (join together). In The mutual enjoying of truth and of Patience and constancy.”
The Prophet Muhammad s.a.w. says “your youth before old, your health before being (terminal) sick, your wealth, before being poor, your leisure before being preoccupied, and your life before your death.”
Islam has discussed 4000 years ago the significance of time before it was discuss in modern management discipline. Don’t waste our time, to serve to Allah s.w.t. in this world. In the modern management framework, time is the powerful and valuable resource. We should fully maximize the quality of time in our life. We should fill up our time with worship either specific worship or general worship.
a date and the destruction of the world is going to happen anytime and u have the opportunity to seed it, seed it”. This Hadith mention about the value of time in our life. We should manage it wisely. how can he getting older such as his condition now? He answered I will serve down when I walk, I will mad when I hungry, I will get bored when I eat, I will get drowsy when attending lecture, I cannot sleep while in bed.
The purpose of the Caliph in asking Ma’an is to remind those who are old to worship Allah continuously during they are still young. Every year, many of our children sit for SPM and STPM examinations. They have about 350 days for holiday within 5 years study duration. Actually, their schooling days is 4 years instead of 5 years. During we are still young we should spend our time on searching knowledge, working hard, improving our economics status and the condition of our religion as well as preparing for Hereafter.
Allah s.w.t. says in Surah Faatir
Verse 37:- Meaning: “Did we not give you long Enough life so that he that would Should receive admonition? And (moreover) the warner came to You.”
We should thank to Allah for all his bounties, his compassion and mercy. The Prophet Muhammad s.a.w.
says “ The best among you is those who has long life and fulfill with good deeds.”

ISLAM AND FINANCIAL MANAGEMENT

ISLAM AND FINANCIAL MANAGEMENT
21 November 2008
Suara Pusat Islam
Dr. Amini Amir Abdullah

Muslims should have the knowledge and good practice on financial management, asset evaluation, capital budgeting, capital structure, financial planning and capital management. The Ninth Malaysian Plan is consistent with the mission to develop our country with an advanced economy, balanced social development and a united citizen, well-skilled, progressive and farsighted. The Prime Minister of Malaysia says: “The state Islamic religious authorities need to take the responsibility of fardu kifayah, play an active role to develop the economy of Muslims and assist on the development of human capital.”

Islam owns its system of business ethics, including a ban on interest-bearing loans and stocks and aversions to debt, hording and overvaluing. Prophet Mohammad (PBUH) said: "Whoever asks for money while he has what suffices him has asked for a lot of Hellfire's embers." People asked him, "What is the sufficient amount of money above which one should not ask?" He said, "The amount he needs for his lunch and dinner." (Narrator Abu Daud) In Islam, financial management is an act of worship. Spending money should be in a moderate and fair manner. Allah says in Surah Al-Furqan: 67-68: which means: “Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes); Those who invoke not, with Allah, any other god, nor slay such life As Allah has made sacred except for just Cause, nor Commit fornication; - and any that does This (Not only) meets punishment”.

In this verse, Allah s.w.t emphasizes that Muslim should not spend their money extravagantly nor measly, but hold a medium way. The Prophet Mohammad (PBUH) warned us: "Whoever takes people's money with the intention of paying it back, Allah will carry out [this burden] for him. And whoever takes people's money with the intention to loose it [i.e., not pay it back] Allah will destroy him." Allah also says in Surah Al-Taubah: 121: which means: “Nor could they spend anything (for the Cause) - small or great - nor cut across a valley, but the deed is inscribed to their credit; that Allah may requite their deed with the best (possible reward)”.

In this verse, Allah gives emphasis on the attitude of spending anything in Allâh's Cause; either small or great, but is written to their credit, that Allâh may recompense them with the best of what they used to do (i.e. Allâh will reward their good deeds according to the reward of their best deeds which they did In the Most perfect manner). Allah says which means: “And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: but squander not (your wealth) in the manner of a spendthrift. Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (Himself) Ungrateful.” (Surah Al-Isra’: 26-27) From this verse, we can learn that:
Full assistance should be given to the poor and to the wayfarer.
Not to spend our wealth in a wasteful manner or In the manner of a spendthrift.
Spendthrift are brothers of the Shayatîn (devils), and the Shaitân (Devil ­ Satan) is ever ungrateful to Allah s.w.t..