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BARBADOS WARMLY RECEIVED VISITING SCHOLAR OF ISLAM
- Published 01/25/2016
Visiting Eritrean born Muslim scholar Shaykh Faid Muhammad Said was welcomed yesterday by the seminary's Principal, Reverend Dr. Michael Clarke along with other priests and theological students.
Shaykh Faid was on his first ever visit to Barbados, his final stop on a three country tour of the Caribbean that took him first to Guyana then Trinidad. Shaykh Faid is a classical Islamic Scholar who have spent many years in the study of Islam and its related sciences and knowledge. He is based in London, United Kingdom.
Principal of Codrington College, Reverend Dr. Michael Clarke with Shaykh Faid
on college grounds
Prior to the lecture a donation of park benches was made by the Barbados Muslim Association to be utilized by persons using the facilities at the College. Additionally, author Sabir Nakhuda presented a gift of a 200 year old Bible from his private collection of books to the library of the College.
The tradition of cooperation between Christians and Muslims goes back many centuries but regrettably interrupted by periods of destructive behavior on both sides by individuals who take a narrow view of the world and an even narrower view of what their religious beliefs teach.
Shaykh Faid put the question of spirituality in perspective and several in the audience, representing a cross-section of Christian denominations on the island observed that many of those spiritual principles intersect between Christianity and Islam. Understanding the Creator, Almighty God and one’s faith better ensures that one would live a life in service not only to God but to the creation of God. He said that human beings cannot claim to be in the service of God and at the same time be a harm to others and cause destruction on the earth.
The acts of prayers, fasting and charity all help to build one spirituality. Especially prayer that is done in solace with sincere devotion. He noted that the action of Muslims and putting their faces on the ground in complete submission to the Almighty while in prayer serves as a practical lesson in humility. He said he observed similar acts with some orthodox Christian groups in his country of Eritrea. He mentioned that he had spent one year in a church in his country studying a very old sematic language.
In response to a question about those who say their act in the name of Islam but carry out brutal acts of murder, terrorism and other such deviant behaviours Shaykh Faid pointed out that there was a major disconnect with these people and their understanding of the faith and his and the majority of the Muslims and their understanding of the same faith. He said these deviant persons are misinformed and have a wrong interpretation of the teachings. He noted that scholars like himself are working to reverse these corrupt ideologies from spreading among the younger generation.
Principal of Codrington College, Reverend Dr. Michael Clarke being presented with a gift of a 200 year old Bible by author Sabir Nakhuda from his private collection of books to the library of the college.
Shaykh Faid’s gave another lecture last night at the Grand Salle. Here he reminded Muslims to go back to the teachings and examples of the Prophet Muhammad (peace be upon him) for in those teachings one would find the way to live a wholesome life even in today’s modern world.
The audience at both lectures represented a cross section of the Barbadian community. From priests to professionals, Muslims and persons of other faith. Shaykh Faid’s message of following the Prophet Muhammad’s (peace be upon him) true message resounded with all the audience. An attendee commented that he was extremely happy to have attended and felt that Muslim should do more on the island to educate Barbadians to the teachings of Islam. Another comment from the night lecture included one priest saying: “Totally enjoyed tonight. The presentation represented true Islamic scholarship. Fantastic!”
Shaykh Faid was interviewed on the local television station which was well received by the viewing public. Nazim Baksh, a journalist with the Canadian Broadcasting Corporation, who accompanied the Shaykh on his trip to the Caribbean, also did an interview on television and examined the role of the media in directing the narrative on Islam and Muslims.
The Shaykh’s visit came at a time when there have been much public discussion in Barbados on the issue of Muslim females wearing hijab for official photographs. The local press covered the Shaykh’s visit and published several articles. Contributed by Suleiman Bulbulia
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IN THE FOOTSTEPS OF PROPHET MUHAMMAD (SAS)
- Published 01/10/2016
SERVING HUMANITY WITH LOVE, DECENCY AND KINDNESS:
Shaykh Faid Muhammad Said was born in Asmara, Eritrea, and began his studies under Shaykh ‘Abd al-Qadir Hamid, (Grand Judge of the Islamic Court) as well as Shaykh al-Amin Usman al-Amin (Grand Mufti of Eritrea), and others. He went on to study at the Islamic University of Madinah where he received a BA Hons with the “Highest Degree of Excellence.” His studies were supervised by some of the greatest scholars of the Hijaz including Shaykh Muhammad Attiyya Salim (Student of Imam Muhammad al-Shintiqi), Shaykh Muhammad Ayun (Imam of the Prophet’s Mosque), and Professor P. Abdul Raheem (author of the famous Madinah Arabic books).
Shaykh Faid also has a Diploma in Computer Science and a Diploma in Media. He has a UK Certificate of Higher Education. He has been a lecturer at the King Fahad Academy London, Scholar at Qatari School London, Director of the School of the Islamic Cultural Centre London, Chairman of the Board of Southwark Arabic School and Dean of al-Madinah College London.
Shaykh Faid has been teaching at Larayb Institute for Education since 2013 and was appointed in August 2014 as a Resident Scholar at Harrow Mosque with responsibility for Friday sermons, teaching and counseling.
Shaykh Faid is accompanied by Nazim Baksh and international nasheed artiste Nader Khan.
|Shaykh Faid presented the President of Guyana His Excellency with a Qur'an, Shaykh Moen ul Haq (left)|
As soon as he began to recite the Quran and to preach the truth which God had revealed to him, he and his small group of followers suffered persecution from unbelievers. The persecution grew so fierce that in the year 622 God gave them the command to emigrate. This emigration from Makkah to the city of Madinah, some 260 miles to the north, marks the beginning of the Muslim calendar.
After several years, Muhammad and his followers were able to return to Makkah, where they forgave their enemies. Before Muhammad died, at the age of sixty-three, the greater part of the Arabian Peninsula had become Muslim, and within a century of his death, Islam had spread to Spain in the West and as far East as China. Among the reasons for the rapid and peaceful spread of Islam was the truth and clarity of its doctrine. Islam calls for faith in only one God, Who is the only one worthy of worship.
The Prophet Muhammad ￼ was a perfect example of an honest, just, merciful, compassionate, truthful, and brave human being. Though he was a man, he was far removed from all evil characteristics and strove solely for the sake of God and His reward in the Hereafter. Moreover, in all his actions and dealings, he was ever mindful and fearful of God.
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On the 18th of February 2012, Assembly of Intellectual Muslim (HAKIM) have sent six of their members to a lecture organized by Dar al-Andalus, Suffah Study Circle of Singapore at Orchard Parade Hotel. The lecture entitled “The Meaning and Experience of Happiness in Islām” was delivered none other than Malaysian-based scholar, the honourable Professor Syed Muhammad Naquib Al-Attas.
Right from the start, Prof. Al-Attas had confined his lecture upon two questions raised with regard to the topic of meaning of happiness in Islām as he brilliantly wrote in a monograph and included as the second chapter of his magnum opus – Prolegomena to the Metaphysics of Islam. He mentioned before this topic cannot be elaborated succinctly in 2 hours as it took him one whole semester at ISTAC before to lecture on this in detail and at length. He intended on that day to touch basic matters pertaining to the topic.
The first question touched upon whether is it necessary for the Muslim to understand the Western conception of tragedy before we could understand the meaning of happiness in Islām.
Prof. Al-Attas stressed that though it is not necessary to understand the Western conception of tragedy that flourished in their great works since the Iliad of Homer, Poetics of Aristotle, it is pertinent for the Muslims of today to understand the exact opposite of saʿādah as alluded in Qurʾān – which is shaqawāh rendered into English approximately equivalent of ‘great misfortune’, ‘misery’, ‘straitness of circumstance’, ‘distress’, ‘disquietude’, ‘despair’, ‘adversity’, ‘suffering’.
Muslim places of worship in Jamaica
published: Saturday | April 23, 2005
The Islamic Council of Jamaica also operates two schools basic/kindergarden schools - one is located at its head offices in Kingston and the other in Spanish Town.
Coffee A Shared Legacy of Muslim Culture
Western historians and commentators generally trace the beginnings of globalization to the second half of the 20th century. However, globalization is neither a very recent nor an absolutely unique phenomenon. The distinguished economist and Nobel Laureate Amartya Sen argues that globalization’s history spans several centuries and that the active agents of globalization have sometimes been located quite far from the West. He points out that around 1000 AD, some of the most important technological inventions and innovations such as the clock, magnetic compass, paper, printing, gunpowder and the wheelbarrow were invented by the Chinese and subsequently spread across the world, including Europe.
Three points about the genesis and antecedents of globalization are note-worthy. First, one needs to look at globalization not as an isolated phenomenon that emerged in the West in recent times, but as the outcome of historical, social and cultural processes that took place in many non-Western contexts and that preceded contemporary globalization by many centuries. In other words, we should look at globalization from the perspective of social and cultural history and as the product of a process of cumulative progress and development. Second, a distinction needs to be drawn between contemporary globalization and proto-globalization or incipient globalization. Third, the current discourse on globalization, which is manifestly Eurocentric or West-centric, needs to be deconstructed and decentred.
Some historians, like A. G. Hopkins and Christopher Bayly, have used the term proto-globalization to describe the phase of increasing trade links and cultural exchanges that characterized the period from 1600 to 1800, which preceded modern globalization. It may be pointed out that the span of proto-globalization or incipient globalization needs to be extended beyond the 17th century. Proto-globalization or incipient globalization should not be looked upon as merely an earlier phase of globalization, but as an important precursor or forerunner of globalization which significantly impacted processes and linkages that have become a hallmark of contemporary globalization.
There are just 4,000 people in Cuba's small, but growing Muslim community.
But how easy is it to follow the Islamic way of life in a country with no halal butchers, where alcohol and pork are popular and - crucially - with no Mosque?
The Islamic Council of Jamaica
Propagating the true message of Islam
ISLAM IS one of the world's largest religions, with much of its converts living in the Eastern Hemisphere. Islam is also strong in some Western hemispheric countries.
And right here in Jamaica, regarded a Christian country, Islam has taken root. There are 12 places of worship, including the masjid (mosque) at the Islamic Council of Jamaica (ICOJ) headquarters, located at 24 Camp Road, Kingston 4.
This lecture, A Young Soldier of lslam: Haji Ruknudeen Sahib, examines the contributions made by this indentured immigrant who came to these shores some 120 years ago and spent 75 years in service to the Muslim community. A humble man, dedicated to the cause of lslam he joins the legions of other men such as Syed Abdul Aziz, Yacoob Ali Meer Hassan, Beekham Syne, Zahoor Khan, lshmile Khan, Hafiz Naziruddeen, Baboo Meah, Abdul Ghany (Gany), Yacoob Khan, Subrate Meah, Mohammed Ibrahim, John Mohammed, etc. who made sterling contributions to the consolidation and propagation of lslam in Trinidad and whose stories also need to be written and understood by my generation and younger generations. Like many of my generation, had it not been for the legacy I grew-up surrounded by, the trials, the tribulations and the triumphs of the Muslim community would have been largely ignored, for I benefited from the struggles of our fore parents and did not need to interrogate what existed. It is also a struggle that takes on new twists and turns in my generation and those after me. How to be Muslim in a globalized world with its distinct myriad images of individuality and modernization, with attendant norms and values that runs counter to the very principles of Islam; submission to the will of Allah, humility, goodwill, community, cooperation and service? This challenge is made even more acute as we also live in an lslamophobic (as defined by Runnymede Trust, 1997) world. The struggle to constantly adapt, to live a life in service of lslam in a new world by Ruknudeen provides lessons for all of us even fifty years after his death.