Browsing by Author "Nadzrah Ahmad"

This study aims to derive guiding principles from Surah al-Kahf to provide an encompassing framework for Muslim youth in Canada to preserve and develop their Islamic identity. Muslims in Canada are a unique population with an array of experiences and backgrounds united by a shared Islamic identity. Although Canada is often recognised as a multicultural nation allowing religious freedoms on a personal level, this multiculturalism has been criticised as being extremely liberal, accommodating the needs of religious minorities only if they confom1 to a Western secular context of religion. This is in direct contrast to the Islamic identity defined by its salient characteristics of a fundamental belief system, a united link to a global ummah, and an encompassing nature, making it inherently influential in all aspects of a Muslim's private and public life. The changing dynamic of the Muslim population in Canada and the importance of identity development at an early age results in the primary focus on Muslim youth. Muslim youth in Canada face a variety of threats in preserving and developing their Islamic identity. The most significant threats include peer pressure, assimilation, materialism, corrupt desires, religious doubt, loss of religion in society, and Islamophobia. The study begins with an introduction to the Islamic identity, an evaluation of the current state of Muslim youth in Canada, and background of Surah al-Kahf . Then, an inductive approach was used to analyse the four major narratives of the Sirah: the companions of the cave, the companion of the two gardens, Musa and Khidr, and the narrative of Dhu al-Qamayn. This was done through a methodological process of gathering, comparing, and analysing the discussions of the mufassirun in both classical and modern tafsir in relation to the four main narratives. Through this process, the study extracted seven guiding principles for developing the Islamic identity of Muslim youth in Canada. These guiding principles deal specifically with the major threats faced by Muslim youth in preserving their Islamic identity. Through the first narrative, the companions of the cave, four guiding principles were extracted relating to the threats of peer pressure, assimilation, and Islamophobia. The second narrative of the companion of the two gardens provided a principle in dealing with materialism and corrupt desires. The third narrative of Musa and Khidir was the source for a principle dealing with the threats of religious doubt and the loss of religion in society. The fourth and final narrative of Dhu al-Qarnayn personified the application of all the previous principles illustrating the importance of providing the Muslim youth with an exemplary role model. These seven guiding principles provide applicable solutions that can be used to protect and develop the Islamic identity against specific threats. This study serves as a crucial step in finding solutions lo the challenges and threats faced hy Muslim youth as minorities in preserving their Islamic identity. These principles. If followed sincerely. can empower Muslim youth by transforming them into confident and successful leaders through their Islamic identity. ensuring their success in botl1 this world and the hereafter.

Shaykh Muhammad Idris al-Marbawi (1893–1989) was a distinguished Muslim scholar and prolific author whose intellectual contributions significantly enriched Islamic scholarship in the Malay Archipelago, particularly in the field of Qur’anic exegesis. His notable works include Tafsir Surah Yasin Bahasa Melayu, Tafsir Qur’an Marbawi Juzu’ Alif Lam Mim, Tafsir Qur’an Marbawi Ringkas, Qur’an Bergantung Makna Melayu, and Tafsir Qur’an Marbawi Surah Yasin. These commentaries reflect his distinctive exegetical style, which varied according to the thematic focus of each text. His scholarly contributions surpass those of his many contemporaries who authored only a single tafsīr. One such manuscript, Qur’an Bergantung Makna Melayu, written in 1956, was rediscovered by his descendants in 2013, prompting renewed academic interest. This study investigates Shaykh al-Marbawi’s interpretive methodology, particularly his treatment of theological (‘aqīdah), jurisprudential (fiqh), and socio-religious themes within the Qur’an. Employing a qualitative approach through content and document analysis, the research reveals that this manuscript embodies a tafsīr taḥlīlī mutawassiṭ (moderate analytical interpretation). His method integrates both tafsīr bi al-ma’thūr (narrative-based interpretation) and tafsīr bi al-ra’y (reason-based interpretation). Moreover, his exegesis demonstrates a strong engagement with local contexts, offering interpretations that are both authentic and relevant to the socio-religious realities of the Malay community. The findings affirm that Qur’an Bergantung Makna Melayu represents a valuable and contextually resonant contribution to Malay Qur’anic scholarship, with continued relevance in contemporary discourse.

Tafsir al-Quran al-Karim is a Qur’anic commentary written in the Malay language by three Sumatran Malay exegetes namely Abdul Halim Hasan, Zainal Arifin Abbas and Abdul Rahim Haitami. Produced at the beginning of the twentieth century, the tafsir is excessively influenced by Muhammad Abduh in al-Manar and Tantawi Jawhari in al-Jawahir. This study highlights the figures responsible for this work, and their methodological approach in Tafsir al-Quran al-Karim. Focus is also made towards discussion of issues highlighted in the tafsir. The study relies on historical analysis as well as content and comparative analyses resulting in several research findings. The results show that the exegetes were competent individuals for an exegetical work due to their capability in handling Arabic sources and structuring a well-organized discussion of the issues. The study also shows that the methods used by the exegetes in giving service to the tafsir of the Qur’an did not contradict with other prominent books of tafsir. Discussion of issues is also proven to be in line with the notion of the prominent Muslim scholars as well as experts of the area. Another finding of the study indicates that the tafsir is a ‘permissible reasoning tafsir’ (tafsir bi al-ra’yi al-mahmud) where combination of narrative and reasoning interpretations is apparent in the writing of the commentary. Although the consideration of the contextual circumstances is somehow lacking, the tafsir managed to address the needs of the Malay Muslims in providing ample knowledge for a pure Islamic life.

Over the last half-century, millions of Muslims have settled beyond their countries of origin for reasons such as education, employment opportunities, or seeking refuge from injustices and war in their nation-states. This movement of Muslims to the West has resulted in many social, cultural, and religious issues marked by several factors, all of which permeate the development of religious doubt. These factors include acculturation, globalization, secularization, aggressive ideologies like new atheism and evolution, and Islamophobia. As a result, Muslims in the West are increasingly faced with the significant threat, or epidemic, of religious doubt, especially amongst younger generations. It is to the Qur’an that Muslims look for guidance and certitude, especially when faced with such factors and dealing with religious doubt. This study aims to identify the Qur’anic framework of certitude in responding to religious doubts among Muslims in the West. This study begins with contextualizing the concepts of certainty, certitude, and doubt. This is followed by an evaluation of the current state of Muslims in the West and the causes of their religious doubts. The most significant causes of religious doubt amongst Muslims in the West identified were moral and social concerns, scientific concerns, philosophical concerns, and trauma through personal experiences. An inductive approach was used to analyze the meanings of the interpretations of Qur’an, specifically verses related to certainty to establish certitude. This was done through a methodological process of gathering, comparing, and analyzing the discussions of the mufassirrun in both classical and modern tafasir. Through this process, four main components of establishing certitude were identified: the I’jaz (inimitability) of the Qur’an, al-taddabur (reflection), al-ʿaql (reason), and al-fiṭrah (predisposition). Each component, while general, can be linked to address a specific source of doubt, inculcating an authoritative source of certitude. The I’jaz of the Qur’an provides certitude through the miraculous nature of the Qur’ān, establishing it as a source of moral authority, addressing doubts motivated by ethical or social concerns. Tadabbur forces Muslims to examine the natural world and establish a link through the physical world to the metaphysical Creator, responding to scientific concerns and doubts. Al-ʿaql allows Muslims to uncover the true nature of their origin and purpose, addressing philosophical concerns and doubts. Finally, Muslims are to submit through these ayat (signs) to the Creator by harmoniously embracing their fitrah, a sign within themselves, instilling certitude while moving away from negative personal experiences as sources of doubt. This study serves as a critical step in finding resolutions to the threats and challenges encountered by Muslims, especially in the West, in preserving their faith and religion. If internalized, this coherent framework, composed of four interrelated components, can respond to the sources of these religious doubts while inculcating an unwavering certitude instilled through the body, mind, soul, and heart.

The concept of wet nursing in Malaysia has evolved into a socially structured and institutionalized practice fraught with tremendous religious and legal implications. This study investigated the current situation of milk kinship, considering whether wet nurses and nurslings and their families continue or not these significant relationships. There is a dire shortage of “religious” interaction between milk kinship relatives even though Islam places great importance in family relationships. The relation was often in the name of exchanging legal documents such as birth certificate, and identification card. This raises questions as to how these connections will be documented; and sustained for future generations and whether the religious obligations of this Sunnah practice were being fulfilled correctly. The objectives of this study were to identify and analyse al-Qurʾan verses and ahadith on the Prophet Muḥammad’s, peace be upon him, ways of interacting with milk kinship; to explore the wet nurse phenomenon in Malaysia, to investigate how family ties between milk kinship were maintained; and to explain the implications of wet nursing practice in Malaysia. This study is significant for the literature on the maintenance of milk kinship. Moreover, this study is necessary not only in social policy terms (as a duty to prevent potential problems such as milk siblings marrying each other unknowingly), but also because it is closely related to the aims and obligations of Maqaṣid al-Shariʿah, particularly ḥifz al-nasb. It employed a qualitative approach by combining Islamic scholarly tradition with modern phenomenological research methods. Content and thematic analysis were used to examine relevant Qur’anic verses and ahadith on wet nursing to establish a strong religious foundation for understanding milk kinship. An exploratory phenomenological approach was employed to explore further the lived experiences of seven wet nurses and six birth mothers of the nursed children. Data was collected using a series of in-depth semi-structured interviews, to dig into their understanding of wet nursing, why wet nursing was an option people pursued and looked at how relationships were maintained as well as what precautions have been applied to prevent future problems, such as the risk of marriage between milk siblings. Thematic analysis was employed to analyse the collected data which was transcribed verbatim. The study found that wet nurses and birth mothers had a basic understanding of milk kinship and its implications; and the formed milk relationships were largely transactional with little emotional connection. Wet nurses had generally limited contact with the families of whom they breastfed, often just on social media or phone calls via WhatsApp. The transactional relationships were only between wet nursed children and their milk mothers neglecting the milk mothers’ extended family who are the maḥram of the wet nursed children. These findings have important outcomes beyond mere academic debates and affect both the Muslim community and policy makers. Rather than addressing the issue of milk kinship in general, this study answers a more specific question concerning the religious and legal parameters surrounding wet nursing that is necessary to understand of what it means to be connected by milk kinship with someone. This study sheds light on the requirement for broader education and tighter legislation so that milk kinship continues to be maintained appropriately based on the Sunnah of Prophet Muḥammad. The findings also set the stage for developing policies that conserve this relationship according to the spiritual and social obligations of Muslim society in Malaysia. The study stresses the need for a fresh look into ethical and legal considerations of wet nursing rooted in Islamic law and tradition of Prophet Muḥammad, peace be upon him.

This thesis critically examines Kausar’s perspective on women’s empowerment. Kausar is critical to feminism and all its various ideologies. Although she criticizes Western feminism so heavily, she does not spare Islamic feminist ideologies. She believes that external and internal cultural practices in Muslim societies such as patriarchy led to the emergence of Islamic feminism in Muslim world. Kausar bases her critique on feminism in all its forms on the Qur’ān and the Sunnah primarily. This thesis analyses Kausar’s contributions to issues related to women and their empowerment from Qur’ān and Sunnah perspective by comparing them with Western and Islamic feminist ideologies. It analyses the Islamic Action Plan (IAP) proposed by Kausar as an alternative to Beijing Declaration and Platform for Action (BPFA) endorsed by the feminists. The thesis is qualitative in nature drawing its data chiefly from primary and secondary sources namely, interviews, Qur’an, Sunnah, books, archival documents, and articles. It employs a content analysis approach in analysing the primary and secondary sources mentioned above. The thesis develops few major findings i) Kausar views Islamic feminism as a perfect image of Western feminism; ii) She represents the view of that women’s empowerment on Islamic perspective is rather balanced in comparison with feminist view related to the same matter; iii) Kausar’s model on issues related to women and their empowerment is drawn from the Qur’ān and Sunnah-based framework; iv) Kausar suggests the Islamic Action Plan (IAP) as alternative to Beijing Declaration and Platform for Action (BPFA) endorsed at the 1995 Fourth International Conference on Women. The study arrives at few significant findings; i) Kausar recommends the adoption of IAP for women’s empowerment by Muslim government institutions especially constitutional and legal bodies and authorities; ii) She presents IAP for women’s empowerment to be endorsed, enacted, and enforced by legal authorities in Muslim societies to maintain family and all social institutions from moral degeneration and decadence; iii) She recommends that IAP for women’s empowerment to be introduced in their internal statutes and executive regulations; iv) Finally, Kausar suggests IAP for women’s empowerment should be incorporated into school curricula and syllabuses to educate and nurture the children and young generation about the necessity of empowering women.

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