Majlis Ugama Islam Singapura

Khutbah Jumaat

1 September 2023 / 15 Safar 1445H

Peranan Ayah Dalam Pembentukan Peribadi Seorang Anak

Sidang Jumaat yang dirahmati Allah,

Marilah sama-sama kita bertakwa kepada Allah (s.w.t) dengan sebenar-benar ketakwaan. Iaitu dengan mengikuti segala suruhan-Nya dan menjauhi segala larangan-Nya. Semoga dengan ketakwaan ini kita menjadi insan yang amanah dalam menjalankan tanggungjawab yang diberikan kepada kita. Amin Ya Rabbal ‘Alamin.

Muslimin yang dikasihi Allah sekalian,

Rasulullah (s.a.w) bersabda, 

لَأَنْ يُؤَدِّبَ الرَّجُلُ وَلَدَهُ خَيْرٌ مِنْ أَنْ يَتَصَدَّقَ بِصَاعٍ  

Yang bermaksud, “Seorang lelaki yang mendidik anaknya lebih baik daripada bersedekah dengan segantang barang” [Hadis riwayat Imam Al-Tirmizi]

Saudaraku, hadis ini pada hemat saya bukan sahaja mengandungi fadilat serta kelebihan mendidik anak atas perbuatan bersedekah. Akan tetapi, hadis ini sebenarnya mengandungi panduan bagi individu yang bergelar seorang ayah. 

Jika kita perhatikan hadis tersebut, Baginda (s.a.w) secara khusus menyandarkan perbuatan mendidik anak kepada seorang ayah. Ini secara tidak langsung mengingatkan kita bahawa merupakan tanggungjawab terpenting buat seorang ayah adalah dalam mendidik anaknya.

Bahkan bukan sahaja dalam aspek mendidik dan meluangkan masa sahaja, bahkan seorang ayah perlu menjadikan rumah sebagai sekolah pertama buat anak-anak kita. Ini adalah supaya anak-anak kita dapat pendedahan kepada nilai-nilai keagamaan seawal usia muda. Bak kata pepatah, melentur buluh biarlah dari rebungnya. 

Perhatikan kisah Luqman Al-Hakim yang diceritakan dalam Al-Quran. Beliau sangat prihatin akan agama dan keperibadian anaknya. Beliau mendidik, menasihati serta mengajar anaknya untuk menjaga agamanya, akhlaknya dan juga untuk terus bersabar dalam mengharungi ujian kehidupan.

Allah (s.w.t) berfirman: 

Yang bermaksud: “Wahai anak kesayanganku, dirikanlah sembahyang, dan suruhlah berbuat kebaikan, serta cegahlah daripada melakukan perbuatan yang mungkar, dan bersabarlah atas segala bala bencana yang menimpamu. Sesungguhnya yang demikian itu adalah di antara perkara-perkara yang perlu diambil berat.”

Ambillah pelajaran daripada kisah Luqman ini. Bagaimana dia sangat prihatin dengan pendidikan serta pembentukan anaknya. Walaupun tegas dalam mendidik namun ia tetap dipenuhi dengan perasaan kasih sayang. 

Saudaraku,

Peranan kita sebagai seorang ayah bukan sekadar mencari nafkah semata-mata. Bahkan, seorang ayah seharusnya melibatkan diri dalam pembesaran anak-anak kita.

Biarpun jadual seharian kita padat dengan pekerjaan. Jadikan rutin kita setelah pulang ke rumah nanti. Untuk meluangkan masa bersama anak-anak. Makan bersama, ataupun sekadar duduk bersama bercerita tentang kejadian seharian. 

Pastikan gangguan seperti telefon bimbit dan sebagainya dimatikan sementara. Kerana itulah masa yang telah kita khususkan untuk diluangkan bersama ahli keluarga kita. Maka hargailah masa itu dan ambil peluang itu untuk memupuk hubungan yang lebih erat. Kerana dengan eratnya hubungan kita, lebih mudah untuk anak-anak menerima nasihat serta pengajaran daripada kita.

Semoga Allah (s.w.t) memberkati masa kita. Supaya dapat kita meluangkannya bersama keluarga kita dalam melakukan kebaikan dan kebajikan bersama dalam mencari keredaan-Nya. Amin Ya Rabbal ‘Alamin.

أَقُوْلُ قَوْلِي هَذَا وَ أَسْتَغْفِرُ اللهَ العَظِيْمَ لِي وَ لَكُمْ، فَاسْتَغْفِرُوهُ إِنَّهُ هُوَ الغَفُوْرُ الرَّحِيْم

 

 

 

 

Khutbah Kedua

الحَمْدُ للهِ حَمْدًا كَثِيرًا كَمَا أَمَرَ، وَأَشْهَدُ أَن لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ سَيِّدَنَا مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. اللَّهُمَّ صَلِّ وَسَلِّمْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ. أَمَّا بَعْدُ، فَيَا عِبَادَ الله، اِتَّقُوا اللهَ تَعَالَى فِيمَا أَمَرَ، وَانتَهُوا عَمَّا نَهَاكُم عَنْهُ وَزَجَرَ.

أَلَا صَلُّوا وَسَلِّمُوا عَلَى النَّبِيِّ الْمُصْطَفَى، فَقَدْ أَمَرَنَا اللهُ بِذَلِكَ حَيْثُ قَال فِي كِتَابِهِ العَزِيزِ: إِنَّ اللهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَـا أَيُّهَا الَّذِينَ ءَامَنُوا صَلُّوا عَلَيهِ وَسَلِّمُوا تَسلِيمًا. اللَّهُمَّ صَلِّ وَسَلِّمْ وَ بَارِكْ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِ سَيِّدِنَا مُحَمَّدٍ.

وَارْضَ اللَّهُمَّ عَنِ الخُلَفَاءِ الرَّاشِدِينَ المَهْدِيِّينَ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيِّ، وَعَن بَقِيَّةِ الصَّحَابَةِ وَالقَرَابَةِ وَالتَّابِعِينَ، وَتَابِعِي التَّابِعِينَ، وَعَنَّا مَعَهُم وَفِيهِم بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ.

اللَّهُمَّ اغْفِرْ لِلمُؤْمِنِينَ وَالمُؤْمِنَاتِ، وَالمُسْلِمِينَ وَالمُسْلِمَاتِ، الأَحْيَاءِ مِنهُم وَالأَمْوَاتِ. اللَّهُمَّ ادْفَعْ عَنَّا البَلَاءَ وَالوَبَاءَ وَالزَّلَازِلَ وَالمِحَنَ، مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ، عَن بَلَدِنَا خَاصَّةً، وَسَائِرِ البُلْدَانِ عَامَّةً، يَارَبَّ العَالَمِينَ. رَبَّنَا آتِنَا فِي الدُّنيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ. 

عِبَادَ اللهِ، إِنَّ اللهَ يَأْمُرُ بِالعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي القُرْبَى، وَيَنْهَى عَنِ الفَحْشَاءِ وَالمُنكَرِ وَالبَغْيِ، يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ، فَاذكُرُوا اللهَ العَظِيمَ يَذْكُركُمْ، وَاشْكُرُوهُ عَلَى نِعَمِهِ يَزِدكُمْ، وَاسْأَلُوهُ مِن فَضلِهِ يُعطِكُم، وَلَذِكرُ اللهِ أَكبَرُ، وَاللهُ  يَعلَمُ مَا تَصنَعُونَ.

 

 ☆Tadabbur Kalamullah 15 Safar 1445H☆

ٱللَّهُ وَلِیُّ ٱلَّذِینَ ءَامَنُوا۟ یُخۡرِجُهُم مِّنَ ٱلظُّلُمَـٰتِ إِلَى ٱلنُّورِۖ  

"Allah Pelindung (Yang mengawal dan menolong) orang-orang yang beriman. Ia mengeluarkan mereka dari kegelapan (kufur) kepada cahaya (iman)" [Surah al-Baqarah 257]

#Sambung bicara tentang kebebasan dan kemerdekaan yang dikehendaki Allah swt.

#Kemerdekaan yang sebenarnya adalah apabila kita sebagai umat Islam mampu memerdekakan diri kita daripada penjajahan yang berbentuk fizikal dan juga mental (pemikiran). Oleh itu, bagaimana mungkin kita mampu untuk melaungkan merdeka, merdeka sedangkan pada hakikatnya kehidupan kita pada saat ini masih lagi bertuhankan nafsu, bertuhankan kebendaan, bertuhankan Barat dan mengikuti jejak langkah syaitan laknatullah.

#Sistem pemerintahan negara masih berpaksikan sekular dan liberal. Sistem ekonomi berasaskan sistem kapitalis yang mengamalkan riba, judi dan penindasan. Sistem sosial pula, kebebasan mutlak diberikan kepada orang ramai untuk melakukan segala perkara-perkara yang jelas-jelas diharamkan oleh Islam selagimana ia tidak mengganggu orang lain. Pergaulan bebas antara lelaki dan wanita menjadi lumrah dalam kehidupan. Malah semakin pelik apabila hubungan sesama jenis juga sudah tidak dilihat janggal. Masyarakat bebas untuk berpakaian mengikut hawa nafsu masing-masing tanpa ukuran halal haram. Berkaitan aspek perundangan dan kehakiman, jelas berpaksikan barat dan akal fikiran sehingga hukum-hakam syariah masih berada dibawah undang-undang ciptaan manusia. Sistem pendidikan sebahagiannya masih menjadikan sekular sebagai asas acuannya. Apakah semua ini menunjukkan bahawa kita sudah merdeka? Atau hanya sekadar merdeka negara, namun perjalanan kehidupan manusia dan negara tetap berpaksikan nafsu dan undang-undang buatan manusia.

#Ketahui, kemerdekaan yang hakiki adalah apabila manusia itu menjadi hamba Allah yang sejati, hambaNya yang tunduk dan patuh kepada seluruh sistem dan peraturan yang diturunkan oleh Penciptanya, Allah swt dalam seluruh aspek kehidupan mereka.

یَـٰۤأَیُّهَا ٱلَّذِینَ ءَامَنُوا۟ ٱدۡخُلُوا۟ فِی ٱلسِّلۡمِ كَاۤفَّةࣰ وَلَا تَتَّبِعُوا۟ خُطُوَ ٰ⁠تِ ٱلشَّیۡطَـٰنِۚ إِنَّهُۥ لَكُمۡ عَدُوࣱّ مُّبِینࣱ 

"Wahai orang-orang yang beriman! Masuklah kamu ke dalam Ugama Islam (dengan mematuhi) segala hukum-hukumnya; dan janganlah kamu menurut jejak langkah Syaitan; sesungguhnya Syaitan itu musuh bagi kamu yang terang nyata" [Surah al-Baqarah 208]

♡Laung dan kibarlah bendera Malaysia dengan jiwa yang benar-benar merdeka. Jangan sesekali mengibarkan bendera Malaysia dengan jiwa penjajah♡

🐊Ust naim

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Addressing Misconceptions: Islam and Diversity

What does Islam say about diversity? Why do some Quranic verses prohibit befriending non-Muslims? Is it true that Muslims cannot take part in non-Muslim festivals or celebrations?

Amongst the many misconceptions about Islam is the idea that it advocates for an extreme exclusivist outlook where any forms of diversity are rejected on the basis of upholding the religion’s beliefs.

Unfortunately, this idea can be seen in the likes of militant extremist groups like ISIS, who view the world in binary - ‘us versus them’.^[1]Any association with infidels or disbelievers, whether in ideology, culture, practices or way of life, is akin to diluting Islamic principles and identity.

To make things worse, Islamophobic sentiments have also, in some cases, managed to ride on the international media in marginalising Muslims in general because of the very few extremists who abuse Islam to justify their acts and ideology. 

This is not the case for the majority of 1.8 billion Muslims around the world. Most Muslims are moderate in nature, and they can live peacefully with others who may have a different ethnic or religious background.

Read: Moderation In Islam

The peaceful nature of Muslims in coexisting with others with different beliefs and cultures can be traced back to how Islam views diversity. Islam and diversity is indeed an important theme to discuss, especially when we live in a plural society like Singapore. 

What does Islam say about diversity? To what extent is diversity accepted?

This article intends to discuss the misconception about Islam and diversity.

Misconception 1: Islam Does Not Embrace Diversity

Contrary to the misconceptions addressed above, the Quran acknowledges diversity as part of Allah’s way in creation (Sunnatullah fil-khalq):

وَمِنْ ءَايَـٰتِهِۦ خَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّلْعَـٰلِمِينَ

“And one of His signs is the creation of the heavens and the earth, and the diversity of your languages and colours. Surely in this are signs for those of (sound) knowledge.”

(Surah Ar-Rum, 30:22)

There are about 8 billion people around the world, and you can even include those in history from the time of the first human being, but no two individuals are completely identical. Even though there will be some similarities, everyone is different and unique in their own traits and qualities. 

In fact, this same wonder can be seen in other creations too. By observing this extraordinary and intelligent design in creation, we can arrive at the conclusion that there is indeed an All-Wise and All-Knowledgeable Creator to create a fine-tuned universe. This philosophical argument is often referred to as the ‘teleological argument’. 

Hence, the Quran tells us that diversity is part of Allah’s way in creation so that we are able to see the signs of our Creator. Through diversity and multiplicity, as Muslims, we can witness The Oneness of Allah s.w.t.

In another verse, Allah s.w.t. reveals to us another wisdom of diversity in creation:

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌ

“O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may (get to) know one another. Surely the most noble of you in the sight of Allah is the most righteous (taqwa) among you. Allah is truly All-Knowing, All-Aware.”

(Surah Al-Hujurat, 49:13)

This verse identifies another key objective of diversity, which is to know one another. When we meet people who are different from us, it offers us the opportunity to learn new things. Through positive interactions with diversity, we can develop growth, maturity, experience and even learn new qualities like adaptability, patience, empathy and compassion.

Such exchanges can be seen during the early period of the expanding Abbasid Caliphate, where a state-funded movement took place to translate the intellectual heritage of the Hellenistic civilisation into Arabic. 

Read: The Importance of Learning Islamic History

Through such exchanges, Muslims not only contributed to the preservation of knowledge for humanity, but also developed it by offering insights, constructing new epistemological formulations and making newfound scientific discoveries. This golden age of Islam was also credited for the rise of European advancement - also known as the Renaissance - which happened later through their interactions with the Muslim world.^[2]

Read: 4 Muslims Who Made Amazing Discoveries During the Islamic Golden Age

Learning from others who are different doesn’t mean we should accept and assimilate everything. In some places, there are societal norms that may be legal according to the state law but are not accepted in Islam, such as consuming alcoholic beverages and gambling. As Muslims, it is our due diligence to ensure that we do not participate in those activities.

Differences should not lead to division. The golden age of Islam, amongst other impactful generations, has shown us how Muslims were able to contribute to uplifting humanity wherever they engage in and integrate with others. Muslims are able to build dynamic societies guided by the tradition in the face of diversity.

Read: Cultural Diversity in Islam

Beyond that, the most important quality to develop in engaging with diversity is taqwa (to be mindful of Allah s.w.t), as the mentioned Quranic verse continues.^[3] What it means is to develop our character and actions in a way that pleases Allah s.w.t, as we meet people who may either take positive or negative roles in our lives. 

In a nutshell, Islam acknowledges diversity. It is ok to see such differences, especially within moral conduct. As Muslims, we can share and invite others to Islam, but our beliefs are not something we should force upon or proselytise others.^[4] What matters is for us to benefit from diversity and to focus on our own development.

Misconception 2: Why do some Quranic verses prohibit befriending non-Muslims?

On one glance at these verses, and without reading the entire Quran, one may find it difficult to find harmony in embracing diversity. So, how do we make sense of these seemingly contradicting themes?

Allah s.w.t. says in the Quran:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَّخِذُوا۟ ٱلْيَهُودَ وَٱلنَّصَـٰرَىٰٓ أَوْلِيَآءَ ۘ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍۢ ۚ وَمَن يَتَوَلَّهُم مِّنكُمْ فَإِنَّهُۥ مِنْهُمْ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

“O believers! Take neither Jews nor Christians as guardians—they are guardians of each other. Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.”

(Surah Al-Ma’idah, 5:51)

And the verse:

لَّا يَتَّخِذِ ٱلْمُؤْمِنُونَ ٱلْكَـٰفِرِينَ أَوْلِيَآءَ مِن دُونِ ٱلْمُؤْمِنِينَ ۖ وَمَن يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ ٱللَّهِ فِى شَىْءٍ إِلَّآ أَن تَتَّقُوا۟ مِنْهُمْ تُقَىٰةً ۗ وَيُحَذِّرُكُمُ ٱللَّهُ نَفْسَهُۥ ۗ وَإِلَى ٱللَّهِ ٱلْمَصِيرُ

“Believers should not take disbelievers as allies instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.”

(Surah Ali-’Imran, 3:28)

Our scholars of tafsir, such as Imam Taha Ibn Asyur clarify that verses such as these are not absolutes but are conditional. In this case, this verse was revealed during a hostile period of military conflict.

When the verse from Surah Al-Ma’idah forbids the Believers to take Jews and Christians as allies or guardians, it was actually revealed in a hostile period when both groups were conspiring to persecute Muslims. In fact, it can be applied to any other groups who plan to do so too. 

Read: Can Muslims Befriend Non-Muslims?

As such, seemingly hostile verses are not meant to be referred to as the general rule. There are multiple hadiths that record the peaceful interactions of our beloved Prophet s.a.w. with people of other faiths in non-hostile conditions.

As narrated by Ibn Ishaq^[5] in his Sirah^[6], When Prophet Muhammad s.a.w. drafted the constitution of Madinah, he established those who constituted as fellow ‘citizens’ of Madinah (previously Yathrib) while including the local Jews stating:^[7]

وَإِنَّ يَهُودَ بَنِي عَوف أُمَّة مَعَ المُؤمِنِين، لِليَهُودِ دِينهم وَلِلمُسلِمِينَ دِينهُم، بَنِي النَجَّار مِثل مَوَالِيهِم وَأَنفُسهم إِلَّا مَن ظَلَم أَو أَثِم، فَإِنَّهُ لَا يوتغ إِلّا نَفسه وَأَهل بَيتِه

"The Jews of Banu ‘Awf are a community alongside/with the Believers. The Jews have their own religion and for the Muslims their own religion; This applies to those under their purview and themselves. But whoever does wrong or commits treachery brings evil only to himself and his household."

In this constitution, we can see how Prophet Muhammad s.a.w. did not take the stand of antagonism against the Jews but included them as part of the Madinan Community. This peaceful position in coexistence is important to highlight as it can be seen across many examples of Muslim history. Unfortunately, it is often overlooked by many.

Read: Religious Freedom: Islam and Religious Minorities

The Quran highlights the basis of our relationship with others in non-hostile conditions as follows:

لَّا يَنْهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمْ يُقَـٰتِلُوكُمْ فِى ٱلدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَـٰرِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوٓا۟ إِلَيْهِمْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ

“Allah does not forbid you from dealing kindly and fairly with those who have neither fought nor driven you out of your homes. Surely Allah loves those who are fair.”

(Surah Al-Mumtahanah, 60:8)

Justice and kindness are the two most important values of our relationship with others in general and non-hostile conditions. 

Misconception 3: Muslims Cannot Take Part in Non-Muslim Festivals/Celebrations

Joining gatherings with our non-Muslim family members, colleagues, neighbours, or friends is praiseworthy, as it is part of developing good ties with others. This is especially important in a multireligious and plural society like Singapore.

We don’t live exclusively amongst the Muslim community. Rather, we live side by side with the larger Singaporean society. The Quran informs us to establish and maintain good ties with our neighbours. Allah s.w.t. says in the Quran:

وَٱعْبُدُوا۟ ٱللَّهَ وَلَا تُشْرِكُوا۟ بِهِۦ شَيْـًٔا ۖ وَبِٱلْوَٰلِدَيْنِ إِحْسَـٰنًا وَبِذِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينِ وَٱلْجَارِ ذِى ٱلْقُرْبَىٰ وَٱلْجَارِ ٱلْجُنُبِ وَٱلصَّاحِبِ بِٱلْجَنبِ وَٱبْنِ ٱلسَّبِيلِ وَمَا مَلَكَتْ أَيْمَـٰنُكُمْ ۗ إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا

“Worship Allah (alone) and associate none with Him. And be kind to parents, relatives, orphans, the poor, near and distant neighbours, close friends, (needy) travellers, and those (bondspeople) in your possession. Surely Allah does not like whoever is arrogant, boastful”

(Surah An-Nisa, 4:36)

In this verse, both ‘near’ and ‘distant’ neighbours are mentioned. Imam Al-Qurtubi cited other scholarly views, commenting that the ‘distant’ neighbours here refer to the Jews and Christians. Subsequently, he summarises that the command to be good to neighbours includes both Muslim and non-Muslim neighbours in general. This involves upholding and protecting the rights of neighbours and maintaining good relationships with them.

Hence, it is important to attend significant functions, especially when they may invite us, such as their wedding ceremony or funeral^[8]at the church. These exchanges can mean a lot to others.

As we are clear with our conscience and objective of our visit, ensure that we do not participate in their religious rituals or other acts prohibited in Islam, such as consuming alcoholic drinks and non-Halal food.

See more: Contemporary Irsyad Series by Office Of The Mufti

Conclusion

Living in a multicultural and multireligious society like Singapore, let us continue to uphold and promote the principle values of mutual respect, justice and kindness as we live together with fellow Singaporeans. 

Islam teaches us to value these principles as we have seen above. Engaging with diversity positively can allow us to develop ourselves both individually and also as a community. Ultimately, we seek Allah’s pleasure to be good Muslims and cultivate taqwa.

And Allah knows best.

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Notes & References:

[1] Muhammad Haniff Hassan, Islam, Pluralism & Multi-Culturalism - https://www.rsis.edu.sg/rsis-publication/idss/724-islam-pluralism-multi-cultu/

[2] How Islamic Learning Transformed Western Civilization - https://muslimheritage.com/islamic-learning-transformed-west-civilization-rev/

[3] “O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may (get to) know one another. Surely the most noble of you in the sight of Allah is the most righteous (taqwa) among you. Allah is truly All-Knowing, All-Aware.” (Surah Al-Hujurat, 49:13)

[4] This is clearly mentioned in Surah Al-Baqarah: “There shall be no coercion in matters of religion..” (2:256)

[5] Ibn Ishaq is one of the first to work on the biography of Prophet Muhammad s.a.w. Most scholars who preceded him were invested in the development of the hadith literature, compiling the sayings and actions of the Prophet s.a.w. He was one of the first to record the Prophet’s life, based on the compilations of hadith, in the style of historical biography - The Sirah

[6] Sirah - The historical biography of Prophet Muhammad s.a.w.

[7] https://www.alsirah.com/%D9%88%D8%AB%D9%8A%D9%82%D8%A9-%D8%A7%D9%84%D9%85%D8%AF%D9%8A%D9%86%D8%A9/  

[8] Qays ibn Sa’d reported: A funeral passed by the Messenger of Allah, peace and blessings be upon him, and he stood up. It was said to him, “It is a Jew.” The Prophet said, “Was he not a soul?” (Muttafaqun ‘Alayh)

https://muslim.sg/articles/addressing-misconceptions-islam-and-diversity

Addressing Misconceptions: Islam and Diversity

What does Islam say about diversity? Why do some Quranic verses prohibit befriending non-Muslims? Is it true that Muslims cannot take part in non-Muslim festivals or celebrations?

by Muslim.Sg

Muslim.Sg is a one-stop online media platform that aims to inspire and empower millennial Muslims with powerful and engaging Islamic religious content.

2023-08-29 • 17 min read