The Owl and the Moon

In a vast wilderness, a wilderness of deception, the wildest of the wildest, the cruelest of the cruelest, where parasites thrive, the wolf howl had been replaced by the pet dog howl, named City, lived in one of the narrowest of alleys, in a narrow rickety house, in a narrow rented room, a poor Owl. His room, was high up in the house, with an extensive prospect over the neighbouring roofs. During the first few days he went to live in the City, he felt low-spirited and solitary enough. Instead of the forest and the green hills of former days, he had here, only a forest of tall skyscrapers to look out upon. And then, he had not a single friend; not one familiar face greeted him.

Thus, one evening, he sat at the window, in a desponding mood; he opened the casement and looked out. Oh, how his heart escalated with joy! Here was a well-known face at last a round, friendly countenance, the feature of a good friend he had known at home. In, fact it was the Moon that paid a call upon him. She was quite unchanged, the dear old Moon, and had the same face exactly that she used to show when she peered down upon him through the willow trees on the moor. She shone far into his little room; and she, for her part, promised him that every evening, when she came abroad, she would look in upon him for a few moments. This promise she had faithfully kept.

It was a pity that she could only stay such a short time when she came. Whenever she appeared, she told of one thing or another that she had seen on the previous night, or on that same evening. "Just sketch the scenes I describe to you," this was what she said to him, "And you will have a very pretty archetype-book."

He had followed her injunction for many evenings. He could make up a new "Thousand and One Nights," in his own way, out of these visualizations, but the number might be too tremendeous, after all. The sketches he had here given, had not been chosen at random, but follow in their proper order, just as they were described to him. Some great gifted painter, or some poet or musician, might make something more of them if he likes; what he had given here, are only hasty portrayals, hurriedly put upon the paper, with some of his own thoughts interspersed; for the Moon did not come to him every evening, a cloud sometimes hid her face from his sight.

On the first night, the Moon told an apologue,

"Once, there was an argument between the Soul and some parts of the body. Soul, on behalf of his clients, Brain, Eyes, Ears, and Mouth, took a legal action against Belly, defendant I, Anger, defendant II, Legs and Hands, defendant III. The defendants, appointed Appetite, as their defender.

The soul sued them with charges that the defendants, all-together, stocking the food and enjoying it. The Belly, on the seduction of Anger, kept demanding for more and more food of the delicious kinds, greedily. The Belly—as he obliged for—didn't distribute food throughout Body, except for Legs and Hands. The only thing the Belly appeared to do was, burp shamelessly when satisfied.

The first trial, was delayed at the request of defendants. During the postponement, they tried to lobby Soul, but unsuccessfull. The second trial, adjourned, at the request of defendants as well. For the second time, they tried to persuade the Presecutors, but, again, failed.

The third trial, the wise judge, Heart, said, "In order for the trial to be fair, we will presenting witnesses from both sides. First of all, we ask Soul, presenting the first witness!" The Soul responded, "Your honor, we present Brain!"

And the Soul inquired Brain, "O Brain, what were you created for?" Brain illustrated, "We, Brain, are a assembly, known as the ultimate control centre. We are having complete control over thoughts, actions, feelings and memories. We are blessed with the ability to think, a perspective of critical thinking, with the goal is, to find the truth in every matter and to reject falsehood.

Mind is associated with the brain. The two terms are often used interchangeably. Brain is considered to be a physical thing, the mind is considered to be mental. The brain is composed of nerve cells and can be touched, whereas, the mind cannot be touched. The brain is the second source of knowledge after the revelations. Therefore, in this regard, thinking method directly relates to the objectives of Islam and its Sharia, and gives a significant implication towards understanding and developing Sharia as a dynamic knowledge area.

Your Honor, in this case, we are victims. Anger, conspired with Belly, forced us to consider exlusively the worldly affair, turning us to conceive "hungry" and work it out to dictat the Stomach, asking more and more food. However, our consciousness, never stopped questioning, "To what extent can the Stomach be filled?" At the very least, barely to straighten this back. However, Anger forced us to keep in mind of three things, throne, throne and throne. All of this, inflicted, disavowal of our existence."

Next, Eyes testified, "Your honor, we, eyes, are the most immediate entry point to the heart, and have powerful influence over thoughts, emotion and inner well-being. The instant availability of vision at the lifting of an eye-lid makes us overlook that an aperture to the heart has been opened. Apparently, the eye is the only limb in the body that does not require a period of ‘warm up’ to become fully functional.

‘Love at first sight’ is often branded as a ‘cute’ concept, but if you think about it, it is rather frightening. One glance and your heart is potentially enchanted, your wealth, blood and sweat are committed to someone, and your future is completely tied up. We, eyes, are incomparably complex and come second only to the complexity of brains. Such a sensitive and critical function could not have been given without due instruction on how to use it.

Your honor, in this case, we are victims. We were not allowed to perceive the truth. Those who put it into words, posters, or even murals, if it was the same tones, were removed, except for images of the lauded rulers. All of this, caused, a denial our existence."

Ears then testified, "Your honor, ears are the organ of hearing. The faculty of hearing, is one of the means of acquiring recognition. We hear things and they are recorded in minds. Hearing can be considered more important than seeing, it is considered as social sense, because the key to understanding, believing and putting things into practice is, hearing.

Your Honor, the most important function of hearing, is to listen and to obey the commands of Allah and His Rasool (ﷺ). In this case, we are victims. We were allowed only to hear the cantus of sycophants and flatterers, otherwise, we would be gagged with cotton. All of this, applied, rejection of our existence."

Finally, mouth testified, "Your honor, the mouth serves as a gateway for halal food to enter the stomach. In addition, as an exit for the voices of truth. To get the right physical and spiritual strength, only lawful or halal, and healthy or wholesome Tayyib food shall be consumed. Halal means lawfully acquired, as against stolen, food. In case of meat, it means that it was acquired according to the permissible method of slaughtering an animal. Unlawful food adversely affects the character of those who consume it. Eating unlawful food, like stolen food, will retard one’s spiritual and moral health.

Eating should not be hasty and should be measured. One should not fill his belly. The Prophet (ﷺ) enjoined us to fill only one third of our stomachs with food and one third with liquids, leaving the remaining one third empty. Food is a gift from Allah. We should consume it with humility and moderation, and always thank Allah for His bounties.

Your Honor, in this case, we are victims, instead of eating halal and wholesome food, we were served weird foods, such as asphalt, concrete, oil, coal, tin and gold. Most terrible, we were offered to swallow even social grant for the poor. And one of the scariest things will most likely to happen, is that, we have to swallow vaccines. All of this, bring about, a negation of our existence."

Then, Appetite was invited to present witnesses. Anger whispered to Appetite, "Bro! All the victim's testimonies, contained strong evidents, we can't match it. What should we do?" Appetite said, "Calm down Bro! I'm going to ask the Judge, adjourn the trial, so we have time to bribe Soul and his clients." Afterwards, he said to Judge, "Your honor, we still need time to prepare witnesses, please postpone the trial!"

As Judge, Heart replied, "There is no more delay for this trial, it must be finished today." Anger rebutted, "Your honor, this is unfair, we must be given a chance to defend ourselves." Appetite added, "Your Honor, if we are not given a delay, we will protest," while asking Anger, Stomach, Legs and Hands, sat down on the floor. Calmly, Heart, sat on the floor either, muttering, "Who is the Judge, you or me?" Out of respect for the judge, Soul and his clients sat down on the floor as well. Heart ordered, "No one is allowed to leave the room. When the time of Salaah has come, we'll do it in congregation, on this court!"

The midnight had passed, Appetite, Anger, Stomach, Legs and Hands, began to feel restless and weak, no food intake. They turned to Heart, Soul and their clients, all calmed, sitting cross-legged on the floor. Appetite asked the Judge, "Your honor, how do you survive?" Heart replied, "I do dhikr, and that's enough for me." Anger inquired to Soul, "And you Bro!" With closing eyes, Soul replied, "I do dhikr, and that's enough for me and your victims!"

Then, Heart rose, sat back in his chair, saying, "All right, we will start the trial!" Appetite protested, "But Your honor, we were asking for a delay!" Heart replied, "We have granted a postponement for one day, yesterday, and the day has changed, now is a new day, and no more for requesting delay. Now, we'll read the verdict."

At that point, Heart resolved, "After hearing the witnesses' testimonies, we decided that all Defendants were guilty of violating the moral values of the body. Therefore, the Court sentenced the defendants as following,

Defendant I, Belly, is sentenced to undergo

1. Reopen food distribution to all his members;
2. Recommendation for fasting, every Monday and Thursday, or fasting Ayyamul Bidh, on the 13th, 14th and 15th, in a matter of Hijri months. And it is obligatory to fast in the month of Ramadan, for a whole month, without any reduction. Morally, fasting is self-training, it teaches us self-restraint, self-confidence, contentedness and perseverance;
3. Firing his colleague, Anger, and not allowed to do contacts, at any cause and in any ways.

Defendant II, Anger, is sentenced to undergo restraintment punishment.

Defendant III, Legs and Hands, is sentenced to carry out their duties and obligations, according to their Fitra.

The Judge added, "As for Appetite, has committed "Contempt of Court," being disobedient to, or disrespectful, toward a court of law and its officers in the form of behavior that opposes or defies the authority, justice, and dignity of the court, thus, the court ruled, revoking his attorney's license, until he is fully aware."

The Judge, from then on, closed the case."

The Moon concluded, "O Owl! The state, is like a body, if each of its components, carries out what Allah has entrusted, it might be possible, the veil to a just and prosperous society, Insha Allah, will be opened. And Allah knows best."

Citations and References:
- Capt. Anas Abdul-Hameed Al-Qoz, Men and The Universe - Reflections of Ibn Al-Qayyem, Darussalam
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin
- H.W. Dulcken, Ph. D, What the Moon Saw and Other Tales by Hans C. Andersen, George Routledge and Sons.

Bahasa

A Sackful of Tricks

One day, in a tavern, the birds were talking about Raven's notice, that the Tourism Event, had to be postponed, because its implementation was not yet possible. Raven further gave acceptable considerations and decided that, the event, which would feature actors from outside the Land, would be held the following year.

While they were discussing Raven's decision, the Crow entered the tavern, and sat down in a corner. The birds didn't pay much attention, they were engrossed in their respective conversations. One of the birds, noticing the Crow, said to others, "Hey guys! Vernacular of mankind, mentioned that, it is a common habit among men, to talk of what is right and good, and to do what is quite the reverse."

Other bird responded, "Really? Tell us more!" Another chimed in, "Yeah... explain it, please!" The bird replied, "Catch this! ...

Reynard, the fox, and Puss, the cat, travelling together, beguiled the tediousness of their journey by a variety of philosophical conversations. “Of all the moral virtues,” exclaimed Reynard, “Mercy is surely the noblest! What say you, my sage friend, is it so?” “Undoubtedly,” replied Puss, with a most demure countenance; “Nothing is more becoming in a creature of any sensibility than a compassionate disposition.”

While they were thus moralising and mutually complimenting each other on the wisdom of their respective reflections, a Wolf darted out from a wood, upon a flock of sheep which were feeding in an adjacent meadow, and without being in the least affected by the moving lamentations of a poor lamb, devoured it before their eyes.

“Horrible cruelty!” exclaimed Puss. “Why does he not feed on vermin, instead of making his barbarous meals on such innocent creatures?” Reynard agreed with his friend in the observation, to which he added some very pathetic remarks on the odiousness of a sanguinary temper.

Their indignation was rising in its warmth and zeal when they arrived at a little cottage by the wayside, where the tender-hearted Reynard immediately cast his eye upon a fine cock that was strutting about in the yard. And now, adieu moralising, he leapt over the pales, and without any sort of scruple demolished his prize in an instant. In the meanwhile, a plump mouse, which ran out of the stable, totally put to flight our Puss' philosophy, who fell to the repast without the least commiseration.

Suddenly, the Crow cried out, "He's a liar!" The birds, surprised, one of them said, "Careful Crow! Your Majesty, the Parrot, will be offended!" Another bird reacted, "Indeed, as you all know, the one we know as the Liar is, the Parrot!" Other acknowledged, "Agreed, he's the one and only!" 

Ignoring the nagging, the Crow argued, "Postponing this year's Tourism Event, is not a smart thing!" The Crow added, "He think he is extremely clever? Does he pretend to know more than I? While he alone knows one trick, I know a whole sackful of tricks!”

“Well,” refuted one of the birds, “I admit, he knows one particularly trick, but that one, let me tell you, is worth a thousand of yours!” Another said, "If you know a lot of tricks, then prove them!" The Crow challenged, "Let's prove it, I invite you to find anything to verify my tricks!" The Birds spoke to each other, then said, "Look out there, there are many fowls gathering. Let's see what you can do with them!" 

Outside, one of the birds, standing on a bench, anounced, "Attention please! The crow has something to say, so listen up!" Thus, the fowls were waiting tricks the Crow would do. However, the Crow had so many plans, he couldn't decide which one to try first. He moved here and there, but nothing except vain. Feels like a long wait until one of the folks, complained, "Where was the trick!" Another joined, "We're waiting!" Other cried out, "Boo!" And accordingly, ice creams, pieces of junk food, paper wrapping, soft-drinks, and a lot of other trash, thrown on the Crow's face.

One bird, said, "Hey Crow! Watch this!" Then he shouted to the crowd, "Guys! Observe this! All of you, know Miss Peacock, right? ... "Of course, who doesn't know her?" ... "Yeah, the fools know her as well!" ... "She's a photo model!" ... "An actress!" ... "Multi talented!" ... "An influencer!" ... "A politician!" ... "Indeed, if needed!" ... "It depends ...!" ... "Money talks!" ...

"Today, Miss Peacock is opening a shop. You better look on it!" The fowls responded, "Interesting! Show us the place, please!" "Okey!" said the bird, "But on one condition, all of you must follow my lead, singing!" They agreed, and the bird led the rhythm,

I am just a poor boy

Though my story's seldom told

I have squandered my resistance

For a pocketful of mumbles

Such are promises

All lies and jest

Still, a man hears what he wants to hear

And disregards the rest *)

Left alone, while sitting on the sidewalk, the Crow intoned,

Hello darkness, my old friend

I've come to talk with you again

Because a vision softly creeping

Left its seeds while I was sleeping

And the vision that was planted in my brain

Still remains
Within the sound of silence **)

Inside the tavern, the Birds were talking to one another, "He who sets up for more cunning than others, is generally, a silly fellow at the bottom. Whoever is master of a little judgment and insight into things, let him keep them to himself, and make use of them as he sees occasion; but he should not be telling others with an idle and arrogant flashiness of them.

One good appropriate discreet, made use of upon an emergency, will do a man more real service, and make others think better of him, than to have passed all along for a shrewd crafty knave, and be bubbled at last.

When any one has been such a fob as to insult his acquaintance, by pretending to more policy and trick than the rest of people, they are apt to wish for some difficulty for him to show his skill in; where, if he should falling through—as ten to one but he does—his misfortune, instead of pity, is sure to be attended with laughter.

He that sets up for a biter—as the phrase is being generally intent upon his prey, or vain of showing his art—frequently exposes himself to the traps of one sharper than himself, and incurs the ridicule of those whom he designed to make ridiculous."

Another one combined, "Plain good sense, and a downright honest meaning, are a better guide through life, and more trusty security against danger, than the low shifts of cunning, and the refinements of artifice. Cunning is of a deep entangling nature, and is a sign of a small genius; though when it happens to be successful, it often makes a glittery pretension to wisdom; but simplicity of manners, is the ally of integrity, and plain common sense, is the main requisite of wisdom." 

"And Allah knows best."

Citations & References :
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
*) "The Boxer" written by Paul Simon
**) "The Sound of Silence" written by Paul Simon

Bahasa

When the Squirrel King Telling a Saga

It was a bright blessed day, a bird said to the others, "Hey! Wanna hear something interesting about a Saga?" Others replied, "Yes of course!" ... "Good idea!" ... "Gimme, gime the saga!" ... "I'm waitin'!" ... "Yo, listen up,

One day, of all the animal-kings, were expected to gather around, in a general assembly, facilitated by an international organization called the United Notions or UN. It is the world's largest, and most familiar, international organization of the animals.

Every beast king was allowed to speak, about anything inspiring. And one by one, the kings have delivered their speeches. When it was the Squirrel King's turn, Lynx, who served as Secretary General of the UN, said, "Now, we invite the Scondrel King to appear on the pulpit!" One of the councilors, Rabit, whispered, "Your Majesty, it's not Scondrel, it's Squirrel!" The Lynx casually commented, "Yea... whatever, I know!"

Feeling belittled, the Squirrel King, refused to move from his chair, even though the assembly clerk had given a signal. He hoped, the Secretary would make a correction, and also, may his ally, colleague and business partner, Panda, support him. He glanced slightly, it seemed Panda was busy taking notes. The Secretary repeated, "He who feels, has been given a chance to deliver a speech, be welcomed!" Still not budging, the Squirrel King turned to Panda, who seemed busy with his Suanpan. Again, Lynx announced, "If you won't, it's okay!" Getting confused, Squirrel King looked at Panda. He was busy playing mahjong.

Didn't want to lose the moment, as his alibi, Squirrel King began to make a speech, "Your Excellency the Secretary General! Ladies and gentlemen! All the Kings have delivered their speeches, so allow us to present a saga, which might inspire. The saga goes like this,

It was evening, the king returned to the palace from hunting, and the Empress rose to greet him, and they sat down. After the repast, the Empress began to speak about a young Prince who was about to be punished. The young Prince, was accused of lying, for declaring before everyone, that he was healthy and safe, but the physician stated, based on a laboratory test, he had the potential to contract a disease. However, this accusation, was widely denied by the public.

The king said, "This day too, such an one of my vezirs made intercession for him and I sent him to the prison." The Empress said, "Dost thou see how thou believest me not? Lo, now all of them are allied, they wish to release this youth from thy hand and set him free, that afterward, when they find an opportunity, they may finish their affair.

O king, this night I saw in my dream, that thou wast seated on thy throne, when a poisonous dragon appeared before thee; I counted, and it had forty heads, each of which was poison-smeared, and behind it, crept an untold innumerable host of snakes. And they came on till that dragon took the king and his throne in its mouth, but it could not swallow them, and so, put them out again. Three times it tried thus, and at length, unable to avail, it gathered into one place all the venom that was in its forty heads, when, while it was making to shower that over the king, I cried out from opposite, 'O king, the dragon is about to shower venom over thee.' And I cried so that I awoke through fear." Then was the king afraid, and he said, " What may the interpretation of this dream be?" The lady answered, "O king, the interpretation of this dream is clear ; that dragon is this youth, and those forty heads are thy vezirs, each one of whom is full of poison, and that host of snakes is the rabble who follow them; that dragon which three times sought to swallow thee, is again this youth who purposed evil against thee, and his succeeding not is his being feeble, and his making to shower over thee, the poison that was in those his forty heads is the forty vezirs' being one, and his wishing to slay thee by their aid ; and my crying out is my saying" every day, 'O king, have great care.' 

That is the interpretation of this my vision. O king, be thou ware of these, take my counsel; every day thou sayest, 'I will kill him;' yet thou killest him not. My story with thee resembles the story of a certain king and a weaver." The king said, "Relate it, let us hear." Quoth the Empress,

"Of old time, there was a great king. One day, a man came before him and said, 'My king, I shall weave a turban such that one born in wedlock will see it, while the bastard will see it not.' The king marvelled and ordered, that that weaver should weave that turban; and the weaver received an allowance from the king and tarried a long while.

One day he folded up this side and that side of a paper and brought it and laid it before the king and said, 'O king, I have woven that turban.' So the king opened the paper and saw that there was nothing ; and all the vezirs and nobles who stood there looked on the paper and saw nothing. Then the king said in his heart, 'Dost thou see ? I am then a bastard;' and he was sad. And he thought, 'Now, the remedy is this, that I say it is a goodly turban and admire it, else will I be put to shame before the folk.' And he said, 'O master, it is a goodly turban, I like it much.' Then that weaver youth said, 'O king, let them bring a cap that I may wind the turban for the king.' They brought a cap, and the weaver youth laid that paper before him, and moved his hands as though he wound the turban, and he put it on the king's head. All the nobles who were standing there said, 'O king, how fair, how beautiful a turban!' and they applauded it much. Then the king rose and went with two vezirs into a private room and said, 'O vezirs, I am then a bastard; I see not the turban."

The Empress went on, 'O king, I had that dream this night, there is no doubt, that it is as I have interpreted. O king, if the king's life and throne go, who knows what they will do to hapless me?" And she began to weep. When the king saw the Empress, thus weeping his heart was pained and he said, " On the morrow, I will indeed refuse the words of whichsoever of my vezirs makes intercession for that scoundrel Prince, and I will indeed kill him; for, according to the dream thou hast had, this is no light affair." And they went to bed."

"Thus," said the Squirrel King, "Your Honor, this saga has been the guidelines and catalogue of the storytellers in the past view years. Hopefully, it could be worked up."

The audience applauded, loudly. The Rabbit, whispered to Lynx, "Wonderful! The saga was identical with "Thousand and One Nights" by Scheherazade." Lynx retorted, "Very much alike to Hans Christian Andersen's Keiserens nye klæder!" The Rabbit chimed in, "Yeah, akin, except "the bastard!" Lynx commented, "Yea... yea... and he is ... one of them!" while the tip of his thumb, was directed towards the Squirrel King. 

The fowl cackled, and all at once, cheerfully, they carried a tune,

The colors of the rainbow

So pretty in the sky

Are also on the faces

Of people going by

I see friends shaking hands

Saying, "How do you do?"

They're really saying

"I love you"

I hear babies cry

I watch them grow

They'll learn much more

Than I'll never know

And I think to myself

What a wonderful world *)

"And Allah knows best."

Citations and Reference:
- EJW Gibb MRAS, The History of Forty Vezirs, written in Turkish by Shaykh Zada, George Redway.
*) "What a Wonderful World" written by Bob Thiele and George David Weiss.

Bahasa

Kind of Snow White?

The session started. After saying a salaam and conveying the opening kalima, Dr Swan expressed, "O my brothers and sisters! The starting point towards reestablishment in realigning a righteous family that will contribute to building up an ideal society, is the responsibility on the part of educators, towards those whom they are responsible for educating, instructing and teaching. It is certainly a serious and important responsibility, and when an educator accomplishes his task in its full scope, no doubt, a righteous person will be brought up. The Quran and Sunnah call on people to fulfil the duty of education. Allah says,

فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ اَجْمَعِيْنَۙ عَمَّا كَانُوْا يَعْمَلُوْنَ

"So by your Rabb, We will surely question them all, about what they used to do." [QS. Al-Hijr (15):92-93]

Malik bin Huwairith, radhiyallahu 'ahnu, reported, "We went to the Prophet (ﷺ) and we were all young men and stayed with him for about twenty nights. The Prophet (ﷺ) was very merciful. He (ﷺ) said,

لَوْ رَجَعْتُمْ إِلَى بِلاَدِكُمْ فَعَلَّمْتُمُوهُمْ، مُرُوهُمْ فَلْيُصَلُّوا صَلاَةَ كَذَا فِي حِينِ كَذَا، وَصَلاَةَ كَذَا فِي حِينِ كَذَا، وَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ، وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ

'When you return home, impart religious teachings to your families and tell them to offer perfectly such and such a prayer at such and such a time and such and such a prayer at such and such a time. And at the time of the prayer, one of you should pronounce the Adhan and the oldest of you should lead the prayer.' [Sahih al-Bukhari]

Educators, especially, parents, who are cared about educating, instructing and guiding their children, are guided by the Quran and Sunnah guidance and instruction. There are several responsibilities on the part of educators.

First, the responsibility for Faith Education. What is meant by faith education is to link the child, from when he starts to realize the principles of faith, and teach him the pillars of Islam, and the foundations of Syari'ah. By the principles of faith, we mean, belief in Allah, His Angels, His Books, His Messengers, the Last Day and Divine predestination. By the pillars of Islam, we mean, witness to Allah’s Oneness without partner and that and Muhammad (ﷺ) is the messenger,fasting, zakah, and pilgrimage to is whoever can offord it. And by the foundation of of Shari'ah, we mean all that is related to Islam, as creed, worship, manners and rulings.

So, the educator must inculcate such concepts of faith and Islamic recommended teachings instilling into the the principles child’s soul, and Prophet (ﷺ) recommended instilling the principles of faith and pillars of Islam into the chil'd mind during his early years of his life.

Second, the responsibility for Ethical Education, the set of ethical principles and moral values that have to be inculcated in the child, in order to be acquired by him as customary behavior from his early years, through the time he becomes legally capable, up to his full adulthood. Evidently, such ethical principles and moral values are the product of deep belief and righteous religious upbringing.

So, it is clear that, when the child is brought up, from his tender years, upon belief in Allah, he will develop an innate faculty for acceptance and pursuit of moral standards and values and noble behavior. Similarly, if the child is brought up in an atmosphere alien to Muslim tenets, void of all religious orientation, then such a child becomes prone to dissolution and immorality, or even error and heresy. Thus, it is no wonder that Islamic Law has given special priority to the moral education of children.

Third, the responsibility for Physical Education, that it is the parents’ and educators' responsibility for bringing up the children healthy and sound in body.

Four, the responsibility for Intellectual Education. This means, the mental upbringing of the young, according to the concepts of Islam, together with elements of modem scientific knowledge. Here, educators are responsible for education, Intellectual enlightenment, and mental health.

Five, the responsibility for Psychological Education, means training children from an early age to be bold, frank, having the capacity for goodness to others, to be self-disciplined when angry and of sound moral behavior.

The aim of this education, should be to keep the personality of the child steady and balanced. It is the duty of educators to train the child to avoid all factors which may affect his honor and dignity, or harm his human personality, in a way which may lead him to pessimism and envy. Among the most important factors which educators should try to do is, to free their children and pupils from such phenomena: shyness, fear, inferiority-complex, envy, and anger.

Six, the responsibility for Social Education. The concept of social education is to rear a child on good social morals and noble psychological principles based on Islam. So, a child will acquire good breeding, politeness, and sound behaviour. There is no doubt that social education is the most important responsibility in rearing children.

Seven, the respossibility for SexuaL Education. The meaning of sexual education is, to teach a child, enlighten him, and be frank with him from the time he reaches puberty, so that when he becomes a responsible adult and understands life, he will know what is lawful and what is unlawful, and will be neither driven by desire nor led to debauchery. Sexual education consists of the following staged;

• Between the ages of 7 and 10 years: the age of recognition: a child is taught the rules of permission to enter and of looking at women,
• Between the ages of 10 and 14 years: the age of adolescence a child should be kept away from all forms of sexual arousal.
• Between the ages of 14 and 16 years: the age of puberty; a child is taught the manners of sexual intercourse if he is ready to get married.
• Post-puberty is also called the age of youth ; he should be taught to be chaste if he is not able to get married.

I think, for this material, the da'wah, is enough here. Let's come close to an apologue, presented to all, both among species and between species, regardless of ethnicity, race or religion.

By the way, as you all know, an apologue, is a short moral story, meant to advice the reader something. You'll sometimes see various kinds of animals—as in George Orwell's Animal Farm—or are inanimate objects, in an apologue.

An apologue is distinguished from a fable, in that, there is always some moral-judgement presented in the former, which there need not be in the latter. An apologue is generally dramatic, and has been defined as "a satire in action." Unlike a fable, the moral is more important than the narrative details.

An apologue differs from a parable in several senses. A parable is equally an ingenious tale intended to correct manners, but it can be true in the sense that "when this kind of actual event happens among men, this is what it means and this is how we should think about it", while an apologue, with its introduction of animals and plants, to which it lends ideas, language and emotions, contains only metaphoric truth, "when this kind of situation exists, anywhere in the world, here is an interesting truth about it."

The parable is always blunt and devoid of subtlety, and requires no interpretation; the apologue by nature necessitates at least some degree of reflection and thought to achieve understanding, and in this sense, it demands more of the listener than the parable does. 

The origin of the apologue is extremely ancient and comes from the Middle East and its surrounding area—Persia, Asia Minor, Egypt, etc.—which is the Classical fatherland of everything connected with allegory, metaphor and imagination. Length is not an essential matter in the definition of an apologue, those of La Fontaine are often very short.

So let's getting in,

The lingo of man narrated, in a peaceful but barren land, known as Bhumi Suska-Santi, there lived an ape, Mrs Vinta, with her two young ones. The elder, Pheddo, and the younger, Chiddo. They lived in a valley, where there were no more shady trees. The gorillas, had been forced the elephants to tear down the trees, and rendered it as their nest land. All that remained in the valley, was grass and shrubs. Not a single tree growing, even if there were, would be grabbed by the gorillas.

Somehow, the mother, was doatingly fond of Chiddo, but disregarded and slighted Pheddo. We know, all mothers aren't like this, except this peculiar one. Mrs Vinta, tend to dole out more food on Chiddo than on Pheddo. Before having breakfast, lunch or dinner, Pheddo had to work early, cleaning the house, bathroom, watering the yard and everything his mother commanded.

Pheddo noticed, his mother was praising Chiddo a lot, more than him. Chiddo had always been considered exceptional than Pheddo, and he often caught, his mother bragging about Chiddo.

Mrs Vinta, giving different privileges to Chiddo. Once, Chiddo made some noises, and Pheddo scolded him. Chiddo snitched to his mother, so day and night, Pheddo stayed in a cage. On the contrary, when Pheddo did something, could't be wrong, while Chiddo felt disturbed, then there was no bargaining and arguments, a cage would wait for Pheddo.

Chiddo once threw a big stone at Pheddo's head, instead of denouncing Chiddo, Pheddo was the one to blame. Mrs Vinta argued, Pheddo was careless, so the cage became Pheddo's friend for the whole day. Once, in front of this strange Mrs Vinta, Chiddo mocked and humiliated Pheddo, yet she remained silent. 

Just like the story of "Snow White," Pheddo, in his childhood, knowing and accepting, that he was the black sheep of his family; that his younger brother were loved and cherished in a way that he was not. Least favorite child, could experience various repercussions based on how they felt they're perceived. Some include, feeling sad, angry or hurt; low self-esteem, or feeling bad about themselves; feeling left out of activities; fighting with siblings; acting out or getting into trouble; less motivation and skipping in learning; poor performance; feeling down or depressed.

Yet, unlike other children in his age, by the grace of the Creator, in Pheddo's soul, a good thought was formed. He kept in mind, that his affliction was a test from the Creator, which carries tidings of forgiveness and mercy for him. Thus, he should accept it with patience and satisfaction, asking the Creator to reduce his suffering, as preceded. He should avoid complaining about his affliction, as that was an indication of objecting to the Creator’s decree, ill mannerism, or soliciting pity for himself. Regardless of how severe was the affliction, he won't wish for death, avoid blaming the affliction, or cursing it for his suffering.

One day, Mrs Vinta heard the barking of dogs, warning the hunters were approaching. She was surprised, and had much ado to escape. Nonetheless, she did not forget her favourite young one, Chiddo, which she took up in her arms, that it might be the more secure. While Pheddo, which was neglected, by natural instinct, leapt upon her back.

And so, away they scampered together. Unfortunately, there were no more trees could be used as a hiding place, the trees where they once climbed and hung, and jumped between the trees. All they could do was, run and run, in the middle of whistling stun-bullets. Mrs. Vintha continued to race and looked back, until the sound of the barking of the dogs was no longer heard. They were able to break away from the hunters. However, in her precipitate flight, blinded with haste, she fell out, dashed her favourite’s head against a stone, and killed him. The hated one, clinging close to her rough back, escaped all the danger of the pursuit."

Dr Swan pointed out, "O my brothers and sisters! By indulging their favourite children, some parents, spoil and ruin them; while those, of whom they have been the least fond, have done very well. The child that knows, it can command its parent’s affections, will hardly be brought to know how to obey. The fondness of indiscreet parents to favourite children is blind as love itself; they are so far from seeing any blemishes or imperfections in them, that their very deformity is beauty, and all their ugly tricks graces.

The indulgence which parents shew to their children, arises from the most amiable of human weaknesses; but it is not the less injurious in its effects, and therefore, it is of great importance to guard against it, and not to suffer a blind fondness to transport us beyond the bounds of a discreet affection, for this often proves the ruin of the child. This happenned in the folly of a system of favouritism in families, for experience shews that, those children who are the least pampered and indulged, usually, make the best and cleverest men. And Allah know best."

Citations & References:
- 'Abdullah Nasih 'Ulwan, Child Education in Islam, Dar Al Salam
- Samuel Croxall, D.D., Fables of Aesop and Others, Simon Probasco
- Thomas Bewick, Bewick's Select Fables, Bickers & Sons
- Al-Imam Al-Izz bin Abissalam, Trials and Tribulations : Wisdom and Benefits, translated by Abu Rumaysah, Daar Us-Sunnah Publishers

Bahasa

Hana Caraka

It's time for a break. There are much time for salaah, lunch, and unwind, before moving on to the next session. After fulfilling their obligations, the birds were allowed to rest for a while. A fowl asked, "Wouldn't be the eyes and ears affected the heart?" Another replied, "Yes of course, a person must take care and educate his eyes and ears properly, so that his heart stays healthy." 

Another responded, "But, educating children and adults, is different!" 

Others said, "The environment surrounding children, may have an impact upon their spiritual development. This influence is often subtle, but nonetheless can be quite significant. This is particularly true as the child matures and moves from childhood into adolescence and early adulthood. The general understanding in the field of development is that as a child develops, the influence of parents tends to diminish—although it never ends—and the role of peers and the community becomes more significant. It is a gradual process, which of course will vary from person to person. The good news is that in most cases, youth tend to eventually integrate the morals and values of their parents, even if they spend a period of time ‘testing the limits’.

Regardless of this encouraging fact, it is important to monitor the home environment itself; the peer environment—their friends, their activities, and so forth—and the community environment, to ensure the most spiritually enriching experiences for your child." 

Another called to mind, "Parents should avoid humiliating or shaming children, particularly in the presence of others. Their ideas should not be belittled nor should they be ridiculed or ostracized. Humiliation, shame, and ridicule only serve to harm a child’s personality and well-being. In essence, they have the opposite effect of praise and kindness. They lead to a decrease in self-esteem and self-confidence and, in severe cases, a disturbed personality and behaviour problems. We can imagine how we feel when someone gives us a negative comment or humiliates us in some way. It can be hurtful and embarrassing. Children feel the same way and, due to the fact that their personalities and characters are developing, they are much more vulnerable than adults. As a result, they are more likely to suffer from the harmful effects of such actions and carry these effects with them for longer periods of time. Parents should constantly be aware of the sensitive nature of children and their unique vulnerability. 

Others suggested, "Keeping the eyes and ears pure, negative influences should be removed from the children's environment. For example, television. Television is a standard appliance in many people. While some people argue that television has advantages, for example, educational programs, its dangers far outweigh any benefits that may be possible. To more effectively create a home environment filled with eeman, it is strongly encouraged to eliminate this major source of distraction. If this is not possible, then strict monitoring of programming must be applied." 

Another informed, "Research has found, that children spend an average of three to four hours watching television each day. In a 65-year lifespan, that means they will have spent nine of those years in front of a box. With these statistics, we realize that children spend significant amounts of time in the fictional world, engaging with this virtual world often more than they do in the real world. It suddenly becomes worrisome when you begin to realize this fact and understand the implications. Television viewing is harmful to the intellectual, psychological, and social development of children. Even more frightening is that children may be harming their souls at a very young age; often never to recover their purity and wholesomeness again." 

Else added, "Television has actually been found to be harmful for the process and development of the children's brain cells, not allowing the brain to complete its full development. This is because television viewing is a passive activity, not an active one.

Watching television also means that a child is not doing something else. Reading, interacting, and experiencing are important for a child’s learning. When a child watches television, he is obviously not engaged in these activities. He is not actively using his abilities, not being creative, not socializing, not playing, and not reading and memorizing the Qur’an. So much time is wasted in a useless activity. This means that he may not reach his full potential in these critical areas. This may also have a negative impact on schoolwork and functioning in school. Children who are the most successful academically have been found to spend most of their time engaged in fulfilling and constructive activities. Television was not included on that list. We need to teach our children that positive and constructive use of time is very important and is actually a part of being Muslim." 

Others joined, "The dangers of television for the soul are many. The most obvious is the diversion from worship and remembrance of Allah. Through its entrance into the mind and heart of the child, television has the capability to cause serious damage to the soul. A person who watches a great deal of television is less likely to pray on time if at all or to join the congregational prayer. In addition, television is probably one of the most influential ‘modelling’ tools available. Children imitate what they see from others around them and from the media. This means that they not only integrate the material into their thinking patterns, but that they also begin to act it out in their behaviour." 

Another posted, "Unlawful music should also be prohibited within the children's environment. This includes songs with musical instruments and lyrics that provoke temptation and performance of forbidden actions, including misleading stories and frivolous songs or music. In general, it includes all that distracts or diverts one from the Qur’an and the remembrance of Allah.

It is permissible, however, to listen to Islamic songs that include wisdom, exhortation, encouragement to do good, and promotion of noble attitudes and characteristics. This is particularly true if the songs revive Islamic thoughts and feelings, and motivate the listener to obey Allah by living within the framework of Islamic Law, to avoid transgressing the limits set by Allah. The most appropriate times for Islamic songs include during Eid, weddings, or when feeling bored and in need of something to revive spirits. This should not be regarded as something that must be adhered to or a habit engaged in on a continual basis." 

Others learned, "When it comes to studying the Qur'an, there are certain etiquette and guidelines. The educator is responsible for teaching his pupil the required and recommended etiquette befitting the bearers of the Quran and making him one of their honored ranks. He also has the task of nurturing the student's spiritual and ethical growth, so that his heart and limbs are made ready to transform this knowledge into righteous deeds and spiritual ascendance.

Therefore, educators will take careful steps, especially in terms of memorizing the Qur'an.  Things that are expected to interfere with the memorization of the Qur'an, should be avoided, for someone who has memorized the Qur'an, is required to always maintain his memorization. The Prophet (ﷺ) likened people who have memorized the Qur'an, to the owner of a camel. If the camel is well cared, it will be docile and obedient. But if it is left and neglected, it will disappear. The Prophet (ﷺ) said,

إِنَّمَا مَثَلُ صَاحِبِ الْقُرْآنِ كَمَثَلِ الْإِبِلِ الْمُعَقَّلَةِ إِنْ عَاهَدَ عَلَيْهَا أَمْسَكَهَا وَإِنْ أَطْلَقَهَا ذَهَبَتْ

"Verily, the parable of the companion of the Quran is that of a tied camel. If he is committed to it, he will keep it. If he releases it, he will lose it.” [Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim] 

"What about Arabic?" asked another. The other responded, "There is nothing wrong about Arabic. Imam Ash-Shafi'i, rahimahullah, stressed that, 'It is obligatory upon every Muslim, to learn the Arab tongue to the utmost of his power in order to be able to profess through it that 'there is no deilty at all but Allah and Muhammad (ﷺ) is His servant and Rasool,' and to recite in it, i. e., the Arabic tongue, the Book of Allah, and to utter in mentioning what is incumbent upon him, the takbir, and what is commanded, the tasbih, the tashahhud, and others.'

Imam Shafi'i's knowledge of ancient Arabic literature assisted his literary style. In those days, no one could be a great scholar unless he was a master of the Arabic tongue. He, rahimahullah, explained, 'The Qur’an indicates, that there is no portion in the Book of Allah that is not in the Arab tongue.

He who expressed such an opinion concerning foreign words in the Qur'an] may have found some men who accepted it by sheer submissions (taqlid) to his authority, leaving the matter of proof up to him and to those who have disagreed with him. However, by mere submission they have neglected their duty: Allah forgiveth them and us. But, perhaps, he who expressed the opinion that there are in the Qur'an words which are not of the Arab tongue—and his opinion was accepted by others—meant that there are certain particular [words] which are not understood by some Arabs.

Of all tongues, that of the Arabs is the richest and the most extensive in vocabulary. Do we know any man except a prophet who apprehended all of it? However, no portion of it escapes everyone, so that there is always someone who knows it. Knowledge of this tongue to the Arabs is the knowledge of the Sunna to the jurists (fuqaha’). We know of no one, who possesses a knowledge of all the sunna without missing a portion of it. So if the knowledge of all the scholars is gathered together, the entire sunna would be known. However, if the knowledge of each scholar is taken separately, each might be found lacking in some portion of it, yet what each may lack can be found among the others."

Suddenly, a fowl came, saying, "Wanna hear an apologue about eyes and ears?" Others agreed, "Yes of course!" The fowl said, "Listen to this,

Once upon a time, in the era of Piodasses, there was a forest called Bhumi Tenava. According to the inhabitants, the land was reigned by a Kong—neither as big as Merian C. Cooper's Congolese gorilla, nor the White Hanuman or Sun Wukong, but only as a big ordinary monkey—known as King Jaka Bingung a.k.a Prabhu Kong Kalikong.

As depicted in the days of Monarchs, in the name of dignified and charming Prince impression, the compensated dogs, cats and toads, published a news, that the Baron cherized to eat human skin. Yet, it was found out, and turned in to a big lie, in fact, the baron exclusively loved to eat banana skin.

Another news flowing, that the Baron, was very ingenius, he once surpassed a doctor, in a debate. After an investigating, the real narration, was like following.

One day, the Baron was sick. An officer suggested he should see a doctor. However, the Baron, who was afraid of seeing a doctor, disfavoured. He was willing, only if, nothing happened to an examined patient by a doctor, he witnessed himself.

And so, one of the Royal guards, a chimpanzee, was pulled out at random, and—as it turned out, he too was reluctant to see the doctor—in trembling, Cemata, the chimpanzee, was examined by the doctor.

The doctor asked, “Cemata, what would happen if I poked out one of your eyes?” Cemata responded, “I’d be half-blind.” “That’s correct," said the doctor. "What if I poked out both eyes?” the doctor added. “I’d be completely blind.” The doctor stood up, shook Cemata’s hand, and told him, he was healthy.

On Cemata’s way out, as the doctor filled out the paperwork, the Baron kept in mind of the talks, between the doctor and Cemata. Then he willingly, checked by the doctor. Obviously, it wasn't merely the schoolboys cheating, yet the Baron did. 

The doctor went thru the formalities and asked, “Your majesty, what would happen if I cut off one of your ear?” The Baron, who was still wearing his crown and his majestic garments, assuming what Cemata had said, was the correct answer, returned, “I’d be half-blind.” The doctor looked a little puzzled, but went on. “What if I cut off the other ear, Sire?”

“I’d be completely blind,” the Baron answered. “Would you kindly explain how you’d be 'blind', Sire?” the doctor wanted to know. The Baron, calmly remarked, "If you cut both of my ears, my crown would fall down over my eyes."

However, on one unfavorable day, a terrible accident, befall to the Baron. He was badly hurt by the horns of ... a Goat? ... Wait, wait, let me see .... yep, it was a Goat ... not a Bull; both have 4 letters, yet possessing an unlikeness idea.

Many wanted to know, why did this happen to the Baron? From a reliable source of information, the goat gored the Baron, because he snatched a banana skin in the goat's mouth.

The incident, got the Baron into a great rage. He shouted, "This is Sparta, this is Ra-di-cal!" He swore, every animal with horns, should be expelled from his kingdom. Goats, Bulls, Rams, Deer, and every living thing with horns, had quickly to be off.

Cemata, along with another chimpanzee, Tora, were entrusted to discharge an area from the horned animals. They came to a large meadow. Cemata noticed a herd of little-hares. He watched, and said to Tora, "Look, isn't that a horned beast?" "Which one?" asked Tora. "Over there, a bunch of creatures, I've never recognized this kind one." Tora took a closer look, then conveyed his conclusion, "If those were horns, it would be blackish, but they are white with a gray or reddish pattern. By the way, there are no horns!"

Cemata, sticking to his viewpoint, "Those are horns!" "Of course not!" Tora disagree. "Horns!" "No way!" "Horns!" "Nay!"

Ultimately, mimicing the two emissaries in Hanacaraka script, both drew swords, ready to fight. The little hares, watching, were terrified. Luckily, an adult hare came to intervene. Cemata remembered, it was Mrs. Vanathi, the teacher, she was highly respected in the area. "What are you guys doing? Please, do not show violence in front of the kids!" cried Mrs. Vanathi. Cemata said, "I'm sorry ma'am, we're arguing, over the heads of the children, is it horns?" Mrs Vanathi replied, "Those are called ears, you can find them on my head as well." Tora immediately apologized, "It's our mistake, forgive us ma'am!" The wise teacher, said, "Never mind, I suggest, you better learn more further about horns and ears. And about these kids, leave it to me, I'm their teacher, I know better what to do with them, according to the available guidelines." "Yes ma'am!" replied Cemata. 

Mrs. Vanathi called out the little-hares, "Come children! It's time for the class! Hold your both ears, please! We'll walk, uttering Hanacaraka." Cheerfully, the children rhyming,

Hana caraka

[Those emissaries]

Data sawala

[Both argued]

Padha jayanya

[Both robust]

Maga bathanga

[Both die]

Then a signal sounded, the next session would start soon, the birds were asked to return immediately. And Allah knows best.

Citations & References:
- Imam Al-Nawawi, Etiquette With The Quran, Islamosaic
- Dr Aisha Hamdan, Nurturing Eeman in Children, IIPH- Al-Imam Muhammad ibn Idris al-Shafi'i, al-Risala - Treatise on the Foundations of Islamic Jurisprudence, translated by Majid Khadduri, The Islamic Texts Society
- J.B. Rundell, Aesop's Fables, Cassell, Petter and Galpin

Bahasa

Confession of the Venerable Toad

Dr Swan struck the gavel once, "O my brothers and sisters! You should know, may Allah grant you success, that the stages of life are five,

• The first stage, starts from birth until puberty and that is fifteen years;
• The second stage, starts from puberty until the end of youth, which is until one reaches thirty five years of age. This is deemed as the stage of youthfulness;
• The third stage, starts from thirty five years of age until fifty years of age, and that is the stage of maturity;
• The fourth stage, starts from fifty years of age until seventy years of age, and that is the stage of old age;
• The fifth stage, starts from seventy years of age until death, and that is the stage of decrepitude;

The start and end of these stages may fluctuate from person to person, nonetheless their stages are five. There are differences between the words 'age' and 'maturity.' As verbs, the difference is that, age is to cause to grow old; to impart the characteristics of age to; while mature, is to become mature; to ripen. As a noun, age is the whole duration of a being, whether animal, vegetable, or other kind; duration of life. As an adjective, mature is fully developed; grown up in terms of physical appearance, behavior or thinking; ripe. The Arabic ''umr' means remaining time of life. 

All praise to the One Who made the different stages of life. During these stages, there are those who submit to Allah’s orders and thereby advance. Others, who are a wasteful of this time and thereby struck with loss and regret. Indeed, life has been designated so that people, use to reach the sought, and to remove all that which causes loss and defect. Whoever lives his life appropriately as per Allah’s commands, his life will be a trade generating for him, abundantly multiplied profits, whereas the corrupt one, who does not act accordingly, will find his soul ruined. A good deed is written as ten full deeds to seven hundred and more, and a sin makes the upright return to the state of disturbance he was at before.

Observe this embellished apologue,

Three hundred years ago or more, on the tongue of men, when in the days of yore, in the age of Cadmus, there lived a toad, retired within a shady grot, who was dull, sleepy, or mellow, passing years away, in lonely state. Something miraculous happened to the toad. Every little things she did, would turn to be a gold. When she moved forward, backwards, sideways, even if she was snoring, would produce gold.

When she awoke, it seemed that, beside a petrifying stream, which she even didn't yet realized, gold-stones enclosed her, so tightly fitted to her shape. She could not stretch, nor even gape. If only she had known, prior to her repose, how many years she had forty winks, no doubt, she would have settled all her wordly matters, great and small; nor left her own cummunity, fighting battles about their miserable life. Three thousand years she had to pass, imbedded in the solid mass of gold.

Not a year ago, as some workmen were digging marble in a mountain, they came upon a Toad of enormous size, in the midst of a solid gold, when it was sawn into two. They were in great surprised at so uncommon an appearance, the drowsy reptile met their eyes, and the more they considered the circumstances of it, the more their wonder increased. It was hard to conceive, by what means this venerable toad, had preserved life, and received nourishment, in so narrow a prison, and still more difficult to account, for her birth and existence, in a place so totally inaccessible to all her species. They could come to no other conclusion but, that this remnant of antiquity, was formed together with the rock in which she had been bred, and was coeval with the mountain itself.

The crowds drew near from far to see this antiquity creature, who fully conscious of the fact, what exactly their utmost homage. In a morning show, while the host was pursuing these speculations, the Toad sat, swelling and bloating as like the usual toad, till he was ready to burst, to which at last she thus confessed, “Yes,” said she, “You behold in me a specimen of the antediluvian race of animals. I was begotten before the Flood; and who is there among the present upstart race of mortals, that shall dare to contend with me in nobility of birth or dignity of character?”

A mayfly, sprung that morning from the river, as she was flying about from place to place, chanced to be present, and observed all that passed with great attention and curiosity. “It was rather odd,” said she, “What foundation hast thou for pride, either in thy descent, merely because it is ancient, or thy life, because it has been long? What good qualities hast thou received from thy ancestors? Insignificant even to thyself, as well as useless to others, thou art almost as insensible as the gold-block in which thou wast bred. "And so," said she, "I find its true, this world's but twice as old as you. But a poor ephemeron am I, this day was born, this day must die, yet I maintain, say what you will, my life has been the longest still."

"Pardon?" said the toad, with her surprise. "What do you mean by such a speech as this?"

"O Signora," said the mayfly, with ready breath, "Sleep is another kind of death. Your days, though more than I can number, you've spent in long continued slumber.

Even I, that had my birth only from the scum of the neighbouring river, at the rising of this day’s sun, and who shall die at its setting, have more reason to applaud my condition than thou hast to be proud of thine. I have enjoyed the warmth of the sun, the light of day, and the purity of the air: I have flown from stream to stream, from tree to tree, and from the plain to the mountain. I have provided for posterity, and I shall leave behind me a numerous offspring to people the next age of tomorrow; in short, I have fulfilled all the ends of my being, and I have been happy. My whole life, ’tis true, is but of twelve hours, but even one hour of it, is to be preferred to a thousand years of mere existence which have been spent, like thine, passiveness, heedlessness and ignorance.

I'd like to add further add, in the sense to fix. Lie not till nine, but rise at five. The longer you can keep awake, the longer your life will make.  Do not sing a lullaby, plzz!”

The crowd cheered, slowly disbursed, as they left the show, chanting,

Every little thing she does is magic

Everything she do just turns me on

Even though my life before was tragic

Now I know my love for her goes on *)

Dr Swan struck the gavel trice, "O my brothers and sisters! In the eternal life and the never-ending immortality which is like the immortality of the All-Merciful, can be obtained by investing this short life appropriately, as whoever wastes his life is indeed a loser. Therefore a sensible person should know the value of his life and should reflect on his state, so that he captures what cannot be restored, if it is missed and because of which he might be ruined for wasting. And Allah knows best!"

Citations & References:
- Ibn Al-Jawzi, Awaking From the Sleep of Heedlessness, Dar As-Sunnah
- Jefferys Taylor, Aesop in Rhyme with Some Originals, Baldwin and Cradock

*) "Every Little Thing She Does Is Magic" written by Sting

Bahasa

When He Knows I Am So Poor ...

Dr Swan desribed, "O my brothers and sisters! Providing for people's needs, helping them acquire their benefit and ensuring meaningful cooperation between them, requires truthfulness, Amanah, and prohibits lying, deceit and all the types of dealings that Allah does not permit. Allah said,

يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تَخُوْنُوا اللّٰهَ وَالرَّسُوْلَ وَتَخُوْنُوْٓا اَمٰنٰتِكُمْ وَاَنْتُمْ تَعْلَمُوْنَ

"O you who have believed, do not betray Allah and the Messenger, or betray your trusts, while you know (the consequence)." [QS. Al-'Anfal (8):27]

Pay attention to this experience,

One Friday noon, Nasreddin Hodja was walking home after fulfilling the Friday Prayer. Something crossed his mind, that, what was the purpose behind the Friday Prayer? But in an instant, he had the answer. He soon remembered, his father's advice, "O my son! Our beloved (ﷺ) was standing on the Minbar, delivering the Khutbah on Friday when a caravan of merchandise from Syria came to Al-Madinah. It was said, that the caravan, belonged to Dihyah ibn Khalifah before he became a Muslim, and there were drums accompanying it. The caravan brought merchandise such as flour, wheat, oil and others. According to the custom, when the caravan arrived, young women came out to greet them by beating a drum, as a notification so that people came shopping to buy the merchandise they carried.

The Companions, radhiallahu 'anhum, rushed towards it until only twelve persons were left with him (ﷺ), including Abu Bakr and ‘Umar, radhiayallahu 'anhum. They rushed to the place where the caravan had arrived, in order to get the provisions before they were depleted. They were sure, they would come back within time and join the prayer. This was not wilful disobedience on the part of the Companions, moreover, it was drought and fiminine, but they were so attached to the Prophet (ﷺ), that one could not conceive of such a thing. They were in actuality, not fully aware of the importance of the Friday sermon.

But Allah showed His displeasure by informing them that, what is with Allah, is better than games, entertainment, music, dancing, and the trade in precious goods. They should, therefore, depend upon Him Alone for sustenance. It was on this occasion, that the following verse was revealed,

وَاِذَا رَاَوْا تِجَارَةً اَوْ لَهْوًا ۨانْفَضُّوْٓا اِلَيْهَا وَتَرَكُوْكَ قَاۤىِٕمًاۗ قُلْ مَا عِنْدَ اللّٰهِ خَيْرٌ مِّنَ اللَّهْوِ وَمِنَ التِّجَارَةِۗ وَاللّٰهُ خَيْرُ الرّٰزِقِيْنَ

"But (on one occasion) when they saw a transaction or a diversion, (O Muḥammad), they rushed to it and left you standing. Say, "What is with Allah is better than diversion and than a transaction, and Allah is the best of providers." [QS. Al-Jumuah (62):11]

Prayer is the most effective means of fostering social life, a visible expression of Allah-consciousness in man. This is the reason why, it has been made essential for Muslims, to observe obligatory prayers in congregation. Jumuah is a step forward in this respect. The purpose behind it, is to provide opportunities to a greater number of Muslims, to attend larger congregations, in the mosque in an atmosphere of religious piety. Apart from prayer, the Friday sermon, has also been made an integral part of the Jumuah Prayer. The Imaam delivers the sermon, and instructs people in their religion. He explains to them the day-to-day problems in the light of Islam. Friday, is primarily the Day of Assembly.

Note the gradations of social contact for Muslims if they followed the wise ordinances of their faith:

• Each individual remembers Allah for himself or herself, five or more times every day in the home, place of business, local mosque, or open air, as the case may be;
• Every week on Friday, there is a local meeting in the central mosque of each locality, be it in a village, a town, or a big city;
• At the two Ieds every year, there is a large local area meeting;
• At least once in a lifetime, when possible, a Muslim shares in the Makkan Pilgrimage, the largest of the all Islamic gatherings in this world."

Now he realized, how important it is to attend Friday Prayers on time as the Prophet (ﷺ) sugested, without saying a word, to listen to the Imam of the Mosque delivering the sermon. Previously, he thought, that only performing Friday prayers, would be sufficient. In fact, both prayer and khutbah, were one unit. 

Nasreddin went on, and while walking towards his house, he passed by a garden, and happened to hear a little talk of a mother to her daughter, sitting on a bench, under a tree, "Honey, it’s no problem to consider about what would you do, with the money you don’t have it yet. Whether the money is coming from a tax refund, an inheritance, a bonus or raise, or some other source, don’t get too excited and don’t count on it. Don’t spend it, or make any promises about what you’ll do with it, unless the money is really in your hands. When you've got the money, spend it wisely, especially for obedience to Allah. 

Listen to this,

"Dolly, the Milkmaid, having been a good girl for a long time, and careful in her work, her mistress gave her a pail of new milk for herself. With the pail on her head, she was tripping gaily along to the house of the doctor, who was going to give a large party, and wanted the milk for a junket.

"For this milk, I shall get much dinars," said Dolly, "And with that dinars, I shall buy twenty of the eggs laid by our neighbour's fine fowls. These eggs, I shall put under mistress's old hen, and if only half of the chicks grow up, and thrive before the next fair time comes round, I shall be able to sell them for a good guinea. Then I shall buy that jacket I saw in the village the other day, and a hat and ribbons too, and when I go to the fair, how smart I shall be! Lakshmi, who often underestimate me, will be there, for certain, and she will come up and offer to be friends again. I won't come round so easily, though ; I shall just toss up my head and ..." Here, Dolly gave her head the toss she was thinking about. Down came the Pail, and the Milk ran out on the ground ! Good-bye now to eggs, chicken, jacket, hat, ribbons, and all!"

Hearing this, Nasreddin nodded, remembering something. Indeed, he also remembered the Imam's sermon at the mosque earlier, 

"O my brothers, I heard that someone has stated, "... there will be no Islamic preeminence without first achieving economic preeminence. Further, there can be no economic preeminence without establishing financial institutions, which cannot operate without relying on Interest or Riba.”

The response to this statement, that 'the statement is false.' Certainly, the Muslim Ummah, is obliged to establish their economies on strong foundations, relying on and using the permissible means that Allah has allowed for them. Economic strength, will help the Ummah perform what Allah ordained for them, abandon what He, Subhanahu wa Ta'ala, prohibited for them and be aware regarding their enemies' plots against them.

Allah ordered Muslims to help one another in piety and righteousness, including fulfilling the terms of their legal contracts and protecting their mutual rights using permissible means. He also warned them against transgressing each other’s rights and properties.

Strength, cooperation, righteous legislation and careful preparation, will allow the Islamic economy to thrive safely, as well as, help Muslims increase their wealth, and acquire their needs and legal benefits using the methods that Allah has allowed for them.

Whenever Muslims sincerely preserve Allah's Commandments and recommend one another to preserve the righteous Islamic Law, then Allah will make their conditions better and will bless their wealth and work. Allah will also help them achieve their goals and acquire safety from the invaders.

A financial institution can always function without the need for usury, just as was the case with Muslim economy in past centuries, especially during the early time of Islam. During that golden era, Muslim economy was the purest, the largest and the strongest, without ever needing to rely on Riba. Allah gave victory to His religion and raised the flag of Islam high through these early believers, bestowing on them vast provisions; truly, the riches of the earth were uncovered for them.

In response, we state that Muslims benefited from the Islamic economic system for the past fourteen centuries, long before banks ever existed. During this long period of time, the projects and industries that existed in the Muslim World, did not rely on prohibited types of dealings. Further, we state the fact that in modern times, people do not need to deal in Riba to sustain their livelihood.

We should note here that, all types of mistakes and injustices result from indulging in the prohibited types of dealings. This is especially true when the society is not fulfilling its obligations towards its members, such as being sincere, trustworthy and be honest to other people, while shunning all types of illegal dealings that entail Riba, Gharar, deceit and cheating."

When he got home, a Taxman was waiting for him, saying he had not paid the 500 dinars tax. He was asked to pay it off immediately. As usual, the Taxman explained that the tax collected would be used to pay the debt and interest of the state, which was used to build public facilities, such as freeways, flyovers, ship ports and airports. And the Taxman man said, "It was all built for the sake of ...!" suddenly, the Taxman choked and coughed, perhaps the asthma, relapsed. Nasruddin talked to himself, "For whom... his voice not clear!" Then the Taxman defined, "Therefore, if you don't want to pay today, then you must be brought to the court!" while handing over a letter.

On Monday, Nasreddin Hodja went to the court, where the Taxman and the Judge had been waiting. The Taxman said to the Judge, "This man won't pay 500 dinars unpaid tax, which are long overdue. I request your excellency, to order him to pay without further delay.”

“I do owe bills,” said Nasreddin Hodja, “And I intend to pay it. I’ll sell my cow and horse if necessary, but it’ll take time.”

“He is lying,” said the Taxman. “He doesn’t have a cow or horse or anything of value for that matter. I am told he doesn’t even have food in his house!” Calmly, the Hodja said, “When he knows I am so poor, O Judge, ask him, how he expects me to pay him immediately.” In responsed, the wise Judge give his short evaluatin, "In that case, O Mr Taxman, how do you suppose to make him pay the tax, for he has nothing?" The judge, then dismissed the case. 

At home, Hodja, asked his wife, "O dear! Have you ever crossed flyover or highways, or visited harbors and airports?" The wife gently replied, "O Hodja, we only have a donkey, how can we enjoy such kind of grandeur? Don't be fanciful!"

Dr Swan added, "O my brothers and sisters! In a faulty economic relations, that of the inability to repay the debt in its due time, everything is ethically, dysfunctional in this economic relations : breaches of promises, excuses, no room for argument. The need for money to fulfil the obligation to repay the debt leads to hanky-panky and diversion. And Allah knows best."

Citations & References :
- Aboo Ibraaheem Majeed Alee Hasan, Etiiquettes of a Muslim on Friday, Message of Islaam
- Abdul 'Aziz Ibn Abdullah Ibn Baz, Warning Against Riba (Usury) Transactions, translated by Jalal Abu Al-Rub, Madinah Publishers and Distriburs
- J.B. Rundell, Aesop's Fables, Cassel, Peter and Galpin

- Minyatur Yayinlari, 202 Jokes of Nasreddin Hodja, Amazon

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