Zein, Ibrahim Mohamed (2007) azhar.At-Tajdid (22) 11 ,(). pp. 11-54.

ISSN -

= Madakhilat bayna zilal al-qur'an wa tafsir al-azhar = Madakhilat bayna zilal al-qur'an wa tafsir al-

A SHORT HISTORY OF THE ITALIAN RENAISSANCE By Kenneth R. Bartlett University of Toronto Press, Higher Education Division 2013 World Rights 416 Pages Award-winning historian Kenneth R. Bartlett applies his decades of experience teaching the Italian Renaissance and leading tours across Italy to this new and beautifully illustrated overview, A Short History of the Italian Renaissance. Bartlett provides a lively cultural history that emphasizes many of the themes typically identified with the Italian Renaissance: the recovery of antiquity, the dignity of man, the state as a work of art, unbridled egoism, and naturalism. A Short History of the Italian Renaissance traces the roots of the Renaissance from Dante and Petrarch right through to the end of the period. The narrative is accompanied by 72 stunning colour illustrations, genealogies of the Aragon, Este, Gonzaga, Medici, Montefeltro, Sforza, and Visconti families, a map, a timeline of events, a bibliography, and an index. Kenneth R. Bartlett is Professor of History and Renaissance Studies at the University of Toronto. He is the author of The English in Italy 1525-1558: A Study in Culture and Politics(1991), co-editor of Humanism and the Northern Renaissance (2000), and co-translator of Giovanni Della Casa's Galateo (third edition 1994).

= Al-hiwar al-islamiyy al-masihi fi al-Sudan Zain, Ibrahim Mohamed (2007) = Al-hiwar al-islamiyy al-masihi fi al-Sudan. AlTanwir (4). pp. 56-79.
1. Defining the Renaissance 2. Before the Renaissance 3. Petrarch 4. Humanism 5. The Republic of Florence 6. Rome and the Papacy 7. The Maritime States 8. The Principalities 9. Renaissance Neo-Platonism 10. The Age of Crisis 11. Medici Popes and Princes 12. The Counsel of Experience 13. Art and Architecture 14. The End of the Renaissance in Italy Kenneth Bartlett's A Short History of the Italian Renaissance is Burckhardt reengineered for the 21st century. Written with verve in a fluent and accessible style, and copiously illustrated with lavish color plates that bring the pageantry of the era vividly to life, the book revitalizes Burckhardt's classic cultural understanding of the Renaissance while also revising it in light of the best recent scholarship. Helpful timelines, tables, and suggested bibliographies further make this book arguably the best paper and ink portal available for delving into this fascinating and consequential era. Burckhardt found in the Italian Renaissance a period of tumult and temerity productive of a new and more modern way of life. Teachers seeking to convey that transformative vitality to contemporary students can only be grateful to have Bartlett's new book available to serve as their companion and guide. J.B. Shank, Director, Center for Early Modern History, University of Minnesota

Religions as a "Life Fact": Al-Faruqi's impact on the International Islamic University Malaysia
Mohamed Zein, Ibrahim (2011) Religions as a "Life Fact": Al-Faruqi's impact on the International Islamic University Malaysia. American Journal of Islamic Social Sciences, 28 (3). pp. 53-74. ISSN 0742-6763
This study addresses the teaching of religion at the International Islamic University Malaysia (IIUM). The program was influenced by the thought and curricula developed along Faruqian lines. It is a program that delves into Faruqi's view of metareligion rooted in an ethical paradigm giving it universal perspective and approach toward the study of IIUM and the religion study curriculum implemeted at IIUM is a development of Faruqi's earlier vision regarding the teaching of Islam as a civilization and worldview, which he had envisioned and hoped to apply to the academic program at the Central Instiute of Islamic Research,Karachi, Pakistan during his professorship there in 1960s, but which was not realized.

Item Type: Article (Journal) Additional Information: 1831/6896

Uncontrolled Keywords: Religion, Islam, teaching and learning, IIUM, Faruqi = Nazariyyat al-qayyim 'inda al-faruqi wa silatuha bi

al-altakamuli al-ma'rifi
Zein, Ibrahim Mohamed (2011) = Nazariyyat al-qayyim 'inda al-faruqi wa silatuha bi al-altakamuli al-ma'rifi. Tafakkur, 11 (2). pp. 5-32. ISSN 1858-5159
Department of Usul al-Din and Comparative Religion, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, P.O. Box 10, 50728 Kuala Lumpur, Malaysia.

Extension No.: +603 6196 5561

Joseph in the Torah and the Quran: an assessment of Malik Bennabis narrative

Zein, Ibrahim Mohamed (2008) Joseph in the Torah and the Quran: an assessment of Malik Bennabis narrative. Intellectual Discourse, 16 (2). pp. 187-208. ISSN 0128-4878
A SHORT HISTORY OF THE ITALIAN RENAISSANCE By Kenneth R. Bartlett University of Toronto Press, Higher Education Division 2013 World Rights 416 Pages STATEMENT OF CONCERN AND COMMON UNDERSTANDING IBRAHIM MOHAMED ZEIN, THEODORE CARDINAL MCCARRICK, PROF. ABDULLAH AL-AHSAN, STEPHEN B. YOUNG

Humanity stands in relation to the rest of creation differently from all other creatures and things. (Genesis 2:7) (Quran, 2:31; 17:70; 16:78; 55:3-4) Blessed and burdened by a contemplative intelligence embracing both mind and moral discernment, each human person has a destiny shaped by free will and intentional action. (Compendium 114, 131) (Quran, 6:161-164; 18:46; 33:71; 84:6; 103:3) Each individual is called to work and service in response to that which gives purpose. (Genesis 9:1; Laborem Exercens) (Quran, 2:30; 6:165; 11:61; 51:56-57) The good things that are and can be done in such service can serve as the basis for collaboration in seeking better lives for all human persons everywhere. Humanity, by reason of its creation, serves a purpose. Human persons were endowed with stewardship capacities to live and die in the midst of an unfinished work started but not yet finished by the Creator of all the heavens and the earth and everything therein. (Genesis 9:1;Laborem Exercens, Centesimus Annus 32) (Quran, 2:30; 6: 165; 11: 61; 35: 39) Human persons so share in the powers and hopes of the Creator, specially endowed to live by the loving gift of His spirit within them, that each human person has a profound association with dignity, an association that cannot be expunged or terminated. (Quran, 38: 82-83; 7:16-18; 4:117-120) This dignity universally elevates the human person and gives moral direction to our lives. We are called to honor that dignity within ourselves and within others. But pride in self, contumacious stubbornness, envy and fear, inhabit the human mind and heart as well, giving rise to thoughts and acts in derogation of our own dignity and that of others. (Centesimus Annus, 17) (Quran, 2:204-206; 10:75; 20:78-79; 26:18-29; 28:38-41 & 76-78; 97:6-13) In accepting these tendencies, we elevate the merely human over the divine and put ourselves at odds with the well-being of creation and the end to which we are called by our Creator, which is his service and not our own. Embracing human dignity has consequences. The least among us is worthy and may claim rights and powers to act in accordance with reason and conscience. (Matthew 25; Compendium186, 189; Centesimus Annus 13, 58) (Quran, 2:110, 177, 254, 261-262, 265-268, 273-278; 9:60, 57:7; 71; 24;55-56; 27:3; 58:12-13) We should act so that all in the boat will arrive safely in port. The dignity of others around us both near and far calls us to moral relationships of solidarity and justice with them. (Compendium 193) (Quran, 4:58, 127; 5:8; 6:152; 16:76, 90; 49:9; 60:8) Justice demands a role for them; they too may aspire to right action and a share in the service of the Creator. (Centesimus Annus 17) (Quran, 5:8; 6:152; 16:76, 90; 49:9; 60:8) Since the source of our dignity is a mission of service, our talents, our wealth, our powers are held in trust for a larger good. (Compendium 174, 177) (Quran, 5:48; 33:72; 57:7) We are most correctly stewards in all that we

do. (Compendium 177) (Quran, 6:165; 43:32) Our stewardship over self is most necessary to prevent unfaithful disruption of the moral sense. Especially our share of material wealth comes with responsibilities to those around us; we have benefited from those who have gone before and need to provide for those who will come after. (Centesimus Annus chapter 4) (Quran, 43:32; 24:33; 59:7) Living in concert with the demands of human dignity is a work of dedication and service; it is neither idle play nor selfish indulgence. (Quran, 2:25, 82, 277; 3:57; 4:57, 122; 5:9; 7:42; 10:9; 13:29; 18:30, etc.) Work opens the path to experience of our own dignity and to our ability to honor the dignity of others. Work is relational and so deeply moral. Work challenges us to go beyond the comfortable and the accustomed; work is a struggle for meaning and the achievement of human dignity in the eyes of our Creator. (Laborem Exercens) (Quran, 9:205; 84:6; 90:4; 99:7-8) Work without faith, therefore, can be mean and selfish. Work with faith, however, brings us to our proper stewardship and is not disconnected from our salvation hopes and possibilities. (James 2:17) (Quran, 2:25, 82, 277; 3:57; 4:57, 122; 5:9 etc.) Work expresses our free will and our choices as to the application of our dignified powers and thoughts. In using freedom, we open ourselves to the possibility of work. Moreover, faith alone without works lacks substance and falls short of our stewardship responsibilities within creation. Yet the dimension of faith revealed in our understanding of morality, our capacity for ethics, our upholding of social standards calls us to work as we apply ourselves to the challenges of living in the created world. (Laborem Exercens 6) (Quran, 2:25, 82, 277; 3:57; 4:57, 122; 5:9; 95:6; 103:1-3 etc.) Our potential and capacity for work and for achievement of our proper dignity in the world come from our family. Family gave us life and family gave us identity and our first experiences of solidarity. The calling of men and women in family, the giving of life as our Creator gave life to us, sustains through time human hopes and human responsibilities to our Creator. (Compendium, chapter 5) (Quran, 4:1; 6:98; 7:189; 30:21) The dignity of each human person, no matter to what degree realized by such person, ties us all in one interconnected destiny within creation. The spark of dignity draws forth compassion, which embodies the loving kindness and mercy of the Creator who seeks a universal benefit, making no invidious and destructive distinctions within the human family which is one from the perspective of its role and purpose in the world. (Compendium chapter 3) (Quran, 2:213; 4:1; 10:19) Human dignity drives out chauvinisms of all kinds. Where man is wolf to man, it is mans doing and not our Creators responsibility or intent. No racism or other dream of sectarian or ethnic superiority can stand before the fact of universal human dignity. (Compendium, chapter 3) (Quran; 2:213; 4:1; 10:19) And yet, we human persons, not fully possessed of Godlike mercy and justice, do each other harm in many ways. We stand in need of guidance and teaching. (Quran, 2:38; 3:3-4; 6:71 & 88-90; 7:100; 17:97; 39:37; 67:13; 96:1-3 etc.) All teachings that help us overcome our limitations of pride are a blessing to creation and fulfill the will of our Creator. (Compendium, chapter 2) (Quran, 79:37-41; 96:6-14) Such beliefs and practices such a binding to each other and to the transcendent, such a way of life are to be admired and emulated. (Quran, 6:162-163; 8:24; 30:30) That which derogates from such a working out of faith in the world is as dangerous to our dignity as is a sickness compromising our health. Teachings are most needed in a human community overcome by material concerns and secular suspicions of religion. (Laborem Exercens, 7; Centesimus Annus 36, 37, 41) (Quran, 3:14; 18:32-38; 30:41; 57:20; 102:1) Where religiosity, however, devours our capacity for having dignity of self and respecting the dignity of others, such conformity to sectarian biases turn us away from our highest and best nature. (Mathew 23:23; Compendium 144, 153) (Quran, 49:11-12) We recognize that gratitude is due to our Creator as well as praise for the opportunity we have been given to serve and to enhance the meaning of our lives. Cultivating both the sense of service and acts of service within ourselves and among all peoples will bring together the human family in mutual respect, cooperation, with peace and justice in all the world.
CONVENERS OF THE DIALOGUE AND CO-AUTHORS OF THE ABOVE STATEMENT:

Ibrahim Mohamed Zein, Dean of the International Institute of Islamic Thought and Civilization, International Islamic University Malaysia

Theodore Cardinal McCarrick, former Archbishop of Washington, DC Prof. Abdullah Al-Ahsan, International Islamic University Malaysia Stephen B. Young, Global Executive Director, The Caux Round Table

WORKS CITED:
The Qur'an The Bible John Paul II Encyclical: Laborem Exercens Encyclical: Centissimus Annus Pontifical Council for Justice and Peace: Compendium of the Social Doctrine of the Church (Vatican City: Libreria Editrice )Vaticana; Wash.: D.C.: U.S. Conference of Catholic Bishops, 2004

! . : (Manhaj al-Ghazali fi al-

)radd 'ala al-batiniyah min khilal kitab al-Mustazhari : 'ard wa tahlil

)Samari, Nunah 'Ammar and Zein, Ibrahim Mohamed (2009 (al :(Manhaj al-Ghazali fi al-radd 'ala al-batiniyah min khilal kitab al-Mustazhari : 'ard wa tahlil). Risalah), 9 (9). pp. 1-30. ISSN 1675-3593

. . . . : - - . . . ...
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu )23rd Ramadan 1434 (1st August 2013 Narrated Abu Huraira (Radi-Allahu 'anhu): The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Whoever fasted the month of Ramadan out of sincere Faith (i.e. belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere Faith and hoping for a reward "from Allah, then all his previous sins will be forgiven . Bukhari Vol. 3 : No. 231 Once the applicant have done the conference payment, kindly email the bank deposit copy (before 31 July 2013= for

participant from outside Saudi Arabia) for the attention of Mr Mohammed Shaaban, Account Manager of MILE (email at mshaaban@mile.org) and cc to mn@mile.org, asaber@mile.org, 33m@mile.org, obbakar@yahoo.com &airulamri@ikip.edu.my. Otherwise, the visa will not be processed and the participation of the applicant will be cancelled. The conference registration fee includes the meals during the conference and conference materials only. Participant have to cover their own cost of transportation and accommodation. If applicable, the applicant may also request an invoice from Mr Mohammed Shaaban, Account Manager of MILE (email at mshaaban@mile.org).

Hotel Accommodation
Furthermore, if you're looking for a hotel accommodation with a special corporate rate and the location is nearby the conference venue & walking distance to Masjid Nabawi, kindly email to mn@mile.org.

Procedure Of Registration For The Conference As Participant

Dateline for online registration

Participant from outside Saudi Arabia which they need to get a visa: 25 July 2013 Participant from Saudi Arabia: 20 August 2013

Selection of participant and visa application procedure

After the approval from the chairman of the conference (Emeritus Professor Dato' Dr Osman Bakar from SOASCIS-UBD Brunei), the organizers (headed by Mr Airulamri from IKIP International College Malaysia) will contact the successful applicant in regards to the visa application. The successful applicant need to submit the completed visa form and a copy of passport to the person in-charge before 30 July 2013. By 15 August 2013, the visa can be obtained at the nearest Saudi's Embassy as mentioned in the visa application form (the visa application form will be sent to the successful applicant).

Conference Registration Fee and Payment procedure

The conference registration fee of USD 1000 should be made before 31 July 2013 (for participant from outside Saudi Arabia) to the bank details as follows;

Ob behalf of Emeritus Professor Dato Dr Osman Bakar (the conference chairman), our humble feedback in regards to your request to join the conference as participant are as follows; 1) Alhamdulillah, your request to join the conference has been approved by Professor Osman Bakar, the chairman of the conference. Indeed, were very honored to have your name in the list of the participant for the said conference. 2) In regards to the conference fee payment, kindly visit http://www.mile.org/icihe/registration.php. Attached please find the visa application form, we look forward to receive from you the completed form and a copy of your passport (please make sure the passport is clearly scan) before 31th July 2013. As mentioned previously in the conference website, the visa will not be processed unless the payment is done (before 31st July 2013) 3) In regards to the special umrah package if you wish to join, for details information, kindly visit http://www.mile.org/icihe/special-umrah-package.php. 4) If youre looking for a hotel accommodation (other than Medina Oberoi Hotel) which is near to the conference venue and walking distance to Masjid Nabawi at a special corporate rate, kindly email to mn@mile.org. 5) If youre requesting the invitation letter, you may directly communicate with Emeritus Professor Dato Osman Bakar, the chairman of the conference (email: obbakar@yahoo.com).

Thanks again & we look forward to meeting you in Madinah, insya-allah. Have a blessed Ramadhan & meaningful Eid! Wassalam.