[𝐑𝐊𝐐𝐒 𝐈𝐧𝐭𝐞𝐥𝐥𝐞𝐜𝐭𝐮𝐚𝐥 𝐒𝐞𝐦𝐢𝐧𝐚𝐫: 𝐓𝐡𝐞 𝐅𝐚𝐦𝐢𝐥𝐲 𝐚𝐧𝐝 𝐂𝐨𝐦𝐦𝐮𝐧𝐢𝐭𝐲 𝐁𝐮𝐢𝐥𝐝𝐢𝐧𝐠 𝐢𝐧 𝐋𝐢𝐠𝐡𝐭 𝐨𝐟 𝐈𝐬𝐥𝐚𝐦]

I don't care to never ask the mother's child. There you go. Please. Happy birthday. $700. Yeah. The color of fish. Okay. Other side. Okay. Sit down. Sit down. Pressure. Hallelujah. Here is a mix. It is happening. Yeah, I'm back. Help me. Goodbye. Happy new year.

Ladies and gentlemen, the program will begin shortly. Please be seated and kindly switch off your mobile phones to silent mode. And please minimize your movement throughout the program. We are just a few moments away from starting the program. Your patience is greatly appreciated. Thank you.

Is that Lumbbo? Lumber.

Announcing the arrival of the honorable VIPs. Professor Dr. Muhammad Alam Muhammad Hanib, Deputy Director Research Innovation and Development IIUM. Dr. Muhammad Laru Ahmed, Director, Muslim World League Malaysia. Shihadis, board member, Muslim World League Malaysia. Associate Professor Dr. Ahmed, Deputy Dean, Academic and Internationalization IU. And all VIPs enter the hall to take their seats.

Your heart is in >> Distinguished Guest, Professor Dr. Muhammad Alam Muhammed Hanif, Deputy Director Research Innovation and Development IIUM. Dr. Muhammad Kawi Ahmed, Director, Muslim World League Malaysia. Dr. Hadiwan Muhammad bindat Abdul Aziz, board member, Muslim World League Malaysia. Associate Professor Dr. Nazar Ahmed, Deputy Dean, Academic and Internationalization AAS KRKS IIUM. Assistant Professor Dr. Zunida Mohammed Marzuki, Head of the Department of Quran and Sunna Studies, IIUM. Dr. Muhammad Muyin, Special Officer, Deputy Director, Research, Innovation and Development, IUM. Distinguished Speakers, Respected IIUM University Management Committee Members, Deans, Directors, Scholars, and Participants, Ladies and gentlemen.

Alhamdulillah. Let us begin our program today with the recitation of Alhamdulillah. All praise be to Allah subhanahu wa ta'ala for granting us the opportunity to gather this morning for the RKQS intellectual seminar 2026. I am Sister Muhammed Shuki and I'll be your MC for today's program.

Distinguished guests, ladies and gentlemen, together in blessing from Allah subhanahu wa ta'ala, let us await yours and cleanse our hearts with the recitation of the Holy Quran. I respectfully invite Alhaf Abdullah Shah Isu to recite a passage from the Holy Quran. Please welcome on your...

Okay. What is Allah? Fore! Foreign! Foreign! In Hechech. As Mina. Not Muslim. More. Yeah. Oh, he can't rely. Yeah. Am Laykum. Alhamdulillah. Amen. Amen.

Thank you for the beautiful recitation. May our ceremony today be blessed by Allah subhanahu wa ta'ala.

Distinguished guests, ladies and gentlemen, it is now my great honor to invite Associate Professor Dr. Nashwan Abdul Khaled, lecturer from the Department of Quran and Sunna Studies, the National Islamic University Malaysia to deliver the welcoming address. Please welcome.

Alhamdulillah. Your Excellencies, distinguished guests, respected scholars, honored representatives from Muslim World League, Alad Dr. Muhammad Harawi, Director of Muslim World League Malaysia office. Alfil al-Duan Muhammad, board member of board Muslim World League. Respected leadership of International Islamic University Malaysia, Prof. Alsam, Director for Research and Innovation. Associate Professor Dr. Nazra binti Ahmed, Deputy Dean for Academic and Internationalization. Aaskar al-Fadila, Assistant Professor Dr. Binti Muhammad Mzuki, Head of Department of Quran and Sunnah. Dear colleagues, students, ladies and gentlemen.

It is my great honor and pleasure to warmly welcome all of you to this interqualent seminar on family and community building in the light of Islam, a vision inspired by the prophetic biography and the Makkah charter. We thank Allah subhanahu wa ta'ala for gathering us today in a meaningful assembly dedicated to knowledge, reflection, and serving the ummah. At a time when families and communities are facing many moral and social challenges, we are reminded of the timeless guidance of our beloved Prophet Muhammad sallallahu alaihi wasallam, whose life remains the greatest example in building compassionate families and strong societies. The family in Islam is the foundation of every healthy community when faith, mercy, and good character are nurtured at home and naturally spread into society. This is also spread reflected in the Mecca charter, promoting moderation, coexistence, mutual respect, and human dignity.

Distinguished guest, dear brothers and sisters, on behalf of the organizing committee, I sincerely express our appreciation to the Muslim World League Malaysia office, the Department of Quran and Sunna Studies, Aaskar KHS IIUM, and all supporting bodies, speakers, organizers, and participants for making this program possible. To our dear students and participants, your presence today reflects hope and commitment towards meaningful knowledge and positive change. We pray that this seminar becomes a source of benefits, inspiration, and unity for all of us. May Allah subhanahu wa ta'ala bless this gathering, strengthen our families and communities, and guide us to become people who spread mercy, wisdom, and goodness wherever we are. Thank you very much.

Thank you very much, Dr. for the welcoming address. Distinguished guests, it is my my sorry, it is now my honor to invite Assistant Professor Dr. Zunida Mohammed Marzuki, Head, Department of Quran and Sunna Studies, Aaskar IIUM to deliver her speech. Please welcome.

Alhamdulillah. Thank you, Mrs. MC, distinguished guests, respected scholars, honored speakers, colleagues, students, and participants. First and foremost, it is my great honor and privilege to warmly welcome all of you to this RKQS intellectual seminar on family and community building in the light of Islam, a vision inspired by the prophetic biography and the Mecca chapter. On behalf of the Department of Quran and Sunna Studies, I would like to extend our deepest appreciation to our honored guests, collaborators, and participants for gracing this meaningful occasion with your presence. We are especially honored by the presence of our esteemed leaders and guests. Dr. Muhammad Garawi Ahmed, Director of the Muslim World League Malaysia. Professor Dr. Muhammad Alam Muhammad Hanib, Deputy Re Deputy Director Research Innovation and Development at IIUM. Hajiwan Muhammad Shah Abdang Aziz, board member of the Muslim World League Malaysia. Associate Professor Dr. Nazraint Ahmed, our Deputy Dean Academic and Internationalization of AAS KHS. Associate Professor Dr. Nashwan Abdul Khalid, as chairman and director of this program, as well as our respected speakers, academics, researchers, students joining us from various departments. We are deeply grateful for your presence and your support in strengthening intellectual dialogue and community engagement through the lens of Islamic scholarship.

Ladies and gentlemen, Allah says in the Quran, "And those who say, 'Oh our Lord, grant us from among our wives and offspring comfort to our eyes and make us an example for the righteous.'" This profound verse beautifully reflects the Islamic vision of nurturing faith-centered families founded upon tranquility, righteousness, and compassion. Families that serve not only as a source of spiritual strength and emotional comfort for their members but also as exemplary models that inspire the wider community. The seminar is both timely and critical. As we navigate complex contemporary social, cultural, and moral challenges, we must continuously ground ourselves in the timeless guidance of the Quran, the Prophet, the Sunnah of the Prophet, and the prophetic s. Furthermore, by looking at contemporary frameworks like the Noble Mecca Charter, we find a powerful re-articulation of these principles for the modern world, emphasizing peaceful coexistence, justice, compassion, social harmony, and the prioritization of human dignity.

It is my sincere hope that the discussions across today's three sessions by our speakers, Associate Professor Dr. Kar Husseini Jamil, Associate Professor Dr. Dr. Fasin, and Assistant Professor Dr. Fatima Muhammad, moderated by Assistant Professor Dr. Abu Hafi Saludin, will spark meaningful reflections, foster constructive academic engagement, and inspire actionable outcomes for all of us. Before I conclude, I would like to record my sincere appreciation to the organizing committee, our collaborators, especially our bit sponsor Muslim Walik Malaysia under Dr. Karawi, uh, as well as to our collaborator scholar under the office of Professor Dr. Muhammad Islam and his special officer, our own Assistant uh Professor Dr. Muhammad Muhidedin, and our collaborator who worked hard for this event under the his under the advisor Dr. Muin, all dedicated students, volunteers. Your tireless efforts and commitment behind the scenes are what made this seminar possible. May Allah subhanahu wa ta'ala bless this gathering, reward all contributors abundantly, and accept this program as a source of beneficial knowledge and positive transformation for our communities and future generations. Thank you once again for your presence, your insights, and your participation.

Thank you, Dr. Zuna, for your vocal and inspiring speech. Distinguished guests, ladies and gentlemen, we will not, we would like to acknowledge the presence of Associate Professor Dr. Nazar Ahmed, who is representing the Dean of Abdul Hamemed Abuan of Islamic Gal Knowledge and Human Sciences, and we have the honor to invite her to deliver her address. Please welcome.

Alhamdulillah. Uh, first of all, I would like to extend our warmest welcome and highest appreciation to our distinguished guests and speakers. Um, Dr. Muhammad Arai Ahmed, Director of the Muslim World League. Professor Dr. Muhammad Alam Muhammad Hanife, Deputy Director of Research, Innovation and Development IIUM. Lati Juan Muhammad bin Dat Abdul Aziz, board member of the Muslim World League Malaysia. Associate Professor Dr. Nashwan Abdul Khaled, the focal person of today's collaborative works. Assistant Professor Dr. Zunida Muhammad Marzuki, Head of Department Quran and Sunna. Assistant Professor Dr. Abuhafi, as the moderator for today's session. Panel speakers, Associate Professor Dr. Raa Tulfer Daus, Associate Professor Dr. Kar Husini, and also uh Assistant Professor Dr. Fatima, all from Department of Quran and Sunna Studies.

It is my honor to represent the Dean of the KULYA today. Uh, KULYA of Abdul Hamemed Abuan uh Islamic uh KULYA of Islam ka of Abdham Abu Islamic Knowledge and Human Sciences. Uh, he sends his salam to all of you. All right. In welcoming you all to the RQS intellectual seminar, family and community building in the light of Islam, a vision inspired by the prophetic biography and the Mecca charter.

Today's seminar reflects a meaningful and strategic collaboration between AHASKRHS, specifically the Department of Quran and Sunna Studies, Muslim World League, and also, not to forget, Scholar IIUM or Scholar IIUM under the office of the Deputy Director Research Innovation and Development. This collaboration is not merely inter-institutional in nature but rather represents a shared commitment towards advancing intellectual engagement, promoting moderation and balanced understanding of Islam, and strengthening the role of revealed knowledge in addressing contemporary societal challenges.

Well, I believe from the two remarks I mean previously given by two of our um associate professors and also the HOD, most of my points that I want to mention here has been taken, especially on how um Muslim World League has played a vital role in promoting coexistence, moderation, and uh societal engagement within the ummah. And of course, um with this regard, the colleague um would warmly welcome and in fact um we would like to encourage that every individual, every offices and centers uh from this university to also play a role right hand in hand with the Muslim World League in order to make these uh aim and goals, you know, a realization. All right. And today's topic is on specifically on uh the Mecca chapter. Well, it touches about the biography of Prophet Muhammad sallallahu alaihi wasallam, and I think this is a very um how we may say, a significant beginning of the activities that Muslim World League is going to embark with, especially our KULYA. Basically, what is there in the charter of Mecca is very significant. It resonates, you know, um in a very thorough way with the tawhidic epistemology and the current mission and vision that IIUM and AAS KHS is holding. And therefore, I would like to just bring about our uh focus and attention that AAS KHS, specifically our programs and activities also, you know, when I say it is hand in hand with the Mecca charter, that it seeks to nurture graduates and scholars who are intellectually grounded, spiritually guided, ethically responsible, and socially engaged. Indeed, these seminars such as these demonstrate how tawhidic tawhidic epistemology can be translated into meaningful societal engagement.

We hope that this collaboration between AAS KHS and the Muslim World League will continue to flourish through future academic engagements, research collaborations, intellectual exchanges, and community-oriented initiatives that benefit the ummah and the society. Before I conclude, I would like to express my sincere appreciation to the organizing committee, moderators, speakers, panelists, staff members, and all individuals involved, especially the committee members among the KUSA and also under the tutelage of uh Dr. Muhammad Muidin, the advisor KUSA, who have worked tirelessly to make this seminar possible. May Allah subhanahu wa ta'ala reward all of your efforts. Amen. To all participants, I hope today's seminar will provide valuable insights, meaningful reflections, and beneficial discussions that inspire us towards greater understanding and collective action. With that, I thank you very much for your presence and participation.

Thank you, Professor Dr. Nazra Ahmed, for your valuable and inspiring speech. Before we proceed with the officiating session, I would like to invite all distinguished guests and participants to direct your attention to the screen for a special one-touch presentation prepared by Muslim World League.

In the heart of Southeast Asia, the office of the Muslim World League in Malaysia was established in 1975, following the approval of the then Malaysian Prime Minister Tun Abdul Razi. Since that time, the office has worked to strengthen institutional Islamic work in partnership with Malaysian authorities and institutions. A number of prominent Malaysian figures have been selected for membership in the Muslim World Supreme Council in Mecca, as well as to lead its office in Malaysia over more than 50 years. The MWL office in Malaysia carries out its work and activities through extensive partnerships with government agencies, non-governmental organizations, and higher education institutions, reflecting a model of integration and collaborative action.

Over the past 3 years, the office's activities have witnessed remarkable momentum across multiple levels. At the level of international conferences, Malaysia's office organized the first and second International Summits of Religious Leaders in 2024 and 2025, aimed at promoting dialogue and mutual understanding among followers of different religions, with the participation of hundreds of religious leaders from Malaysia and around the world. The second and third conferences of the Azan Scholars Council were also held during the same period, with the aim of strengthening scholarly and jurist credential cooperation among scholars in Southeast Asia. The office's role has extended beyond Malaysia, organizing the Islam Buddhism Summit in Cambodia in February 2025, in its capacity as the regional representative of the Muslim World League for ASEAN countries, excluding Indonesia, driven by its commitment to serving Muslim minorities and addressing their needs.

Last year also witnessed several specialized conferences and events, including the first forum for Fiqh scholars titled "Teaching Islamic Fiqh and Developing Future Fiqhs," as well as the International Forum for the Authentication of Quranic Qira'at and honoring Quran reciters from Asia. In the field of television programs and media, the office continues to fulfill its mission of spreading awareness and promoting a moderate Islamic discourse across various platforms. The television program "Iman and Science" has achieved wide success in presenting the true message of Islam and highlighting the scientific signs in the Holy Quran and the noble prophetic Sunnah. Malaysia office is also keen to observe cultural and religious occasions, including the annual celebration of World Arabic Language Day on the 18th of December, as well as organizing the Raya open house event for Eid al-Fitr, strengthening social bonds within the community.

On the humanitarian side, the Muslim World League, through its office in Malaysia, has placed strong emphasis on charitable work, including the renovation of Surau and Masjid. And for the first time in Malaysia, food basket distribution was carried out during Ramadan. 200 baskets were distributed in 2025, increasing this year to 3,300 baskets with a total value exceeding 330,000 Malaysian Ringgit, distributed across five states in cooperation with more than 14 non-governmental organizations, reaching families in need throughout Malaysia. In addition, the office has provided emergency assistance in medical support and student tuition fees for those in need.

As part of its future plans, the Muslim World League office in Malaysia is preparing, in cooperation with the Malaysian Prime Minister's Office and the Department of Islamic Development Malaysia, JAKIM, to organize the third International Summit of Religious Leaders next June. Within these preparations, the Minister of Religious Affairs, Senator Dr. Zulk Ali Hassan, discussed recent developments with the Secretary General of the Muslim World League, Sheikh Dr. Muhammad bin Abdul Karim Al-Issa, I mean, to unite the ummah and open new horizons for brotherhood and global cooperation between Malaysia and the Muslim World League. Thus, the Muslim World League Office in Malaysia continues to carry out its mission, bringing together civilizational and humanitarian efforts while advancing both local and regional impact.

Thank you for the meaningful and inspiring montage presentation. Distinguished guests, it is now my great honor to invite Professor Dr. Muhammad Aslam Muhammad Hanif, Deputy Director Research Innovation and Development IIUM, to deliver the officiating speech. Please welcome.

Honorable Dr. Muhammad Ahmed, Director of Muslim World League Malaysia. Aiwan Muhammad bin Shehikh Abdul Aziz, board member the Muslim World League Malaysia. Associate Professor Dr. Nad Ahmed, Deputy Dean, Academic and Internationalization, AAS Kula of Islamic Real Knowledge and Human Sciences. Dr. Zunida Muhammad Marzuki, Head of the Department of Quran and Sunnah Studies. Distinguished speakers, colleagues, students, and brothers and sisters. Uh, it is my honor and pleasure to welcome everyone to this important seminar entitled "Family and Community Building in the Light of Islam: A Vision Inspired by the Prophetic Biography and the Makkah Charter."

I have to say, when I first heard this term "Makkah Charter," I had to do a bit of uh googling to find out a little bit about this Makkah Charter. Um, and upon reading the content of that brief, I can, I can certainly say that it is very much in line with what we are trying to do in Malaysia, uh, to talk about uh peaceful coexistence, to talk about uh cooperation, and to promote uh an Islam that would enable us to improve the quality of lives of everybody, not only in this country but globally. So, um, congratulations to the KULYA for taking this effort um, and um, thank you to the Muslim World League for for collaborating with us.

I would like to extend my sincere appreciation to the Muslim League and to the KUA, specifically the Department of Quran and Sunna Studies, as well as the dedicated, I'm assuming this is the student society, KUSA team, for their invaluable collaboration, support, and commitment in organizing this meaningful event. I'm also very happy to note, um, this is actually my own addition from what Dr. Mahudin prepared. I'm happy to note that the KULYA is the first to have direct collaboration with our Scholar IIUM or Scholar IIUM, a research and intellectual discourse platform initiated by the office of the Deputy Director Research Innovation and Development to promote, to promote research and intellectual discourse culture in the IIU. Um, I think I'm probably have been around long enough to share with all of you that um, the KULYA of Islamic Living Knowledge, uh, in the 1990s when it was established, I think was probably the first KULYA to introduce this term "intellectual discourse." Yeah. And and uh, we have been uh having many, many activities when the then Dean, Al-Mar, Professor Jamal Barzeni, who was the Dean at that time, I remember he started organizing these Friday, almost weekly lectures, yeah. And and I was one of the few coming from the economic school, yeah, to join those discussions, yeah. It was a very stimulating session, um, a lot of interaction, lot of questions, and that is exactly what we would like to do under this platform of Scholar IIUM. We had that culture of engagement, of discussion, uh, and I'm hoping that we are able to revive this in the IIUM. So thank you to the KULYA for for, you know, collaborating with us, and we hope that all KULYA will will follow suit and and try to encourage this intellectual discourse culture, and of course, connect that with research.

Um, ladies and gentlemen, congratulations to the department for organizing this timely, relevant seminar. I think, as mentioned by the previous speaker, uh, we have many, many issues and problems facing the Muslim world, families, and communities, physical, social, moral, intellectual challenges, all aspects of life. Amidst these realities, of course, everyone in IIUM, whether they are staff or students, we would say that Islam provides solutions to these problems based on a holistic and balanced civilizational framework founded upon Quranic concepts such as Rahmah, Hadarah, Hikmah, and Mushawarah, just to mention a few, with the goal to achieve balanced human development that ultimately receives the pleasure of Allah.

In Islam, the family institution serves as the primary foundation for nurturing faith, values, ethics, compassion, and to develop human character. Strong families cultivate principled and responsible individuals. Um, I think this point has been mentioned many, many times by many people. We sometimes think that schools and universities can can somehow or rather miraculously, you know, develop youth, but it's actually the family that that instills this much earlier. So really, the family institution is very, very central. Um, this is why IIUM was one of the earliest universities in Malaysia to introduce family and marriage related courses as part of our co-curricular curriculum in the university. Um, I believe it's still there, but now it's, um, it's not, is it a compulsory course? I'm not, I'm not very sure, but certainly I remember our former Rector was very, very insistent on introducing these courses because he finally realized that we can't change individuals at the university level. It's a little bit maybe late, and so he introduced the International Islamic School, and then realized that even the school may not be be be, you know, sufficient, so the kindergarten, and then he finally said it's the family that that needs to play this role, yeah. So, um, I think really this is a very, very important experience that we have undergone as to the importance of the family.

These values are beautifully exemplified through the prophetic model and further reinforced by the principles embodied in the Makkah Charter, which advocates for peaceful coexistence, mutual respect, human dignity, and collective responsibility in building a just and compassionate society.

Um, brothers and sisters, while intellectual discourse and scholarly engagement is part and parcel of what a university is supposed to do, and that's what uh the office of Deputy Director Research Innovation and Development would like to do, we must also remember that this discourse must extend beyond this conference, beyond the walls of this conference room. It must go beyond the academic discourse that we have in classes. We must contribute to the betterment of society in a more direct way. This seminar must serve as a catalyst for practical solutions, impactful research, informed policymaking, ethical leadership, and constructive societal transformation in addressing contemporary human challenges. I think in Malaysia, we have an added, I'm not sure disadvantage or advantage. I would think it's an advantage. We have a plural society in Malaysia, and that would be a wonderful platform to show that Islam is certainly, and is a blessing for all mankind. If we are able to show that we can offer solutions to the problems that face all the different peoples of Malaysia, there is an urgent need for rigorous, relevant, and values-driven research that addresses contemporary family and community issues through authentic Islamic perspectives grounded in revelation, reason, and the rich intellectual legacy of the Muslim Ummah, integrated with the test from contemporary knowledge and experience. I think this is a very, another very important part of what IIUM is all about. The idea that our contemporary solutions have to come both from our Torah as well as from the best of modern knowledge and science.

Equally important is the strengthening of collaborative academic and research networks across institutions, nations, and civilizations in order to revive confidence in Islamic thought, promote meaningful intercultural engagement, and contribute positively towards the development of a more compassionate, ethical, and harmonious global civilization. And I would like to commend the Muslim World League for taking a lead in this. And looking and listening to the short video presentation, I urge the KULYA and certainly at the university level, we will definitely not miss this opportunity to collaborate with the Muslim World League in many, many more programs to come. I'm hopeful that the KULYA will take this opportunity to have further discussions with international organizations such as the Muslim League as well as other relevant entities that share our vision. Let's work together to come up with meaningful research and policy initiatives so that the world will see how Islamically informed solutions can bring blessings to all humanity. I'm confident that today's seminar will provide beneficial insights and stimulate thoughtful reflection on how families and communities can be strengthened through the guidance of the Quran and the prophetic example.

With that, uh, it is my honor to officiate this seminar entitled "Family and Community Building in the Light of Islam: A Vision Inspired by the Prophetic Biography and the Makkah Charter." Thank you.

Thank you, Professor Dr. Muhammad Alam, for the officiating speech. Distinguished guests, ladies and gentlemen, it is now my privilege to invite our distinguished Datdan Muhammad bin Dat Abdul Aziz, board member, Muslim Worldly Malaysia, to deliver the keynote speech. Please welcome.

Alhamdulillah. Academy. Islam. Alia Islam. Young proflam, Deputy Director Research Innovation and Development, mi Dr. Muhammad burawi Ahmed, Director Muslim worldly regional office, Associate Professor Dr. Nazar Ahmed, Deputy Dean Academic and Internationalization, Associate Professor Dr. Juna Muhammad Marzuki, Head Department of Alquran and Asuna Studies. Ladies and gentlemen, distinguished speakers, esteemed scholars, academicians, researchers, ladies and gentlemen.

It gives me great pleasure to extend my deepest appreciation and gratitude to Muslim worldly and the International Islamic University Malaysia for organizing this distinguished LKQS intellectual forum, convened under a profoundly significant and timely theme: family and community building in the light of Islam, a vision inspired by the prophetic biography, the Sierra, and the Charter of Makkah.

Distinguished attendees, in the Islamic worldview, the family is not merely a private social institution confined within the boundaries of domestic life. Rather, it is the foundational cradle of values, the first school of ethics, and the primary fortress safeguarding the balance, cohesion, and stability of society. If civilizations are often measured by the magnification of their material achievements, Islam measures the nobility of nations by the strength of their moral and familial foundations as the main achievement. Hence, the importance of this seminar lies in reaffirming that the noble prophetic s, together with the Charter on Makkah, offers a comprehensive and enlightened vision for nurturing the human being, strengthening the family, and building harmonious societies upon the principles of mercy, moderation, dignity, and shared humanity.

Allow me therefore to reflect briefly upon three principal themes. First, the family in the prophetic era as a model for community building. Second, family stability and social cohesion in light of contemporary academic research. Third, the Charter of Makkah and the role of international institutions in protecting the family and strengthening social harmony.

The first theme, the family in the prophetic s as a model for community building. The life of the Prophet Muhammad sallallahu alaihi wasallam established the most exemplary model of family life, founded upon mercy, justice, affection, mutual respect, and wisdom. The household of the prophethood were not governed through domination or harshness, but through compassion, understanding, dialogue, and moral excellence. Allah the Almighty says in the Holy Quran, Surah Ar-Rum, verse 21: "And among His signs is that He created for you spouses from among yourselves that you may find tranquility in them, and He placed between you affection and mercy." And the Prophet sallallahu alaihi wasallam also said, "Those who are best to their families, and I am the best among you to my family." The profound lesson derived from this prophetic guidance is that the strength of society does not begin merely within major institutions or political systems. Rather, it begins with the home, through the language of mercy, sound upbringing, ethical responsibility, and meaningful human connection. And yet, despite this timeless principle, contemporary societies face serious challenges, including the weakening of family relationships, the corrosion of communication between parents and children, and the growing influence of the digital sphere upon values and human behavior. Therefore, one of the most urgent responsibilities before us today is to revive faith-centered upbringing, strengthen meaningful family dialogue, and expand educational and counseling programs dedicated to marital and family development within universities, mosques, and civil society institutions. It is indeed, uh, mentioned by our Prophet Dr. Alam just now. Alhamdulillah.

The second theme, family stability and social cohesion in light of contemporary academic research. Recent academic studies conducted within International Islamic University Malaysia reveal and demonstrate a strong correlation between the psychological and moral well-being of young people and the presence of cohesive family structures rooted in religious and ethical values. This research, in fact, conducted during the COVID-19 pandemic. This study further indicates that families which maintain constructive communication, spiritual engagement, and value-oriented upbringing are significantly less vulnerable to social deviance, psychological instability, and violent behavioral tendencies. This confirms that the family is not merely an emotional or private matter. Rather, it is fundamentally linked to social security, national stability, and civilizational development. Among the greatest contemporary challenges confronting families today are rapid cultural transformations, the gradual erosion of moral identity among segments of youth, and the increasing influence of globalized models that weaken traditional value systems. Accordingly, universities and research centers bear a profound responsibility to intensify scholarly studies related to family values and identity and to translate academic knowledge into impactful societal initiatives and educational programs capable of addressing contemporary realities.

Distinguished participants, the third theme, the Charter of Makkah and the role of international institutions in protecting the family. The Charter of Makkah, issued under the auspices of Muslim League since 2019, represents a landmark contribution toward promoting moderation, coexistence, mutual respect, and shared human responsibility. The charter calls for strengthening moral values, safeguarding human dignity, and confronting hatred, extremism, and social fragmentation. Numerous reports issued by international institutions and organizations concerned with social development have consistently affirmed that societies in which compassion, family stability, and ethical solidarity are cultivated are better equipped to confront crises and preserve social peace. In this regard, Malaysia stands as a remarkable example of peaceful coexistence within a culturally and religiously diverse society, grounded in mutual respect and unifying national identity. This makes gatherings such as today's seminar a highly significant platform for promoting awareness, dialogue, and collective responsibility.

In addition, in strengthening the Islamic family institution, the Malaysian government, through the Department of Islamic Development Malaysia, JAKIM, via its Family, Social, and Community Division, has introduced various family development services and initiatives, including:

First, the Integrated Islamic Pre-Marriage Course Module, BPAU Pra-Nikah Islam. This module is used as the official syllabus for the implementation of Islamic pre-marriage courses throughout Malaysia to prepare prospective married couples with the knowledge, understanding, and skills needed to build a sakinah, harmonious, and circular family. Not many people are aware that this module, MBPKI, was completed and formulated in 1996, since 1996, and its implementation was made compulsory in stages beginning in 1997, 29 years ago. This was followed by the HIV/AIDS pre-marital screening policy or test, which first began in Johor, in fact, in 2001 and was later made mandatory by all state religious departments in cooperation with the Ministry of Health, starting January 2009.

Second, Islamic Post-Marriage Module. This program is implemented nationwide through state religious departments and related agencies as an effort to strengthen marital harmony after marriage. The module is developed in phases according to the duration of marriage: First, honeymoon phase, between the first 5 years. One heart, one soul phase, between 6 to 10 years. Blossoming love phase, between 11 to 20 years. Heaven of love phase, above 20 years. I'm not sure, Prof. Alam, you're under which category. This phase approach is intended to help couples face the challenges and needs of married life according to the progression of their marriage.

And third, Malaysia Islamic Marriage Management System, SPIM. JAKIM developed the SPIM to establish a centralized online database for marriage, divorce, and rujuk reconciliation records. This system enables couples' information to be accessed across states, thereby preventing issues such as fraudulent marital status claims, for example, unauthorized polygamy. JAKIM has also expanded the use of this system to Malaysian diplomatic missions abroad, MAQIM, so that the verification process for marriage documents of Malaysian Muslim citizens can be carried out more efficiently and conveniently, directly reducing bureaucracy and preventing marital status fraud.

And fourth, Basic Course for Speakers and Facilitators. This course is provided to produce competent instructors and facilitators capable of conducting the module Basuh, Pra-Nikah, and Islamic Post-Marriage Module more effectively and with higher quality.

And fifth, KSK Global Social and Community Services. One of the big divisions under JAKIM, KSK services. This service offers counseling, consultation, and sharing Islamic spiritual treatment as a support medium for individuals, couples, and families in dealing with various family-related and emotional well-being issues.

And sixth, Islamic Family Empowerment Programs. Various family development programs are also implemented to strengthen the role and function of the Islamic family institution, including the Lucky Kawang program, women's empowerment programs, parenting initiatives, youth and community development programs, and various other family-oriented initiatives focusing on family leadership, character building, and the well-being of the ummah. JAKIM also acts as a bridge between the states through its role as secretariat to the Conference of Chief Registrars on Marriage, Divorce, and Reconciliation throughout Malaysia, ensuring procedures for marriage, divorce, and rujuk are standardized across the country.

Distinguished guests, the essential conclusion we derive from these three themes is that the family in Islam is not a marginal concept. Rather, it is the cornerstone of human civilization, the foundation of social stability, and the true gateway to peace, moderation, and moral prosperity. Both the prophetic s and the Charter of Makkah offer humanity an integrated, integrated vision that harmonizes faith and ethic identity with openness and religious particularity and universal human responsibility. Therefore, we call upon:

First, families themselves to strengthen cultures of dialogue, affection, compassion, and value-based upbringing.

And second, educational institutions and universities to advance further research initiatives and interdisciplinary programs related to family studies, ethics, identity, and social cohesion.

And third, governments and international organizations to support policies and frameworks that protect family stability and provide safe environments for moral development, education, and social well-being.

We further appeal to international institutions, academic bodies, and civil society organizations to intensify collaborative global partnerships dedicated to strengthening the family, nurturing humanity, and promoting the values of peace, coexistence, and mutual respect.

In conclusion, we pray to Allah Almighty subhanahu wa ta'ala to protect our families and societies and to grant Malaysia and all nations of the world lasting peace, stability, harmony, and prosperity. May Allah's peace and blessings be upon our Prophet Muhammad sallallahu alaihi wasallam, and his family, and his companions.

Thank you, Dr. Haziwana Muhammad, for the enlightening speech. Distinguished guests, ladies and gentlemen, we shall now begin with this seminar session entitled "Family and Community Building in the Light of Islam: A Vision Inspired by the Prophetic Biography and the Makkah Charter." Before we begin the seminar sessions, it is my pleasure to invite our moderator for today's seminar. Moderating this intellectual discourse is Assistant Professor Dr. Dr. Abuhafi Salah Hudin, lecturer from the Department of Quran and Student Studies, IIUM. We are honored to have him guiding and moderating today's seminar discourse and discussion sessions. Without further ado, I would like to invite Professor Dr. Abu Salin to take over the seminar session. Please welcome.

First of all, thank you to the MC. Distinguished guests, prospective scholars, honored panelists, ladies and gentlemen, brothers and sisters. First of all, alhamdulillah, all praise is due to Allah subhanahu wa ta'ala for granting us the opportunity to continue this meaningful intellectual seminar organized by the Department of Quran and Sunna Studies, AASKhs, the National Islamic University Malaysia in collaboration with the Muslim World. The theme of today's seminar, "Family and Community Building in the Light of Islam: A Vision Inspired by the Prophetic Biography and the Makkah Charter," is highly timely and deeply relevant in facing the moral, social, and intellectual challenges confronting contemporary societies. The institution of the family has always stood at the heart of Islamic civilization. Through the guidance of the Quran and the Sunnah, Islam presents a holistic framework for responsibility, social harmony, and human dignity within both the family and the wider community.

Without further delay, allow me to begin with our first academic session. Apart from the presentations, there will be delivered by our three distinguished panelists. Inshallah, a session for question and answer will be open to the audience once all three speakers have concluded their presentations.

Ladies and gentlemen, brothers and sisters, our first session is entitled "The Status of the Family and the Foundations of its Construction in the Prophetic Biography." This session will explore the central position of the family institution in the Sunnah of the Prophet Muhammad sallallahu alaihi wasallam and how the prophetic model established the foundations of a balanced, ethical, and resilient society. A brief introduction of our first speaker. Dr. Fatima Muhammad is currently serving as an Assistant Professor at the Department of Quran and Sunna Studies. Her academic and her academic specialization lies in the field of Hadith studies with a strong research interest in multidisciplinary approaches to the Sunnah. Without further ado, I respectfully invite Assistant Professor Dr. Fatima Muhammad to proceed with the presentation. Please welcome.

Alhamdulillah. Honorable Dr. Aarawi Ahmed, Director of the Muslim World League Malaysia. Respected Professor Dr. Muhammad Aslam Muhammad Hani, Deputy Director of IIUM Research, Innovation and Development. Dat Wan Muhammad bin Dat Abdul Aziz, board member of the Muslim World League Malaysia. Associate Professor Dr. Naz Ahmed, representing the Dean of Abdul Haban of Islamic Legal Knowledge and Human Sciences. Associate Professor uh Dr. Nashwan Abdul Khad, uh the director of today's seminar. Associate uh Professor uh Dr. Kaideni, as the panelist. Assistant Professor Dr. uh Abuhaf, as the moderator. Associate Professor Dr. Fatin, as the panelist as well. And uh our respected Head of Department of Department of Quran and Sunna Studies, uh Assistant Professor Dr. Muhammadi. Distinguished guest, uh brothers and sisters. It is indeed a pleasure and honor for me to be presenting this humble presentation and this topic, which is of utmost importance to the Muslim ummah. All right. So my humble presentation will inshallah cover the fundamentals, which are the concept of family in Islam, as well as how did the Prophet sallallahu alaihi wasallam model it throughout his own household. So inshallah, you will not be bored by this session. There will be indeed a lot of beautiful instances from the Sunnah of the Prophet. Uh, so my slide is not appearing. We are waiting. Okay. Next slide. And then the next slide. Okay. So without further ado, let us delve right away into the concept of family in Islam. Okay. Next slide. Okay. So the concept of family in Islam is deeply tied within uh two important concepts. The first one is "mithaqan ghaliza." Allah subhanahu wa ta'ala only mentioned this particular phrase in three places in the Holy Quran. In the first place, it mentioned about the covenant Allah subhanahu wa ta'ala took with Bani Israel. And in the second place, it mentioned about the covenant that Allah subhanahu wa ta'ala took with the prophets. And in the third place, this is where Allah subhanahu wa ta'ala refers to the sacred marital bond between a husband and wife with the same uh phrase, that is "mithaqan ghaliza." And if any uh this particular phrase, when used by Allah subhanahu wa ta'ala, it indicates that the family bond in Islam, uh, which starts with uh the two souls, the enjoining of two souls, the husband and wife, is actually a divine institution. It is very, very uh sanctified in Islam, and it is linked to direct relationship and trust with Allah subhanahu wa ta'ala. So this, it carries a heavy weight, and this is where we see that everything in Islam when it comes to family relationship is already governed by a particular set of aqidah. Okay. Allah subhanahu wa ta'ala did not leave us alone without any guidance. There is indeed divine guidance in order to guard this divine institution that is characterized by "mithaqan ghaliza." And we move to the second concept that is "sakina wa rahma." Allah mentioned in the Holy Quran. Okay. So here, Allah characterized marriage as a place for true sakina and rahma to settle in. Those who who are married and those who, those who are married and uh truly live by the principle of Islam will inshallah experience the true sense of sakina, rahma, and rahma. And this is the kind of stability that is needed to transcend into the social sphere. Right? Okay. So without experiencing firsthand, you cannot uh give it, you cannot transfer it to the community. Uh, and this is where stability from the uh Islamic family unit, okay, gets transferred into the bigger sphere of the society. Okay. Moving forward, inshallah, to the next slide. Okay. Here, let us move quickly into the prophetic methodology of establishing "mawaddah." We must be um thinking to ourselves, how to achieve mawaddah, and we do not have to look further away because the Prophet sallallahu alaihi wasallam himself was a model of sakina, mawaddah, and rahma within his own household. So let us uh look uh straight into the examples from the prophetic household. Number one is the definition of righteousness, where the Prophet sallallahu alaihi wasallam himself ties the concept of individual righteousness uh to the family with uh self virtue. So you will not be able to achieve self virtue and you will not be able to uh elevate in the rank in front of Allah subhanahu wa ta'ala but through preserving the family kinship and family ties. So here the Prophet sallallahu alaihi wasallam mentioned, "The best of you is the best with his family, and I am the best of you to my family." So this shows that um there is a link between human righteousness and also with his relationship with uh the closest family, uh his kinship, and also the relation, closest relationship he has in his own life, that is the family. And number two, you can see how the Prophet sallallahu alaihi wasallam did not shy away from showing his love and compassion for not only his daughters but also his grandchildren. Uh, in one instance, the Prophet mentioned, "Fatima is part of me." And in another beautiful hadith, Aisha said, "I did not know anyone who resembled the Prophet sallallahu alaihi wasallam more than Fatima." So you can see that close relationship and the close father-daughter bond that Fatima herself wanted to imitate as much as she could of the Prophet sallallahu alaihi wasallam. And when Aisha looked at her, she kept on, it kept on reminding her of the Prophet sallallahu alaihi wasallam. And Aisha also narrated that whenever Fatima would come uh to meet the Prophet sallallahu alaihi wasallam, the Prophet would stand up, take her hand, kiss her, and bring her to sit down on his own place. And this is very significant. Uh, it is a paradigm shift actually in the seventh century of Arabia, which was characterized by female infanticide and killing of newborn female babies. But the Prophet shifted the paradigm and showed publicly and indicated publicly that my daughter, this lady, has a special place in my heart. And this is very significant coming from the Prophet sallallahu alaihi wasallam, someone we would expect of masculinity and what not and firmness in protecting the religion. Okay. And the third one is firmness in principle. Although it was well known to everyone the love the Prophet had for Fatima, but this does not make the Prophet compromise. So he was very firm in the sense that he held Fatima and the rest of the family members into a high standard, uh, uh, into the same standard with the Muslim community and even a higher standard. So he upheld the same justice uh for those who are close to him and also uh for those who are um further away from him in terms of relationship. So he was very, very just, and this shows that the Prophet started with his own household, building his family upon values, virtues, and all these justice principles, and then only then it becomes a model for the rest of the ummah. Okay. Moving to the next slide. Okay. The the fourth example is where the Prophet sallallahu alaihi wasallam, he used to not stop any interaction, any um intimate interaction as well as beautiful interaction with his wives, especially Aisha, even when Aisha was in the state of menses. So even during this uh period, the Prophet would let Aisha comb her hair, his hair, sallallahu alaihi wasallam, in the vicinity of the masjid, which is a very sacred place. So this shows that the Prophet did not secularize and did not separate between spirituality as well as between uh the the family relationship or family bond that he had with his wife. Okay. Uh, number five is peacemaking. This is a very beautiful story, and I really love this story. One day, the Prophet came, and in many hadith, you can see how the Prophet was very concerned of his family, and he always visited Fatima and other family members. So one day he came to the house of Fatima, and there was no Ali around. So he was very, very puzzled by that and he asked what happened. So Fatima said, something happened between me and Ali, meaning uh, spousal dispute. Yeah, at this time. So they were normal human beings and not always uh smiling and what not. So they also had some conflict, and Fatima. So uh Ali got angry and he just left. So he went away. So the Prophet uh sent someone to find Ali, and it was told to him that Ali is sleeping in the mosque. So the Prophet went to the masjid and saw that Ali was uh lying on his side, uh, to the extent that the the upper garment of the Prophet sallallahu alaihi wasallam got uh got pulled down. So he was covered by dust. And in this, this instance, the Prophet sallallahu alaihi wasallam came and dusted off the dust and said to Ali, "Abū Turab, get up, oh father of dust. Get up, oh father of dust." So what does this indicate? In my simple understanding, I would say that the Prophet was looking at his son-in-law covered in dust, and it is as if he says, "Oh me skin, oh you poor man having dispute with the uh, with with my daughter to the extent you have to sleep on the dust." So come on, get up, dust yourself up, go home, uh, resolve the dispute, uh, and sleep properly at home. Don't sleep on the floor of the masjid. Okay. So this is very beautiful because it shows how the Prophet was, did not side with any one of them. Instead, he resolved to peacemaking. So he was playing the role of a negotiator, and he called with an affectionate nickname. And in another hadith, it was mentioned that this, this nickname, Abu Turab, became the most dearest nickname to Ali. So this was uh his method of trying to resolve the conflict that happened, not by meddling into the affair.

But trying to cheer the sun-in-laws up and make up for the moon and ask them to resolve the the matter, okay, properly. All right. Then the last one is the model of where you can see describing when Alisha, what did the Prophet used to do at home? So he said, so he was always engaged in the service of his family members. So this shows that for the leader of the world at that time, the Prophet sallallahu alaihi wasallam, he did not consider household chores or giving service to uh his own wife and children as something that is petty and manual, menial. So he considered it as part of spirituality as well. So this shows how engaged the Prophet sallallahu alaihi wasallam was at home and this is a true model of meaning good companionship uh in the context of family, okay? And this will be my last slide, inshallah, uh from family to community, okay? The moral change. So we can see how the six instances from the s that I mentioned earlier, and of course, it's not limited to that, there are so many hadith that we can study when it comes to family relationship. We can see how all these things uh impact and created a ripple effect across the Muslim community. So, so the stability in the prophetic household transcend into the public sphere. Uh it became the model emulated by the Muslim community. It created a stable uh family uh family bond and this is what made uh the um strong especially in the early stages of dawa. And actually, in my slide, there's three points. So I will just mention quickly. Number one, uh is that legacy. When we talk about the ripple effect of uh the family uh inner family uh bond impacting the weaker Muslim, you can see how Khadijah funded the dawa in the early part and supported. And this was what contributed to the stability of the uh dawa in the early stage. So this is the point on Khadijah's legacy. And then you can also see how from the household of the Prophet sallallahu alaihi wasallam, there is the legacy of scholarship. So even after the death of the Prophet sallallahu alaihi wasallam, Aisha became one of the uh most hadith narrated and you can say most of, not most, a lot, a big portion of our religion comes from hadith narrated by Aisha. So Aisha became a leader in the Muslim community uh in the field of knowledge. So this is this was one of the Prophet's wives, but this was his sign, her significant role uh even after the passing of the Prophet sallallahu alaihi wasallam. And then the second point, okay, in my last slide would be uh providing ethical foundation. So all of the aam related to Islam when it comes uh to family relationship, it serves as an ethical foundation uh in which modern sociology studies already shown that um societies across the world uh that have a strong family relationship, these are actually what reduce the social ills and crime in the society. Okay. So family bond, it starts from the family, but the effect, the bigger effect, you can see across the societies in this world. This is how important a family relationship is. Last but not least is I bring in a small portion of the fiqh perspective when we talk about the concept of family in Islam, where all the family laws, such as inheritance, guardianship, the concept of wii and mahar and whatnot. All of these are actually principles to ensure justice that begins at home and then spirals outward, reaching across the society and it ensures woman protection uh as well as uh woman uh woman's right protected within the community. So don't look too far away if you are talking about a family right, woman's right and whatnot. It is actually all in our sacred tradition. uh and we just have to discover it and we have to apply it. And last but not least, I end with a saying. Okay, meaning a righteous family will give birth or will impact into a righteous society. So it is the very basic foundation and I stop here, inshallah, due to uh uh that my time is already finished. Yeah. Okay. So thank you very much uh for your uh attentiveness and I pass it back to our respected moderator. Thank you.

Alhamdulillah and thank you very much to Assistant Professor Dr. Fatima Muhammad for a very insightful presentation. Indeed, brothers and sisters, the discussion has reminded us that the family institution in Islam is not merely a social structure, but a sacred trust built upon faith, mercy, responsibility, and moral leadership. May Allah subhanahu wa ta'ala reward our speaker abundantly for the beneficial sharing. Alhamdulillah.

Brothers and sisters, we shall now proceed to our second session. Our second session is entitled Family Values in Light of Makkah Charter. This session will examine uh the principles and values highlighted within the Makkah Charter, particularly concerning coexistence, social responsibility, moderation, mutual respect, and the strengthening of family and communal harmony in multicultural societies. Our next speaker uh who is Dr. Kasini bin Jam. He is an associate professor at the department of Quran and Sunnah studies. He is now also the deputy dean postgraduate research and innovation at the International Institute of Islamic Thought and Civilization. Is brothers and sisters, please join me in welcoming Associate Professor. The floor is yours.

In the name of Allah, the most gracious, most merciful. The moderator requested a silent presentation or demonstration, but I can't be and show you the silent, but I can somehow share with you the connection, connection in those. Okay. So the session learning outcome would be by the end of this session, we will learn the new or the fresh perspective of reciting Allahham Aliham. Distinguished guests, respected scholars, colleagues, brothers and sisters, it is a pleasure and honor to be here this morning to share a few reflections on family values in light of Makkah or Makkah Charter. I'm grateful to the organizers, the department of Quran and Sunnah studies and all colleagues involved in making this seminar possible. The title given to me is both simple and demanding. It is simple because everyone speaks about family. We all come from families. We live within family relations. We know from experience that the family is where love, care, pain, responsibility, hope, and anxiety often meet. But the topic is also demanding because in Islam, the family is never merely a private arrangement. It is a moral institution. It is a place of human formation. It is one of the earliest foundations of community and civilization. I have recently been working on a study on the physical and virtual family in the age of hybrid epistemology. Epistemology um idolized by by human intelligence and epistemology provided or will be provided by artificial intelligence. So we have hybrid epistemology in the future. I will not elaborate on that study today, but I mention it to say that the question of family can no longer be treated only as a conventional domestic issue. Today, the family lives not only in the physical home but also in the digital environment. The child is no longer formed only by parents, teachers, neighbors, and books, but also by devices, platforms, images, algorithms, and invisible systems of persuasion. Therefore, when we speak of family values today, we are not speaking about nostalgia. We are asking how the Islamic understanding of family can continue to guide human formation when the boundaries between home and world, private and public, physical and virtual are increasingly blurred. For this session, I have been asked to focus specifically on clauses 16 to 26 in the Makkah Charter or Makkah Charter Makkah. I think everyone has uh somehow gone through the a very long uh document. These clauses are highly relevant to our our theme today because they speak about moral values, responsible social life, education, social tranquility, women's dignity, children's welfare, and the protection of society from various forms of disorder and deviation. But before entering these clauses, we should pause for a moment and ask why was Makkah? Was Makkah is not merely another declaration issued at an international conference. It is a document that carries the name of Makkah. And Makkah is never a neutral name in the Muslim imagination. Makkah, what is Makkah for us? I just came back from Makkah like one month ago. Uh Makkah is direction, Makkah's memory, sanctuary, gathering, and longing. Before Makkah became associated with it was already associated with Baitullah, the house made a place of written security, devotion, and remembrance. And this Baitullah is not detached from family. It is inseparable from the memory of one of the greatest families in the sacred history, Ibrahim, Hajar, Ismail, Isaac, peace be upon them all. This is where the subject becomes deeply meaningful. The story of Makkah is not merely the story of a city. It is the story of a family. It is the story of a father who obeyed, a mother who trusted, a child who was sheltered by divine care, a son who later joined his father in raising the foundations of the house, and a family whose private trial became public ritual, sacred memory, and civilizational direction. In that sense, Makkah is not only a geography of it is a family memory transformed into sacred civilization. If we now return to clauses 16 to 26 of Makkah, we will encounter several terms and phrases: noble moral values, responsible social practices, familial challenges, personal freedom, social mos, societal tranquility, and so on and so forth. At first, these terms may appear scattered. They seem to belong to different fields: ethics, education, social policy, citizenship, public order, women's dignity, and child development. But when they are read through the symbolism of Makkah as Baitullah and through the family of Ibrahim alaihi salam and as the family behind that Baitullah, they begin to form a coherent vision of the family. The family is not only a biological unit. It is not only a social contract. It is not only a domestic arrangement. It is a place where divine mercy is received, human beings are formed, tranquility is cultivated, and society is protected. To organize this vision, I would like to use a framework that I have been developing in my own research and reflection. My students know this very well. I will only mention it briefly here because the framework itself belongs to a wider study that is still in the process of publication. The framework is based on several Quranic verses, Quranic foundations. Among them is Surah Ar-Rahman, where we encounter a profound sequence: Ar-Rahman, Allama al-Quran, Khalaqa al-Insan, Allama al-Bayan. In simple terms, we may speak here of Ar-Rahman, al-Insan, and al-Bayan. Another important basis is the Quranic verse: "And of His signs is this, that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy." From these Quranic indications, I arranged the framework around three axes or, in another expression, God, human, situs. God, human, or if you want to let use humanist, and situs. This framework in my wider work attempts to bring together several combinations in situs, ayat in human, and nuclei from the situs or the axis of the divine or the empirical, the rational, and what item, the trans-traditional transmission and tradition, or the quantitative, qualitative, and what can be called as receptive, receptiveness, or receptative, and also the larger relationship between cosmology, anthropology, and theology. For our purpose today, however, I will simplify this framework. By God, I refer to the axis of divine mercy, revelation, truth, and ultimate meaning. By human, I refer to the human formation in Jmani, Napsani, and Rohani dimensions. By situs, I refer to the horizon, the place, the environment in which the family lives and functions. For this presentation, I will further divide situs into two: social situs and physical situs. The social situs refers to the family's place within society, its role in protection, education, and so on and so forth. The physical situs refers to the home, the environment, the live space where tranquility, intimacy, and care are cultivated. Through this axis, I will read family values in light of the Makkah Charter through four movements. So you can repeat with me: From Sakan to Sakina. From Hirs to Hibana. From Wada to Mawaddah. From Rahim to Rahmah. These four movements. Let me begin with the first movement: From Sakan to Sakina. This belongs to what I call the physical situs of the family. The word Sakan refers to dwelling. We call here in Mahalla, Sakan. It is the place where one resides, returns, rests, and is received. But the Quranic vision of family is not satisfied with mere residence. A house is not yet a home simply because people live under the same roof. A house becomes a home when Sakan produces Sakina: tranquility, serenity, inner rest, and emotional settlement. This is very important today because many families may share the same physical space but not necessarily the same emotional world. They live together, but they may not speak deeply. They eat together, but their attention may be elsewhere. They sit in the same room, but each person may be absorbed by a different screen, a different anxiety, and a different world. So the first question of family values is not only do we have a house? The deeper question is, does the house produce Sakina? In light of this, this is highly relevant. Clause 17 speaks about freedom, but it also reminds us that freedom cannot become chaos. It must, it must respect values, the freedom of others, public conscience, and societal tranquility. If this is true for society, it is even more true for family. In the family, everyone has needs, rights, emotions, and expectations. But family life cannot survive if every member absolutizes personal freedom without regard for the tranquility of others. A home becomes a home when freedom is disciplined by adab. A home becomes a home when speech is softened by mercy, Rahmah. A home becomes a home when privacy is respected, dignity is protected, and presence is felt. Let us remember the story of Ibrahim and Hajar. The story of Hajar gives us a powerful example of this movement from Sakan to Sakina. She was left with Ismail in a barren valley, a place without usual signs of comfort, security, or abundance. Yet that valley did not remain empty. Through trust in Allah, effort, patience, and divine care, the barren place became connected with Zamzam, the Baitullah, Tawaf, Sai, and the memory of the Ummah. In other words, Hajar teaches us that Sakina is not produced by luxury alone. It is produced by faith, trust, responsibility, and purposeful action. A family may begin with very little, but when the home is filled with Tawakkul, care, prayer, and moral presence, the place becomes more than shelter. It becomes a dwelling of meaning. So the first movement from Sakan to Sakina. Tell me a religion that preserves this memory of Hajar where everyone has to do you know with the example of Hajar, we have transformed this wadi into a place of Sakina, okay.

This brings us to the second movement: From Hirs to Hibana. This belongs to the social situs of the family. The first one is the physical situs. The word Hirs means fortress, protection, and safeguarding. The family is indeed a fortress. It protects the child from neglect, the spouse from humiliation, the elderly from abandonment, and society from moral fragmentation. But the family cannot remain only a fortress. Protection alone is not enough. The family must move from Hirs to Hibana. Here I use the word Hibana in a wider sense, not merely custody, but includes Tarbiyah and Ri'ayah. It means nurturing, educating, caring, accompanying, and preparing the next generation to carry responsibility. This meaning is very close to clauses 20 and 26 of the Makkah Charter. These clauses speak about education as a social safeguard, especially for the youth, about the welfare of children, their health, education, upbringing, critical thinking, creativity, communication skills, and they are not only institutional duties, they are also family duties. The story of Ismail and his heart illustrates this beautifully. They were not merely children born into the household of Ibrahim. They became heirs of meaning, prayer, and responsibility. Through them, the family of Ibrahim became more than a private family. It became a civilizational family. From Isaac came the Arab prophetic line, culminating in our Prophet Muhammad sallallahu alaihi wasallam. From Isaac came the Israelite prophetic line. Thus, Hibana here is not only the care of children. It is the nurturing of future history. So the second movement from Hirs to Hibana, from protecting to upbringing, from guarding to forming, from family as shelter to family as the cradle of civilization is Hirs. And we remember during the time where many other civilizations or many other communities believed that God is in need of human sacrifice. So they sacrifice human to be closer to God. But in Islam, Ismail believed in the wisdom of Allah subhanahu wa ta'ala. There must be something behind the order to Prophet Ibrahim and Prophet Ismail. So the wisdom of Allah has manifested that God doesn't want this human sacrifice. He replaced it. So now this sacrifice we are doing it not to sacrifice other human beings. Okay. We are now uh uh memorizing or or or preserving the belief in the wisdom of Allah subhanahu wa ta'ala, the trust in the Rahmah of Allah subhanahu wa ta'ala. So we move to the third movement: From Wada to Mawaddah. This relates to the human axis of the family. Wada means birth, but in the Quranic vision, birth is not merely biological continuation. A child is not only born into a lineage. A child is born into meaning. For Wada to become fully human, it must be surrounded by Mawaddah: enduring affection, loyalty, tenderness, and moral companionship. The story of Sarah gives us a beautiful expression of this. Sarah was not merely present beside Ibrahim as a figure in the background. She was part of the household of prophecy, part of the emotional and moral world of Ibrahim, and part of the divine story of family continuity. At an old age, when ordinary expectation had already faded, she received the Basharah of Ishaq. In some interpretations, the good news was even laid. The birth of Ishaq, the continuation through Jacob, and the preservation of a prophetic household. This was not ordinary Wada. It was Wiladah as divine gift. Wada as mercy. Wada as a miracle placed inside the family. The family was blessed with it. And in the Quran, there's also an important moral connection here. The two angels that came to visit Ibrahim with a command related to a society that had violated the moral order, called Lut, including the order of family dignity and natural human relations. Sarah's response may be read as a response of moral clarity. Some interpretations said, for he was happy with that divine order. When society corrupts the foundations of human dignity, family values are no longer merely private virtues. They become part of the moral defense of civilization. In this sense, Sarah's story reflects something profound. The preservation of Tawhidic family values was answered with a familial miracle. The household that stood with truth, purity, hospitality, and divine command was blessed with new life when new life seemed impossible. So the third movement is from Wada to Mawaddah. From birth to loving continuity, from biological offspring to blessed inheritance, from childbearing to the new renewal of hope, affection, and divine promises within the family. Now we move to the fourth movement. This belongs to the highest axis of the family, the axis of God, Al-Haqq. Rahim refers to the womb, kinship, lineage, and the natural bond through which human beings are connected to one another. But Islam does not stop at Rahim. The family is not affected merely by blood relation, ancestry, or biological connection. The family reaches its highest meaning when Rahim becomes Rahmah. A family may have lineage, but without Rahmah, it becomes dry. A family may have authority, but without Rahmah, it becomes harsh. A family may have structure, but without Rahmah, it loses its soul. Here, Ibrahim alaihi salam represents the vision of Rahmah. His family is not merely a family of descent. It is a family of mercy, prayer, sacrifice, hospitality, trust, and divine promise. Through Ibrahim, the meaning of family is expanded from private kinship into universal mercy. His family becomes connected to Makkah, the Baitullah, the pilgrimage, prayer, sacrifice, and finally the coming of Prophet Muhammad sallallahu alaihi wasallam. This is where two prophetic meanings become very powerful. The Prophet sallallahu alaihi wasallam is reported to have said, "I am the prayer of my father Ibrahim." He's also reported to have said, "I am but a gifted mercy." Through these two meanings, Ibrahim's prayer reaches its highest unfolding. The answer came not only as lineage but as guidance. The Prophet who became Rahmah to the whole world. Therefore, the movement from Rahim to Rahmah is not only familial, it is prophetic and civilizational. There's also a beautiful connection between Rahmah and inner tranquility. When Ibrahim asked Allah about the bringing of the dead to life, he said that it was so that his heart may find tranquility. This was not tranquility in the ordinary sense. It was the desire for a deeper witnessing, a movement from face known to face tasted, from conviction to mitnan. This is important for family values. Rahmah is not only kindness shown outwardly. Rahmah also produces at midnight inwardly. When Rahmah governs the family, the heart becomes settled. The child feels safe. The spouse feels honored. The elderly feel remembered. The home becomes calm. The family becomes not merely a network of relations, but a place where hearts can rest. So the fourth movement is from Rahim to Rahmah. From biological relation to divine mercy. And perhaps this is the grand design of the family in Islam. The cosmology of Rahmah, because the world itself unfolds under Ar-Rahman. The anthropology of Rahmah, because human being is formed through care, affection, and responsibility. And the theology of Rahmah, because Tawhid is ultimately the witnessing of the One whose Rahmah, whose mercy embraces all things. This is why the family of Ibrahim is so central to our topic. Let me now gather these four movements into one picture. Through Hajar, the barren valley becomes a dwelling of Sakina. Through Ismail and his heart, the family becomes Hibana, a nurturing cradle for future civilization. Through Sarah, Wada becomes Mawaddah, and family continuity becomes a divine gift. Through Ibrahim, Rahim becomes Rahmah, and the family becomes connected to prayer, prophecy, and the mercy embedded in the Prophet Muhammad sallallahu alaihi wasallam. To speak of family values in light of the Makkah Charter is therefore to return from a document to a Baitullah, from a Baitullah to a family, from a family to mercy, and from mercy to Ar-Rahman. The family in Islam is not merely a private arrangement. It is the first sanctuary of human beings, the first school of civilization, and the first witness to the Rahmah of Allah subhanahu wa ta'ala. Thank you very much to our respected speaker for the meaningful presentation and so much valuable reflections. Brothers and sisters, the discussion has clearly demonstrated the principles outlined in the Makkah Charter remain profoundly relevant in nurturing harmony, moderation, and responsible citizenship within modern societies. May the insights continue to inspire us in strengthening both our families and our communities. We shall now move to our third and final session before the Q&A. Ladies and gentlemen, brothers and sisters, our third session is entitled The Role of the Family in Facing Contemporary Challenges. In an age marked by rapid technological change, ideological confusion, social fragmentation, and moral uncertainty, the family institution remains one of the most important pillars in preserving identity, values, emotional stability, and religious consciousness. This session will address the challenges faced by contemporary families and explore possible Islamic approaches in responding to these realities. Our next speaker, Dr. Tuleros Fatasin, is an associate professor at the department of Quran and Sunnah studies with extensive experience and expertise in the field of contemporary Muslim societies, family development, and Islamic solutions to modern challenges. We are honored to benefit from her experience and insights. Without further delay, I respectfully invite the Associate Professor Dr. Ratulfin. Please welcome.

Thank you very much to our respectful moderator. Alhamdulillah. Dr. Muhammad Ahmed, Director, Muslim World League Malaysia. Muhammad bin Aiz, Board Member, Muslim World League Malaysia. Dr. Zunida Muhammad Marzuki, Head of Department Quran and Sunna Studies, IIUM. Associate Professor Dr. Nashwan Abdul Khalid, the focal person, and respectful colleagues and moderator, Associate Professor Dr. Khalani Jam, Assistant Professor Dr. Salin, Dr. Fatima Muhammad, uh our professors, doctors, brothers and sisters. Okay, given such a very huge topic with very limited time, I will be trying at my best to focus on the discussion by referring to the slides and all of you are also welcome to have a look and uh together we visit one by one inshallah quickly within 30 minutes, given the role of the family in facing contemporary challenges. Uh though we have uh such a lot of challenges in our contemporary societies attacking the family institutions, which is the mushra, but then inshallah, based on the current core problems and issues, it arises is uh referring to these three uh very, very critical uh seats of the most of the current uh problems or issues as reported in our social media, media, as well as mainstream media. So it refers to only three, although there are many more: the digital world, artificial intelligence, and social media influences. So when we take a look at the first one, the digital world and the erosion of designs, we can see that when parents and children are physically present together, but mentally scrolling with their gadget, the deep focused attention required for emotional development and secure attachment is compromised. So they are not communicating with each other, although physically seems to be close with each other. This fragmentation of attention leading to a sense of emotional loneliness, not only for the children but even the parents, as well as the whole family members. So although they are together in the same room, but spiritually there is no heart connection. Next is the artificial intelligence and the loss of shared reality. As we are all aware that AI creates filter bubbles that can drive a wedge between family members by feeding them entirely different versions of reality based on their individual data profiles. So could be seen as sitting together in one row, but if everyone is scrolling another thing, then it will create that filter bubbles. So someone could be at the northern part of America, the other one could be with this Australian mentality, the other one may be indulged with griefness for the war in Gaza, and so on and so forth. So family members might find might find themselves unable to agree on basic facts or values, leading to a breakdown in communication and mutual trust. Here we can see on the next slide is the social media influences and the performance of home. So we can see again on social media influencers often show off perfect homes that are not realistic. This makes parents or children feel exhausted, and teenagers feel like they are not good enough because they are constantly comparing themselves to what they see online. And many families now focus more on looking perfect for their followers rather than enjoying the messy, really moments, real moments of everyday life. So everyone has social media, isn't it? Uh none of us right now today in in today's world live without social media. So every day we keep on looking at others, consciously or unconsciously, we will start to compare. So this is the problem what we face today, comparing the family institutions that what we are having right now in our hands with others that we seen on the social media, not necessarily that is the real fact that is going on in that family. They could be seen smiling and capturing the picture together, post it on the social media, and then everybody starts to be their own bubbles. And then instead of focusing on loving and connecting with our family, we end up chasing likes and approval from people online, counting followers, how many followers we have today, uh how many targets we want to reach by next week, what about next month, and so on and so forth. So the fortress of values from the Quran and Sunnah protecting the modern family, especially from the Mecca Charter, serves as a modern global blueprint for core existence and it aligns deeply with the concepts of the fortress of values by emphasizing that the family unit is the primary building block of a stable society. So I will highlight here, put forward three elements. The first one, the second is, and the third is. Let's take a look on the first one. The digital world from content consumers to trustees, Amanah. In this digital era, the challenge isn't just screen time. It is a commodification of the self. Family today are under pressure to perform for an audience. Their growth is tied to unverified likes and viral trends, again followers, leading to a loss of haya, dignified modesty, or privacy. And the Prophet sallallahu alaihi wasallam taught us through Makkah Charter that every bit of knowledge and every moment of time is an Amanah, a trust from Allah subhanahu wa ta'ala. We must guide the family that their digital footprint is a part of their deeds. In an era of oversharing, it should be an era, it should be a form of i'adah instead of wasting time. So in And our oversharing here, what what we mean by oversharing is keep on sharing. Everything, every small matter, we want to share. Wherever we go, we want to share. What? Whatever we eat, we want to share. Even what is in our hearts, what is what is in our minds? Look at Facebook. The moment when we open it, what was the first question? What is in your mind? So unintentionally, sometimes we quickly respond, yes, I'm thinking about this. I'm feeling about this. Something like that. Okay. So this is what to the extent it could be oversharing. It is a wisdom to know in an uh the prophetic value of haya is their superpower. This is where haya can take place. What should we share? Is it beyond within the boundary of haya or it is beyond haya? Right? Because and shyness or pious shyness, it protects us from committing religious indiscretions. Does not bring anything except good. Hayat leads to solemnity. Hayat leads to tranquility, that is peace of mind. So it is a wisdom to know that not everything should be seen and not every thought should be posted. We shift them from being slaves to the algorithm to servants of the Almighty, Abdullah, not Abdul social media. Next is artificial intelligence, ethics of word efficiency. AI is no longer science fiction. It is a tool that children use for homework, art, and even companionship. So here, truthfulness is very important. Furthermore, AI algorithms can reinforce biases that go against the call for justice and human dignity. And because, you know, whenever you deal with the AI, ChatGPT, whatever name it, there will always be bias towards your personal inclination, isn't it? Regardless of the truthfulness or the trustworthiness of the content or idea that we share with the AI, when we ask for their response or their support, they will positively support us at all times. So it could create a bias. This is against the other. And then overuse of AI as a companion of life may lead to heartlessness. We can see many people, even when they are bored, they start to communicate with AI and and express their feelings. I'm I'm so sleepless, can you talk with me? And AI will happily entertain and uh without giving a good advice, sometimes might lead to heartlessness, extreme heartlessness. So the Prophet sallallahu alaihi wasallam that uh highlighted in through the s where it has full examples whether he himself processed the seeking of knowledge over the shortcut. Okay, we have we know and we we memorize so many hadith about knowledge. And when we talk about seeking knowledge, it is not as simple as clicking and asking and get the answer immediately. It involves struggles, efforts, right? Um, and then right, asking Allah's help at all times. So uh that's is supposed to what we understand as seeking knowledge. As we integrate our AI in our life, we must apply the AI family ethics charter inspired by the Mecca Charter. We tell our family, AI can give you information, but it cannot give you insight. It doesn't shape your character or even divine inspiration because it's from Allah. We have to ask Allah with dua, by dua, by effort. So we use the principle of human centricity as Khalifa to remind them that technology must serve humanity, not replacing our moral responsibilities to one another. Next is the social media influencers, choosing a better Kudwah, role model. The contemporary challenge that the influencer has replaced the teacher, over or parent as a primary source of values. This leads to wilayah, headlessness regarding our true purpose and the concept of the Kudwah or the best example that the Prophet was the ultimate influencer because his content was his character. So the Mecca Charter calls for a coalition of values in our homes. This means curating who influences us. We ask our family, if the Prophet saw your following list, these are your followers, okay, in the social media, would he see people who call you to excellence or people who call you to pride, showing off, narcissism on top of that? So the role of the family as a solution to the challenges based on Mecca Charter is we highlighted here by focusing only on three. The first one is Islamic values as a practical toolkit. Secondly is strengthening the social ecosystem, and the third is the identity shield. So when we take a look at the Islamic values as practical toolkit, rather than treating Islamic values as historical theory, we must deploy them as a functional survival kit to provide psychological anchors and ethical boundaries against modern challenges like digital dependency and identity instability. The principle of Qawamah, responsibility and care. Shift the focus from authority to protection. In a world of digital chaos, parents must be the emotional and spiritual anchors. Secondly, is the value of modesty and mindfulness to address social media challenges. Teach the family that haya isn't just about dress. Haya is about a private internal compass that governs behavior when no one is watching because Allah is watching, right? And then prophetic pedagogy, Al-Mani focus on dialogue over dictation. So here we can see that the Prophet sallallahu alaihi wasallam built conviction through conversation. Modern parenting requires values by infection, not just injection. Okay. Children adopt the values they see lived, not just preached. Let's take a look at the second. Strengthening the social ecosystem. The family cannot survive as an isolated island, living by themselves, living alone. It is a triple threat defense system. As you can see on the screen here, we have the family, we have the school, education institution, and the Masjid, community. To protect person's identity and values, it is essential to build a strong ecosystem rather than leaving the family to struggle alone. This triple threat defense system relies on three key partners working together in the Mecca Charter. The first one is the family, acting as the primary source by planting the seeds of character and emotional security. The second is the educational institutions, name it schools, madrasa, universities, serving as a reinforcer by ensuring that what is taught in the classroom matches the morals taught at home. And the third, the Masjid or the community, provides a safe space where every individual feels a sense of belonging to a larger supportive community. By aligning these three areas, we create a unified environment that shields and strengthens a person's identity against outside challenges. To next slide, educators, shurro. This is something that we would like to propose further. Uh maybe we start with the institutional integration, call for more structured partnership between parents and educational institutions. We shouldn't just meet for grades or for convocation. Uh we should meet for character alignment, and we don't have that in university level. We only meet the parents during the convocation if the parents approach us. If not, we are not going to be attached with each other. However, I found that when there is a very critical, out of control student cases, when the student nobody can manage and advise the student, when I start to ask for their parents' number, it works. See, so there is a need actually to rebuild this connection like what we have long ago. Parents normally hand over their children to the mu'allim, to the murabbi. This is my children, take them, take them, guide them, educate them. We leave them to you. Okay, that is also one way of uh entrusting the educators where the educators will have full wisdom to guide and nurture the students, something that we would like to propose out of the Mecca Charter. And the second is creating alternative spaces. If the contemporary challenge is a toxic digital environment, for example, the community must provide high-quality, engaging alternatives, youth hubs, or sports clubs with Islamic ethics, or Islamic gym. Who knows, right? Storming Islamic swimming pool can be also possible. So they you don't feel that they are missing out. And uh the last one is the conclusion, the identity shield. That the contemporary world is a storm of conflicting ideologies. We cannot stop the rain. Yes, it it comes, I mean, rain is going to fall. Yeah, it keeps on falling. But we can build a roof. The roof is built with the pillars of Islamic values, alia, and held together by the cement of community integration. While the Mecca Charter provides vision for the Ummah on a global scale, that vision remains a history and theory unless it is practiced at the dinner table. It is practiced at the educational level of curriculum. The family is the smallest unit of the Ummah's success. If you manage to build it, inshallah, we will see the glorious period of Islam will revive again. Thank you very much.

Thank you very much to our respected speaker for the meaningful presentation and so much valuable reflections. Brothers and sisters, we shall open the floor for the question and answer session for participants who wish to ask questions. Kindly introduce yourself briefly and direct your question to the respective speaker. We would appreciate concise and focused questions to allow more participants the opportunity to engage. I open the floor for any questions, please. Thank you so much, Dr. Um, this is really a wonderful session that we have today uh for the community and family uh building. Uh in this case, this open question, open I mean I uh request from any speaker uh for open uh comment about this case. Uh we just think about the family and the community building in the light of the Prophet sallallahu alaihi wasallam. The Prophet was sent by Allah to guide the whole humanity as Rahmah and Shiran. Allah sent him to the whole humanity and Allah gave him the Quran. By this Quran, he changed the whole world. And that Quran is together with us right now at this moment. We don't get the society changing the way the Prophet changed. The Prophet changed the whole community from Makkah to Madinah, and in Madinah, he was able to change the whole structure. And after that, gradually the whole humanity changed. What is the problem today that we are not getting in the same way? We can change. Why our society is not becoming like Madinah society in Malaysia? Alhamdulillah, we are focusing on Malaysia Madinah, hopefully, we are trying to make it Madinah, a structure. If that is the one, then it may be a wonderful thing, perhaps inshallah. Uh in my suggestion, uh why not maybe if we can produce one a small community fully built on Quranic structure, on prophetic structure, maybe one as a model community that can be a Quranic community in Malaysia, maybe, or in Saudi Arabia, maybe, or in any other country, maybe if we can produce some society like that, some community, one small area that should be wholly Quranic, wholly Islamic, that everything should be controlled. The internet, for example, should not be openly available with all kind of facilities that can change their character, that can demolish them, but it should be controlled with all facilities there. Can we do something like that in Malaysia, for example? Thank you.

Thank you very much to Dr. Osmani. Uh is there any second question? If not, uh can I direct the the >> Yes, please. >> Yeah. Thank you so much to the presenters for their very student. And my research area is on and I am focusing on the role of intellectual agency in shaping the strong institution, not only taking the prophetic cost as a model, but I'm very inspired by today's session, Alhamdulillah. So my question is addressed to I think, open to all. Um, this whole discussion about prophetic household, especially being reminded of the Prophet's saying, from the text, in order to make sure that I am correctly, um, I read the, so how would we take or wisdom from this important message by the Prophet towards the end of this message, he is highlighting to us that we must uphold the Quran and his household in order to remain steadfast on the um, on the truth. So how can we actually, um, emulate or or take examples from this and back of our discussion today? Um, how do we bring back the importance of family? Because nowadays, when when people talk about family, it it is perceived as something very simple and very, um, very unimportant. Like when a when a woman wants to choose her family more than her own career, she will be perceived as someone not good enough, for example. So how can we >> Thank you. Thank you very much, sister. Shall we start with Dr. F? Uh, okay, another one. Yes, please. Uh, I am and I'm from of economics. Uh, I have a question that may maybe most of us are asking ourselves after hearing this session. Uh, we we heard and the speakers emphasize on the tranquility and the emotional, uh, the emotional relation between the family members. And my question is, in the current era, many families struggle with work-life balance and limited quality time together. So I asked the speakers as they are, uh, most probably parents and they are lecturers. So my question is, what practical steps would you recommend for families to rebuild stronger emotional impulse with the current era challenges? Thank you.

Thank you very much. Uh, we start with Dr. Fatima, please. Perhaps I will respond on the second question. Yeah, on the hadith of upholding the Quran as well as his household. So, uh, it's true, the Prophet sallallahu alaihi wasallam mentioned that, but we need to also uh, complete it with multiple other hadith where the Prophet mentions as well as upholding the Quran and Sunnah. So, um, it's true that among the legacy of the Prophet sallallahu alaihi wasallam was also uh, the household of Fatima, Hassan, and Hussein. So they, they modeled, um, the exemplary youth and teenagers and they embodied the values of Islam. Okay. However, everything that we weigh and everything uh that we measure must be put on the Mizan of Quran and Sunnah. So whatever comes uh to us must be uh properly weighed and measured through this Mizan, the Quran and the Sunnah. So this is my simple answer. Perhaps uh other panelists could extend on that.

Okay. Uh, Dr. Kasini, have anything? Uh >> Okay. These are all very, yeah, insightful questions. They came from the pure hearts. They came from from the concern of the uh situation of the ummah, you know, all these questions, and I believe we are all thinking of of the situation of the ummah and also the future of the ummah. First of all, if I would to, I would to share my my personal reflection on this subject because I believe most of us have been in in the similar discussion perhaps from the time of maybe like secondary school until today, we have been speaking of the secretions of the ummah, how to change the ummah and so on and so forth. So, so my personal reflection is that uh and it aligns especially with uh some of the concepts and uh guidance in my presentation. We speak of combining between the two readings. You have to read Wahi and you have to read K. And I mentioned in my presentation, the cosmology uh and the empirical world, uh we have to learn all this. So, so uh I mean, I'm going to relate this with okay, uh my reflection when when performing Hajj. We have to listen and learn. If you want to change the world, we have to listen and learn from the world. To have two dimensions. First, the original foundation, that's how. But second is the situation. Sometimes the situation is not similar to the past. Sometimes the situation requires a creative solution and new innovative solution. But how to come with innovative solution if you will all just do, you know, to retain the original foundations? So we are not addressing the situations. So in order to and address the situation, you have to listen and learn from the situations. An example, when uh performing Hajj, before the Muslims, the Prophet sallallahu alaihi wasallam and his companions, Sahabah, arrived in in Makkah. Okay, uh, what was the, um, how do you call it, uh, the, the statements or or the words of the Mushrik of Makkah concerning the Muslims? What did the Mushrik, Mushrik of Makkah say about Muslims coming from Madinah? They were like affected by the wabah >> illness >> illness of Madinah. Okay. No, this word traveled, and the Muslims listened and listening to this. This is like the the words of non-Muslims, but these words of non-Muslims, these words have changed something in the performance of Allah that is what it is. The Prophet said, you do show them now. It was not the original situation or the original condition of Madinah, but after listening, performing, what, what has, what it has to do with the words of non-Muslims, but that is an example of listening, learning, and the solution by the Prophet sallallahu alaihi wasallam. Now, we are also in need of listening and learning from our own situation. So why must we not limit our reading to just the literature of ourselves or or limit our study to our methodology? We have, when I mention we, we should try to combine not only quantitative or qualitative, but also the uh, wu base or I call it receptiveness, uh, for all religion. If we want to to manage other communities, we have to learn first about those communities, you know, not just to impose our own worldview, our own mindset, our own opinion to others. So if the ummah is not the ummah is not preparing itself to lead the world, it is preparing itself to lead itself, to lead.

Its own community. Uh, so I think one of the things that we need to also and always have a discussion on on how to learn the situation, how to to understand the situation, uh, is to have this sort of intellectual discourse, not only to get inspired or to get, uh, uh, uh, guidance from the past, not only to emulate the the the examples of the Quran, Sunnah, Prophet, and so on so forth, but also how do we learn from the contemporary orary studies. Okay. As you mentioned, like the digital subject. So we have like many studies and and people do like fieldwork, people do quantitative studies. All of this can be benefited in term of enriching our understanding and also to find or maybe eventually perhaps, you know, in the in the sure of of uh intellectuals, we'll be able to come or to arrive at one creative solution or one innovative solution that addresses the situation. So we always need to think of situation not only of the original, uh, condition but the situational approach. This situational approach that requires the presence of otherwise we have all the books. We are we are no longer in need of the person. We have all the, okay, you can always copy and paste the, but the Quran speaks of not only speaks of who has that spiritual connection, not only bringing people to the remembrance of Allah, remembers of so we we we are in need of the human agency. Why human? Because they live in the situation, otherwise the model is there and the the prototype understand about how to to apply. So we are in need of people. So that I think when we speak of change, usually we don't we don't accept the changes because we think that it is not as exactly as same as the original condition. But somehow we will need to agree on a certain features, certain conditions of our own situation or even of the future situation. So that is my my personal, uh, take on on the issue of change and how how do we we say how do we, uh, learn, how do we have a practical solution? Of course, we need to begin with the method of our approach, uh, issues. I think that's all.

>> Thank you, Dr. And please, Dr. Ra.

>> Thank you very much for the opportunity and for those who address the very brilliant, highly important questions. Um, this is my humble response as compared to other scholars and also I believe, um, those who ask the questions are also among the knowledgeable people and maybe we also have our expert, especially our, uh, to also add on, uh, the responses that we would like to share humbly with all of you.

Uh, first question was from associate professor Dr. Normal Funis, kind of suggestion. I would agree also if it is possible. Uh, but we are not waiting for such a maybe an official establishment of such institution. If there is, of course, we look very happy, but we see the work has been done by the local authority, especially in Malaysia. So why not we just respond to the campaign, to the call in focusing in building our own family institutions. We have very young blood here. A lot of young students. Uh, prepare yourself to be a good future parent, a good future spouse of your either your husband or your wife. And, uh, how do we psychologically, academically, mentally, and, uh, physically fit enough to fulfill, uh, all the criterias been mentioned and very inspiring sharing by Dr. Fatima, Dr. I mean, of course, from our first keynote speaker. So these are all very valuable knowledge that we should internalize it, not just merely as an academic session, but we would like to gain something that will change our, uh, understanding and future the attitude with that, inshallah, we consider family as I mentioned earlier, it's a block of the society. When one block is good and it is combined with another block, then what we're going to have a good strong building, isn't it? Out of all these small blocks. So do not disregard one small family, but we consider it as the most important block of the huge component and the huge building that we want to establish, inshallah.

Secondly, the second respond is on the the second and third question. I think it sounds a little bit similar, isn't it? About women who prioritize their career over the family and the practical step to balance between family and career. Uh, talking about this, uh, I would prefer to highlight the principles of being a career woman in our life, being specialized in the department of Quran and Sunnah studies, dealing with the prophetic guidance, the Makan Charter. What I've learned a lot, which I think it is also beneficial for all of us, especially women and of course, the, uh, men to be husband, inshallah, is the first hadith when the Prophet highlighted about, uh, whoever, if a wife dies and the husband blesses her, she will enter Jannah. Isn't it? So every, every night before sleep, go to your husband and ask his blessing, my dear husband, bless me, forgive me. So in case we die at that night.

Secondly, is the, uh, another hadith where the Prophet wasallam, when he was asked by a man about what is the best, who is the best woman? So the Prophet described, right? So when means that when the husband looks at the wife, he felt happy because the wife's appearance entertains him. This is the right place to put makeup. The real right place, not outside the house. And then, then she will be, uh, and she guards her private parts and obeys her husband, and then she will be allowed to enter through any gate of Jannah she wishes. As long as the husband is under, uh, the right guide, the right path, obeying the command of Allah, this is the right husband to be obeyed. But in the case, the woman is tested with a troublesome husband, such as what is the stand of the wife? Try at our best in this month to be patient because there's a huge reward for those who are patient. And this kind of oppressive spider-man is not something so weird, so new, not being informed by the Prophet. It has been mentioned in many hadith directed by Bukhari, by Muslim, about the existence of a very small number of high-quality men in the hereafter. One of the generation reports say that to the extent at the end of the day, it will be out of 50 women only one good quality man. So we are not talking about quantity, we are talking about the quality. So we don't compare with those feminist liberalist women's right movements which always highlight that we don't have a problem with quantity to compare between men and women. Yes, we do. We don't have a problem in terms of quantity. In Malaysia, we have 51% men, only 49% women, but we are not talking about that quantity. We are talking about that is our crisis and this is something strange. So in case Allah has right for us, the husband which is so trouble, disastrous, I don't know how to describe, uh, but then you understand what I mean. Patience is the best way to enter Jannah and to balance between the career. Remember what is the tips that will open a woman's way to enter Jannah? That's taken from the Prophet. Take it all. And then career is actually the way to gain more rewards. And part of our role as a to serve Allah is by contributing back to the ummah. But again, the first role is the family, the husband, number one, and then the children, and then the ummah. So look at your capacity. If you are able to contribute a lot in the ummah without disregarding the children and the husband, go ahead. But not everyone, uh, should be imposed with the same, uh, culture or or guidance or rules because it is so subjective. It is so, uh, relative in one way. For example, when I know the content that I would deliver in several public talks in the society, this content is important for my child. Number four, I bring him together with me because I can prioritize that one hour public talk for also that particular son. That's the way. And maybe, uh, the last one needs another topic. So I will bring that particular son with me during another public lecture. But I will not prioritize public lecture over my children. I think, um, very simple, uh, effort, but actually it is very important.

Thank you very much.

>> Dr. Uh, have you any comment about the the life balance and the the final question given by our brother, the challenge?

>> That's what I think the challenge, as I said earlier, um, please look into your capacity and ability. House is very important. Make sure if you are busy outside, your house is the best place to rest for your husband, for your children to be comfortable, so they will not be outside roaming around with mates, etc. They feel comfortable in the house. Make sure the house is clean, tidy. Don't be proud by saying, I'm a career woman, my career is number one, I'm very busy. I couldn't tidy, clean my house. No, this is not what we should be proud of. I'm very sad to hear this has been widely prayed in Malaysia, being so proud that we didn't clean the house because we're so busy outside. But is that the way we can enter Jannah?

>> Sure.

>> How would be the calculation? Will the husband be will be happy when he he come home and he see that the house is hot? Right. And the Prophet said, is when your husband looks at you and he's happy with you. So how is our appearance at home? Uh, I can be say like very classical, but actually our prophetic guidance charter is not something very traditional like saying it's something that, as he said, we need to renew the implementation. Still the same charters, but the way we review it, the way we analyze it and put it into practice, let it be contemporary.

>> Dr. Fatima, do you have anything to say?

>> Uh, okay. I, I would just like to elaborate further on the question that I answered because I feel like I have not done much justice. So although I will not be, uh, explaining on the hadith, but of course, in the science of hadith, there are many things, many factors you need to consider when you want to, uh, understand the hadith. Number one is the context of the hadith itself. Number two, you must see whether there is rule behind the hadith. Number three is to properly look into the the commentary of scholars regarding that hadith. But of course, whatever done by the and any Muslims, any scholars, uh, should not be against the Quran and Sunnah. Meaning everything must be measured within that, and no one is above the Quran and Sunnah, no matter whatever their status. Uh, so, uh, that's my simple answer. But I would also like to elaborate on the woman's issue because of course, I'm a woman and I'm passionate regarding, uh, this, uh, matter. Uh, so working woman, if you look into the s of the Prophet sallallahu alaihi wasallam, especially in Medina, you will see that the Madinah society is an ordinary human society, and it is actually very, very realistic like in Malaysia today. So you can see there that the the woman was everywhere. So they were in the marketplace. Asma b Abu Bakr was, uh, in working in plantation. So one day the Prophet saw her and offered her to ride on, uh, his riding his camel, but as said, at that moment, I remember that my husband Az Zubair is a very jealous spouse. So I refused that, although she felt very tired from, uh, working in the plantation field. So that's another instance. Um, woman being in the marketplace, one day the Prophet was walking with a companion and they walked past a very beautiful lady. Uh, and then, uh, that companion started to look, look at the lady, uh, and then the Prophet did not say to the lady, hey, come, uh, why are you here? Why don't you go home, stay at home, and what not? The Prophet simply pull off, push away, push away, uh, the companion's face and say, they are three, three times of permissible, um, looking at the first and the second is still considered, you can maybe you just like star struck and what not, but the third time is sinful. So the Prophet was addressing. So you can see the woman in the public sphere, as well as the woman in the masjid, where the Prophet mentioned, Allah, do not, uh, pull away women, the servant of Allah, from the masjid of Allah. So they were also in the masjid, as well as you can see, she was very skillful in craftsmanship, and through the craftsmanship, it was where she got a huge income, and she was known as someone who does a lot of. So you can see woman as the heartbeat of the civilization. They were part and parcel of the society of Medina, and the Prophet recognized them, and even, uh, during the time of Omar, he allowed that a lady disputed with him regarding the mahar, the dower. You can see that the woman participated in all spheres, as well as, uh, in domestic life as well. So you can see woman was not limited. However, you also see that this is a beating civilization, a realistic situation in the Medinian society where women participated, even demanding the Prophet, uh, to, uh, to form a special class sessions for them. Yeah. Uh, so you can see a woman being recognized in the 7th century Arabia, contrary to the other civilizations. So this is very, very important. Uh, it shows the position of woman that Islam has elevated. But of course, on the question of balance, how do you balance when you work and what not? I think this one, uh, uh, is going back to the principle of shura between husband and wife. I always told my, uh, students, if my husband does not have a record of me working, and he says, stop working tomorrow, you will not see me in IU. So to that extent, we can be very, very Muslim, very, very pious, but at the same time, it does not mean that you neglect the values and the principles of Islam. So this refers back to shura and consultation. And of course, I see, I say contrary to, uh, belief of the western society that feel that we are oppressed. Actually, woman in Islam is very, very liberated, and I think we are the most liberated woman on earth. Why? Because we can choose whatever we want. As long as our husband has rebel. You want to stay at home, no one can force you outside. You want to go out, your husband has rebel, go out, but just, uh, be a true Muslim, protecting your dignity and what not. You wear hijab. Why do we have hijab? Because we have to go out. Correct or not? Otherwise, no need for hijab. Everyone at at home. Yeah. Okay. So, how to balance? Uh, it refers back to discussion between, uh, husband and wife. Mutual understanding, uh, cooperation, uh, partnership, and, uh, for woman, especially, hold your fortress. House is the most important place, but you can also be a good Muslim contributing to the society by abiding to the Islamic law and principle, and you can get everything by Allah. You can get everything. You can be the best Muslim and the happiest Muslim, still working, but still nurturing a family. So, inshallah, this can be worked out. You need to figure out. Yeah. Okay. Thank you very much.

>> Thank you, Dr. Fatima. And Dr. Hussein wanted to say something. And I think, um, yeah, we have many issues, many family issues, family problems. I think everyone has, uh, his or her own unique situation. And that's why I say we need to learn the situation and find the solution for our own situation. But when we speak of sabr in facing problems, uh, I just want to remind us that sabr is not despair. Sabr is not as, uh, losing hope. Sabr is not just sitting down. In the story of she ran to Safa. Okay. So making effort is also included in sabr. And the effort is now we do the same thing in order to, you know, to remind us of the, uh, of efforts. Now, sabr in finding the right solution is also sabr. Sabr in finding the right literature to address your problem is also sabr. Sabr to find the right counselor is also sabr. Sabr to find the right support group is also sabr. Sabr to perform, to, to form support group is also sabr. Sabar, okay, in, in, in attending courses, finding, going to the libraries to find solutions. There are like varieties of solutions in this world. Sabr in searching for that peace also. And most interestingly, the very, I mean, the best thing in Islam is whatever effort that we offer in this world is going to be rewarded. So this effort is a movement in this world and also a movement of the soul. In a, you will see the reward of efforts in a. So the sabr, one who is, uh, who understands sabr beautifully, will eventually arrive at bas. Transform, okay. Will you arrive at bas or bas? You are given bas to understand your situation and how to deal with your situation, and you know that you are on a journey that eventually there will be a wisdom unveiled to you. In that is just as a comment on the the ideal of.

>> Thank you very much, Dr. And can we have the final two questions from the audience before we conclude our session?

>> Sister? Yes, please.

>> Yes, please, please make it very concise. Switch on the mic, please. Can you do that?

>> So I have one question that I got from my friend to, um, present it. So the question is, as the one of the youth generation that hit in the this kind of era with TikTok, social media, especially TikTok. So what in your opinion, what are the problems regarding the current the current generation that being too fragile in terms of handling family problems? That's all. Thank you.

>> Thank you very much. Uh, our next question, please. No, okay, sorry. I would like to add to the initial question. Uh, so let me just, uh, elaborate on the situation, so it might be more understandable. Thank you for the lecturers that shared with us, but it was mostly to the, uh, the wife's side or the female side and information in that. But for us as, uh, Muslim, Muslim, and we want to contribute to the ummah. So currently, as students, we face, and we have so many things that we couldn't even find times to control how to manage our own life. But in the future, when we will engage with the society and helping the ummah, being khalifa. So what should we prioritize, uh, in the future? We will be parents, we will be spouse, husband. Uh, should we prioritize helping the ummah and educating others over our own family and our own children, or should, how, how should we find the solution? And I, as I can see that, uh, there are so many examples when I was a child, like my friends, the fact, their parents are lecturers and so on, but the footprints of their parents is not in their children. What I mean is, who should we prioritize? Our own family, developing our own family, or helping and contributing in the society? Thank you.

>> Okay.

>> Thank you very much. Uh, the first question is about the fragility of our society, uh, in embracing and solving the the family problems, their own problems. And the second one is whether they need to make it the responsibility upon the ummah versus their own family. Should we start with Dr. Hussein?

>> First of all, I personally don't believe in generalization to say this is the future of this generation. This is, I think, in every generation, you have people who are strong, we have people who are fragile. Okay. And and I believe there are thousands and thousands of situations in, one time, maybe like because when you travel a lot, you see like too many varieties in in in this world where various situations. So I believe that Allah gives opportunities to everyone to have a room to think and to do because if it is the same solution, what are you going to do? I mean, you just copy another person, but your situation will be unique. Then you have that ability to think. You have the opportunity to think. You have that opportunity to get, you have that ability to think. You have the, uh, that opportunity to do Ijtihad at your level to find the best solution to your own situation. So that's my my personal view on on generalization. So we are in need of those opportunities and the situations of this world, this creation will keep changing. Allah's wisdom, ocean of knowledge, you know, you read, uh, so we will see many things and, uh, even if we are, we have died, the generation to come will see many other things. All these are opportunities for them to live in this world and to work and to make effort and to do Ijtihad and to find their reward in the hereafter. This world is temporary. So we know that there is like a, a world that everything will be unveiled. Uh, what was the second question?

>> The second one is specifically for you as the the male presenter today.

>> Okay.

>> Okay. The role of.

>> I didn't, I didn't, uh, give any emphasis to male and female. I think, uh, it's it's important to to be careful with terms and when you say career, when you say work-life balance, because these are somehow sometimes, um, I mean, value, I mean, they are infused with modern or certain framework or certain worldview. So I mean, that's the the importance of going back to the sources or being close to, uh, those, uh, experts in in Quran, in Hadith, in, uh, Fiqh, because somehow they bring to you like the original, uh, condition, the original, uh, like prototype and original guidance, then then you can think of how to filter our own, uh, understanding of mindset and so on so forth. I think I mean, general answer to lack a balance between things, I, I mean, personally, I think it doesn't work because every day you have to give priority to something, you know, maybe today priority to the ummah, the next day priority to your family. So I think I'm sorry, personally, I don't think that you have like one answer to that, okay? Every day is a different situation. Every day is a moment of wisdom and dhikr with Allah. That's why we begin the day with, we begin the day with remembering Allah, that connection with Allah. Now, this today, what I'm going to do, okay, you have already prepared yourself with our mean, was you have prepared yourself with, you have prepared yourself with the direction to Allah ahead. Okay, you have prepared yourself with all, everything belongs to Allah. Any situation, any behavior, any, uh, issues, I mean, all of these are very simple solution, uh, like not not the like the situational solution, very simple, like what you call driver that helps you to find the solution in your everyday situation. So I think that's that's my, my what I can contribute here, uh, is very related to to Quranic national issue. I mean, if the listeners are, uh, looking for like a more universal solution, then we will need to have another session on that.

>> Thank you, Dr. Can I have a very short, uh, and brief, uh, response from Dr. Fatima?

>> Okay, responding to the fragile generation that depends on the definition of fragility. Now, what we consider, because some people they say perhaps for some people, this kind of situation shows fragility when actually it is something else. Yeah. Uh, so the first thing is that, uh, we must build this generation. We must step up our game in, uh, caring for this generation and nurturing them because they are the next generation of Islam. So despite of, uh, perhaps some of us feeling that they are fragile and what not, uh, it is our responsibility as Morabi, as the senior generation, uh, to, uh, impart to them the values of Islam and try our best to nurture this generation to become the best version of themselves. Uh, so instead of pointing fingers and what not, I believe it all returns back to us as the senior generation, uh, and what is our strategy, what is our plan? We see there is a problem, so we should be able to address that and think strategically. Perhaps our students here, they can go home and discuss with their friends in the mahalla, in their student society, in addressing this issue. So I think we must be more proactive in that sense. All. Thank you.

>> Still with my wish of proposing or maybe suggesting for some practical steps to and providing us and and suggesting universal values and virtues which is very, very important as a foundation of our philosophical understanding to solve all this problems. I still believe my style, I hope it will benefit all of us when we look at the fragility from the psychological perspective, and I go straight to the Islamic psychology, using the Islamic terms, of course, they have the psychological terms. I will not highlight it here. It's lack of what we call this as patience and resilience, which is self-resilient. I don't need to, so again, I will not define the psychological, uh, terms, focus on Islamic lack of our core, as well as iman in the nuts itself. As we are all aware that patience, as defined by Dr. just now, is also the ability to stay resist for the challenges and tribulations that you are facing, and this need to be developed by understanding the meaning itself and how to put it into practice. And we don't judge the sabr from the appearance because could be seen someone is crying, but he's actually practicing sabr. So this is very, uh, flexible, and the lack of tool is because we tend to, in our modern materialism worldview, we tend to believe something which we can see. So we always emphasize on the material aspect of several things. We want to control everything. But actually, there are so many unseen things, metaphysically, is beyond our ability to manage or to control. It is in the hands of Allah. Then we need to leave it to Allah. That we build and bring in the internal strength and the imbalance of because the terms of need to be re-integrated in our modern contemporary world. Also, everybody will be aware that we all have the three kinds of nerves, and so when we manage to overcome that, then we can reach to the resilience will be there, and inshallah, we try to be strong in facing this, uh, fragile contemporary world. The last one is the solution, moving from fragile to resilient is, uh, again, is the practical part of the philosophical theory provided by is first of all, developing the intellect from time to time, continue attending attending sessions like this. Secondly, is seeking mur. of gold. Second prize, three winners will each receive 5g of gold. Third prize, five winners will each receive 3g of gold. And for the fourth prize, 10 winners will each receive 1g of gold. As for the competition schedule, the preliminary round will be conducted online on 30th until 31st May 2026. Meanwhile, the final round will be held physically at Sultan Hadi Ahmed Shahos on 6th until 7th June 2026. For further information regarding the registration details and criteria, kindly scan the Linktree QR code shown on the screen. Therefore, we warmly encourage all eligible participants to take part in this meaningful and beneficial competition. May this initiative inspire greater love and appreciation towards the words and teachings of beloved Prophet Muhammad sallallahu alaihi wasallam. What is the eligibility?

>> On the students? Distinguished guests, ladies and gentlemen, we now move on to the token of appreciation session. I would like now, I'm sorry, I would now like to invite associate professor Dr. Nazar Ahmed, Deputy Dean.