tag:blogger.com,1999:blog-44164304137788040882024-03-14T03:29:41.997+08:00Tinta Fansuri...~Meneladani Alam Bagi Menjadi Yang Bukan Biasa~:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.comBlogger166125tag:blogger.com,1999:blog-4416430413778804088.post-42196460659280140202013-01-21T15:33:00.001+08:002013-01-21T15:33:02.995+08:00The modern relevance of Ibn Khaldun’s Economic Philosophy<br />
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“The modern relevance of Ibn Khaldun’s Economic Philosophy” by David Abramsky</h4>
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We read in the last issue of this journal that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“many economists accept that the modern</em><em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">discipline of economics is not in a healthy state” </em>(Lawson 2010, p. 1), and that there is<em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“widespread dissatisfaction</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">with [...] the way economics is taught” </em>(Skidelsky 2010, p. 1). This article seeks to put forward the work of Ibn Khaldun as part of a wider remedy to these shortcomings.</div>
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Those thinkers who demonstrated economic thought without even the awareness that they were doing so may have the most unbiased view of what economics is, as well as what it is for. Among these thinkers, there is possibly none more original or perceptive than Ibn Khaldun. Perhaps his greatest innovation was an empiricist approach to the study of economic phenomena. Ibn Khaldun says of his <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“original science” </em>(Ibn Khaldun 1958, p. 78) of al-umran (roughly, civilization) that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“penetrating research</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">has shown the way to it. It does not belong to rhetoric.”</em> (Ibid.) Each assertion on the laws that guide the course of human events is confirmed with reference to an historical example. Lacoste notes that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“this is why his work seems so extraordinarily modern.”</em> (Lacoste 1984, p. 160)</div>
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This approach sets him apart from earlier philosophers whose work included economic consideration, such as the Indian thinker Kautilya, or Greek philosophers such as Xenophon and Aristotle. Ibn Khaldun was familiar with Aristotle’s work, referring to it specifically in the <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Muqaddimah </em>(Ibn Khaldun 1958). However, he advanced greatly on it by referring a priori principles to the empirical data of history. In this respect his work can be seen as an alternate branch to the modern school, since both built upon the observations of the Ethics. (Langholm 1979)</div>
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There are also undoubtedly similarities between Kautilya and Ibn Khaldun, though the latter was not aware of the former. Kautilya’s decree that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“collection</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">of revenue at a season when people were unable to pay</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">is forbidden because it injures the source and causes immense</em><em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">trouble” </em>(Gopal 1935, p. 24), for instance, foreshadows Ibn Khaldun’s discussion of the impact of excessive imposts on cultural enterprise. (Ibn Khaldun 1958) But whereas Kautilya writes in unverified, though often perceptive, axioms such as the one above, Ibn Khaldun follows up his observations with reference to specific examples of over-taxation and its effects on tax revenue in the Abbasid, Ubayyid and Almoravid dynasties. It is this investigative rigor that sets him apart as a new kind of economic observer.</div>
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It is in Ibn Khaldun’s empirical methodology that we encounter the clearest way in which his work is relevant to the modern economist. The reason he used it was as a direct response to perceived shortcomings in some of the accounts of contemporary historians, which in turn led to unsound conclusions about the causes of events. Ibn Khaldun identified the rigorous study of historical fact as an essential check on any economic theory.</div>
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In the modern field, the limitations of mathematical modeling in explaining and predicting human systems have been widely acknowledged<sup style="border: 0px; bottom: 1ex; font-family: inherit; font-size: 10px; font-style: inherit; height: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; position: relative; vertical-align: baseline;">1</sup>. Perhaps a greater emphasis on the study of historical events could provide a partial remedy. Lord Skidelsky identifies the prevalence of Chicago School economic principles in undergraduate teaching, and notes that this school rests on assumptions of <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“perfect information, perfect competition, and complete</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">markets.”</em>(Skidelsky 2010, p. 1) But Friedman, the pioneer of this school, justified and qualified his premises through groundbreaking and extensive empirical research of markets and their history. (Friedman and Schwartz 1993) For instance, in order to understand the conclusions he reached with regards to the causes and likelihood of financial bubbles, one had to be familiar with the history behind them. For example, inclusion in undergraduate courses of Mackay’s Extraordinary Popular Delusions and the Madness of Crowds, detailing such phenomena from the foundation of the ill-fated South Sea Company in 1711, would be an excellent counter-balance to the potential complacency that mathematical modeling or the seemingly intuitive conclusions of the Chicago school can instill.</div>
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Methodology aside, some of Ibn Khaldun’s discussion does seem to presage the classical school of Smith and Ricardo. Oweiss goes so far as to argue that his economic observations make him <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“the father</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">of economics.” </em>(Oweiss 2009, p. 1) This seems a strong claim (perhaps intentionally so) for a thinker who was not widely translated into any European language until the 19th century. (De Slane 1862) In the interests of consistency, it must be acknowledged that just as Ibn Khaldun’s work was a significant advance from that of, for example, Kautilya or Aristotle, because of the added depth and methodological rigor, <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">The Wealth of Nations </em>stands as a far more complete and detailed analysis of markets and commerce. Ibn Khaldun’s definitions of profit, capital and commerce are often cited by those seeking to emphasize his modernity, but on the macroeconomic scale all overarching theories will share basic principles and definitions. However, there are striking parallels on the ‘micro’ scale too. Even in very specific matters, Ibn Khaldun sees to the economic heart of things.</div>
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His discussion of labor and its return in different markets is fascinating in this light. Ibn Khaldun identifies the disparity in the preponderance of certain crafts between different markets, observing that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“the activities required for the necessities of life [...]</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">exist in every city. But activities required for luxury customs</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">and conditions exist only in cities of a highly developed</em><em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">culture.” </em>(Ibn Khaldun 1958, p. 302) Perhaps this seems obvious to modern readers, but it was not so well-understood that Smith felt it could go unsaid some four hundred years later. In fact, Smith describes the same phenomenon when he writes that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“There are some sorts of industry, even of the lowest</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">kind, which can be carried on nowhere but in a great</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">town. A porter, for example, can find employment and</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">subsistence in no other place.” </em>(Smith 1776, Bk. 1, Ch. 3, Sec. 1.3.2)</div>
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Ibn Khaldun is also aware that identical occupations provide different wages in different places, because prices differ due to the amount of available labor. Again he exemplifies the principle empirically. He cites the difference in judges’ wages between Tlemcen, a small town in Algeria, and Fez, the thriving economic hub of the Maghreb, <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“the only reason</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">for [which] is the difference in labour available in the</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">different cities,” </em>(Ibn Khaldun 1958, Vol. 2, p. 273) which has a knock-on effect on the cost of living. Having already explained the meaning of terms such as labor, profit, capital and commerce, Ibn Khaldun demonstrates an understanding of the impact of the specific market on any transaction.</div>
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Ibn Khaldun similarly understood the significance of transportation to the return on goods. He first observes that merchants limit the goods which they transport to those of <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“medium quality,” </em>which will have the widest customer base, since <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“if [a merchant]</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">restricts his [transported] goods to those needed</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">only by a few, it may be impossible for him to sell them,</em><em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">since these few may for some reason find it difficult to</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">buy them. Then, his business would slump, and he would</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">make no profit.” </em>Further, he notes that the most profit is obtained by the most difficult transportations, such as through the dangerous Sudan or across the long route to the East, made at the least possible expense. Smith similarly explores the increase in feasible commerce enabled between London and Calcutta solely by the availability of reliable water-carriage as opposed to land transport.</div>
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There are many parallels of the sorts described above, as Ibn Khaldun goes on to discuss commerce, hoarding, taxation, price fluctuation and many of the other questions which also preoccupied Smith. Oweiss gives a more complete account of this overlap, which attests to the universality of many of Smith’s more general maxims. Ibn Khaldun achieved such insight because he possessed something anachronistic for his time: a truly international and impartial understanding of social science. It was in part the wider prevalence of such an understanding which prompted the birth of pure economic thought in the 18th century. There was no perspective he felt bound to; as a matter of fact, he was highly critical of many aspects of Arabic culture and economic practice. This approach was a result of the philosopher’s unusual life; he travelled constantly, exercising his ambition in numerous fields in many different courts, from Muslim Spain, to the Middle East and North Africa. Rosenthal notes that this <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“gave him a remarkable detachment</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">with respect to the historical events that took</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">place before his eyes. In a sense, it enabled him to view</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">them as an impartial observer.” </em>(Ibn Khaldun 1958, p. xxxvi)</div>
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This is the second major reason why his thought is beneficial to an insightful study of economics in this age. The <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“autism” </em>and premature specialization of economic teaching that was lamented by Lord Skidelsky can undermine the impartiality that Ibn Khaldun applied to his study. Students are encouraged to focus too soon on very particular and vocational approaches to economics, mostly based on work from the past century coming from the Western hemisphere. The conclusions of these schools of thought are then taken for granted. For example, in the widely used first year textbook <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Economics: A</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Student’s Guide</em>, it is openly acknowledged that <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">“neoclassical</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">economics [...] [has] created the mainstream</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">economics that dominates this and most other textbooks.”</em> (Beardshaw, Brewster, Cormack and Ross 2001, p. 705) It then goes on to briefly outline the primary heterodox approaches. The problem is not that priority is given to this school, which deserves its preeminence, but that insufficient acknowledgement of the existence and potential insight of other schools is instilled. In the textbook, this passage acknowledging this emphasis, and detailing alternatives, comes on page 705 and lasts 7 pages. Over the previous 700 pages all the basic principles of economics have already been laid out as though they were scientific givens. This embodies the flaw in attitude of undergraduate economic study. Reading the Muqaddimah instills some of the importance of approaching economic questions with a detachment from orthodoxy and formalism.</div>
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However, despite the overlap between Ibn Khaldun’s work and that of later economists, a sentenceby- sentence comparison can be misleading. The similarities should not be overstated. For every sentence in <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">The Wealth of Nations </em>that appears foreshadowed by one in the <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Muqaddimah</em>, and there are many, there are many more that would have meant little to Ibn Khaldun. This is largely because a detailed account of how a commercial economy functions was never his intention. The aim of his economic investigations was to improve historiography. The economic and social laws he documented were to be applied as a test to future historical accounts, to establish whether they seemed reasonable and should be trusted. This makes the depth and accuracy of his observations even more impressive; to him, they were only a means to an end.</div>
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The real relevance of his work lies not in how much credit is due to him for economics as it is today. The simple answer is that, since the major advances on which the modern field is founded were made in ignorance of his work, little credit is due. Equally, how much he ‘got right’ by modern standards is not the best judge of merit. The most value that can be gleaned from his book lies in the incredibly fresh perspective it grants on the field of economics. The economic philosophy of the Muqaddimah provides an excellent counterweight to many of the weaknesses and blind spots in modern economic thought and methodology. Certain attitudes are incredibly hard to remove, and direct controls such as increased and improved regulation must play a large part in response to the crisis we have recently witnessed. However, to avoid future bubbles, both in the financial system and in economic thought itself, the wider study of such works would also be of great value.</div>
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<em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Endnotes</em></div>
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Among these false predictions were the continued rise of property values, and the value of what proved to be wholly toxic financial derivatives. See <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">In Modelling Risk, the Human Factor Was</em> <em style="border: 0px; font-family: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Left Out</em>, published November 4th 2009 in the New York Times for an overview.</div>
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Source : <a href="http://thetransatlantic.org/2010/12/02/the-modern-relevance-of-ibn-khaldun%E2%80%99s-economic-philosophy-by-david-abramsky/" style="border: 0px; color: #333333; font-family: inherit; font-style: inherit; line-height: inherit; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;" target="_blank">The TransAtlantic, Journal of Economics and Philosophy</a></div>
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:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-37594185632235361642013-01-21T14:57:00.001+08:002013-01-21T15:20:38.301+08:00Prophet Joseph<div>
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<a href="http://hifzanshafiee.wordpress.com/" target="_blank"><span style="color: #444444;">Prophet Joseph</span></a></h1>
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<span style="background-color: #444444; color: white; font-family: inherit; font-style: inherit; line-height: inherit;">Alif, Lam, Ra. These are the verses of the clear Book.</span></div>
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<span style="background-color: #444444; color: white;">Indeed, We have sent it down as an Arabic Qur’an that you might understand.</span></div>
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<span style="background-color: #444444; color: white;">We relate to you, [O Muhammad], the best of stories in what We have revealed to you of this Qur’an although you were, before it, among the unaware.</span></div>
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<span style="background-color: #444444; color: white;">[Of these stories mention] when Joseph said to his father, “O my father, indeed I have seen [in a dream] eleven stars and the sun and the moon; I saw them prostrating to me.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “O my son, do not relate your vision to your brothers or they will contrive against you a plan. Indeed Satan, to man, is a manifest enemy.</span></div>
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<span style="background-color: #444444; color: white;">And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.”</span></div>
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<span style="background-color: #444444; color: white;">Certainly were there in Joseph and his brothers signs for those who ask,</span></div>
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<span style="background-color: #444444; color: white;">When they said, “Joseph and his brother are more beloved to our father than we, while we are a clan. Indeed, our father is in clear error.</span></div>
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<span style="background-color: #444444; color: white;">Kill Joseph or cast him out to [another] land; the countenance of your father will [then] be only for you, and you will be after that a righteous people.”</span></div>
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<span style="background-color: #444444; color: white;">Said a speaker among them, “Do not kill Joseph but throw him into the bottom of the well; some travelers will pick him up – if you would do [something].”</span></div>
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<span style="background-color: #444444; color: white;">They said, “O our father, why do you not entrust us with Joseph while indeed, we are to him sincere counselors?</span></div>
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<span style="background-color: #444444; color: white;">Send him with us tomorrow that he may eat well and play. And indeed, we will be his guardians.</span></div>
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<span style="background-color: #444444; color: white;">[Jacob] said, “Indeed, it saddens me that you should take him, and I fear that a wolf would eat him while you are of him unaware.”</span></div>
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<span style="background-color: #444444; color: white;">They said, ” If a wolf should eat him while we are a [strong] clan, indeed, we would then be losers.”</span></div>
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<span style="background-color: #444444; color: white;">So when they took him [out] and agreed to put him into the bottom of the well… But We inspired to him, “You will surely inform them [someday] about this affair of theirs while they do not perceive [your identity].”</span></div>
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<span style="background-color: #444444; color: white;">And they came to their father at night, weeping.</span></div>
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<span style="background-color: #444444; color: white;">They said, “O our father, indeed we went racing each other and left Joseph with our possessions, and a wolf ate him. But you would not believe us, even if we were truthful.”</span></div>
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<span style="background-color: #444444; color: white;">And they brought upon his shirt false blood. [Jacob] said, “Rather, your souls have enticed you to something, so patience is most fitting. And Allah is the one sought for help against that which you describe.”</span></div>
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<span style="background-color: #444444; color: white;">And there came a company of travelers; then they sent their water drawer, and he let down his bucket. He said, “Good news! Here is a boy.” And they concealed him, [taking him] as merchandise; and Allah was knowing of what they did.</span></div>
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<span style="background-color: #444444; color: white;">And they sold him for a reduced price – a few dirhams – and they were, concerning him, of those content with little.</span></div>
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<span style="background-color: #444444; color: white;">And the one from Egypt who bought him said to his wife, “Make his residence comfortable. Perhaps he will benefit us, or we will adopt him as a son.” And thus, We established Joseph in the land that We might teach him the interpretation of events. And Allah is predominant over His affair, but most of the people do not know.</span></div>
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<span style="background-color: #444444; color: white;">And when Joseph reached maturity, We gave him judgment and knowledge. And thus We reward the doers of good.</span></div>
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<span style="background-color: #444444; color: white;">And she, in whose house he was, sought to seduce him. She closed the doors and said, “Come, you.” He said, “[I seek] the refuge of Allah . Indeed, he is my master, who has made good my residence. Indeed, wrongdoers will not succeed.”</span></div>
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<span style="background-color: #444444; color: white;">And she certainly determined [to seduce] him, and he would have inclined to her had he not seen the proof of his Lord. And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.</span></div>
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<span style="background-color: #444444; color: white;">And they both raced to the door, and she tore his shirt from the back, and they found her husband at the door. She said, “What is the recompense of one who intended evil for your wife but that he be imprisoned or a painful punishment?”</span></div>
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<span style="background-color: #444444; color: white;">[Joseph] said, “It was she who sought to seduce me.” And a witness from her family testified. “If his shirt is torn from the front, then she has told the truth, and he is of the liars.</span></div>
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<span style="background-color: #444444; color: white;">But if his shirt is torn from the back, then she has lied, and he is of the truthful.”</span></div>
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<span style="background-color: #444444; color: white;">So when her husband saw his shirt torn from the back, he said, “Indeed, it is of the women’s plan. Indeed, your plan is great.</span></div>
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<span style="background-color: #444444; color: white;">Joseph, ignore this. And, [my wife], ask forgiveness for your sin. Indeed, you were of the sinful.”</span></div>
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<span style="background-color: #444444; color: white;">And women in the city said, “The wife of al-’Azeez is seeking to seduce her slave boy; he has impassioned her with love. Indeed, we see her [to be] in clear error.”</span></div>
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<span style="background-color: #444444; color: white;">So when she heard of their scheming, she sent for them and prepared for them a banquet and gave each one of them a knife and said [to Joseph], “Come out before them.” And when they saw him, they greatly admired him and cut their hands and said, “Perfect is Allah ! This is not a man; this is none but a noble angel.”</span></div>
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<span style="background-color: #444444; color: white;">She said, “That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused; and if he will not do what I order him, he will surely be imprisoned and will be of those debased.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “My Lord, prison is more to my liking than that to which they invite me. And if You do not avert from me their plan, I might incline toward them and [thus] be of the ignorant.”</span></div>
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<span style="background-color: #444444; color: white;">So his Lord responded to him and averted from him their plan. Indeed, He is the Hearing, the Knowing.</span></div>
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<span style="background-color: #444444; color: white;">Then it appeared to them after they had seen the signs that al-’Azeez should surely imprison him for a time.</span></div>
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<span style="background-color: #444444; color: white;">And there entered the prison with him two young men. One of them said, “Indeed, I have seen myself [in a dream] pressing wine.” The other said, “Indeed, I have seen myself carrying upon my head [some] bread, from which the birds were eating. Inform us of its interpretation; indeed, we see you to be of those who do good.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “You will not receive food that is provided to you except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have left the religion of a people who do not believe in Allah , and they, in the Hereafter, are disbelievers.</span></div>
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<span style="background-color: #444444; color: white;">And I have followed the religion of my fathers, Abraham, Isaac and Jacob. And it was not for us to associate anything with Allah . That is from the favor of Allah upon us and upon the people, but most of the people are not grateful.</span></div>
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<span style="background-color: #444444; color: white;">O [my] two companions of prison, are separate lords better or Allah , the One, the Prevailing?</span></div>
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<span style="background-color: #444444; color: white;">You worship not besides Him except [mere] names you have named them, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah . He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know.</span></div>
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<span style="background-color: #444444; color: white;">O two companions of prison, as for one of you, he will give drink to his master of wine; but as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire.”</span></div>
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<span style="background-color: #444444; color: white;">And he said to the one whom he knew would go free, “Mention me before your master.” But Satan made him forget the mention [to] his master, and Joseph remained in prison several years.</span></div>
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<span style="background-color: #444444; color: white;">And [subsequently] the king said, “Indeed, I have seen [in a dream] seven fat cows being eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry. O eminent ones, explain to me my vision, if you should interpret visions.”</span></div>
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<span style="background-color: #444444; color: white;">They said, “[It is but] a mixture of false dreams, and we are not learned in the interpretation of dreams.”</span></div>
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<span style="background-color: #444444; color: white;">But the one who was freed and remembered after a time said, “I will inform you of its interpretation, so send me forth.”</span></div>
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<span style="background-color: #444444; color: white;">[He said], “Joseph, O man of truth, explain to us about seven fat cows eaten by seven [that were] lean, and seven green spikes [of grain] and others [that were] dry – that I may return to the people; perhaps they will know [about you].”</span></div>
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<span style="background-color: #444444; color: white;">[Joseph] said, “You will plant for seven years consecutively; and what you harvest leave in its spikes, except a little from which you will eat.</span></div>
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<span style="background-color: #444444; color: white;">Then will come after that seven difficult [years] which will consume what you saved for them, except a little from which you will store.</span></div>
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<span style="background-color: #444444; color: white;">Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes].”</span></div>
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<span style="background-color: #444444; color: white;">And the king said, “Bring him to me.” But when the messenger came to him, [Joseph] said, “Return to your master and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan.”</span></div>
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<span style="background-color: #444444; color: white;">Said [the king to the women], “What was your condition when you sought to seduce Joseph?” They said, “Perfect is Allah ! We know about him no evil.” The wife of al-’Azeez said, “Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.</span></div>
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<span style="background-color: #444444; color: white;">That is so al-’Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers.</span></div>
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<span style="background-color: #444444; color: white;">And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy. Indeed, my Lord is Forgiving and Merciful.”</span></div>
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<span style="background-color: #444444; color: white;">And the king said, “Bring him to me; I will appoint him exclusively for myself.” And when he spoke to him, he said, “Indeed, you are today established [in position] and trusted.”</span></div>
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<span style="background-color: #444444; color: white;">[Joseph] said, “Appoint me over the storehouses of the land. Indeed, I will be a knowing guardian.”</span></div>
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<span style="background-color: #444444; color: white;">And thus We established Joseph in the land to settle therein wherever he willed. We touch with Our mercy whom We will, and We do not allow to be lost the reward of those who do good.</span></div>
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<span style="background-color: #444444; color: white;">And the reward of the Hereafter is better for those who believed and were fearing Allah .</span></div>
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<span style="background-color: #444444; color: white;">And the brothers of Joseph came [seeking food], and they entered upon him; and he recognized them, but he was to them unknown.</span></div>
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<span style="background-color: #444444; color: white;">And when he had furnished them with their supplies, he said, “Bring me a brother of yours from your father. Do not you see that I give full measure and that I am the best of accommodators?</span></div>
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<span style="background-color: #444444; color: white;">But if you do not bring him to me, no measure will there be [hereafter] for you from me, nor will you approach me.”</span></div>
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<span style="background-color: #444444; color: white;">They said, “We will attempt to dissuade his father from [keeping] him, and indeed, we will do [it].”</span></div>
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<span style="background-color: #444444; color: white;">And [Joseph] said to his servants, “Put their merchandise into their saddlebags so they might recognize it when they have gone back to their people that perhaps they will [again] return.”</span></div>
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<span style="background-color: #444444; color: white;">So when they returned to their father, they said, “O our father, [further] measure has been denied to us, so send with us our brother [that] we will be given measure. And indeed, we will be his guardians.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “Should I entrust you with him except [under coercion] as I entrusted you with his brother before? But Allah is the best guardian, and He is the most merciful of the merciful.”</span></div>
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<span style="background-color: #444444; color: white;">And when they opened their baggage, they found their merchandise returned to them. They said, “O our father, what [more] could we desire? This is our merchandise returned to us. And we will obtain supplies for our family and protect our brother and obtain an increase of a camel’s load; that is an easy measurement.”</span></div>
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<span style="background-color: #444444; color: white;">[Jacob] said, “Never will I send him with you until you give me a promise by Allah that you will bring him [back] to me, unless you should be surrounded by enemies.” And when they had given their promise, he said, ” Allah , over what we say, is Witness.”</span></div>
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<span style="background-color: #444444; color: white;">And he said, “O my sons, do not enter from one gate but enter from different gates; and I cannot avail you against [the decree of] Allah at all. The decision is only for Allah ; upon Him I have relied, and upon Him let those who would rely [indeed] rely.”</span></div>
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<span style="background-color: #444444; color: white;">And when they entered from where their father had ordered them, it did not avail them against Allah at all except [it was] a need within the soul of Jacob, which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.</span></div>
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<span style="background-color: #444444; color: white;">And when they entered upon Joseph, he took his brother to himself; he said, “Indeed, I am your brother, so do not despair over what they used to do [to me].”</span></div>
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<span style="background-color: #444444; color: white;">So when he had furnished them with their supplies, he put the [gold measuring] bowl into the bag of his brother. Then an announcer called out, “O caravan, indeed you are thieves.”</span></div>
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<span style="background-color: #444444; color: white;">They said while approaching them, “What is it you are missing?”</span></div>
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<span style="background-color: #444444; color: white;">They said, “We are missing the measure of the king. And for he who produces it is [the reward of] a camel’s load, and I am responsible for it.”</span></div>
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<span style="background-color: #444444; color: white;">They said, “By Allah , you have certainly known that we did not come to cause corruption in the land, and we have not been thieves.”</span></div>
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<span style="background-color: #444444; color: white;">The accusers said, “Then what would be its recompense if you should be liars?”</span></div>
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<span style="background-color: #444444; color: white;">[The brothers] said, “Its recompense is that he in whose bag it is found – he [himself] will be its recompense. Thus do we recompense the wrongdoers.”</span></div>
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<span style="background-color: #444444; color: white;">So he began [the search] with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother within the religion of the king except that Allah willed. We raise in degrees whom We will, but over every possessor of knowledge is one [more] knowing.</span></div>
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<span style="background-color: #444444; color: white;">They said, “If he steals – a brother of his has stolen before.” But Joseph kept it within himself and did not reveal it to them. He said, “You are worse in position, and Allah is most knowing of what you describe.”</span></div>
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<span style="background-color: #444444; color: white;">They said, “O ‘Azeez, indeed he has a father [who is] an old man, so take one of us in place of him. Indeed, we see you as a doer of good.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “[I seek] the refuge of Allah [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust.”</span></div>
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<span style="background-color: #444444; color: white;">So when they had despaired of him, they secluded themselves in private consultation. The eldest of them said, “Do you not know that your father has taken upon you an oath by Allah and [that] before you failed in [your duty to] Joseph? So I will never leave [this] land until my father permits me or Allah decides for me, and He is the best of judges.</span></div>
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<span style="background-color: #444444; color: white;">Return to your father and say, “O our father, indeed your son has stolen, and we did not testify except to what we knew. And we were not witnesses of the unseen,</span></div>
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<span style="background-color: #444444; color: white;">And ask the city in which we were and the caravan in which we came – and indeed, we are truthful,”</span></div>
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<span style="background-color: #444444; color: white;">[Jacob] said, “Rather, your souls have enticed you to something, so patience is most fitting. Perhaps Allah will bring them to me all together. Indeed it is He who is the Knowing, the Wise.”</span></div>
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<span style="background-color: #444444; color: white;">And he turned away from them and said, “Oh, my sorrow over Joseph,” and his eyes became white from grief, for he was [of that] a suppressor.</span></div>
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<span style="background-color: #444444; color: white;">They said, “By Allah , you will not cease remembering Joseph until you become fatally ill or become of those who perish.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “I only complain of my suffering and my grief to Allah , and I know from Allah that which you do not know.</span></div>
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<span style="background-color: #444444; color: white;">O my sons, go and find out about Joseph and his brother and despair not of relief from Allah . Indeed, no one despairs of relief from Allah except the disbelieving people.”</span></div>
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<span style="background-color: #444444; color: white;">So when they entered upon Joseph, they said, “O ‘Azeez, adversity has touched us and our family, and we have come with goods poor in quality, but give us full measure and be charitable to us. Indeed, Allah rewards the charitable.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “Do you know what you did with Joseph and his brother when you were ignorant?”</span></div>
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<span style="background-color: #444444; color: white;">They said, “Are you indeed Joseph?” He said “I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.”</span></div>
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<span style="background-color: #444444; color: white;">They said, “By Allah , certainly has Allah preferred you over us, and indeed, we have been sinners.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful.”</span></div>
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<span style="background-color: #444444; color: white;">Take this, my shirt, and cast it over the face of my father; he will become seeing. And bring me your family, all together.”</span></div>
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<span style="background-color: #444444; color: white;">And when the caravan departed [from Egypt], their father said, “Indeed, I find the smell of Joseph [and would say that he was alive] if you did not think me weakened in mind.”</span></div>
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<span style="background-color: #444444; color: white;">They said, “By Allah , indeed you are in your [same] old error.”</span></div>
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<span style="background-color: #444444; color: white;">And when the bearer of good tidings arrived, he cast it over his face, and he returned [once again] seeing. He said, “Did I not tell you that I know from Allah that which you do not know?”</span></div>
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<span style="background-color: #444444; color: white;">They said, “O our father, ask for us forgiveness of our sins; indeed, we have been sinners.”</span></div>
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<span style="background-color: #444444; color: white;">He said, “I will ask forgiveness for you from my Lord. Indeed, it is He who is the Forgiving, the Merciful.”</span></div>
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<span style="background-color: #444444; color: white;">And when they entered upon Joseph, he took his parents to himself and said, “Enter Egypt, Allah willing, safe [and secure].”</span></div>
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<span style="background-color: #444444; color: white;">And he raised his parents upon the throne, and they bowed to him in prostration. And he said, “O my father, this is the explanation of my vision of before. My Lord has made it reality. And He was certainly good to me when He took me out of prison and brought you [here] from bedouin life after Satan had induced [estrangement] between me and my brothers. Indeed, my Lord is Subtle in what He wills. Indeed, it is He who is the Knowing, the Wise.</span></div>
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<span style="background-color: #444444; color: white;">My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous.”</span></div>
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<span style="background-color: #444444; color: white;">That is from the news of the unseen which We reveal, [O Muhammad], to you. And you were not with them when they put together their plan while they conspired.</span></div>
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<span style="background-color: #444444; color: white;">And most of the people, although you strive [for it], are not believers.</span></div>
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<span style="background-color: #444444; color: white;">And you do not ask of them for it any payment. It is not except a reminder to the worlds.</span></div>
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<span style="background-color: #444444; color: white;">And how many a sign within the heavens and earth do they pass over while they, therefrom, are turning away.</span></div>
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<span style="background-color: #444444; color: white;">And most of them believe not in Allah except while they associate others with Him.</span></div>
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<span style="background-color: #444444; color: white;">Then do they feel secure that there will not come to them an overwhelming [aspect] of the punishment of Allah or that the Hour will not come upon them suddenly while they do not perceive?</span></div>
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<span style="background-color: #444444; color: white;">Say, “This is my way; I invite to Allah with insight, I and those who follow me. And exalted is Allah ; and I am not of those who associate others with Him.”</span></div>
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<span style="background-color: #444444; color: white;">And We sent not before you [as messengers] except men to whom We revealed from among the people of cities. So have they not traveled through the earth and observed how was the end of those before them? And the home of the Hereafter is best for those who fear Allah ; then will you not reason?</span></div>
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<span style="background-color: #444444; color: white;">[They continued] until, when the messengers despaired and were certain that they had been denied, there came to them Our victory, and whoever We willed was saved. And Our punishment cannot be repelled from the people who are criminals.</span></div>
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<span style="background-color: #444444; color: white;">There was certainly in their stories a lesson for those of understanding. Never was the Qur’an a narration invented, but a confirmation of what was before it and a detailed explanation of all things and guidance and mercy for a people who believe.</span></div>
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<span style="background-color: #444444; color: white; text-align: start;">Source : Translation of Quran, Sahih International, Chapter 12: Yusuf (Joseph</span></div>
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:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-63616340463482846342012-11-06T12:42:00.004+08:002012-11-06T12:42:44.321+08:00The Wives Of Prophet Muhammad s.a.w<div style="text-align: center;">
The Wives Of Prophet </div>
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Muhammad s.a.w</div>
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All of the wives of Prophet Muhammad(pbuh) had been good women, perfectly devoted and resigned to Allah and His Messenger. They had complete faith in the Prophet(pbuh) and in his sayings about Allah and His Attributes and about the reality of the hereafter. They were true believers and they never swerved in their views. <br />
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They were devout and prayerful, and earnestly punctual in the observance of religious obligations. If ever they happened to miss any of the duties, they were ready to seek forgiveness of the Lord. They were obedient wives, and they carried out all the instructions that the Prophet (pbuh) gave them. They imitated him in his habits, especially in his generosity. They gave away to the needy all that came to them. They did not hoard coins, gold silver, or even food. They adored Allah. They worshipped Him alone, and meticulously they obeyed all of His Commands in letter and in spirit, considering them as a part of worship. Like the Prophet himself, they fasted not only during Ramadan but also on other days. He had a special preference for fasting in Sha'ban. His wives helped him in his missionary ventures. They always gave him moral support, and never refrained from offering financial aid if and when required.<br />
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It was only by Allah revelations that Prophet Muhammad(pbuh) was allowed to marry many women: O Prophet (Muhammad) Verily, We made lawful to you your wives, to whom you have paid their Mahr (money given to wife at time of marriage), and those whom your right hand possesses out of prisoners of war whom Allah has assigned to thee; And daughters of thy paternal uncles and aunts; And daughters of thy maternal uncles and aunts, who migrated (from Makkah) with thee; And any believing woman who dedicates her soul to the prophet if the prophet wishes to wed her â€" this is only for thee, and not for the Believers (at large)….. Surah 33 Al-Ahzab, Verse 50. Also equally it was by Allah revelation that Prophet Muhammad (pbuh) did not marry more women: It is not lawful for you (O Muhammad, to marry more) women after this, nor exchange them for other wives, even though their beauty is pleasing to you, except those whom your right hand possesses; And Allah is always watching over everything. Surah 33 Al-Ahzab, Verse 52 after this revelation Prophet Muhammad(pbuh) did not marry again.<br />
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Each one of the Prophetsâ€TM wives were incredible women therefore we should mention each one them along with the characteristics they are most known for.<br />
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1) Khadija (R.A) was a lady of dignity and opulence. Khadija was married twice before and had become a widow on both occasions. She was a wealthy businesswoman. Khadija was 40 when she married Muhammad(pbuh). She was a true believer; she was steadfast and devout. She performed all of the rituals of Islam. She observed the stipulated Salat with Muhammad(pbuh). She fasted as Muhammad(pbuh) did. She gave alms, she gave in the cause of Allah all the wealth she had, she didnâ€TMt even think of keeping some for herself. Khadija in fact sacrificed her ease and comfort for the sake of Allah and his messenger. She was submissive and obedient to her husband; she was a devoted wife. She looked after Muhammad(pbuh), she took care of him, she helped him, she co-operated with him, she made all types of sacrifices for him as she realised he had been blessed with divine achievements. She was able to console and comfort him in his early days of his prophethood. Khadija was the first believer. She was the first to publicly declare, (the shadaha) “I bear witness that there is no god but Allah and I bear witness that Muhammad is the messenger of Allah.†She gave Muhammad unremitting encouragement. Besides Maria, Khadija was the only one of Prophet Muhammadâ€TMs(pbuh) wives to have his children. Their first child, a son whom they named Qasim, died when he was only two years old. They had two more sons called Tayyib and Tahir but they too died in their infancy. However Muhammad and Khadija also had four daughters who survived they were named Zaynab, Ruqayya, Umm Kulthum and Fatima. All of Prophet Muhammadâ€TMs(pbuh) children died in his lifetime except Fatima. Khadija died in December 619 AD, at the age of 65 after a short illness (RA). The Prophet mourned her deeply, they had shared 25 years of marriage together and she had given birth to seven of his children.<br />
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2) Saudah (R.A) was married to Muhammad after Khadijaâ€TMs death. Saudah was one of the earliest converts to Islam and had suffered much since she embraced Islam: she and her husband migrated for the sake of Islam. She was left a widow after the death of her husband. Muhammad worried after Khadijaâ€TMs death, as there was no one to look after his children. It was decided that Muhammad needed an affectionate sincere companion who could also look after his children. Saudah was about 50 years old when she married Muhammad in 2 AH (620 AD). Saudah was very obedient and dutiful; in this respect she surpassed all the other wives of the Prophet. She was also very generous, like the prophet and more so than any of his wives except Ayesha. Saudah died in 23 AH from old age (RA).<br />
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3) Ayesha was married to the Prophet in the 10th year of his prophethood. Ayesha rended a great service to Islam by spreading its teachings and the practices of the Holy Prophet long after his death. Ayesha was very intelligent, able and alert and gained immense knowledge of various problems from the Prophet.<br />
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A deep study of this relationship shows that it was basically a spiritual and intellectual relationship. The Prophet found Ayesha at a very high level of spiritual attainment and intellectual understanding of Tawheed (Oneness of Allah) and the knowledge of Islam. Ayeshaâ€TMs stature and character as a woman was of great integrity and knowledge whose love for Allahâ€TMs religion was beyond doubt or question. Ayesha died at the age of 57 (R.A). Ayesha has remained popularly respected and revered by the Muslim world. She narrated over 2210 hadith of the Prophet.<br />
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Ayesha could read and write. Ayesha prided herself on being the only virgin that the Prophet ever married and that she had been shown to him by the angel Gabriel. Prophet Muhammad received revelations in Ayeshaâ€TMs presence. Ayeshaâ€TMs love and devotion to Muhammad and his cause made her excel over his other wives in many ways. Ayesha was Muhammadâ€TMs favourite wife. She was a scholar in the Quran, faraid (inheritance), halal and haram (lawful and unlawful things), fiqh (jurisprudence), poetry, medicine, Arabic history and genealogy. She used to give Fatwa (judgement) in her lifetime. Prophet Muhammad died in Ayeshaâ€TMs lap.<br />
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4) Hafasah's (R.A) husband died as a martyr at the battle of Badr. Nothing was left by her husband after his death. Hafasahâ€TMs father tried in vain to find a husband for her, finally he went to the Prophet in a rage, and it was then that the Prophet said he would marry Hafasah. They were married in 3 AH (625 AD). <br />
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Hafasah was known for her devotion in prayer and fasting. Hafasah was also the rightful custodian of the original copy of the Quran. She passed away in 45 AH (R.A). Sixty Hadith are reported by her.<br />
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5) Zainab (daughter of Khuzaimah) (R.A) was very generous and charitable she fed the poor and needy generously. She became widowed after her husband was martyred in the battle of Uhud. She was married to the Prophet the same year but died only a few months after their marriage. She was the only wife after Khadija that died during the Prophetâ€TMs lifetime. She was thirty years old when she died (R.A).<br />
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6) Umm Salamah (R.A); her actual name was Hind but she was known as Umm Salamah as she had a son named Salamah from her first marriage. She embraced Islam with her husband and is considered to be one of the earliest Muslims. Umm Salamah was wise and brave. She remained with her husband until the battle of Uhud where he was mortally wounded. She was left with two children Salamah and Zainab. The Prophet proposed to her and they were married in 4 AH. Though all the wives of the Prophet were learned women and possessed great knowledge Ayesha and Umm Salamah had no rivals. Umm Salamah could read the Quran in the style of the Prophet. She narrated 378 hadith. She was very simple and lived a very pious life. She was the last of the Prophetâ€TMs wives to die. She died at the age of 84 in 63 AH (R.A).<br />
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7) Zainab (daughter of Jahsh) (R.A) â€" her original name was Barra, which the Prophet changed when she embraced Islam. Zainab had previously been married but within a year she had become divorced. When Zainab and the Prophet were married the Prophet gave a grand feast. A goat was slaughtered and about 300 people enjoyed the feast. Zainab was a beautiful woman; she was pious, kept fast, engaged in prayer at night and spent all of her wealth on the poor and needy. She was truthful, generous, charitable and engaged in the pleasure of Allah. In piety and taqwa (fear of Allah) she was at a very high level.<br />
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Zainab was very contented and generous by temperament. She made her living by her own hand and spent it all in the way of Allah. She died in the year 20 AH (R.A). Zainab was excellent at handwork, curing and tanning of skins and cobbling. All the things that she made at home were sold and the money given to the poor and needy. She was unique in the fact that her marriage was conducted by the command of Allah.<br />
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8) Juwairiyah (R.A) ; Her tribe fought against Prophet Muhammad and his troops. Juwairiyah along with others from her tribe was held captive. The captives were distributed and Juwairiyah gave a deed for her freedom. She was a most beautiful young lady. She captivated every man that saw her. Juwairiyah went the Prophet to seek help in this matter to which the Prophet Replied, “I shall discharge you your debt and marry youâ€. Juwairiyah accepted this proposal. She was a very devoted worshipper and rememberer of Allah. She was a devoted Muslim. Six traditions of the Prophet are narrated by her. She died in the year 50 AH when she was 65 years old (R.A). She used to fast 3 days a month.<br />
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9) Umm Habibah Ramla (R.A) was married to the Prophet in the year 6 AH (628 AD). Previously Umm Habibah had been married; her husband had become Muslim and then after some time converted to Christianity. Umm Habibah was a good Muslim so she left her husband. She was a lady of dignity and lived alone until she received the proposal of Prophet Muhammad, she was immensely pleased to marry the Prophet. She was one of the earliest converts to Islam and was a very good and sincere believer. She was very virtuous, of the highest character, charitable and of great courage. About 65 hadith were narrated by her. She died sometime between 40 and 44 AH (R.A).<br />
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10) Safiyah (R.A) belonged to a Jewish tribe. Safiyah and her first husband divorced. She married again but her husband was killed when Muslims fought against her colony. The Prophet married Safiyah. He gave her the choice of joining her people who were captives when they were set free or accepting Islam and marring him. She was intelligent and gentle and said, “I had hoped for Islam…. Allah and his messenger are dearer to me than my own freedom and my joining with my own peopleâ€. Safiyah was young and extremely beautiful. She greatly respected Muhammad as Allahâ€TMs messenger. She spared no pain to look after him, care for him and provide every comfort that she could think of. Safiyah had many good qualities; she was intelligent, learned and gentle. Gentleness and patience were her dominant qualities. She died sometime between 50 and 52 AH at the age of 60 (R.A).<br />
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11) Maimunah (R.A) original name, which was Barra, had been divorced. Her second husband died and she became a widow. She then married the Prophet. Maimunah was the most virtuous and Allah fearing of all of Prophet Muhammadâ€TMs wives and was the most considerate in treating her relatives well. She died in 51 AH (R.A).<br />
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12) Maryam Qibtiyah (R.A) also known as Maria al-Qibtiyah. Maryam and her sister were sent to Prophet Muhammad as gifts. They had been raised in Egypt as Copts, before they reached Madina both girls accepted Islam. Maryam is said to have married Prophet Muhammad(pbuh). Maryamâ€TMs sister was married to Hasan b. Salat. <br />
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Maryam was not allotted an ordinary hut where the other wives lived, but a garden house was built for Maryam in upper Madina. Maryam bore a son who was named Ibrahim. Maryam was the only wife beside Khadija to have the Prophetâ€TMs(pbuh) child. Maryam was loved and liked by all the wives as she had brought joy into the Prophetâ€TMs life. The Prophet(pbuh) spent much time with them in their garden home playing with his son. Unfortunately when Ibrahim was only 18 months old, Ibrahim became seriously ill and died.<br />
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Maryam spent three years with the Prophet, until his death, and died five years later in 16 AH. During the last five years of her life she remained a recluse and almost never went out except to visit the grave of the prophet or her sonâ€TMs grave.<br />
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 =(SAWS)Sallahahu Alaihe Wa Sallam - means may the peace and blessing of Allah be upon him.<br />
R.A =Radhiallahu Anha - means may Allah be pleased with her. <br />
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There is much more we could say about these amazing women and learn from them... but just for ease I have summarized the main points... Insha Allah this will inspire you to read more about The Wives of Prophet Muhammad." <br />
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<a href="http://www.zaharuddin.net/senarai-lengkap-artikel/38/631-the-wives-of-prophet-muhammad-saw.html" target="_blank">http://www.zaharuddin.net/senarai-lengkap-artikel/38/631-the-wives-of-prophet-muhammad-saw.html</a><br />
18 Nov 2007:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-70955109252574753612012-11-06T11:06:00.002+08:002012-11-06T11:06:45.096+08:00Prophet Muhammad (pbuh); The Ideal HusbandBy Fethullah Gulen <br />
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Muslim Intellectual - Turkey<br />
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Prophet Muhammad (pbuh)</div>
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<a href="http://www.zaharuddin.net/senarai-lengkap-artikel/38/686-prophet-muhammad-pbuh--the-ideal-husband-father-a-grandfather.html" target="_blank">The Ideal Husband *</a></div>
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Prophet Muhammad personifies the roles of perfect father and husband. He was so kind and tolerant with his wives that they could not envisage their lives without him, nor did they want to live away from him. He married Sawdah, his second wife, while in Makkah. After a while, he wanted to divorce her for certain reasons. She was extremely upset at this news and implored him, "O Messenger of Allah, I wish no worldly thing of you. I will sacrifice the time allocated to me if you don't want to visit me. But please don't deprive me of being your wife. I want to go to the hereafter as your wife. I care for nothing else" (Muslim).
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The Messenger did not divorce her, nor did he stop visiting her.<br />
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Once he noticed that Hafsah was uncomfortable over their financial situation. "If she wishes, I may set her free," he said, or something to that effect. This suggestion so alarmed her that she requested mediators to persuade him not to do so. He kept his faithful friend's daughter as his trusted wife.<br />
<br />
Separation Calamity<br />
<br />
All of his wives viewed separation from the Messenger of Allah as a calamity, so firmly had he established himself in their hearts. They were completely at one with him. They shared in his blessed, mild, and natural life. If he had left them, they would have died of despair. If he had divorced one of them, she would have waited at his doorstep until the Last Day.<br />
<br />
After his death, there was much yearning and a great deal of grief. Abu Bakr and `Umar found the Messenger's wives weeping whenever they visited them. Their weeping seemed to continue for the rest of their lives. Muhammad left an everlasting impression on everyone. At one point, he had nine wives and dealt equally with all of them and without any serious problems. He was a kind and gentle husband, and never behaved harshly or rudely. In short, he was the perfect husband. <br />
<br />
Each of his wives thought that she was his most beloved. <br />
<br />
A few days before his death, he said, "A servant has been allowed to choose this world or his Lord. He chose his Lord" (Al-Bukhari). Abu Bakr, intelligent and smart, began to cry, understanding that the Prophet was talking about himself. His illness got worse daily, and his severe headache caused him to writhe in pain. But even during this difficult period, he continued to treat his wives with kindness and gentleness. He asked for permission to stay in one room, as he had no strength to visit them one by one. His wives agreed, and the Messenger spent his last days in `A'ishah's room.<br />
<br />
Most Beloved<br />
<br />
Each wife, because of his generosity and kindness, thought she was his most beloved. The idea that any man could show complete equality and fairness in his relationships with nine women seems impossible. For this reason, the Messenger of Allah asked God's pardon for any unintentional leanings. He would pray, "I may have unintentionally shown more love to one of them than the others, and this would be injustice. So, O Lord, I take refuge in Your grace for those things beyond my power." (At-Tirmidhi).<br />
<br />
What gentleness and sensitivity! I wonder if anyone else could show such kindness to his children or spouses. When people manage to cover up their lower inborn tendencies, it is as if they have done something very clever and shown tremendous willpower. But they sometimes expose these very defects unconsciously while bragging of their cleverness. The Messenger, despite showing no fault, sought only God's forgiveness. <br />
<br />
His gentleness penetrated his wives' souls so deeply that his departure led to what they must have felt to be an unbridgeable separation. They did not commit suicide, as Islam forbids it, but their lives now became full of endless sorrow and ceaseless tears.<br />
<br />
The Messenger was kind and gentle to all women, and advised all other men to follow him in this regard. Sa`d ibn Abi Waqqas described his kindness as follows:<br />
<br />
`Umar said: One day I went to the Prophet and saw him smiling. "May God make you smile forever, O Messenger of God," I said, and asked why he was smiling. "I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished," he answered still smiling. On hearing this answer, I raised my voice and told them, "O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you don't show respect to him." "You are hard-hearted and strict," they replied. (Al-Bukhari )<br />
<br />
The Messenger discussed matters with his wives as friends. <br />
<br />
`Umar also was gentle to women. However, the most handsome man looks ugly when compared to Joseph's beauty. Likewise, `Umar's gentleness and sensitivity seem like violence and severity when compared to those of the Prophet. The women had seen the Messenger's gentleness, sensitivity, and kindness, and so regarded `Umar as strict and severe. Yet `Umar shouldered the caliphate perfectly and became one of the greatest examples after the Prophet. He was a just ruler and strove to distinguish right from wrong. His qualities enabled him to be caliph. Some of his qualities might seem rather severe; however, those very qualities enabled him to shoulder very demanding responsibilities.<br />
<br />
Consultation <br />
<br />
The Prophet did consult with his wives. The Messenger discussed matters with his wives as friends. Certainly he did not need their advice, since he was directed by revelation. However, he wanted to teach his nation that Muslim men were to give women every consideration. This was quite a radical idea in his time, as it is today in many parts of the world. He began teaching his people through his own relationship with his wives.<br />
<br />
For example, the conditions laid down in the Treaty of Hudaybiyah disappointed and enraged many Muslims, for one condition stipulated that they could not make the pilgrimage that year. They wanted to reject the treaty, continue on to Makkah, and face the possible consequences. But the Messenger ordered them to slaughter their sacrificial animals and take off their pilgrim attire. Some Companions hesitated, hoping that he would change his mind. He repeated his order, but they continued to hesitate. They did not oppose him; rather, they still hoped he might change his mind, for they had set out with the intention of pilgrimage and did not want to stop half way.<br />
<br />
Noticing this reluctance, the Prophet returned to his tent and asked Umm Salamah, his wife accompanying him at that time, what she thought of the situation. So she told him, fully aware that he did not need her advice. In doing this, he taught Muslim men an important social lesson: There is nothing wrong with exchanging ideas with women on important matters, or on any matters at all.<br />
<br />
She said, "O Messenger of God, don't repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they see that your order is final" (Al-Bukhari).<br />
<br />
He immediately took a knife in his hand, went outside, and began to slaughter his sheep. The Companions began to do the same, for now it was clear that his order would not be changed.<br />
<br />
The Messenger encouraged us through his enlightening example to behave kindly with women. <br />
<br />
Counsel and consultation, like every good deed, were practiced by God's Messenger first within his own family and then in the wider community. Even today, we understand so little about his relationships with his wives that it is as if we are wandering aimlessly around a plot of land, unaware of the vast treasure buried below our feet.<br />
<br />
Two Halves<br />
<br />
Women are secondary beings in the minds of many, including those self-appointed defenders of women's rights as well as many self-proclaimed Muslim men. In Islam, a woman is part of a whole, a part that renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist - nor can prophethood, sainthood, or even Islam<br />
Our Prophet encouraged us through his enlightening words to behave kindly to women. He declared, "The most perfect believers are the best in character, and the best of you are the kindest to their families" (Abu Dawud and At-Tirmidhi). It is clear that women have received the true honor and respect they deserve, not just in theory but in actual practice, only once in history - during the period of Prophet Muhammad.<br />
<br />
This World or the Next<br />
<br />
The wives of the Messenger were given the choice of remaining with him or leaving:<br />
<br />
[O Prophet, say to your wives: "If you desire the life of this world and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek God, His Messenger, and the Home of the Hereafter, verily God has prepared for you, the well-doers among you, a great reward."] (Al-Ahzab 33:29)<br />
<br />
A few of his wives who wanted a more prosperous life asked, "Couldn't we live a little more luxuriously, like other Muslims do? Couldn't we have at least a bowl of soup every day, or some prettier garments?" At first sight, such wishes might be considered fair and just. However, they were members of the family that was to be an example for all Muslim families until the Last Day.<br />
<br />
The Messenger reacted by going into retreat. The news spread, and everyone rushed to the mosque and began to cry. The smallest grief felt by their beloved Messenger was enough to bring them all to tears, and even the smallest incident in his life would disturb them. Abu Bakr and `Umar, seeing the event in a different light as their daughters were directly involved, rushed to the mosque. They wanted to see him, but he would not leave his retreat. Eventually, on their third attempt, they gained entry and began to rebuke their daughters. The Messenger saw what was happening, but only said, "I cannot afford what they want" (Muslim).<br />
<br />
The Qur'an declared [O wives of the Prophet! You are not like any other women] (Al-Ahzab 33:32).<br />
<br />
Others might save themselves by simply fulfilling their obligations, but those who were at the very center of Islam had to devote themselves fully so that no weakness would appear at the center. There were advantages in being the Prophet's wives, but these advantages brought responsibilities and potential risks. The Messenger was preparing them as exemplars for all present and future Muslim women. He was especially worried that they might enjoy the reward for their good deeds in this world and thereby be included in [You have exhausted your share of the good things in your life of the world and sought comfort in them](Al-Ahqaf 46:20).<br />
<br />
Life in the Prophet's house was uncomfortable. For this reason, either explicitly or implicitly, his wives made some modest demands. As their status was unique, they were not expected to enjoy themselves in a worldly sense. Some godly people laugh only a few times during their lives; others never fill their stomachs. For example, Fudayl ibn `Iyad never laughed. He smiled only once, and those who saw him do so asked him why he smiled, for they were greatly surprised. He told them, "Today I learned that my son `Ali died. I was happy to hear that God had loved him, and so I smiled" (Abu Nu`aym, Hilyat al-Awliya'). If there were such people outside of the Prophet's household, his wives, who were even more pious and respectful of God and regarded as Mothers of the Believers, would certainly be of a higher degree.<br />
<br />
It is not easy to merit being together with the Messenger in this world and the hereafter. Thus, these special women were put to a great test. The Messenger allowed them to choose his poor home or the world's luxury. If they chose the world, he would give them whatever they wanted and then dissolve his marriage with them. If they chose God and His Messenger, they had to be content with their lives. This was a peculiarity of his family. Since this family was unique, its members had to be unique. The head of the family was chosen, as were the wives and children.<br />
<br />
The Messenger first called `A'ishah and said, "I want to discuss something with you. You'd better talk with your parents before making a decision." Then he recited the verses mentioned above. Her decision was exactly as expected from a truthful daughter of a truthful father: "O Messenger of Allah, do I need to talk with my parents? By Allah, I choose Allah and His Messenger" (Muslim).<br />
<br />
`A'ishah herself tells us what happened next: "The Messenger received the same answer from all his wives. No one expressed a different opinion. They all said what I had said." They did so because they were all at one with the Messenger. They could not differ. If the Messenger had told them to fast for a lifetime without break, they would have done so and endured it with pleasure. However, they endured hardship until their deaths.<br />
<br />
Some of his wives had enjoyed an extravagant lifestyle before their marriage to him. One of these was Safiyyah, who had lost her father and husband and had been taken prisoner during the Battle of Khaybar. She must have been very angry with the Messenger, but when she saw him, her feelings changed completely. She endured the same destiny as the other wives. They endured it because love of the Messenger had penetrated their hearts.<br />
<br />
Mothers of the Believers<br />
<br />
The Messenger was the perfect head of a family. <br />
<br />
Safiyyah was a Jew. Once, she was dismayed when this fact was mentioned to her sarcastically. She informed the Messenger, expressing her sadness. He comforted her saying, "If they repeat it, tell them, 'My father is Prophet Aaron, my uncle is Prophet Moses, and my husband is, as you see, Prophet Muhammad, the Chosen One. What do you have more than me to be proud of?'"<br />
<br />
The Qur'an declares that his wives are the Mothers of the Believers (Al-Ahzab 33:6). Although 14 centuries have passed, we still feel delight in saying "my mother" when referring to Khadijah, `A'ishah, Umm Salamah, Hafsah, and his other wives. We feel this because of him. Some feel more love for these women than they do for their real mothers. Certainly, this feeling must have been deeper, warmer, and stronger in the Prophet's own time.<br />
<br />
The Messenger was the perfect head of a family. Managing many women with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation or compromised his duties.<br />
<br />
The Messenger excelled in every area of life. People should not compare him to themselves or to the so-called great personalities of their age. Researchers should look at him, the one to whom angels are grateful, always remembering that he excelled in every way. If they want to look for Muhammad they must search for him in his own dimensions. Our imaginations cannot reach him, for we do not even know how to imagine properly. God bestowed upon him, as His special favor, superiority in every field.<br />
<br />
Ideal Father & Grandfather<br />
<br />
Prophet Muhammad was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way. He treated his children and grandchildren with great compassion, and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life, and never allowed them to neglect their religious duties or to become spoiled. His ultimate goal was to prepare them for the hereafter. His perfect balance in such matters is another dimension of his divinely inspired intellect. <br />
<br />
Anas ibn Malik, the Messenger's servant for 10 continuous years, says, "I have never seen a man who was more compassionate to his family members than Muhammad." (Muslim) If this admission were made just by us, it could be dismissed as unimportant. However, millions of people, so benign and compassionate that they would not even offend an ant, declare that he embraced everything with compassion. He was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.<br />
<br />
All of the Prophet's sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter's death, although the Prophet was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim) When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said, "O Allah's Messenger, even you (weep)!" The Prophet said, "O Ibn `Auf, this is mercy." Then he wept more and said, "The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation." (Al-Bukhari)<br />
<br />
The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger's protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity. For example, once Hasan or Husain wanted to eat a date that had been given to be distributed among the poor as alms. The Messenger immediately took it from his hand, and said, "Anything given as alms is forbidden to us." (Ibn Hanbal, Muslim) In teaching them while they were young to be sensitive to forbidden acts, he established an important principle of education.<br />
<br />
Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.<br />
<br />
He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim) He showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia. <br />
<br />
The Messenger proclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is 'Ali, the other is Fatima. For every great man there is a great woman.<br />
<br />
As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her, and compliment her.<br />
<br />
Fatimah, knowing how fond he was of her, loved him more than her own self. Her great mission was to be the seed for godly people. She always watched her father and how he called people to Islam. She wept and groaned when the Messenger told her that he would die soon, and rejoiced when he told her that she would be the first family member to follow him. (Al-Bukhari and Muslim) Her father loved her, and she loved her father.<br />
<br />
--------------------------------------------------------------------------------<br />
* This article was taken, with slight modifications, with kind permission from theauthor's website. <br />
is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters. Fethullah Gulen.:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-88955864614753446192012-11-06T10:49:00.001+08:002012-11-06T10:49:13.498+08:00Song for GazaWE WILL NOT GO DOWN (Song for Gaza) <br />
<br />
(Composed by Michael Heart) <br />
Copyright 2009 <br />
<br />
A blinding flash of white light <br />
Lit up the sky over Gaza tonight <br />
People running for cover <br />
Not knowing whether they're dead or alive <br />
<br />
They came with their tanks and their planes <br />
With ravaging fiery flames <br />
And nothing remains <br />
Just a voice rising up in the smoky haze <br />
<br />
We will not go down <br />
In the night, without a fight <br />
You can burn up our mosques and our homes and our schools <br />
But our spirit will never die <br />
We will not go down <br />
In Gaza tonight <br />
<br />
Women and children alike <br />
Murdered and massacred night after night <br />
While the so-called leaders of countries afar <br />
Debated on who's wrong or right <br />
<br />
But their powerless words were in vain <br />
And the bombs fell down like acid rain <br />
But through the tears and the blood and the pain <br />
You can still hear that voice through the smoky haze <br />
<br />
We will not go down <br />
In the night, without a fight <br />
You can burn up our mosques and our homes and our schools <br />
But our spirit will never die <br />
We will not go down <br />
In Gaza tonight:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-22894991181231669762012-10-29T10:32:00.000+08:002012-10-29T10:32:12.717+08:00Jangan eksklusifkan Islam•Dr Mohd Asri Zainul Abidin<br />
•5:42PM Okt 27 2012<br />
<br />
<a href="http://www.malaysiakini.com/columns/212774" target="_blank">Jangan eksklusifkan Islam</a><br />
<br />
Amat memeritkan perasaan apabila melihat sesetengah pihak menyebut: "Nak faham Islam ini susah, kami tidak cukup masa, ada macam-macam kena buat masa muda ini. Tunggulah kami dah tua". <br />
Ungkapan ini lahir dari salah tanggapan mereka bahawa Islam adalah agama yang sukar difahami dan sukar untuk diamalkan. Ini berpunca dari cara pengajarannya yang susah dan isi yang dipayah-payahkan oleh sesetengah pihak.<br />
<br />
Dengan kita akur untuk menjadi pakar ilmu-ilmu Islam memanglah tidak mudah, bahkan menjadi pakar apa-apa ilmu pun tidak mudah. Namun memahami dan mengamalkan Islam secara umumnya adalah mudah dan mampu dicapai oleh setiap lapisan manusia. <br />
Jika tidak bagaimana mungkin Islam menjadi agama sejagat yang diutuskan untuk setiap insan tanpa mengira lantar kehidupan dan pendidikan.<br />
<br />
Antara cuai dengan memayahkan<br />
<br />
Memang, mudah-mudahkan agama dalam erti kata melaksanakannya dalam keadaan yang cuai dan tidak menepati kehendak nas-nas al-Quran dan hadis yang sahih adalah kesalahan dalam agama. <br />
<br />
Namun begitu, menjadikan agama begitu payah dan sukar hingga melampaui batasan yang diperuntukkan oleh nas-nas agama juga satu kesalahan. Firman Allah (maksudnya): <br />
<br />
Mereka yang mengikut Rasulullah (Muhammad SAW) nabi yang ummi, yang mereka dapati dia tertulis (namanya dan sifat-sifatnya) di dalam Taurat dan Injil yang ada di sisi mereka. Dia menyuruh mereka dengan perkara-perkara yang baik, dan melarang mereka daripada melakukan perkara-perkara yang keji; dan dia menghalalkan bagi mereka segala benda yang baik, dan mengharamkan kepada mereka segala benda yang buruk; dan dia juga menghapuskan dari mereka beban-beban dan belenggu-belenggu yang ada pada pada mereka. (Surah al-‘Araf: 157)<br />
<br />
Firman Allah lagi (maksudnya): Allah menghendaki kamu beroleh kemudahan, dan Ia tidak menghendaki kamu menanggung kesukaran. (Surah al-Baqarah: 185).<br />
<br />
Firman Allah juga (maksudnya): Allah (sentiasa) hendak meringankan (beban hukumnya) daripada kamu, kerana manusia itu dijadikan berkeadaan lemah. (Surah al-Nisa: 28).<br />
<br />
Menyusahkan gambaran Islam<br />
<br />
Saya tidak ingin membicarakan tentang golongan yang cuai terhadap agama. Ini telah banyak diperkatakan oleh ustaz-ustaz kita. Saya bicarakan tentang sikap sesetengah pihak yang cuba menonjolkan Islam seakan ia agama yang begitu sukar untuk dihayati, dan seakan tidak akan sampai ke dataran Islam ini melainkan beberapa kerat manusia sahaja. <br />
<br />
Maka hukum-hakam yang mereka ajar kelihatan begitu susah untuk difahami, apatah lagi untuk dihayati. Lihat sahajalah, haji yang hanya beberapa hari untuk ditunaikan, tetapi kursus yang dibuat berbulan-bulan lamanya. <br />
<br />
Ia diajar dengan cara yang sukar disebabkan berbagai faktor. Salah satunya; tokok tambah ajaran agama yang menyebabkan orang awam sentiasa keliru dan tidak mampu kerana terpaksa menghafal berbagai ayat dan peraturan yang sebahagian besarnya tidak pernah diajar pun oleh hadis-hadis Nabi SAW yang sahih. <br />
<br />
Ini seperti menetapkan berbagai bacaan khas bagi setiap pusingan tawaf. Lalu mereka buat bisnes pula bagi yang tidak mampu menghafal dengan menjual buku atau alatan tertentu.<br />
<br />
Demikian juga kecenderungan sebahagian pengajar hukum-hakam syarak untuk menjatuhkan hukuman haram dan batal amalan seperti terbatal akad nikah hanya kerana terputus nafas, atau terbatal solat kerana pergerakan lebih dari tiga kali, terbatal puasa kerana berenang dalam kolam dan seumpamanya. <br />
<br />
Sedangkan nas-nas al-Quran dan al-Sunnah tidak pun menyatakan demikian. Di samping itu, kecenderungan memperincikan perkara yang tidak perlu sehingga ramai yang jadi keliru. Umpamanya memperincikan syarat niat yang bukan-bukan. <br />
<br />
Sehingga ada buku yang menetapkan puluhan syarat niat. Bukannya menjadikan orang faham maksud niat, sebaliknya bertambah kabur. Pada hal setiap aktiviti insan secara sedar mempunyai niat. <br />
<br />
Maka dengan itu kita katakan "membunuh dengan niat", sekalipun si pembunuh tidak melafazkannya secara lisan ketika hendak membunuh atau menghafal syarat niat. Malangnya, akibat salah ajaran, seseorang berulang kali bertakbir dalam solatnya. <br />
<br />
Kononnya, belum masuk niat. Padahal, jika dia tidak berniat solat, bagaimana mungkin dia boleh berada di saf untuk solat? <br />
<br />
Demikian juga memperincikan tentang jenis-jenis air dalam berwuduk berbulan perbahasannya sedangkan solat diperlukan lima kali sehari. Inilah yang menyebabkan ada yang baru masuk Islam tidak solat berbulan kerana bab wuduk belum habis dibincangkan.<br />
<br />
Ekslusifkan agama<br />
<br />
Pendekatan ini menyebabkan Islam menjadi eksklusif seakan hanya untuk sekelompok manusia sahaja. Sementara selain mereka hanyalah manusia yang terpaksa bertaklid buta disebabkan kononnya tidak mampu untuk memahami apa sahaja hal ehwal agama ini kerana akal mereka tidak kesampaian. <br />
<br />
Sebenarnya, bukan tidak kesampaian, tetapi pendekatan pengajaran yang telah melanggar garis panduan Nabi SAW lantas menyanggahi logik insan. Hal ini berbeza dengan arahan baginda SAW. <br />
<br />
Baginda bersabda: "Agama itu mudah. Tiada seorang yang memberat-beratkannya melainkan dia menjadi susah. Maka bersederhanalah, dekatilah yang tepat dan gembirakanlah mereka." (Riwayat al-Bukhari)<br />
<br />
Pendekatan Nabi SAW adalah pendekatan mudah yang membolehkan sebanyak mungkin manusia merasai kebersamaan mereka dalam Islam ini. <br />
<br />
Antaranya baginda mengkritik imam yang memanjangkan solatnya, tanpa meraikan keadaan makmun yang berbagai di belakangnya. Baginda bersabda:<br />
<br />
"Wahai manusia! sesungguhnya di kalangan kamu ada yang menyebabkan orang lari. Sesiapa di kalangan kamu yang bersolat (menjadi imam) untuk orang ramai, maka ringkaskanlah, kerana di kalangan mereka ada yang tua, lemah dan yang mempunyai urusan. (Riwayat al-Bukhari dan Muslim).<br />
<br />
Pendekatan yang menyukarkan ini berlarutan sehingga dalam masalah pengajian akidah. Sesetengah perbincangan akidah dipengaruhi oleh falsafah lama yang kadangkala tidak membawa sebarang kekuatan kepada akidah, bahkan kepada kepenatan akal dan kecelaruan sahaja. <br />
<br />
Ini seperti Allah ada lawannya tiada, dengar lawannya pekak, melihat lawannya buta, tidak berjisim, tidak berjirim dan seumpamanya. Kemudian diikuti dengan falsafah-falsafahnya yang memeningkan. <br />
<br />
Keletihanlah anak-anak muda untuk memahaminya. Bahkan kadang-kala guru yang mengajar pun tidak faham. <br />
<br />
Untuk mengelakkan dia dipersoalkan dia akan berkata: "Barang siapa banyak bertanya maka lemahlah imannya."<br />
<br />
Maka tidak hairanlah jika yang baru menganut Islam kehairanan bertanya: Mengapa Tuhan itu ada, selepas lawan maka Dia sudah tiada? <br />
<br />
Maka akidah sebenar hilang dalam kepincangan perbahasan falsafah.<br />
<br />
Akidah itu mudah difahami<br />
<br />
Akidah Islam adalah akidah yang bersih dan mudah difahami. Bacalah al-Quran dan al-Sunah, lihatlah perbincangan akidah dalam kedua sumber agung itu, sangat jelas dan tidak berbelit-belit. <br />
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Dalam hanya beberapa ayat seperti isi al-Ikhlas, al-Quran menyerlah konsep akidahnya, tidak perlu memayah-mayah. Dalam ajaran Islam, persoalan tauhid dan akidah adalah perkara yang paling mudah dan senang untuk difahami oleh semua lapisan umat. <br />
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Ini kerana memahami akidah satu kemestian termasuk yang buta huruf, Badawi di padang pasir sehinggalah kepada golongan yang terpelajar dan cerdik pandai. <br />
<br />
Maka tidak hairanlah pada zaman Nabi SAW, para perwakilan yang datang mengambil ajaran Islam dari baginda dalam beberapa ketika sahaja, namun mampu mengislamkan keseluruhan kabilahnya. Sebab, konsep yang jelas dan mudah.<br />
<br />
Kalaulah perbahasan akidah begitu sukar dan susah seperti yang difahami oleh golongan ahli kalam dan falsafah, bagaimana mungkin golongan awam yang buta huruf atau tidak memiliki kecerdasan akal yang tinggi untuk memahaminya?<br />
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Kata Dr Yusuf al-Qaradawi: "Tambahan pula, perbahasan ilmu kalam, sekalipun mendalam dan kepenatan akal untuk memahami dan menguasainya, ia bukannya akidah....Lebih daripada itu perbahasan ilmu kalam telah terpengaruh dengan pemikiran Yunani dan cara Yunani dalam menyelesaikan masalah akidah. Justeru itu imam-imam salaf mengutuk ilmu kalam dan ahlinya serta berkeras terhadap mereka." (Al-Qaradawi, Thaqafah al-Da'iyah, ms. 92, Beirut: Muassasah al-Risalat)<br />
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Sebab itu, barangkali dakwah kepada akidah Islam di tempat kita tidak subur. Sebaliknya cerita keluar Islam yang disuburkan. Proses pemulihan akidah pun dalam banyak rekodnya adalah gagal. <br />
<br />
Ini kerana kita banyak berfalsafah dari membahaskan akidah berdasarkan al-Quran dan al-Sunah. Maka bacalah buku-buku akidah yang jelas membimbing jiwa dan akal secara fitrah. Bukan falsafah yang menyusahkan.<br />
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Ruang untuk semua<br />
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Ramai orang muda atau profesional yang menghadiri kelas-kelas pengajian saya. Saya katakan kepada mereka hadirlah dengan kebiasaan anda dan fahamilah apa yang hendak disampaikan. <br />
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Anda tidak diwajibkan berkopiah, atau berjubah. Pakailah apa sahaja yang anda selesa. Bukan syarat masuk ke masjid mesti berketayap. Jangan kita letakkan syarat hendak memahami agama ini yang bukan-bukan. <br />
<br />
Nanti ramai yang tidak sampai maklumat Islam kepadanya. Atau syarat-syarat itu akan menjadi peraturan yang dianggap agama, akhirkan diwajibkan secara tidak sedar. Lihat saja sebahagian wanita Muslimah kita, mereka sekalipun telah menutup aurat, namun jika tidak memakai telekung mereka rasa sukar untuk solat. <br />
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Bahkan ada yang rasa tidak boleh bersolat tanpa telekung. Padahal telekung itu, hanyalah budaya Asia Tenggara. Solatlah dengan pakaian anda selagi menutup aurat.<br />
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Kehidupan Islam praktikal<br />
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Demikian sebahagian buku atau filem menggambarkan seorang saleh dalam rupa yang sempit. Digambarkan insan yang beramal dengan Islam itu terpaksa mengasingkan hidupnya dan beruniform berbeza dengan orang lain.<br />
Ini seperti apabila ditonjolkan watak orang saleh ialah lelaki yang berserban, tangan memegang tasbih sentiasa, tidak bergaul dengan manusia biasa, sebaliknya hanya berjalan sendirian. Itulah wali kononnya. <br />
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Adakah Nabi SAW dan para sahabahnya berwatak demikian sehingga kita jadikan itu ciri-ciri orang saleh? Tidakkah berjalan dengan sentiasa memegang tasbih lebih menampakkan ciri-ciri riyak dalam amalan?<br />
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Sebab itu al-Imam Ibn Jauzi (meninggal 597H) mengkritik sebahagian dari sikap ini dengan menyatakan: <br />
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"Di kalangan golongan zuhhad (golongan sufi) ada mereka yang memakai baju yang koyak tidak dijahit dan membiarkan serban dan janggutnya tidak berurus untuk menunjukkan dia tidak mementingkan dunia. Ini sebahagian dari riyak (menunjuk-nunjuk)." (Ibn Jauzi, Talbis Iblis, ms 179-180, Beirut: Dar al-Kutub al-`Ilmiyyah)<br />
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Lebih buruk lagi, penonjolan watak yang seperti itu menjadikan Islam tidak praktikal untuk semua manusia, sebaliknya hanya untuk beberapa kerat manusia ajaib sahaja.<br />
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Demikian juga, kadang-kala buku-buku kerohanian menggambarkan untuk mendekatkan diri kepada Allah begitu sukar sehingga seakan tidak akan dicapai oleh manusia biasa. <br />
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Pengamal Islam itu seakan manusia maksum seperti malaikat. Bebas dari urusan dunia. Ini boleh mematahkan semangat orang awam dari menghayati Islam. <br />
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Padahal Nabi SAW dan para sahabah tidak demikian rupa kehidupan mereka. Sehingga Dr Yusuf al-Qaradawi mengkritik beberapa pandangan al-Imam al-Ghazali RH dengan katanya:<br />
<br />
"Apa yang dapat difahami dari himpunan kitab-kitab sufi al-Ghazali yang mengandungi pengaruh kezuhudan yang kuat - sekalipun secara tidak langsung - bahawa insan contoh di sisi al-Ghazali dan golongan sufi secara amnya bukanlah insan yang dikenali oleh para sahabah RA, yang difahami dari al-Quran, al-Sunah dan sirah. <br />
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Insan contoh yang difahami oleh para sahabah ialah insan yang menghimpunkan antara dunia dan akhirat, antara hak dirinya dan Tuhannya, antara meningkatkan roh dan berkhidmat kepada masyarakat, antara menikmat nikmat dunia dan bersyukur kepada Allah Taala, antara beribadah dan berjalan serta bertebaran atas muka bumi mencari kurniaan rezeki-Nya, yang bekerja untuk dunia seakan hidup selamanya dan beramal untuk akhirat seakan akan mati esoknya." (Dr Yusuf al-Qaradawi, al-Imam al-Ghazali: Baina Madihih wa Naqidih, ms 164, Beirut: Muassasah al-Risalah)<br />
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Mesti bersifat alternatif<br />
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Apabila ada wartawan bertanya saya tentang; adakah ubat tertentu haram kerana kononnya ada najis tertentu, saya jawab, begitulah kita berterusan, jika asyik mencari perkara untuk dihukum haram sedangkan dalam masa kita tidak berusaha menjadi pengeluar. <br />
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Maka sempitlah umat ini dengan keputusan-keputusan haram dalam banyak perkara. Sebelum menjawab saya ingin kata: kita semua hidup dalam keadaan haram kerana selalu bergantung kepada orang lain dan tidak menunaikan fardu kifayah memerdekakan umat.<br />
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Sehingga akhirnya masyarakat dunia kata; kita hanyalah umat yang tahu mengharamkan, bukan menghasilkan produk untuk kebaikan manusia.<br />
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Dalam usaha menarik semua lapisan mendekati Islam, marilah kita mempersembahkan kepada masyarakat, Islam yang mudah dan praktikal seperti mana wajahnya pada zaman teragungnya iaitu era Nabi SAW dan para sahabah baginda. <br />
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Jika tidak, agama ini akan menjadi begitu eksklusif hanya untuk kelompok tertentu sahaja dan ditinggalkan lautan umat yang dalam kesesakan.<br />
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PROF MADYA DATUK DR MOHD ASRI ZAINUL ABIDIN bekas mufti Perlis. <br />
<br />:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-10448720758490266792012-08-29T11:36:00.001+08:002012-08-29T11:36:25.010+08:00The Quran and CosmologyAT the time the Holy Quran was revealed, the human understanding of the nature of the cosmos and the movement or the stillness of the heavenly bodies was extremely primitive and obscure. This is no longer the case, as our knowledge of the universe has considerably advanced and expanded by the present age. <br />
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Some of the theories relating to the creation of the universe have been verified as facts, whereas some others are still being explored. The concept of the expanding universe belongs to the former category, and has been universally accepted by the scientific community as 'fact'. This discovery was first made by Edwin Hubble in the 1920s. Yet some thirteen centuries before this, it was clearly mentioned in the Quran:<br />
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<em><span style="color: yellow;">And the heaven We built with Our own powers (aydin) and indeed We go on expanding it (musi'un).1</span></em><br />
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It should be remembered that the concept of the continuous expansion of the universe is exclusive to the Quran. No other Divine scriptures even remotely hint at it. The discovery that the universe is constantly expanding is of prime significance to scientists, because it helps create a better understanding of how the universe was initially created. It clearly explains the stage by stage process of creation, in a manner which perfectly falls into step with the theory of the Big Bang. The Quran goes further and describes the entire cycle of the beginning, the end and the return again to a similar beginning. The first step of creation as related in the Quran accurately describes the event of the Big Bang in the following words:<br />
<em><span style="color: yellow;">Do not the unbelievers see that the heavens and the earth were a closed-up mass (ratqan), then We clove them asunder (fataqna)? And We made from water every living thing. Will they not then believe?2</span></em><br />
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It is significant that this verse is specifically addressed to non-believers, implying perhaps, that the unveiling of the secret mentioned in this verse would be made by the non-believers, a sign for them of the truth of the Quran.<br />
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In this verse the words ratqan (closed-up mass), and fataqna (We clove them asunder), carry the basic message of the whole verse. Authentic Arabic lexicons3 give two meanings of ratqan, that have great relevance to the topic under discussion. One meaning is 'the coming together of something and the consequent infusion into a single entity' and the second meaning is 'total darkness'. Both these meanings are significantly applicable. Taken together, they offer an apt description of the singularity of a black hole. <br />
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A BLACK HOLE is a gravitationally collapsed mass of colossal size. It begins with the collapse of such massive stars as are 15 or more times the size of the sun. The immensity of their inward gravitational pull causes the stars to collapse into a much smaller size. The gravitational pull is further concentrated and results in the further collapse of the entire mass into a supernova. At this stage the basic bricks of matter such as molecules, atoms etc. begin to be crushed into a nondescript mass of energy. Thus that moment in space-time is created which is called event horizon. The inward gravitational pull of that something becomes so powerful that all forms of radiation are pulled back so that even light cannot escape. A resultant total darkness ensues which earns it the name black hole, reminding one of the word ratqan used by the Quran indicating total darkness. This is called singularity which lies beyond the event horizon.<br />
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A black hole once created grows rapidly because even distant stars begin to be pulled in with the progressive concentration of gravitational energy. It is estimated that the mass of a black hole could grow as large as a hundred million times the mass of the sun. As its gravitational field widens, more material from space is drawn in at a speed close to that of light. In 1997 there was observational evidence suggesting that in our galaxy a black hole of 2,000,000 solar masses existed. But other calculations show that in our universe there could be many black holes as big as 3,000,000,000 solar masses.4 At that concentration of gravitational pull even distant stars would stagger and lose their mooring to be devoured by a glutton of such magnitude. Thus the process of ratqan is completed resulting into that singularity which is both completely closed as well as comprising total darkness. In answer to the question as to how the universe was initially created, the two most recent theories are both Big Bang theories. They claim that it was initiated from a singularity which suddenly erupted releasing the trapped mass leading yet again into the creation of a new universe through the event horizon. This dawn of light sprouting from the event horizon is called the white hole5,6. One of the two theories relating to the expansion predicts that the universe thus created will carry on expanding forever. The other claims that the expansion of the universe will, at some time, be reversed because the inward gravitational pull will ultimately prevail. Eventually, all matter will be pulled back again to form perhaps another gigantic black hole. This latter view appears to be supported by the Quran.<br />
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Whilst speaking of the first creation of the universe, the Quran clearly describes its ending into yet another black hole, connecting the end to the beginning, thus completing the full circle of the story of cosmos. The Quran declares:<br />
<em><span style="color: yellow;">Remember the day when We shall roll up the heavens like the rolling up of written scrolls ...7</span></em><br />
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Plate 1: The Ultimate Black Hole<br />
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The clear message of this verse is that the universe is not eternal. It speaks of a future when the heavens will be rolled up, in a manner similar to the rolling up of a scroll. Scientific descriptions illustrating the making of a black hole, very closely resemble what the Quran describes in the above verse. (See plate 1).<br />
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A mass of accretion from space falling into a black hole, as described above, would be pressed into a sheet under the enormous pressure created by the gravitational and electromagnetic forces. As the centre of the black hole is constantly revolving around itself, this sheet—as it approaches—will begin to be wrapped around it, before disappearing into the realm of the unknown at last.<br />
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The verse continues:<br />
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<em><span style="color: yellow;">... As We began the first creation, so shall We repeat it; a promise binding on Us; that We shall certainly fulfil.7</span></em><br />
Plate 2: The Emergent Universe<br />
Following the eventual collapse of the universe into a black hole, here we have the promise of a new beginning. God will recreate the universe, as He had done before. The collapsed universe will re-emerge from its darkness and the whole process of creation will start yet again (see plate 2). This wrapping up and unfolding of the universe appears to be an ongoing phenomenon, according to the Holy Quran.<br />
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This Quranic concept of the beginning and the end of the creation is undoubtedly extraordinary. It would not have been less amazing if it had been revealed to a highly educated person of our contemporary age, but one is wonder-struck by the fact that this most advanced knowledge, regarding the perpetually repeating phenomenon of creation, was revealed more than fourteen hundred years ago to an unlettered dweller of the Arabian desert.<br />
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The Quran and the Heavenly Bodies<br />
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Now we turn to another aspect of the description of the cosmos which relates to the motion of the heavenly bodies. The most striking feature of this description relates to the way the motion of the earth is described without glaringly contradicting the popular view prevailing in that age. All the scholars and sages of that time were unanimous in their belief that the earth is stationary while other heavenly bodies like the sun and the moon are constantly revolving around it. In view of this, the motion of the earth as described by the Quran may not be apparent to the casual reader, but to a careful student the message is loud and clear. If the Quran had described the earth as stationary and the heavenly bodies as revolving around it, then although the people of that time might have been satisfied with this description, the people of the later ages would have treated that statement as a proof of the ignorance of the Quran's author. Such a statement, they would emphasize, could not have been made by an All-Knowing, Supreme Being.<br />
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Rather than literally comparing the motion of the earth to that of other heavenly bodies, the Quran makes the following statement:<br />
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<em><span style="color: yellow;">The mountains that you see, you think they are stationary while they are constantly floating like the floating of clouds. Such is the work of Allah Who made everything firm and strong...8</span></em><br />
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If the mountains are declared to be in constant motion, then the only logical inference to be drawn from this would be that the earth is also rotating along with them. But thanks to the masterly language of the Quran this observation went unnoticed. They had the impression, shared with the rest of mankind, that the earth was stationary and it was this false impression that was not obtrusively challenged. If they had read with care the end of the same verse they would have been left with no room for any misunderstanding. It ends with a lasting tribute to the creative faculty of God, Who has created all things with such firmness that they cannot be dislodged. Anything which cannot be dislodged can never be catapulted out of the earth, to fly alone, leaving the earth behind.<br />
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Again, in many other verses the Quran refers to the mountains as ravasiya which means 'firmly rooted in the earth':<br />
<em><span style="color: yellow;">He has created the heavens without any pillars that you can see, and He has placed in the earth firm mountains that it may not quake with you, and He has scattered therein all kinds of creatures; and We have sent down water from the clouds, and caused to grow therein every noble species.9</span></em><br />
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Also:<br />
<br />
<em><span style="color: yellow;">And We have made in the earth firm mountains, that they may provide them the living food, and We have made therein wide pathways that they may be rightly guided.10</span></em><br />
<br />
and,<br />
<br />
<em><span style="color: yellow;">And He has placed in the earth firm mountains that they may provide you food, and rivers and routes that you may be guided.11</span></em><br />
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Thus, the Holy Quran exquisitely succeeds in making this revelation in a manner that the prevalent knowledge of that time is not too loudly challenged. It is likely that the people may have believed verse 89 of Surah Al-Naml, referred to a future event associated with Doomsday. But as has been demonstrated, this misinterpretation would be absolutely unacceptable for the following reasons:<br />
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1.The verse clearly speaks in the present tense and not in the future tense. The letter ( ) vaow used here can literally be translated as 'while' instead of 'and', so the meaning could be, 'you think the mountains are stationary, while they are moving'. To refer this part of the statement to the future is impermissible.<br />
<br />
2.If they, the mountains, were to fly in the future then how could man, even if he were perched at a safe distance on another planet, believe them to be stationary despite watching them flying in space? Hence such a translation is out of the question. Also, to translate this verse to indicate that though humans today consider the mountains to be stationary, they are not so because in future they will fly, would be evidently wrong. If the mountains are stationary today the humans would certainly see them to be stationary. It is not a question of their thinking them to be stationary. The Quran would have said 'You know them to be stationary and so they are but in future they will no longer be so'. This is not what the Quran says at all.<br />
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3.At the end of the same verse, a tribute to the firmness of God's creation is the last clinching proof that the mountains, despite flying, are firmly entrenched. <br />
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It is noteworthy that the early commentaries maintain silence on the true meaning of this verse which suggests that it was too difficult for them to interpret.<br />
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The Holy Quran also pronounces that all heavenly bodies are in a constant state of motion; none of them is stationary:<br />
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<em><span style="color: yellow;">... everything is gliding along smoothly in its orbit.12</span></em><br />
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This all-embracing statement covers the entire universe, our solar system being no exception. In addition to this, there are many other verses which mention the elliptical movement of all the heavenly bodies. But they also speak of their movement towards their destined time of death. Following are some of the verses which cover both subjects:<br />
<br />
<em><span style="color: yellow;">Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service. All pursue their course until an appointed time. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord.13</span></em><br />
<em><span style="color: yellow;">Hast thou not seen that Allah makes the night pass into the day, and makes the day pass into the night, and He has pressed the sun and the moon into service; all pursuing their course till an appointed term, and Allah is well aware of what you do?14</span></em><br />
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<em><span style="color: yellow;">He merges the night into the day, and He merges the day into the night. And He has pressed into service the sun and the moon; each one runs its course to an appointed term. Such is Allah, your Lord; His is the kingdom, and those whom you call upon beside Allah own not even a whit.15</span></em><br />
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<em><span style="color: yellow;">He created the heavens and earth in accordance with the requirements of wisdom. He makes the night to cover the day, and He makes the day to cover the night; and He has pressed the sun and the moon into service; each pursues its course until an appointed time. Hearken, it is He alone Who is the Mighty, the Great Forgiver.16</span></em><br />
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NOW we turn to another amazing revelation of the Quran regarding a specific motion of the sun which is mentioned nowhere else. This verse 36:39, pronounces,<br />
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<em><span style="color: yellow;">And the sun is constantly moving in the direction of its ultimate abode of rest. This is the decree of the Almighty, the All-Knowing.17</span></em><br />
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It clearly speaks of a point in space to be the sun's final resting place. Despite the fact that it is only the sun which is mentioned, the verses which immediately follow bind the entire universe to the movement of the sun in the same specific direction:<br />
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<span style="color: yellow;"><em>And the sun is constantly moving in the direction of its ultimate abode of rest. This is the decree of the Almighty, the All-Knowing.</em></span><br />
<span style="color: yellow;"><br /><em></em></span>
<span style="color: yellow;"><em>And for the moon We have regulated stages until it looks like a thin branch of an old palm tree.</em></span><br />
<span style="color: yellow;"><br /><em></em></span>
<span style="color: yellow;"><em>Nor does it behove for the sun to overtake the moon nor for the night to overtake the day ...18</em></span><br />
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If it were only the sun which was moving in a fixed direction, the verse which follows this statement would not have proclaimed that the sun and the moon strictly maintain their mutual distance; they will never be able to gain or move away from each other, an unchangeable destiny till their appointed time. This clearly shows that in whatever direction the sun is moving, the moon is also moving.<br />
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But it is not only the question of the sun and the moon. All the heavenly bodies are described in the Quran as soundlessly floating. Again there are numerous verses in the Quran which describe the heavenly bodies bound together with invisible links. Hence if one of them moves in a direction other than its orbital and elliptical motion, all the other heavenly bodies must also move along to maintain their mutual balance.<br />
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<em><span style="color: yellow;">And He it is Who created the night and the day, and the sun and the moon; everything gliding along in orbit.19</span></em><br />
<em><br /><span style="color: yellow;"></span></em>
<em><span style="color: yellow;">It is not for the sun to overtake the moon, nor can the night outstrip the day. All float in an orbit.20</span></em><br />
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This is a unique style of the Quran also employed for indicating the movement of the earth upon its axis. The people of the time of both these revelations could not clearly grasp the underlying idea. If the mountains are moving the earth must also move along, but this is not what the people of that age inferred. Nor could they grasp the idea that if the sun is moving in the direction of a specific space, the entire universe must also be moving along with it to the same destination. This vision of the entire universe drifting away in space is an idea which perhaps has not as yet been conceived by contemporary scientists. Yet it can be implied from an in-depth study of the Quran that the entire cosmos is moving towards some point in space. If that implication is true then one is left with no choice but to visualize all 180 billion or more galaxies, of which our planetary system is but a tiny dot, to be moving along with the sun in a set direction.<br />
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ELSEWHERE IN THE CHAPTER we have suggested the possibility of an all-consuming gigantic black hole which may pull back the entire universal mass into its singularity.<br />
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As such, we have concluded that according to the Quran the case of the universe is an open and shut case. At the moment of the Big Bang it began to expand almost at the speed of light. At the end it will once again be drawn back into the abyss which we refer to as a black hole.<br />
<br />
As far as the concept of a single universal black hole is concerned, it is based on the Big Bang theory which is fully supported by the Quran. Some scientists however, propose the case of an open universe. They believe that the universe will continue to expand forever and ever until the spacial matter becomes too thin and sparse, and extends beyond the gravitational pull of the centre of the universe. This scenario leaves no room for the universe to be reassembled and recreated. The Quran categorically rejects this open concept. It is loud, clear and specific that from a singularity the universe erupted, and back into another singularity it will sink again. The Unity of God and its creative outburst and the return of the creation again to the Unity of God could not have been better expressed than:<br />
<em><span style="color: yellow;">... to God we belong and to Him shall we return.21</span></em><br />
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REFERENCES<br />
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1.Translation of 51:48 by the author.<br />
<br />
2.Translation of 21:31 by the author.<br />
<br />
3.LANE, E.W. (1984) Arabic—English Lexicon. Islamic Text Society, William & Norgate, Cambridge.<br />
<br />
4.Space Telescope Science Institute. (1997) Press release no. STScI-PR97-01, Baltimore, Maryland, USA.<br />
<br />
5.RONAN, C. A. (1991) The Natural History of the Universe. Transworld Publishers Ltd., London.<br />
<br />
6.Reader's Digest Universal Dictionary. (1987) The Reader's Digest Association Limited. London.<br />
<br />
7.Translation of 21:105 by the author.<br />
<br />
8.Translation of 27:89 by the author.<br />
<br />
9.Translation of 31:11 by Maulawi Sher Ali.<br />
<br />
10.Translation of 21:32 by the author.<br />
<br />
11.Translation of 16:16 by the author.<br />
<br />
12.Translation of 21:34 by the author.<br />
<br />
13.Translation of 13:3 by the author.<br />
<br />
14.Translation of 31:30 by Maulawi Sher Ali.<br />
<br />
15.Translation of 35:14 by Maulawi Sher Ali.<br />
<br />
16.Translation of 39:6 by Maulawi Sher Ali.<br />
<br />
17.Translation of 36:39 by the author. <br />
<br />
18.Translation of 36:39–41 by the author.<br />
<br />
19.Translation of 21:34 by the author.<br />
<br />
20.Translation of 36:41 by the author.<br />
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21.Translation of 2:157 by the author.<br />
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Nukilan Ashcroftstylus Az pada 9/25/2009 06:35:00 PM <br />
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Labels: cnp copy and paste, Quran <br />
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<a href="http://ashcroftstylus.blogspot.com/2009/09/sila-bace-untuk-exam-fim-drpd-head.html" target="_blank">~LINK~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-5210848582354106682012-08-28T15:09:00.000+08:002012-08-28T15:09:18.247+08:00Ahli Fizik Masuk Islam Kaji Matahari Terbit Ikut Barat<span style="font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Oleh: ismanusa</span><br />
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<span style="font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">Perkembangan Islam di Ukraine yang pesat menyaksikan hampir setiap dua minggu terdapat rakyat asal Ukraine samada lelaki atau wanita memeluk agama Islam di Pusat Islam Kyiv. Tetapi kejadian berikut ada kelainan apabila pusat tersebut didatangi oleh saintis Ukraine bernama Dimitry Boliakov. Beliau seorang saintis muda yang tekun dalam kajian bidang fiziknya. Beliau memasuki masjid di pusat tersebut ditemani bersama seorang ahli yang aktif di pusat tersebut.</span> <br />
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<span style="font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"><span style="font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%;"><span style="font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">Selepas Imam menyampaikan kuliah biasanya di masjid tersebut dan kemudiannya diikuti dengan majlis lafaz syahadah oleh saudara Dimitry. Apakah kelainan perisytiharan syahadah kali ini berbanding dengan yang lain sebelumnya. Ketika inilah Dimitry mula menjelaskan perjalanannya menuju keimanan terhadap Islam. Dia menyatakan kemasukannya didalam Islam ialah hasil dari kajian sains terutamanya dalam fizik yang menjadi pengkhususannya. Sidang jemaah dengan penuh khusyuk dan tanda <span style="font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">tanya bagaimana kajian fizik yang beliau jalankan dapat membawanya memeluk Islam.</span></span></span></span><br />
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Dimitry mula menerangkan bahawa ia menjalankan kajiannya bersama sepasukan saintis yang berwibawa dalam bidang kajian Vacuum Physics dibawah kelolaan Prof Nikolay Kosinikov yang merupakan pelopor dalam bidang tersebut. Dia menyatakan mereka membuat ujikaji terhadap sebuah globe bagi mengesahkan teori terbaru yang menjelaskan tentang putaran bumi dipaksinya, dan mereka berjaya mengukuhkan teori itu. Akan tetapi Dimitry mengetahui terdapat riwayat dalam sebuah hadis dari Nabi saw yang diketahui umat Islam, bahkan termasuk dalam asas akidah mereka. Hadis ini mengukuhkan lagi tentang kajian yang telah dibuatnya. Dimitri merasa yakin bahwa pengetahuan seperti ini, yang terdapat lebih dari 1.400 tahun yang lalu hanya mungkin didapati dari Tuhan yang mencipta alam ini sendiri.<br />
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Teori yang dikemukan oleh Prof. Kosinov merupakan teori yang paling baru dalam menjelaskan fenomena perputaran bumi pada paksinya. Kumpulan pengkaji ini menyediakan sebuah sampel berupa globe yang diisi penuh dengan cairan dari logam, kemudiannya mengenakannya dengan medan magnet yang terhasil dari electrode akibat caj dua elektronik. Iaitu proses aliran arus letrik DC melalui electrode yang menghasilkan medan magnet kemudiaanya menyebabkan globe diisi cairan logam itu berputar pada paksinya. Fenomena ini dinamakan “electo-magno-dynamic phenomenon”. Gerak ini pada asanya menjadi aktivitas perputaran bumi pada paksinya.<br />
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Realitinya di alam ini, daya matahari merupakan “kekuatan penggerak” yang melahirkan medan magnet yang mendorong bumi untuk berputar pada paksinya. Kemudian gerak putaran bumi ini samada cepat atau lambatnya seiring dengan daya kekuatan daya matahari. Atas dasar ini pula bergantung kedudukan arah kutub utara dan juga kearah manakah kedudukan tersebut.<br />
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Telah didapati bahawa kutub magnet bumi hingga tahun 1970 bergerak dengan kecepatan tidak lebih dari 10 km dalam setahun, akan tetapi pada tahun-tahun terakhir ini kecepatan tersebut bertambah hingga 40 km dalam setahun.<br />
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Bahkan pada tahun 2001 kutub magnet bumi bergeser dari tempatnya hingga mencapai jarak 200 km dalam sekali gerak. Ini berarti bumi dengan pengaruh daya magnet tersebut mengakibatkan dua kutub magnet bergantian tempat. Artinya bahwa “gerak” perputaran bumi akan mengarah pada arah yang berlawanan. Ketika itu matahari akan terbit (keluar) dari Barat.<br />
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Ilmu pengetahuan dan maklumat seperti ini tidak didapati Dimitry dalam buku-buku atau didengar dari manapun, akan tetapi ia memperoleh kesimpulan tersebut dari hasil kajian dan uikaji makmal yang dijalankan. Ketika dia meneliti berbagai-bagai kitab agama lain, ia tidak mendapatkan satupun petunjuk kepada maklumat tersebut selain dari Islam.<br />
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Ia mendapati maklumat tersebut dari sebuah hadis yang diriwayatkan oleh Abu Hurairah, bahawa Rasulullah saw bersabda,” “Tidak akan terjadi kiamat sehingga matahari terbit dari tempat terbenamnya, apabila ia telah terbit dari barat dan semua manusia melihat hal itu maka semua mereka akan beriman, dan itulah waktu yang tidak ada gunanya iman seseorang yang belum pernah beriman sebelum itu.” (Riwayat Bukhari dan Muslim dari Abu Hurairah. Dan riwayat Ahmad, Abu Dawud dan Ibn Majah)<br />
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Matahari terbit dari Barat akan terjadi selama satu tempoh, kemudian tertutuplah pintu taubat. Setelah itu, gerakan matahari pun akan kembali seperti sebelumnya terbit dari timur sampai terjadinya kiamat. Saintis NASA juga mengesahkan fenomena ini seperti dalam artikel dibawah. <br />
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<span style="color: #333333; font-family: 'Times New Roman','serif'; font-size: 12pt;"><span style="color: #333333; font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;"><span style="color: #333333; font-family: 'Times New Roman','serif'; font-size: 12pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;"><div class="MsoNormal" style="background: #fefdfa; margin: 0in 0in 10pt; mso-line-height-alt: 9.65pt;">
<span style="color: #333333; font-family: 'Times New Roman','serif'; font-size: 12pt;">Dari Ibn ‘Abbas, “Maka Ubai bin Ka’ab berkata: “Maka bagaimana jadinya matahari dan manusia setelah itu?” Rasulullah menjawab: “Matahari akan tetap menyinarkan cahayanya dan akan terbit sebagaimana terbit sebelumnya, dan orang-orang akan menghadapi (tugas-tugas) dunia mereka, apabila kuda seorang laki-laki melahirkan anaknya, maka ia tidak akan dapat menunggang kuda tersebut sampai terjadinya kiamat.” (Fathul Baari, Kitaburriqaq, Juz 11, Thulu’issyamsi Min Maghribiha).</span></div>
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<span style="color: #333333; font-family: 'Times New Roman','serif'; font-size: 12pt;"><a href="http://www.tranungkite.net/v11/modules.php?name=News&file=article&sid=16141" target="_blank">~LINK~</a></span></div>
</span></span></span>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-7434721912415651902012-07-23T10:55:00.004+08:002012-07-23T10:55:51.941+08:00Sifat-Sifat Rasulullah Menurut Al-Qur’an2 Ramadhan 1433H. [MOD] -<br />
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Assalamualaikum dan salam sejahtera kepada para pembaca. Hari ini, Mat ingin memulakan tulisan ini dengan menyampaikan dua buah hadith tentang kecintaan kepada Rasulullah saw. Pertama, hadis yang masyhur diriwayatkan dalam kitab-kitab ahli sunnah, di antaranya dalam Al-Targhib wal Takhib, sebuah kitab hadis yang sangat popular di antara kita. Kedua, hadis yang dikutip dari Bihar Al-Anwar, kitab hadis yang cukup besar dan menjadi rujukan mazhab Ahlul Bayt.<br />
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Hadis yang pertama menceritakan bahawa pada suatu hari ketika Rasulullah saw sedang berbincang-bincang dengan para sahabatnya, seorang pemuda datang mendekati Rasul sambil berkata, “Ya Rasulullah, aku mencintaimu.” Lalu Rasulullah saw berkata: “Kalau begitu, bunuh bapakmu!” Pemuda itu pergi untuk melaksanakan perintah Nabi. Kemudian Nabi memanggilnya kembali seraya berkata, “Aku tidak diutuskan untuk menyuruh orang berbuat dosa.” Aku hanya ingin tahu, apa betul kamu mencintai aku dengan kecintaan yang sesungguhnya? ”<br />
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Tidak lama selepas itu, pemuda ini jatuh sakit dan pengsan. Rasulullah saw datang menjenguknya. Namun pemuda itu masih dalam keadaan tidak sedar. Nabi berkata, “Nanti kalau anak muda ini bangun, beritahu aku.” Rasululah saw kemudian kembali ke tempatnya. Lewat tengah malam pemuda itu bangun. Yang pertama kali ia tanyakan ialah apakah Rasulullah saw telah berkunjung kepadanya. Diceritakanlah kepada pemuda itu bahawa Rasulullah saw bukan sahaja berkunjung, tapi beliau juga berpesan agar diberitahu jika pemuda itu bangun. Pemuda itu berkata, “Tidak, jangan beritahu Rasulullah saw. Bila Rasulullah harus pergi pada malam seperti ini, aku khuatir orang-orang Yahudi akan mengganggunya di perjalanan. “Segera setelah itu, pemuda itu menghembuskan nafasnya yang terakhir.<br />
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Pagi hari selepas solat subuh, Rasulullah saw diberitahu tentang kematian pemuda itu. Rasul datang melayat jenazah pemuda itu dan berdo’a dengan do’a yang pendek tetapi sangat menyentuh hati, “Ya Allah, sambutlah Thalhah di sisi-Mu, Thalhah tersenyum kepada-Mu dan Engkau tersenyum kepadanya.”<br />
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Dengan hal itu Nabi menggambarkan kepada kita, bahawa orang yang mencintainya akan didoakan oleh Nabi untuk berjumpa dengan Allah swt. Allah akan redha kepadanya dan dia redha kepada Allah, Radhiyyatan Mardhiyyah. Dia tersenyum melihat Allah dan Allah tersenyum melihatnya.<br />
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Hadis yang kedua mengisahkan seorang peniaga minyak goreng di Madinah. Setiap kali dia hendak pergi, termasuk pergi ke pasar, dia selalu melewati rumah Rasulullah saw. Dia selalu singgah di tempat itu sampai dia puas memandang wajah Rasul.Setelah itu ia pergi ke pasar. Suatu saatetelah melepaskan rindunya kepada Rasul, seperti biasanya dia pergi ke pasar. Tapi tidak berapa lama selepas itu, dia datang lagi. Nabi terkejut sehingga bertanya, “Kenapa kau balik lagi?” Dia menjawab, “Ya Rasulullah, setelah saya sampai di pasar hati saya gelisah. Saya ingin kembali lagi.Izinkan saya memandang Engkau sebentar saja untuk memuaskan kerinduan saya. “Kemudian Rasul berbincang-bincang dengan orang itu.<br />
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Tidak lama selepas itu Nabi tidak lagi melihat tukang minyak itu lewat di depan rumahnya. Berhari-hari orang itu tidak lagi kelihatan batang hidungnya di hadapan Rasulullah saw. Lalu Rasul mengajak sahabat-sahabatnya untuk menjenguk dia.Berangkatlah mereka ke pasaran dan mendapat khabar bahawa orang itu telah meninggal dunia. Rupanya pertemuan sampai dua kali waktu itu merupakan isyarat bahawa dia tidak boleh lagi memandang wajah Rasulullah saw.<br />
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Rasul bertanya kepada orang-orang di pasar, “Bagaimana akhlak orang itu?” Mereka berkata, “Orang itu peniaga yang sangat jujur. Cuma ada sedikit sahaja, orang ini senang perempuan. “Kemudian Rasul berkata,” Sekiranya orang itu dalam dagangnya agak lancung sedikit, Allah akan mengampuni dosanya kerana kecintaannya kepadaku. “Tetapi orang itu sangat jujur dan kecintaannya kepada Rasul dibuktikan dalam kejujurannya di dalam berniaga.<br />
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Dua hadis di atas menceritakan kepada kita tentang pentingnya mencintai Rasulullah saw. Sudah sering kita mendengar hadis yang berbunyi, “Belum beriman kamu sebelum aku lebih kamu cintai daripada dirimu, anak-anak kamu, dan seluruh umat manusia.”<br />
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Kita semua diperintahkan mencintai Rasulullah saw. Mencintai Rasul merupakan sebahagian dari seluruh bangunan keislaman kita. Oleh kerana itu, dahulu para ulama melakukan pelbagai cara agar kecintaan kepada Nabi terus-menerus dibangkitkan. Di antaranya dengan menghias majlis-majlis mereka dengan bacaan selawat, mengadakan peringatan maulid, dan mengungkapkan kecintaan mereka dengan puisi-puisi, sehingga sepanjang sejarah sudah terkumpul beribu-ribu puisi yang ditulis untuk mendedahkan kecintaan kepada Rasululah saw.<br />
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Beberapa waktu yang lalu di masjid Asy-Syifa, Universiti Diponegoro, saya mengajak semua orang untuk kembali membangkitkan kecintaan kepada junjungan kita Rasulullah saw. Ada orang yang bertanya kepada saya: “Saya ingin mencintai Rasulullah, tapi apa yang harus saya lakukan supaya kecintaan itu tertanam di dalam hati saya. Kalau saya ini mencintai seorang perempuan, saya bayangkan wajahnya, rambutnya, dan bibirnya supaya tumbuh kerinduan saya kepada perempuan itu.Adakah saya perlu membayangkan wajah Rasululah saw, supaya saya boleh men-cintainya? “Waktu itu saya menjawab:” Inilah bencana yang paling besar yang menimpa kita sekarang ini. Kita hanya boleh mencintai sesuatu yang boleh dilihat, diraba, dan disaksikan. Kita ini sama dengan orang-orang kafir yang disebutkan dalam Al-Quran. Mereka hanya mencintai yang zahir saja, mata mereka tidak dapat menembusi hal-hal yang bathiniyah.<br />
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Jadi, kalau kita mahu mencintai, maka cinta kita hanya cinta fizikal saja, cinta yang sensual. Kita tidak dididik untuk mencintai orang bukan kerana tubuhnya. Di dalam ilmu percintaan, cinta kerana tubuh adalah tahap cinta yang paling rendah. Para ahli jiwa mengatakan, cinta pertama pada anak-anak adalah cinta pada sesuatu yang boleh dilihat. Menurut Sigmund Freud, pertama kali seseorang mencintai ialah ketika dia merasakan kenikmatan pada menyusu kepada ibunya. Itulah cinta yang paling rendah. Makin dewasa orang itu, makin abstrak atau makin tidak kelihatan cintanya.Sayang, nampaknya kedewasaan kita ini lambat.<br />
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Salah satu ciri ketidakdewasaan kita adalah bila kita mencintai sesuatu, itu disebabkan oleh hal-hal yang kukuh dan boleh dilihat. Kita cinta kepada gunung, kerana kehijauannya yang boleh dilihat dan kesejukkan anginnya yang boleh dirasakan. Bukan kerana keanggunannya dan misteri yang ada di sebalik gunung itu.Kalau kita menceritakan laut, yang kita ceritakan adalah gelombangnya, batu-batu karangnya, dan ikan-ikannya. Tidak kita ceritakan keluasan samudera itu, kedahsyatannya, dan pengaruhnya kepada jiwa kita. Sebab, semua hal itu terlalu abstrak dan kita terbiasa dengan hal-hal yang kukuh.<br />
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Ketika Pemilu, kita memilih parti bukan program-program. Kerana program bersifat abstrak, tidak kelihatan. Kita jugamemilih bukan kerana perilaku para politisinya, kerana perilaku itu tidak kelihatan.<br />
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Tapi saya tidak akan menceritakan hal itu, saya akan membawa anda mencintai Rasulullah saw dengan kecintaan yang lebih tinggi tingkatnya. Bukan kecintaan fizikal atau jasmaniah. Kecintaan jasmaniah itu adalah kecintaan ala ABG, yang tidak layak buat orang-orang dewasa seperti kita.<br />
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Kalau kita buka ayat Al-Quran, ketika Allah berkisah tentang Rasulullah saw, tidak pernah diceritakan sifat-sifat jasmaniah Rasulullah saw. Al-Quran selalu menceritakan sifat-sifat rohaniah Rasulullah saw. Bercerita tentang akhlak Rasulullah saw, bukan penampilan fizikalnya.<br />
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Berbeza dengan para sahabat. Kalau sahabat bercerita tentang Rasulullah saw sering berupa penampilan fizikalnya. Misalnya diceritakan bahawa Rasul itu kalau ketawa sampai kelihatan gusinya. Atau diceritakan tentang titisan peluh Rasul. Siti Aisyah pernah terpesona dengan titisan peluh di dahi Rasul, sampai dia berkata: “Ya Rasulullah, ingin saya bacakan sebuah puisi kepada.” Lalu Siti Aisyah menuliskan puisinya dengan mengutip syair seorang Arab tentang titisan keringatnya. Saya tidak bermaksud mengatakan bahawa Siti Aisyah hanya mencintai Rasulullah saw kerana jasmaninya.<br />
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Saya ingin mengetengahkan satu ayat Al-Quran. Ada riwayat yang agak lucu tentang ayat ini. Katanya selepas Al-Quran terkumpul dan tertulis pada zaman Abu Bakar, seseorang berkata bahawa ada satu ayat yang hilang. Pada waktu itu, seseorang yang mengumpul-kan ayat mesti membawa saksi satu orang. Sehingga jumlah pengumpul ayat ada dua orang. Seseorang berbicara, “Ada yang terlewat, satu ayat belum masuk ke situ.” Dia hanya seorang diri, tidak mempunyai saksi. Namanya Khuzaimah bin Tsabit. Lalu orang-orang berkata, “Kesaksian Khuzaimah bin Tsabit dikira menjadi dua, kerana hanya dia yang mengetahui ayat Al-Quran ini.”<br />
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Lepas dari persoalan hadis ini sahih atu tidak, ayat itu bercerita tentang akhlak Rasullullah saw dan ayat itu sering menjadi wirid kita semua. Mungkin ini juga merupakan cara agar kita mampu memasukkan akhlak itu dalam kehidupan kita.Ayat itu berbunyi, “Laqad Jâ’akum Rasûlum min anfusikum …” (Surah al-Taubah 128).Menurut Fakhrur Razi, kata anfusikum menurut qira’at nabi saw, qira’at Fatimah as, dan qira’at Aisyah dari Ibnu Abbas as harus dibaca Anfasikum. Dibacanya difathahkan bukan didhammahkan. Hal ini akan kita ceritakan kemudian.<br />
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Fakhrur Razi menjelaskan ada empat sifat Nabi yang tergambar dalam Surah At-Taubah ayat 128. Pertama, min anfusikum, dari kalangan sendiri. Nabi berasal dari sesama manusia seperti kamu. Nabi yang datang itu bukanlah Nabi yang datang sebagai makhluk ghaib, bukan pula Superman, tapi Nabi yang datang dari tengah-tengah manusia. Bahkan Nabi diperintahkan untuk berkata bahawa Nabi adalah manusia seperti kita semua, seperti dalam ayat “Qul innama ana basyârum mitslukum …” (Surah Al-Kahfi 110) Nabi adalah manusia biasa. Kalau ia berjalan, ada bayang-bayang badannya. Kalau terkena panas matahari, berkeringat kulitnya.Kalau terkena anak panah, berdarah tubuhnya. Ia bukan manusia istimewa dari segi jasmaniahnya, ia pun merasakan lapar dan dahaga. Al-Qur’an menegaskan bahawa kehidupan Nabi itu sama seperti kehidupan manusia biasa. Nabi dapat merasakan kepedihan dan penderitaan seperti manusia biasa yang mendapatkan musibah.<br />
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Dalam qira’at Min Anfasikum, diterangkan bahawa kata Anfas mengandungi erti yang paling mulia. Jadi ayat ini bererti, “Sudah datang di antara kamu seorang Rasul yang paling mulia.” Ertinya Rasulullah diakui kemuliaannya, bahkan sebelum Rasul membawa ajaran Islam. Dia adalah orang yang paling baik di tengah-tengah masyarakatnya dilihat dari segi akhlaknya. Sebahagian orang ada yang menyebutkan bahawa Rasulullah berasal dari kabilah yang paling baik. Jadi sifat pertama nabi adalah yang paling mulia akhlaknya, sampai orang-orang di sekitarnya memberi gelar Al-Amin, orang yang dipercayai.<br />
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Sifat kedua-dua Nabi ialah, berat hatinya melihat penderitaan umat manusia. Para ahli tafsir mengatakan yang dimaksudkan dengan berat hati Nabi ialah kalau manusia menemui hal-hal yang tidak enak. Dalam riwayat yang lain, yang diertikan dengan berat hati Rasul ialah jika orang Islam berbuat dosa kepada Allah. Dalam sebuah hadis, diriwayatkan bahawa sampai sekarang Rasulullah masih dapat melihat perbuatan-perbuatan kita dan Rasul akan menderita jika melihat kita berbuat dosa. Kerana beliau sangat ingin supaya kita memperoleh petunjuk Allah. Bahkan Rasul sampai bersujud di hadapan Allah agar diizinkan untuk dapat memberi syafaat kepada umatnya.<br />
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Jalaluddin Rumi bercerita dalam salah satu syairnya yang dibukukan dalam Al-Matsnawi tentang Rasulullah saw. Pada suatu hari di masjid, Rasul kedatangan serombongan kafir yang meminta untuk bertamu. Mereka berkata, “Kami ini datang dari jarak yang jauh, kami ingin bertamu kepada Engkau, Ya Rasulullah.” Lalu Rasul membawa para tetamu tersebut kepada para sahabatnya. Salah seorang kafir yang bertubuh besar seperti raksasa tertinggal di masjid, kerana tidak ada seorang sahabat pun yang mahu menerimanya. Dalam syair itu disebutkan, ia tertinggal di masjid seperti tertinggalnya ampas di dalam gelas. Mungkin para sahabat takut menjamu dia, kerana membayangkan harus menyediakan bekas yang sangat besar.<br />
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Lalu Rasul membawa dan menempatkannya di sebuah rumah. Dia diberi jamuan susu dengan mendatangkan tiga ekor kambing dan seluruh susu itu habis diminumnya. Dia juga menghabiskan makanan untuk lapan belas orang, sampai orang yang ditugaskan melayani dia jengkel. Akhirnya pegawai itu menguncinya di dalam. Tengah malam, orang kafir itu menderita sakit perut. Dia hendak membuka pintu tapi pintu itu terkunci. Ketika rasa sakit tidak tertahankan lagi, akhirnya orang itu mengeluarkan kotoran di rumah itu.<br />
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Setelah itu, ia merasa malu dan terhina. Seluruh perasaan bergolak dalam fikirannya.Dia menunggu sampai menjelang subuh dan berharap ada orang yang akan membuka pintu. Pada saat subuh dia mendengar pintu itu terbuka, segera saja dia lari keluar. Yang membuka pintu itu adalah Rasulullah saw.<br />
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Rasul tahu apa yang terjadi kepada orang kafir itu. Ketika Rasul membuka pintu itu, Rasul sengaja bersembunyi agar orang kafir itu tidak merasa malu untuk meninggalkan tempat tersebut.<br />
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Ketika orang kafir itu sudah pergi jauh, dia teringat bahawa azimatnya tertinggal di rumah itu. Jalaluddin Rumi berkata, “Kerasukan mengalahkan rasa malunya.Keinginan untuk mendapatkan barang yang berharga menghilangkan rasa malunya. “Akhirnya dia kembali ke rumah itu.<br />
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Sementara itu, seorang sahabat membawa tikar yang dikotori oleh orang kafir itu kepada Rasul, “Ya Rasulullah, lihat apa yang dilakukan oleh orang kafir itu!” Kemudian Rasul berkata, “Ambilkan wadah, biar aku bersihkan.” Para sahabat meloncat dan berkata, “ ya Rasulullah, engkau adalah Sayyidul Anam. Tanpa engkau tidak akan diciptakan seluruh alam semesta ini. Biarlah kami yang membersihkan kotoran ini. Tidak layak tangan yang mulia seperti tangan membersihkan kotoran ini. “” Tidak, “kata Rasul,” ini adalah kehormatan bagiku. “Para sahabat berkata,” Wahai Nabi yang namanya dijadikan sumpah kehormatan oleh Allah, kami ini diciptakan untuk berkhidmat kepadamu. Kalau engkau melakukan ini, maka apalah ertinya kami ini. ”<br />
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Begitu orang kafir itu datang ke tempat itu, dia melihat tangan Rasulullah saw yang mulia sedang membersihkan kotoran yang ditinggalkannya. Orang kafir tidak sanggup menahan emosinya. Ia memukul-mukul kepalanya sambil berkata, “Hai kepala yang tidak mempunyai pengetahuan.” Dia memukul-mukul dadanya sambil berkata, “Wahai hati yang tidak pernah memperoleh fail cahaya.” Dia bergetar ketakutan menahan rasa malu yang luar biasa. Kemudi-an Rasul menepuk bahunya menenangkan dia. Singkat cerita, orang kafir itu masuk Islam.<br />
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Boleh jadi cerita Jalaluddin Rumi ini adalah sebuah metafora. Suatu lambang bahawa kedatangan Rasul adalah untuk membersihkan kotoran dan noda-noda yang ada pada diri kita. Betapa banyaknya kaum muslimin menodai rumah Rasul dengan kemaksiatan dan akhlak yang buruk. Kita ini sama dengan orang kafir yang menaburkan kotoran di rumah Rasul yang suci. Bezanya ialah, kita percaya kerana kecintaan Nabi kepada kita, Rasul akan menghulurkan syafaatnya kepada kita.Derita kita adalah juga derita Rasul. Kerana itu, jangan ragu-ragu untuk datang meminta syafaatnya dan bersimpuh di hadapan Nabi sambil mengucapkan, “Yâ Abal Qasim, Ya Rasulallah, Yâ wajihan ‘indallah, Isyfa’lanâ’ indallah.”<br />
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Terlalu banyak kotoran yang kita taburkan di rumah Nabi yang mulia. Seperti tertulis dalam sebuah puisi Iqbal. Ketika sakit keras, Iqbal pernah berdoa: “Ya Allah kalau Engkau adili aku di hari kiamat nanti, jangan dampingkan aku di samping Nabi Al-Musthafa. Kerana aku malu mengaku sebagai umatnya padahal hidupku bergelumang dalam dosa. ”<br />
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Kita sebenarnya perlu malu seperti malunya orang kafir itu. Kita datang berziarah kepada Rasul di bulan Maulid ini dengan membawa seluruh kemaksiatan. Kita sudah banyak mengotori rumah Rasul yang mulia dengan akhlak yang tercela. Tapi kita percaya bahawa Nabi mendengar jeritan kita. Kita sedari kejelekan akhlak-akhlak kita dan kita malu bertemu dengan Rasul dengan membawa dosa. Tetapi kita percaya bahawa kita menantikan tepukan tangan Rasul untuk mententeramkan batin kita dan mengharapkan syafaatnya.<br />
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Sifat ketiga Rasullullah saw, ialah bahawa ia sangat ingin agar kaum muslimin memperoleh kebaikan. Ia ingin memberikan petunjuk kepada umatnya. Keinginan untuk memberikan petunjuk kepada kita begitu besar, sehingga Rasul bersedia memikul seluruh penderitaan dalam berdakwah.<br />
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Adapun sifat keempat Rasulullah saw, ialah bahawa ia sangat penyantun dan penyayang kepada kaum mukminin. Menurut para ahli tafsir, belum pernah Allah menghimpunkan dua nama-Nya sekaligus pada nama seorang Nabi, kecuali kepada Nabi Muhammad saw. Nama-nama yang dimaksudkan ialah nama Raûfur Rahîm.<br />
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Raûfur Rahîm itu adalah nama Allah. Nama itu pun dinisbahkan Allah kepada Rasulullah. Menurut sebahagian ulama, Raûfun ertinya penyayang dan Rahîm ertinya pengasih. Jika kedua-dua kata itu digabungkan dalam satu tempat, maka ertinya berbeza. Menurut sebahagian ahli tafsir, nama itu bererti sifat Nabi yang penyayang tidak hanya kepada orang yang taat kepadanya, tapi juga penyayang kepada orang yang berbuat dosa. Nabi melihat amal kita setiap hari. Beliau berduka cita melihat amal-amal kita yang buruk.<br />
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Dalam riwayat yang lain, Rasul itu Raûfun Liman Râ’ah, Raĥīmun Liman Lam yarah.Ertinya, Rasul itu penyayang kepada orang yang pernah berjumpa dengannya dan juga penyayang kepada orang yang tidak pernah berjumpa dengannya. Suatu hari Rasul berkata, “Alangkah rindunya aku untuk berjumpa dengan ikhwani.” Para sahabat bertanya, “Bukankah kami ini ikhwânuka.” “Tidak,” jawab Rasul, “kalian ini sahabat-sahabatku. Saudara-saudaraku adalah orang yang tidak pernah berjumpa denganku, tapi membenarkanku dan beriman kepadaku. “Rasul sangat sayang kepada orang yang tidak pernah berjumpa dengan Rasul tetapi beriman kepadanya.<br />
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Di dalam Tafsir al-Durrul Mantsur, diriwayatkan sebagai berikut, “Berbahagialah orang yang beriman kepadaku, padahal tidak pernah berjumpa denganku.” Rasul menye-butnya sampai tiga kali. Rasul juga sayang bukan hanya kepada orang Islam sahaja, tetapi juga kepada orang kafir.<br />
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Saya akan menceritakan hadis lain. Diriwayatkan bahawa ketika Rasul berdakwah di Thaif, Rasul dilempari batu sehingga tubuhnya berdarah. Kemudian Rasul berlindung di kebun Uthbah bin Rabi’ah. Rasul berdo’a dengan do’a yang sangat mengharukan.Rasul memanggil Allah dengan ucapan, “Wahai yang melindungi orang-orang yang tertindas, kepada siapa Engkau akan serahkan aku, kepada saudara jauh yang mengusir aku?” Kemudian datang malaikat Jibril dan berkata: “Ya Muhammad, ini Tuhanmu menyampaikan salam kepadamu. Dan ini malaikat yang mengurus gunung-gunung, diperintah Allah untuk mematuhi semua perintahmu. Dan dia tidak akan melakukan apa-apa kecuali atas perintahmu. “Lalu malaikat dan gunung berkata kepada Nabi,” Allah memerintahkan aku untuk berkhidmat kepadamu. Jika engkau mahu, biarlah aku jatuhkan gunung itu kepada mereka. “Namun Nabi berucap,” Hai malaikat dan gunung, aku datang kepada mereka kerana aku berharap mudah-mudahan akan keluar dari keturunan mereka orang-orang yang mengucapkan kalimah Lailaha illallah. “Nabi tidak mau menurunkan azab kepada mereka. Nabi berharap kalau pun mereka tidak beriman, keturunan mereka nanti akan beriman.Kemudian berkata para malaikat dan gunung, “Engkau seperti disebut oleh Tuhanmu, sangat penyantun dan penyayang.”<br />
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Kasih sayangnya tidak terhad kepada umatnya. Perasaan cinta kita kepada Nabi tidak setanding dengan besarnya kecintaan Nabi kepada kita semua. Kecintaan Nabi terhadap orang-orang yang menderita begitu besar. Menurut Siti Aisyah, Nabi tidak makan selama tiga hari berturut-turut dalam keadaan kenyang. Ketika Aisyah bertanya apa sebabnya, Nabi menjawab, “Selama masih ada ahli shufah-orang-orang miskin yang kelaparan di sekitar masjid-saya tidak akan makan kenyang.” Dan itu tidak cukup hanya pada saat itu, Nabi juga memikirkan umatnya di kemudian hari.Beliau khuatir ada umatnya yang makan kenyang sementara tetangga di sekitarnya kelaparan.<br />
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Kerana itu, Nabi berpesan, “Tidak beriman kamu, jika kamu tidur dalam keadaan kenyang sementara tetanggamu kelaparan.” Nabi pun berkata, “Orang yang senang membantu melepaskan penderitaan orang lain, akan sentiasa mendapat bantuan Allah swt.” Empat sifat Rasulullah kepada umatnya, yang sangat luar biasa.<br />
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Marilah kita kenang kecintaan Rasulullah yang agung kepada kita dan bandingkanlah apa yang boleh membuktikan kecintaan kita kepadanya. Sekarang kita bertanya, sudah sejauh mana kita mengikuti sunnah Rasulullah saw? Bolehkah akhlak kita seperti akhlak Nabi sebagaimana yang disebut dalam surah Al-Taubah 128? Bagai-mana kita dapat ikut merasakan penderitaan orang-orang di sekitar kita?Bagaimana kita menjadi orang yang berusaha agar orang-orang lain itu hidup bahagia dan memperoleh petunjuk Allah? Bagaimana kita menumbuh-kan sikap Raûfur Rahîm di dalam diri kita seperti Rasulullah saw contohkan kepada kita?<br />
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Marilah kita sebarkan kecintaan kepada Rasulullah saw di dalam diri kita, keluarga kita, dan pada masyarakat di sekitar kita. Akhirul kalam, yang harus selalu kita ingatkan pada diri kita adalah misi Rasulullah yang paling utama, iaitu misi akhlak yang mulia. Tidak ada artinya menisbahkan diri kita kepada Rasulullah saw tanpa memelihara akhlak yang mulia. Hendaknya kita selalu malu untuk mengucapkan selawat kepada junjungan kita, sementara di belakang kita penuh dengan dosa dan maksiat. Kita telah mengotori rumah Rasulullah saw dengan akhlak buruk kita.<br />
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<a href="http://idhamlim.blogspot.com/2012/07/sifat-sifat-rasulullah-menurut-al-quran.html" target="_blank">~LINK~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-57897450734004539342012-07-15T11:04:00.001+08:002012-07-15T11:04:47.915+08:0010 AMALAN TERBALIK YG TIDAK DISEDARI10 AMALAN TERBALIK YG TIDAK DISEDARI ♥<br />
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Antara amalan-amalan yang mengalami tranformasi dari keadaan asal:<br />
1. Amalan kenduri arwah beberapa malam yang dilakukan oleh keluarga simati selepas sesuatu kematian (malam pertama, kedua, ketiga, ketujuh dan seterusnya) adalah terbalik dari apa yang dianjurkan oleh Rasulullah di mana Rasulullah telah menganjurkan jiran tetangga memasak makanan untuk keluarga simati untuk meringankan kesusahan dan kesedihan mereka. Keluarga tersebut telah ditimpa kesedihan, terpaksa pula menyedia makanan dan belanja untuk mereka yang datang membaca tahlil. Tidakkah mereka yang hadir makan kenduri tersebut khuatir kalau-kalau mereka termakan harta anak yatim yang ditinggalkan oleh simati atau harta peninggalan simati yang belum dibahagikan kepada yang berhak menurut Islam?<br />
“Abdullah bin Ja’far berkata: Ketika tersebar tentang berita terbunuhnya Ja’far, Nabi sallallahu ‘alaihi wa-sallam bersabda: Hendaklah kamu menyediakan makanan untuk keluarga Ja’far, mereka telah ditimpa keadaan yang menyebukkan (kesusahan)”<br />
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(Dihasankan oleh at-Turmizi dan di sahihkan oleh al-Hakim)<br />
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2. Kalau hadir ke kenduri walimatul urus (kenduri kahwin) orang kerap salam berisi (hadiah wang yang diberi semasa bersalam). Kalau tak ada duit nak dikepit dalam tangan, maka segan ia nak pergi makan kenduri. Tetapi kalau ia menziarah orang mati, tidak segan pula salam tak berisi. Sepatutnya kalau menziarah keluarga si matilah kita patut memberi sedekah. Kalau ke kenduri kahwin, tak bagi pun tak apa kerana tuan rumah panggil untuk diberi makan bukan untuk ia menambah pendapatan.<br />
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3. Ketika menghadiri majlis pemimpin negara kita berpakaian cantik, kemas dan segak tetapi bila mengadap Allah baik di rumah maupun di masjid, pakaian lebih kurang saja bahkan ada yang tak berbaju. Tidakkah ini suatu perbuatan yang terbalik.<br />
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4. Kalau menjadi tetamu di rumah orang dan di beri jamuan, kita rasa segan nak makan sampai habis apa yang dihidangkan kerana rasa segan dan malu, sedangkan yang dituntut dibanyakkan makan dan dihabiskan apa yang dihidang supaya tuan rumah rasa gembira dan tidak membazir.<br />
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5. Kalau bersolat sunat di masjid amat rajin, tapi kalau di rumah, sangat malas. Sedangkan sebaik-baiknya solat sunat banyak dilakukan di rumah seperti yang dianjurkan oleh Rasulullah untuk mengelakkan rasa riak.<br />
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6. Bulan puasa adalah bulan mendidik nafsu termasuk nafsu makan yang berlebihan tetapi kebanyakan orang mengaku bahawa dalam carta perbelanjaan setiap rumah orang Islam akan kita dapati perbelanjaan di bulan puasa adalah yang tertinggi dalam setahun. Sedangkan sepatutnya perbelanjaan di bulan puasa yang terendah. Bukankah terbalik amalan kita?<br />
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7. Kalau nak mengerjakan haji, kebanyakan orang akan membuat kenduri sebelum bertolak ke Mekah dan apabila balik dari Mekah tak buat kenduri pun. Anjuran berkenduri dalam Islam antaranya ialah kerana selamat dari bermusafir, maka dibuat kenduri, bukan kerana nak bermusafir, maka dibuat kenduri. Bukankah amalan ini terbalik? Atau kita mempunyai tujuan lain.<br />
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8. Semua ibubapa amat bimbang kalau-kalau anak mereka gagal dalam periksa. Maka dihantarlah ke kelas tuisyen walau pun banyak belanjanya. Tapi kalau anak tak boleh baca Quran atau solat, tak bimbang pula bahkan tak mahu hantar tuisyen baca Quran atau kelas khas mempelajari Islam. Kalau guru tuisyen sanggup dibayar sebulan RM20.00 satu pelajaran 8 kali hadir tapi kepada Tok Guru Quran nak bayar RM15.00 sebulan 20 kali hadir belajar pun menggeletar tangan. Bukankah terbalik amalan kita? Kita sepatutnya lebih berbimbang jika anak tidak dapat baca Al Quran atau bersolat dari tidak lulus periksa.<br />
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9. Kalau bekerja mengejar rezeki Allah tak kira siang malam, pagi petang, mesti pergi kerja. Hujan atau ribut tetap diharungi kerana hendak mematuhi peraturan kerja. Tapi ke rumah Allah (masjid) tak hujan, tak panas, tak ribut pun tetap tak datang ke masjid. Sungguh tak malu manusia begini, rezeki Allah diminta tapi nak ke rumahNya segan dan malas.<br />
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10. Seorang isteri kalau nak keluar rumah samada dengan suami atau tidak, bukan main lagi berhias. Tetapi kalau duduk di rumah, masyaAllah. Sedangkan yang dituntut seorang isteri itu berhias untuk suaminya, bukan berhias untuk orang lain. Perbuatan amalan yang terbalik ini membuatkan rumah tangga kurang bahagia. <br />
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~<a href="http://mencariygbenar.blogspot.com/" target="_blank">LINK</a>~:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-20291424929603302652012-06-10T16:39:00.002+08:002012-06-10T16:39:38.798+08:00Cara Khalifah Umar Abdul Aziz Didik Anak<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnR-wnqj_HEPAL96Hj02b6g0PF0N2oVpQN52aBj6QThRXzjZUdNZ_WvaZFfkPJJBzx9G-YPZP6vFeMZLA21k4kpEZc__XFuMF6I9y5_TTn8wRPiFddU8xk-yf_ZNLvUVJW7nGWfhGxdyq8/s1600/epal.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" fba="true" height="214" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnR-wnqj_HEPAL96Hj02b6g0PF0N2oVpQN52aBj6QThRXzjZUdNZ_WvaZFfkPJJBzx9G-YPZP6vFeMZLA21k4kpEZc__XFuMF6I9y5_TTn8wRPiFddU8xk-yf_ZNLvUVJW7nGWfhGxdyq8/s320/epal.jpg" width="320" /></a></div>
Cuaca yang panas, matahari memancar terang sejak pagi, setelah selesai bermain anak bongsu Khalifah Umar Abdul Aziz merasa lapar dan meminta makanan dari ibunya. Namun ketika itu isteri khalifah Umar, Fatimah belum memasak apa-apa.<br />
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“Pergilah berjumpa dengan ayahmu di Baitulmal, mungkin dia dapat memberikan kamu sesuatu yang dapat dimakan,” kata Fatimah.<br />
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Si anak terus berlari riang menemui ayahnya. Ketika itu dia melihat ayahnya Khalifah Umar bersama beberapa orang pegawai sedang menimbang sejumlah buah epal untuk diberikan kepada yang layak.<br />
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Tiba tiba si anak masuk dan terus menuju ke arah longgokan epal dan terus mengambil sebiji epal untuk dimakannya. Khalifah Umar melihat tindakan anak kesayangannya dan segera merebut epal itu dari mulut anaknya sehingga anaknya menangis lalu berlari pulang ke rumah.<br />
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“Wahai Amirul Mukminin, anakmu sedang lapar, kita masih mempunyai simpanan buah epal yang banyak untuk diberikan kepada orang ramai, sekiranya hilang sebiji, tentu tidaklah ia menyebabkan kerugian,” kata Sahal, adik Khalifah Umar bin Abdul Aziz yang turut berada di situ dan menyaksikan kejadian tersebut.<br />
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Sahal, tidak sampai hati melihat anak saudaranya yang sedang lapar itu menangis ketika sebiji epal yang hendak dimasukkan ke dalam mulut yang direbut oleh ayahnya.<br />
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Khalifah Umar hanya berdiam diri mendengar kata-kata adiknya ini. Hatinya sendiri ketika itu gelisah. Dia terpaksa memilih antara keredhaan Allah dengan keinginan anak kesayangannya. Dia memilih mengutamakan keredhaan Allah.<br />
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Setelah selesai kerjanya di Baitulmal, Khalifah Umar Abdul Aziz segera pulang ke rumah. Dia menemui anaknya, dia memeluk dan mencium buah hatinya serta dia juga mencium bau buah epal dari mulut anak bongsunya itu. Khalifah Umar segera memanggil isterinya, Fatimah.<br />
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“Wahai Fatimah, dari mana kamu dapatkan buah epal untuk anak kita?” tanya Khalifah Umar.<br />
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“Anak itu sedang kelaparan tadi, dan dia teringin sekali memakan buah epal, lalu saya belikannya sebiji di pasar, epal itulah yang dimakannya untuk menahan rasa lapar,” jawab Fatimah.<br />
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Dengan wajah lapang dan sambil menangis Khalifah Umar pun bercerita kejadian tadi berkenaan anaknya sambil berkata,”Wahai isteriku Fatimah, ketika aku merebut buah epal itu dari mulut anak kita, benar-benar aku merasakan seperti merengut jantung aku sendiri. Apakan daya kerana aku sangat takut api neraka yang akan membakar anak kita, jadi aku rebut buah epal itu dari mulutnya”.<br />
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Begitulah seorang hamba Allah, seorang khalifah , mukmin muttaqin, yang menunjukkan sikap amat berhati-hatinya, yang mengharapkan seluruh keluarga bahkan rakyatnya untuk mencapai syurga Allah. Beliau sangat bimbang sekiranya benda haram menjadi darah daging anak dan keluarganya. <a href="http://www.myannur.com/cara-khalifah-umar-abdul-aziz-didik-anak" target="_blank">Wallahua’lam…</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-15084206348586072002012-05-15T15:03:00.001+08:002012-05-15T15:03:19.533+08:00Organized Tawarruq Between Masālih (benefits) and Mafāsid (harms)By : <a href="http://www.zaharuddin.net/senarai-lengkap-artikel/38/1014-organized-tawarruq-between-maslih-benefits-and-mafsid-harms.html">Dr. Zaharuddin Abd Rahman</a><br />
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The renowned Muslim economist Prof. Nejatullah Siddiqi lists the harmful effects of tawarruq in his view as the following:[1]<br />
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• It leads to the creation of debt whose volume is likely to go on increasing.<br />
• It results in an exchange of money now with more money in the future, which is unfair in view of the risk and uncertainty involved.<br />
• It leads, through debt proliferation, to gambling like speculation.<br />
• It leads, through debt finance, to greater instability in the economy.<br />
• In a debt-based economy, the money supply is linked to debt with a tendency towards inflationary expansion.<br />
• It results in inequity in the distribution of income and wealth.<br />
• It results, through debt finance, in an inefficient allocation of resources.<br />
• It contributes, by consolidating debt financing, to raising anxiety levels and the destruction of the environment.<br />
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He also dictates that the approval of tawarruq may benefit individuals. However, if this is practised on a large scale, it would result in the proliferation of debt in the society, which would bring macroeconomic instability. Thus, before deciding on the Sharīʿah compliance of such a product, the Sharīʿah Advisory Board of any Islamic financial institution must take into account the macroeconomic consequences of approving the product.<br />
<br />
Comments<br />
<br />
In reply to the Siddiqi’s statement, which says that ‘tawarruq may have benefited individuals, however, if this is practised on a large scale, it would result in proliferation of debt in the society, which would bring macroeconomic instability’, during the interview made by the Islamic Finance News editor in 2007, I pointed out several points through the below response, which remain as my viewpoint today.<br />
<br />
This opinion is quite interesting and the result of the analysis is deemed relevant to the Sharīʿah Advisory Board (SAB); however, I do not think these facts would prohibit Tawarruq immediately. Especially when such a result is tied to ‘if practised on a large scale’, the new Sharīʿah ruling (prohibition of Tawarruq) will only come into the picture when that particular situation takes place and the large-scale definition is quite vague, since the maqasid is conditional upon a predicted situation that might or might not occur. Therefore, this kind of analysis will not greatly impact on the current ruling on Tawarruq. However, as more accurate and empirical evidence is accumulated, then the Sharīʿah scholars may see the need to reconsider their earlier opinion.[2]<br />
<br />
Secondly, that is because the issue of ‘debt in the society’ is a real fact and almost every person has personal debts. Moreover Islam allows debt and deems a person who gives a benevolent loan to be 18 times better than giving charity. Debt also carries one of the Maqasid Sharīʿah, which is helping the one in need. If the Sharīʿah scholars issued a fatwa based on the argument of the proliferation of debt in the society, the Sharīʿah scholars might also have to prohibit all kind of debts in all products, such as Istisna, Murābahah, Salam etc., because all of it also would result in proliferation of debt in the society. As for me, this kind of prohibition will contradict the Maqasid Sharīʿah, because Muslim life will turn to be very difficult and no business can be made.[3]<br />
<br />
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<br /><br />
Exhibit : Tawarruq Transaction<br />
<br />
The experienced Islamic banker Haneef seems to agree with the above statement when he poses a similar rebuttal against Siddiqi’s debt argument; he elaborates:<br />
<br />
Importantly mafāsid also can be perpetrated through the contemporary murābahah, ijārah and all contemporary contracts. Contemporary Murābahah also creates debt and results in more money in future for the financier. Contemporary murābahah also can lead to gambling-like speculation and also create instability in the economy. Contemporary ijārah can also create inequity in wealth distribution and inefficient resource allocation. Contemporary istiṣnaʿ can also raise anxiety levels and destroy the environment. So why should only tawarruq be prohibited? It may well be true that, compared to other contemporary contracts, the nature of the tawarruq has the potential to create greater abuse and spread of mafāsid, but none of the learned tawarruq opponents were able to provide any empirical evidence or studies to show that tawarruq has in fact spread more mafāsid than the other contemporary contracts.<br />
<br />
Haneef later on proposed four controls, which he believes would limit the issue of excessive usages and abuses of the tawarruq concept.[4] All of the suggestions are sensibly acceptable from my perspective, especially when looking to the current needs of Islamic financial institutions to be competent in managing their assets and liability and liquidity administration, reducing risk exposure to the interest rate and currency rate volatility and also attracting corporate clients who are in need of such similar hedging arrangements. Indisputably, we could realize that there is a contradiction between the harm and the benefit. Contrary to the potential harmful effects that were pointed out by Siḍḍiqi, here is a list of the benefits (maṣālih) that could be achieved through commodity murābahah:<br />
<br />
It converts the creation of conventional ribawi debt to which is carried out according to Islamic law, even if only from the micro level it is still believed to have initial effect to the betterment in the future.It gives an opportunity to the commodity owner to venture into the industry by offering its commodity to be used for the transaction. This is in turn would benefit many commodity owners, though it could not be realized today, but it will open a new potential market for the commodity owner to sell its commodity efficiently. This henceforth will link the organized tawarruq to the real development in economic activities. If not, it would at least furnish the owner with financial strength to provide opportunities to move forward.It would offer the companies alternatives to deviate from the dreadful conventional derivatives market, and as a result mitigate the potential exposure to gambling and excessive speculation. This is because the Sharīʿah advisers of the Islamic financial institutions supervise every single use of the Sharīʿah-compliant derivatives-like options and swaps, to ensure that they are for hedging purposes only. It protects the Islamic financial institution from being badly hurt by the usury effect of interest and currency rate manipulation.It provides Islamic financial institutions with a considerable opportunity to move forward in expanding their business size. Currently, assets under Islamic financial institutions’ management across the globe still barely reach 20% compared with their conventional counterparts. It is believed that organized tawarruq could play a positive role in increasing IFIs’ stability in the immense conventional market. Slowly, it is hoped, when the time comes, IFIs would be able to shy away from organized tawarruq to a better product. Haneef says: ‘perhaps, a 2/3rd market share may be the appropriate level to be considered as significant given the enormous challenges to be faced in transforming the current debt-oriented financial platform into a profit and loss sharing financial system’.[5] I may not agree with the two-thirds idea, but at least Islamic financial institutions could courageously make up radical changes when they have reached 50% of the market share.<br />
<br />
Conclusion<br />
<br />
While apprehending the Achilles heel of the present organized tawarruq practices, especially with regard to the LME, firstly, each and every single violation in the transaction should not be generalized to other organized tawarruq arrangements made by individual Islamic banks, as there are several other IFIs using Bursa al-Silaʿ of Malaysia, Able Ace Raakin Private Limited Company of Malaysia[6] and also IdotTV airtime commodity[7] as their product. Whilst some others might have their own arrangement with the real seller, it is immaterial to prohibit the whole concept and its application by referring only to violations made by certain IFIs. Furthermore, the need for options and swaps-like products is undeniably necessary to maintain the survival of the IFIs in this conventional financial framework. There are several Islamic maxims that support this, among others:<br />
<br />
كل ما نهي عنه لغيره يباح للحاجة<br />
<br />
Meaning: Everything which is forbidden because something else may be allowed because of the necessity.[8]<br />
<br />
حكم الشيء مع الحاجة يخالف حكمه مع عدم الحاجة<br />
<br />
Meaning: Ruling constitution at the time of necessity differs from while it is not.[9]<br />
<br />
According to the Islamic Banker’s editor, M. Parker, tawarruq has hitherto been practised in most countries where Islamic finance is provided except perhaps in Qatar, where the Sharīʿah scholars have discouraged its use per se. However, more and more Islamic banks in countries including Saudi Arabia, Malaysia, Kuwait and the UAE are now shunning tawarruq, even its accepted form, perhaps to avoid market confusion.[10]<br />
<br />
Notwithstanding the above fact, it is noted that Saudi’s biggest Islamic bank, Al-Rajhi, approves the organized tawarruq concept; furthermore, it has already undersigned an agreement with the Malaysian Commodity Murābahah House, namely Bursa Suq Al-Silaʿ, which at the same time claims to be the world’s first end-to-end Sharīʿah-compliant commodity trading platform that facilitates commodity-based Islamic financing and investment transactions. ‘The admission of Al-Rajhi, one of the world’s largest Islamic banks, is further testament of the acceptance of the Bursa Suq Al-Silaʿ platform and the structure of Tawarruq in facilitating Islamic finance by Sharīʿah Scholars from the Middle East’, explained a statement from Bursa Malaysia.[11]<br />
<br />
To conclude the discussion on organized tawarruq, which is the backbone of the most Sharīʿah-compliant products, it is realized that most of the issues raised by the opponents of the concept are rather fragile. While some notably cannot withstand the refutation, others are either confined to an isolated bad practice or part of the violation of a valid sale, which should not trigger a mass prohibition of the concept.<br />
<br />
Other than that, the concern that surfaces is whether or not it seems to fall into the bayʿ al-ʿInah category, and that is when the commodities are being prearranged in the transactions where the commodities will eventually be returned to the original seller. In the situation where there is no arrangement, the customary practices of the commodity’s seller would be crucial for reference. It is recognized in Islamic law that the customary practice will be considered as a condition, so it could be deemed that the transactions contain al-ʿInah elements. Still, the proponents and opponents’ views in this sense are fairly balanced.<br />
<br />
I would be inclined to say that the utmost view in the case of organized tawarruq, at this present size of the Islamic financial institutions, is to balance the harm and benefit of the transaction, and it should be contained only for the hedging-related product where no other better concept is available.<br />
<br />
As for other than derivatives-related products, it should also be allowed in the event that other acceptable concepts cannot be practised due to various constraints, especially concerning the state law or regulation, which is beyond the control of the Islamic financial institutions. For example, in the case that was put forward by Haneef, in some markets, the law allows a conventional bank to give a home loan and take a mortgage over the native land, like Arab land or Malay reserve land. An Islamic bank, if it is to offer the Ijārah, Mushākarah or Murābahah concept to its customers, needs to own the land first before pursuing the next contract. Unfortunately, the local laws forbid such ownership of native land, unless all the shareholders of the Islamic bank are natives. Because most of the Islamic banks or Islamic windows are part of a public listed company, such a requirement is highly difficult to fulfil. In another instance, a corporation won a license to run a cellular phone business in Saudi Arabia, and is in need of a large amount of cash to enable the operation. The Islamic financier offered a simple tri-partied murābahah product, where the financier would buy the license from the regulator and subsequently sell it to the corporation at a mark-up price. The regulator rejected the proposal, stating that the law only provided the sale to the corporation and it cannot be given to the financiers. Even after the financier tried to use wakālah, or agency contract, and created a Special Purposes Company to circumvent the state law, its efforts were wasted. These are two genuine instances, which require Islamic financial institutions to seek assistance from the organized tawarruq concept.[12]<br />
<br />
It is realized that, while the product might be acceptable on its micro level, it may not necessarily be allowable at a certain point in time, when the overwhelming harm outweighs the benefits. For instance, purchasing goods on a credit basis is allowable in Islam, but if the buyer already expects to fall short in his payment obligation, the seller is permitted to refute the purchase, as it will inflict harm on either the seller or the buyer. A well-known Islamic legal maxim states:<br />
<br />
لا ضرر ولا ضرار<br />
<br />
Meaning: There should be neither harming nor reciprocating harm.<br />
<br />
However, allowing the Shariah compliant product based on commodity murabaha or tawarruq will neither bring any direct harm nor reciprocate it to either the Islamic world or the Muslim community, as the usage of tawarruq it certain product especially with regards to shariah compliant derivative product could help the Islamic financial institutions to mitigate the unnecessary financial risks that inherited from conventional finance and its framework. Thus, such a restriction is not applicable in this matter.<br />
<br />
The existence of Islamic laws that originated from the pre-Islamic foundation such as the slavery system is accepted in Islam but with modifications, and the same applies to the Niẓām al-ʿĀqilah,[13] Al-Qasāmah,[14] Jāhiliy poetry, the slavery system, the usage of gold and silver coins as currency and many more. All of these evinces that Islamic law may adapt to any system and foreign law, on the condition that it straightens up justice to people and brings benefits. Hence, the modern financial system and products unarguably can be acclimatized to suit the Islamic commercial law’s requirement, which eventually benefits the people at large.<br />
<br />
Dr. Zaharuddin Abd Rahman<br />
<a href="http://www.zaharuddin.net/">http://www.zaharuddin.net/</a><br />
25 April 2012<br />:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com1tag:blogger.com,1999:blog-4416430413778804088.post-63849214046213159102012-05-15T11:11:00.000+08:002012-05-15T11:11:59.261+08:00Al-Quran Bongkar Rahsia Pembinaan PiramidOleh <a href="http://www.intelekprofesional.net/2011/12/al-quran-bongkar-rahsia-pembinaan.html">IBRAHIM ABDULLAH</a><br />
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FIRMAN Allah SWT yang bermaksud: Dan berkatalah Firaun: Wahai kaumku, aku tidak mengetahui Tuhan bagimu selain aku. Maka bakarlah wahai Haman untukku tanah liat kemudian buatkanlah untukku bangunan yang tinggi agar aku dapat naik melihat Tuhan Musa, dan sesungguhnya aku benar-benar yakin bahawa dia (Musa) orang-orang pendusta. (al-Qasas: 38).<br />
<br />
Daripada penjelasan ayat al-Quran di atas jelaslah bahawa selama ini manusia menjadi hairan dan kagum bagaimanakah bangunan-bangunan yang dibinakan oleh Firaun iaitu piramid dapat berdiri megah dan perkasa di bumi Mesir pada zaman pemerintahannya hingga kini.<br />
<br />
Apakah rahsia di sebalik pembinaan piramid itu?<br />
<br />
Akhbar Amerika Times edisi 1 Disember 2006, telah menyiarkan berita saintifik yang mengesahkan bahawa Firaun telah menggunakan tanah liat untuk membina piramid. Menurut kajian tersebut, disebutkan bahawa batu-batu yang digunakan untuk membuat piramid adalah daripada tanah liat yang dipanaskan sehingga membentuk batuan keras yang sukar dibezakan dengan batu asalnya.<br />
<br />
Para saintis mengatakan bahawa Firaun mahir dalam bidang ilmu kimia dalam menguruskan tanah liat sehingga menjadi batu. Teknik yang mereka gunakan sangat misteri jika dilihat dari kodifikasi nombor di batu yang mereka tinggalkan.<br />
<br />
Profesor Gilles Hug dan Dr. Michael Barsoum, menegaskan bahawa piramid yang paling besar di Giza, dibuat daripada dua jenis batuan yang terdiri daripada batu semula jadi dan batu-batu yang dibuat secara manual hasil daripada olahan tanah liat.<br />
<br />
Baru-baru ini majalah Journal of American Ceramic Society memaparkan artikel kajian mengenai bagaimanakah Firaun membina piramid di Mesir yang mengkagumkan itu sebagai peninggalan sejarah tamadun dunia.<br />
<br />
Kajian itu menegaskan, bahawa Firaun menggunakan tanah jenis slurry untuk membina monumen yang tinggi, termasuk piramid. Justeru itu tidak mungkin bagi seseorang untuk mengangkat batu besar dan berat ribuan kilogram. Seterusnya pada dasar piramid, Firaun menggunakan batu semula jadi atau batu alam.<br />
<br />
Lumpur tersebut merupakan campuran lumpur kapur yang dipanaskan dengan wap air garam dan akan menghasilkan wap air sehingga terbentuknya campuran tanah liat. Kemudian olahan itu dituangkan ke dalam tempat yang disediakan di dinding piramid. Lumpur yang sudah diadun mengikut saiz yang dikehendaki itu dibakar, lalu diletakkan di tempat yang sudah disediakan di dinding piramid.<br />
<br />
Sehubungan itu, Profesor Davidovits telah mengambil sampel batu piramid yang terbesar untuk dilakukan analisis dengan menggunakan mikroskop elektron terhadap batu tersebut. Hasilnya, beliau menegaskan bahawa batu itu diperbuat daripada lumpur. Selama ini tanpa penggunaan mikroskop elektron, ahli geologi belum mampu untuk membezakan antara batu alam semula jadi dengan batu buatan manusia.<br />
<br />
Penemuan oleh Davidovits adalah hasil kajian yang memakan masa kira-kira 20 tahun. Sebelum kajian yang begitu lama terhadap piramid Bosnia, Piramid Matahari dan menjelaskan bahawa batu-batunya diperbuat daripada tanah liat. Ini memperkuatkan lagi keyakinan bahawa kaedah ini tersebar luas di masa yang lalu.<br />
<br />
Tanah liat<br />
<br />
Sebelum ini, seorang saintis Belgium, Guy Demortier, telah bertahun-tahun mencari jawapan daripada pembuatan batu besar yang tersergam di puncak-puncak piramid. Beliau berkata:, "Setelah bertahun-tahun melakukan kajian dan penyelidikan, sekarang barulah saya yakin bahawa piramid yang terletak di Mesir diperbuat dengan menggunakan tanah liat."<br />
<br />
Bukti-bukti dari kajian menunjukkan kepada kita bahawa bangunan-bangunan raksasa, patung-patung raksasa dan tiang-tiang yang ditemui dalam tamadun canggih zaman silam, juga dibina daripada 'tanah liat'.<br />
<br />
Pembongkaran misteri piramid tersebut adalah hasil daripada mukjizat al-Quran yang telah berbicara sejak ribuan tahun dahulu sebelum para saintis dan ilmuan dunia menemukan rahsia tersebut.<br />
<br />
Hairan dan ajaib, sejak 1,400 tahun yang lampau, Nabi Muhammad SAW dan beratus tahun selepas berakhirnya Dinasti Firaun di Mesir, memberitahu bahawa Firaun membina monumen yang megah dan tersohor itu yang dikenali sebagai piramid dengan menggunakan tanah liat.<br />
<br />
Jika ditinjau daripada kejadian Nabi Adam sebagai bapa manusia dan menjadi khalifah di bumi, adalah juga berasal daripada penciptaan tanah liat yang ditiupkan roh oleh Allah SWT dan wujudlah sebagai manusia yang pertama di permukaan bumi.<br />
<br />
Daripada pemaparan hakikat ayat al-Quran di atas, jelaslah membuktikan bahawa Nabi Muhammad SAW tidaklah berbicara mengikut hawa nafsunya melainkan hidayah dan petunjuk daripada Allah SWT yang menciptakan Firaun dan menenggelamkan dia di Laut Merah bersama tenteranya.<br />
<br />
Malah Allah juga menyelamatkan Nabi Musa as daripada kekejaman Firaun menuju tanah dan bumi Palestin yang didambakan sampai sekarang dan seterusnya hari kemudian.<br />
<br />
Sumber: Utusan Malaysia:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-40919761090369046812012-05-13T14:58:00.001+08:002012-05-13T14:58:45.638+08:00THE MORAL SYSTEM OF ISLAM<a href="http://web.youngmuslims.ca/online_library/books/islamic_way_of_life/index.htm">Chapter II</a><br />
<br />
<br />
Moral sense is inborn in man and through the ages it has served as the common man's standard of moral behavior, approving certain qualities and disapproving others. While this instinctive faculty may vary from person to person, human conscience has given a more or less uniform verdict in favor of certain moral qualities as being good and declared certain others as bad. On the side of moral virtues, justice, courage, bravery and truthfulness have always elicited praise. History does not record any period worth the name in which falsehood, injustice, dishonesty, and breach of trust may have been upheld. Fellow-feeling, compassion, fidelity, and magnanimity have always been valued while selfishness, cruelty, miserliness and bigotry have never received the approval of the human society; men have always appreciated perseverance, determination and courage and have never approved of impatience, fickle-mindedness, cowardice and imbecility. Dignity, restraint, politeness, and amiability have throughout the ages been counted among virtues, whereas snobbery, misbehavior and rudeness have never found recognition as good moral qualities. Persons having a sense of responsibility and devotion to duty have always won the highest regard of men; never have people who are incompetent, slothful and lacking in sense of duty been looked upon with approval. Similarly, in respect of the standard of good and bad in the collective behavior of society as a whole, the verdict has always been almost unanimous. Only that society has been looked upon as worthy or honor and respect which possesses the virtues of organization, discipline, mutual affection and fellow feeling and has established a social order based on justice, freedom and equality of men. As opposed to this, disorganization, no-discipline, anarchy, disunity, injustice and social imbalance have always been considered as manifestations of decay and disintegration in a society. Robbery, murder, larceny, adultery, fraud and graft have always been condemned. Slandering, scandal mongering and blackmailing has never been considered as wholesome social activities.<br />
<br />
Contrary to this service and care of the aged, help of one's kith and kin, regard for neighbors, loyalty to friends, assistance of the weak, the destitute and the orphans, and nursing the sick are qualities which have always been highly valued ever since the dawn of civilization. Virtuous, polite, mild and sincere persons have always been welcomed. Individual who are upright, honest, sincere, outspoken and dependable, whose needs conform to their words, who are content with their own rightful possession, who are prompt in the discharge of their obligations to others, who live in peace and let others live in peace and from whom nothing but good can be expected, have always formed the core of any healthy human society.<br />
<br />
This shows that human moral standards are in fact universal and have been well-known to mankind throughout the ages. Good and evil are not myths to be hunted out. They are well- known realities and are equally well-understood by all. The sense of good and evil is inherent in the very nature of man. Hence, in the terminology of the Qur'an virtue is called "Ma'roof ' (something to be announced) and evil is designated as "Munkar" (something to be denounced); that is to say virtue is known to be desirable for every one and evil is not known to commend itself in any way. This fact is mentioned by the Qur'an when it says:<br />
" And (Allah gave to the Soul) its enlightenment as to its wrong and its right; ..... (Quran, 91:8)<br />
Why Differences ?<br />
<br />
The questions that arises are: if the basic values of good and evil have been so well-known and there has virtually been a universal agreement thereon, then why do varying patterns of moral behavior exist in this world? Why are there so many and do conflicting moral philosophies? Why do certain moral standards contradict each other? What lies at the root of their difference? What is the unique position of Islam in the context of the prevailing ethical systems? On what grounds can we claim that Islam has a perfect moral system? And what exactly is the distinctive contribution of Islam in the real of ethics? These questions are important and must be squarely faced; but justice cannot be done to them on the brief span of this talk.<br />
<br />
<br />
To cut a long story short, I shall briefly sum up some of those important points which strike us at the very outset when we undertake a critical examination of the contemporary ethical systems and the conflicting patterns of moral behavior.<br />
<br />
(a) The present moral system fail to integrate various moral virtues and norms by prescribing their specific limits and utility and assigning to them their proper place. That is why they fail to provide a balanced and coherent plan of social conduct.<br />
<br />
(b) The real cause of their differences seems to lie in the moral systems offering different standards for good and bad actions and enunciating different means of distinguishing good form evil. Differences also exist in respect of the sanction behind the moral law and in regard to the motives which impel a person to follow it.<br />
<br />
(c) On deeper reflection, we find that the grounds for these differences emerge from different peoples conflicting views and concepts about the universe, the place of man in the universe, 'and the purpose of man on the earth. Various theories of ethics, philosophy and religion are but a record of the vast divergence of views of mankind on these most vital questions, viz. Is there a God and a Sovereign of the universe and if there is, is He One or are there many gods? What are Divine Attributes? What is the nature of the relationship between God and the human beings? Has God made any arrangements for guiding humanity through the rough and tumble of life or not? Is man answerable to God or not? If he is, then what are the matters for which he is to be answerable? What is the ultimate aim of man's creation which he should keep in view throughout his life? Answers to these questions will determine the way of life, the ethical philosophy and the pattern of moral behavior of the individual and the society.<br />
<br />
It is difficult for me in this brief talk to take stock of the various ethical system prevalent in the world, indicate what solutions each one of them has proposed to these questions and what has been the impact of these answers on the moral evolution of the society believing in these concepts. Here I can confine myself to the Islamic concept only and this I shall try to propound.<br />
<br />
Islamic Concept of Life And Morality<br />
<br />
The viewpoint of Islam, however, is that this universe is the creation of God Who is One. He created it and He alone is its unrivaled Master, Sovereign and Sustainer. The whole universe is functioning under His Divine Command. He is All-Wise, All-Powerful and Omniscient. He is Subbooh and Quddoos that is, free from all defects, mistakes, weaknesses and faults and pure in every respect). His God-hood is free from partiality and injustice. Man is His creature, subject and servant and is born to serve and obey Him.<br />
<br />
The correct way of life for man is to live in complete obedience to Him. It is not for man to determine the mode of worship and obedience; it is for God to decide this. God, being the master, has raised from time to time prophets for the guidance of humanity and has revealed His books through them. It is the duty of man to take the code of his life from these sources of divine guidance. Man is answerable to God for all his actions in life. The time for rendering an account will be in the life-hereafter and not in this world. The short span of worldly life is really an opportunity to prepare for that great test. In this life all efforts of man should be centered on the object of soliciting the Pleasure and Blessings of God in the Hereafter. During this test every person is responsible for all his beliefs and actions. He, with all his faculties and potentialities, is on trial. There will be an impartial assessment of his conduct in life. By a Being Who keeps a complete and correct record not merely of his movements and actions and their influence on all that is in the world from the tiniest speck of dust to the loftiest mountains but also a full record of his innermost ideas and feelings and intentions.<br />
<br />
Goal of Moral Striving<br />
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This is Islam's fundamental attitude towards life. This concept of the universe and of man's place therein determines the real and ultimate goal which should be the object of all the endeavors of mankind and which may be termed briefly as "seeking the pleasure of God". This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Man is not left like a ship without moorings, being tossed about by the blows of wind and tides. This dispensation places a central object before mankind and lays down values and norms for all moral actions. It provides us with a stable and flawless set of values which remains unaltered under all circumstances. Moreover, with making the "pleasure of God" as the object of man's life, a highest and noblest objective is set before humanity, and thus, unlimited possibilities are opened for man's moral evolution, unstained at any stage by any shadow of narrow selfishness or bigoted race or nation worship.<br />
While providing a normal standard Islam also furnishes us with means of determining good and evil conduct. It does not base our knowledge of vice and virtue on mere intellect, desire, intuition, or experience derived through the sense-organs, which constantly undergo shifts, modifications and alterations and do not provide definite, categorical and unchanging standards of morality. It provides us with a definite source, the Divine Revelation, as embodied in the Book of God and the Sunnah way of life of the Holy Prophet (peace be upon him). This source prescribes a standard or moral conduct that is permanent and universal and holds good in every age and under all circumstances. The moral code of Islam covers the smallest details of domestic life as well as the broad aspects of national and international behavior. It guides us in every stage of life. These regulations imply the widest application of moral principles in the affairs of our life and make us free from exclusive dependence on any other source of knowledge, expect as an aid to this primary source.<br />
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Sanction Behind Morality<br />
This concept of the universe and of man's place therein also furnishes the sanction that must lie at the back of every moral law. Viz., the love and fear of God, the sense of accountability on the Day of Judgment and the promise of eternal bliss and reward in the life hereafter. Although Islam wants to cultivate a powerful and strong mass opinion, which may induce individuals and groups to abide by the principles of morality laid by it and also aims at the evolution of a political system which would enforce the moral law, as far as possible, through its legislative and executive power. Islam's moral law does not really depend on these external pressures alone. It relies upon the inherent urge for good in every man which is derived from belief in God and a Day of Judgment. Before laying down any moral injunction, Islam seeks to firmly implant in man's heart the conviction that his dealings are with God Who sees him at all times and in all places. That he may hide himself from the whole world but not from Him. That he may deceive everyone but cannot deceive God. That he can flee from the clutches of any one else but not from God's. That while the world can see man’s onward life, only God probes into his innermost intentions and desires, that while he may, in his short sojourn on this earth, do whatever he likes but in any event he has to die one day and present himself before the Divine court of justice where no advocacy, favor, recommendation, misrepresentation, deception or fraud will be of any avail and where his future will be decided with complete impartiality and justice. There may or may not be any police, law court or jail in the world to enforce the observance of these moral injunctions and regulations but this belief firmly rooted in the heart, is the real force at the back of the moral law of Islam which helps in getting it enforced. If popular opinion and the coercive powers of the state exist to give it support so much the better; otherwise, this faith alone can keep a Muslim individual and a Muslim community on the straight path of virtue, provided, the spark of genuine faith dwells in their hearts.:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-62124550754387784412012-05-13T14:49:00.000+08:002012-05-13T14:49:50.649+08:00Al-Ustaz Isu Perdana: Susahnya Mendidik Diri<a href="http://www.intelekprofesional.net/2012/04/al-ustaz-isu-perdana-susahnya-mendidik.html">al-Ustaz Isu Perdana: Susahnya Mendidik Diri</a><br />
Penerbit: Telaga Biru Sdn Bhd<br />
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Harga: RM09.00(SM) dan RM11.00(SS)<br />
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Tahniah diucapkan kepada Syarikat Telaga Biru Sdn Bhd, kini mengorak selangkah kehadapan apabila telah berjaya menerbitkan sebuah majalah yang berbentuk soal jawab yang diberi nama al-Ustaz. Majalah al-Ustaz kini boleh didapati di pasaran dan bakal merungkai segala persaolan-persoalan semasa dan remeh-temeh dalam perkara agama <br />
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yang sering timbul dibenak fikiran masyarakat. Al-Ustaz diwakili oleh kolumnis-kolumnis yang mempunyai kepakaran dalam bidang masing-masing sama ada dari dalam dan luar negara. Corak penyampaian yang lebih santai, padat dan lengkap serta dikukuhkan dengan pelbagai dalil-dalil daripada al-Quran dan hadis Nabi terhadap sesuatu persoalan/isu yang dibincangkan, menyebabkan majalah ini amat perlu dimiliki oleh setiap orang selain ianya mudah untuk difahami. <br />
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Sehubungan itu, kehadiran al-Ustaz di pasaran ilmu amat bertepatan sekali kerana mampu menjadi pelengkap kepada majalah-majalah ilmiah berbentuk keagamaan yang sedia ada disamping dapat memenuhi keperluan masyarakat yang kini semakin sedar akan kepentingan ilmu agama untuk merawat jiwa dan rohani. <br />
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Semoga al-Ustaz mendapat sambutan yang baik dan dapat dijadikan sebagai teman yang seterusnya dalam kehidupan selepas al-Quran dan hadis Nabi (yang merupakan panduan utama umat Islam) seiring dengan majalah Solusi yang merupakan majalah ulung Telaga Biru. <br />
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Jangan lepaskan peluang untuk mendapatkan keluaran al-Ustaz pada setiap bulan. Isu Perdana kali ini, mengemukakan persoalan mengenai "Susahnya Mendidik Diri: Apakah Penyelesaiannya".<br />
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ISI KANDUNGAN:<br />
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01. Ahsanul Kalam (Fatwa): Hukum memotong kuku ketika berjunub <br />
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02. Tadabur dan Tazakkur (Tafsir): Merasai kehebatan al-Quran <br />
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03. Aqidah: Hak asasi dalam Islam <br />
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04. Fiqah Harian: Bolehkah berwuduk dengan air laut? <br />
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05. Motivasi Keluarga: Seorang ayah yang panas baran <br />
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06. Fiqah Solat: Hukum solat hajat berjemaah <br />
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07. Islam Satu Cara Hidup: Tunaikan hak dijalanan agar aman? <br />
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08. Tajwid Qiraat: Ilmu tajwid dan Qiraat <br />
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09. Ayat-Ayat Cinta: Hanya peringatan daripada dunia <br />
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10. Fiqah Zakat: Jangan meremehkan kewajipan zakat <br />
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11. Belitan Iblis: Siapa Iblis sebenarnya? <br />
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12. Fiqah Puasa: Hukum mencium isteri pada siang hari pada bulan Ramadan? <br />
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13. Ayuh Fikir: Mudahkan, jangan sukarkan <br />
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14. Fiqah Dakwah: Bagaimana menghadapi cabaran berdakwah? <br />
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15. Bicara Muslimah: Jadilah ibu yang penyantun dan tenang <br />
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16. Fiqah Haji: Haji, ibadat yang paling suci <br />
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17. Bila Hati Diketuk: Bukti seorang munafik <br />
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18. Kemusykilan Remaja: Hati belum terbuka untuk menutup aurat <br />
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19. Tasbih Cinta: Hela nafas <br />
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20. Fiqah Hadis: Benarkah Rasulullah menjamak solat di Madinah? <br />
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21. Hikmah Ibadah: Akidah diri dalam ibadah <br />
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22. Jejak Rasul: Kemantapan hujah bagi menangkis kebatilan <br />
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23. Amar Makruf Nahi Mungkar: Berbuat baik terhadap haiwan <br />
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24. Perbankan Islam: Kukuh silaturahim dengan hutang <br />
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25. Bicara Tasawuf: Kemuncak matlamat tasauf <br />
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26. Fiqah Muamalat: Apakah hikmah jual beli disyariatkan <br />
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27. Santapan Rohani: Bukan sekadar hiasan <br />
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28. Fiqah Semasa: Sambutan hari ibu <br />
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29. Buat Diriku Yang Mudah Lupa: Cinta <br />
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30. Bicara Sunnah: Sunnah; sumber daripada Nabi <br />
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31. Bicara al-Quran: Surah esklusif untuk Muhammad s.a.w <br />
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32. Fiqah Non Muslim: Islam agama harmoni <br />
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33. Adab: Adakah Allah reda kepadaku? <br />
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34. Jejak Salafus Soleh: Taubat si peminum arak <br />
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35. Halal & Haram: Maksud logo halal JAKIM <br />
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36. Iktibar Dari Mahkamah: Padah silap memilih kawan <br />
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37. as-Siasah al-Islamiah: Perkataan siasah tiada dalam al-Quran? <br />
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38. Persiapan Mati: Mati satu kepastian <br />
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39. Iqtarabatis Sa'ah: Tanda kiamat kecil dan besar<br />
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40. Mantap Faraid: Faraid tidak adil kepada wanita? <br />
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41. Wasatiah: Meluruskan pandangan tentang konsep wasatiah <br />
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42. Macam-Macam Musykil: Bilakah disebut bertunang? <br />
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43. Muslihat Yahudi: Yahuza asal Yahudi <br />
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44. Fiqah Taharah: Najis atau kotor <br />
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45. Fiqah Didik: Anak soleh bermula daripada iman yang mantap <br />
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46. Fiqah Perkahwinan: Berkongsi kasih kerana poligami <br />
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47. Islam Dan Sains: Keajaiban al-Quran tentang sains:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-84583467292150490992012-04-12T11:44:00.003+08:002012-04-12T12:08:55.460+08:00Mengapa Rasulullah SAW melarang minum sambil berdiri???<div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Islam telah menetapkan adab bagi umatnya dalam melakukan sesuatu kegiatan bagi mendapat kesejahteraan. Begitu juga islam telah menetapkan adab-adab ketika minum. Permasalahan berkaitan minum berdiri ini telah menyebabkan ulama berbeza pendapat mengenai hukum minum berdiri itu.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Hadis yang menunjukkan tegahan minum berdiri ialah hadis yang diriwayat oleh muslim iaitu: Terjemahan: dari anas ra, sesungguhnya nabi Muhammad saw melarang minum berdiri. Hadis ini merupakan hadis yang diriwayatkan oleh muslim didalam kitab minuman, bab tegahan minum berdiri, hadis yang ke 3771.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">Hadis ini menjelaskan larangan yang berbentuk tegahan minum secara berdiri. Namun ulama telah berselisih pendapat mengenai larangan minum berdiri ini. Ibn qym berpendapat hukum minum berdiri ini adalah haram dan hanya dibenarkan sekiranya terdapat halangan yang menghalangnya minum secara duduk.</span><span style="color:#000000;"> </span><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Namun beberapa fuqaha seperti imam malik berpendapat laranagn ini telah dimansukhkan dengan hadis Ibn Abbas iaitu: Terjemahan: dari Ibn Abbas berkata, aku memberi air zam-zam kepada Rasulullah saw, lalu baginda meminumnya sambil berdiri ( riwayat muslim).</span><span style="font-family:arial;color:#000000;"><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Hadis ini merupakan hadis yang diriwayatkan oleh muslim didalam kitab minuman, bab minum air zam-zam berdiri, hadis ke 3776. Hadis ini menunjukkan rasulullah saw minum air zam-zam dalam keadaan berdiri. Imam malik telah memansukhkan hadis yang pertama tadi dengan hadis ini yang menunjukkan minum berdiri bukan haram.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Perkataan nabi melarang minum berdiri itu, menurut zahirnya larangan minum sambil berdiri itu. Tetapi hadis ibnu abbas menunjukkan bolehnya minum berdiri. Al-Mazuri berkata, orang-orang yang berselisih pendapat dalam masalah ini ialah jumhur yang berpendapat boleh minum berdiri dan pendapat yang lain berpendapat makruh.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Hadis dari anas ra merupakan hadis sunnah qauliyah manakala hadis dari Ibn Abbas merupakan hadis sunnah fi’liyyah. Apabila kedua-dua hadis ini bertembung, maka yang menjadi dasar hokum ialah hadis sunnah qauliyah, manakala hadis sunnah fi’liyyah berperanan menafsirkan maksud sebenar yang terkandung dalam hadis sunnah qauliyah tersebut. Ini bererti tegahan pada hadis anas tadi bukan membawa maksud haram, tetapi makruh.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Imam Nawawi berkata yang sebenarnya, larangan yang di maksudkan itu adalah untuk kebersihan dan perbuatan nabi minum berdiri itu menjelaskan bolehnya minum berdiri dan tidak haram. Berdasarkan pada hadis yang menegah minum berdiri itu, dapat di lihat mengapa rasulullah saw menegah kita minum berdiri.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: center; LINE-HEIGHT: 18px; CLEAR: both" class="separator"><a style="MARGIN-LEFT: 1em; MARGIN-RIGHT: 1em; TEXT-DECORATION: none" href="http://4.bp.blogspot.com/-BkI69_0ETUA/TfmqF7JZSBI/AAAAAAAAAto/7yNF1Tu4tFc/s400/drinkingwater_gjsn5_17529.gif" imageanchor="1"><span style="font-family:arial;color:#000000;"><img style="BORDER-BOTTOM: medium none; POSITION: relative; BORDER-LEFT: medium none; PADDING-BOTTOM: 8px; PADDING-LEFT: 8px; PADDING-RIGHT: 8px; BORDER-TOP: medium none; BORDER-RIGHT: medium none; PADDING-TOP: 8px" border="0" src="http://4.bp.blogspot.com/-BkI69_0ETUA/TfmqF7JZSBI/AAAAAAAAAto/7yNF1Tu4tFc/s320/drinkingwater_gjsn5_17529.gif" width="274" height="320" /></span></a><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><b><span style="color:#000000;">KAJIAN DARI SUDUT SAINS</span></b><span style="color:#000000;"> </span><br /><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Di antara sebab di larang minum berdiri ialah, menurut pakar perubatan Dr Abdul Razzak Al-Kailani “Sesungguhnya makan dan minum duduk lebih baik dr segi kesihatan, lebih selamat, lebih puas; dimana makanan dan minuman lalu di dinding perut dgn tenang.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Adapun minum berdiri menyebab cecair akan jatuh ke dasar perut dgn keras dan akan melanggar lapisan perut. Kalau perkara ini selalu berlaku dan lama masa berlalu akan menyebabkan perut akan longgar dan jatuh sehingga menyebabkan susah nak hadam. Begitu juga dgn makanan.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Menurut pandangan Dr Ibrahim Ar-Rawi, apabila seseorang itu berdiri ototnya menjadi tegang (strain) dan pada masa yang sama sisitem imbangan pada sistem saraf pusat (central nervous system) dalam keadaan terlampau aktif mengawal semua otot, untuk melakukan proses pengimbangan dan berdiri tegak.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Ia adalah proses gabungan diantara sistem saraf dan sistem otot dlm satu masa yg menyebabkan manusia tidak mampu mendapat kerehatan anggota. Kerehatan otot adalah syarat yg terpenting ketika makan dan minum dan wujud ketika mana duduk.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">Apabila duduk maka sistem saraf dan sistem otot dlm keadaan tenang dan sensation (rasa) akan menjadi aktif serta sistem penghadaman akan bertambahnya kemampuan (ability) untuk menerima makanan dan minuman dan akan menyerap (assimilation) makanan dengan cara yang betul.</span><span style="color:#000000;"> </span><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Namun demikian diharuskan berdiri ditempat yg tak sesuai duduk sprti tempat yg terlampau sesak. Ini adalah kerana Nabi s.a.w pernah minum berdiri,ini berdasarkan kepada hadis Ibn Abbas yang menyatakan rasulullah minum air zam-zam berdiri.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">Persoalannya di sini, mengapa rasulullah minum air zam-zam dalam keadaan berdiri.</span><span style="color:#000000;"> </span><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Menurut kajian pakar, air zam-zam mengandungi fluorida yang memiliki daya efektif membunuh kuman serta ia mengandungi kalsium dan garam magnesium yang tinggi berbanding air biasa, dari segi saintifik air zam-zam bersifat alkali, jadi air zam-zam boleh meneutralkan asid hidroklorik yang terhasil di dalam perut dan mengurangkan pedih ulu hati.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Jadi inilah sebab rasulullah minum air zam-zam berdiri supaya air tersebut cepat dapat meneutralkan asid yang terhasil dalam perut.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">Selain itu, air zam-zam juga mengandungi iodin, sulfat dan nitrat. Kandungan makronutrien yang tinggi khususnya magnesium, sodium dan potassium menyebabkan air zam-zam bersifat nutritif berbanding sumber lain, inilah yang membuatkan air zam-zam dapat menyegarkan para jemaah haji yang meminumnya dan memberi ketahanan anbodi kepada orang yang meminumnya.</span><span style="font-family:arial;color:#000000;"> </span><br /></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">Sesungguhnya orang yang beriman itu ialah orang yang apabila disebutkan Allah akan gementar hati mereka, dan apabila dibacakan ayat-ayat-Nya (ayat-ayat Allah) akan bertambahlah iman mereka, dan kepada Rab (Tuhan) mereka bertawakal. ( Surah an-Anfal : Ayat 2 )</span><span style="color:#000000;"> </span><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">Subhanallah, tiap perintah dan larangan Rasul pasti bermanfaat bagi umatnya!</span><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">Terapi air putih : JANGAN LUPA BANYAKKAN MINUM AIIR MASAK..</span><span style="color:#000000;"> </span><br /><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"><span style="color:#000000;">1. Minum 2 gelas air setelah bangun tidur dpat membersihkan organ-organ internal.</span><br /><br /></span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">2. Minum segelas air 30 minit sebelum makan dapat membantu fungsi seluruh pencernaan + ginjal</span></div><br /><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">3. Minum segelas air sebelum mandi dapat menurunkan tekanan darah</span></div><br /><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;color:#000000;">4. Minum segelas air sebelum tidur dapat mencegah stroke + serangan jantung</span></div><br /><div style="TEXT-ALIGN: justify; LINE-HEIGHT: 18px"><span style="font-family:arial;"></span></div><span style="font-family:arial;color:#000000;">"Demi MASA! Sesungguhnya manusia itu dalam kerugian, kecuali<br />(1) orang-orang yang beriman,<br />(2) dan yang beramal soleh<br />(3) dan yang berpesan2 pada kebenaran<br />(4) dan yang berpesan2 pada kesabaran".<br />~Surah Al-'Asr. </span>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-30080887459236742622012-04-08T12:01:00.002+08:002012-04-08T12:24:59.501+08:00Pemikiran KritikalOleh DR. SIDEK BABA<br /><br /><br />ISTILAH kritikal berasal dari perkataan Greek kritikos yang bermaksud judge atau menghakimi atau mengadili. Dalam tradisi orang-orang Greek dan Yunani, ia melahirkan pemikir-pemikir yang amat kritikal terhadap sesuatu subjek dan akhirnya menjadi ahli falsafah yang terkenal.<br /><br /><div align="justify"><br />Barat menjadikan asas berfikir Aristotle, Plato dan Socrates sebagai landasan mengembangkan ilmu dan kehidupan. Dalam tradisi orang-orang Islam pemikiran kritikal memang menjadi landasan dalam membuat sesuatu keputusan, tafsir dan takwil . Menafsir al- Quran dan hadis dilakukan secara kritikal supaya hasil pemikiran selari dengan kebenaran. Kebenaran dalam Islam merujuk kepada sumber naqliah atau sumber wahyu. Wahyu adalah autoriti atau wibawa yang tertinggi dalam memandu manusia berfikir supaya kebenaran yang diterima tidak saja zahir tetapi memberi makna yang hakiki.</div><br /><div align="justify"><br />Berfikir secara kritikal membimbing pemikir ke arah kebenaran. Puncak kepada berfikir menemukan manusia mengenai kebenaran. Proses berfikir kritikal membolehkan seseorang membezakan yang benar dengan yang salah, yang buruk dengan yang baik, yang bermanfaat dan bermusibat, yang memberi faedah atau mendatangkan padah dan sebagainya. Sudah tentu asas yang memberikan kemampuan seseorang berfikir kritikal ialah ilmu, maklumat, pengalaman, pertukaran pandangan dan dalam tradisi Islam diakhiri dengan hikmah. Hikmahlah merupakan jalan terbaik membimbing manusia menemui kebenaran.</div><br /><div align="justify"><br />Para remaja adalah kelompok yang terbaik dilatih untuk berfikir kritikal. Kemajuan ilmu dan pemikiran atau idea bergantung kepada wujudnya suasana yang mengizinkan pemikiran kritikal berlaku. Apalagi untuk melahirkan modal insan yang berkualiti kemahiran berfikir secara kritikal adalah amat dituntut. Remaja bakal menjadi dewasa dan bakal memegang teraju kepimpinan dan pengurusan ilmu, sistem dan negara pada masa depan.<br />Amat penting remaja hari ini dididik dengan kemahiran berfikir yang kritikal supaya jenis cabaran yang dinamik berubah tidak menjadikan remaja gelabah untuk mencari arah diri dan arah tujuan dalam mengurus manusia dan kemanusiaan.</div><br /><div align="justify"><br />Di zaman pasca moden ini faham anarki (ketidakaturan) berkembang pesat dalam pemikiran, kesenian, bahasa, kebudayaan malah gaya hidup manusia. Globalisasi yang datang menjadi pemangkin terhadap jalur anarki. Kemajuan sains dan teknologi menyebabkan faham anarki semakin mengukuh dengan melebarkan jaringan komunikasi dan telekomunikasi dan akhirnya membentuk suatu budaya popular yang menghubungkan sesuatu dengan konsep realiti.<br />Konsep realiti sudah mula menolak jalur tradisi dan akhirnya bakal menjinjing manusia kepada kesamaran hala tuju hidup.</div><br /><div align="justify"><br />Untuk menjadikan remaja berfikir secara kritikal, pemahaman terhadap tradisi perlu kukuh, asas ilmu harus teguh, sikap terbuka terhadap perbezaan perlu ada, ketelitian terhadap fakta dan data perlu wujud. Kesediaan diri untuk dikritik dan mengkritik juga perlu ada. Tanpa asas ini pemikiran kritikal tidak akan berkembang. Pemikiran kritikal memandu remaja berfikir secara teliti, analitikal dan berupaya memberikan hujah-hujah yang baik dan bernas apabila fakta itu didapati tidak benar atau diolah dengan dangkal atau tidak berasaskan maklumat yang sahih dan jitu.</div><br /><div align="justify"><br /><strong>Perubahan</strong></div><br /><div align="justify"><br />Menghadapi perubahan ruang dan waktu, para remaja tidak harus mengambil sikap menolak tradisi. Tradisi adalah mata rantai yang membangun tamadun. Kemajuan yang dicapai pada hari ini adalah hasil adanya tradisi berfikir dan berilmu yang menjadi tapak atau titik-tolak keunggulan ilmu pada masa lalu. Tidak mungkin apa yang akan berlaku pada masa depan tanpa tapaknya terbina di hari ini. Pemahaman terhadap tradisi ialah sesuatu yang berkesinambungan. Asas-asas yang baik dijadikan teladan dan mengembangkan budaya hidup yang beradab dan subur dengan nilai kemanusiaan.<br />Kemahiran yang perlu ada pada remaja di samping memahami dan menghargai tradisi ialah mengurus perubahan.</div><br /><div align="justify"><br />Dalam Islam yang berubah itu ialah bentuk atau sesuatu yang dikaitkan dengan kemajuan alat. Fitrah kehidupan tetap sama. Sejak zaman Nabi Adam sehinggalah ke zaman Nabi Nuh, Lut, Isa, Musa dan Nabi Muhammad dua perkara yang menjadi asas kecenderungan manusia iaitu sama ada manusia kekal berada dalam fitrah atau manusia yang melampaui batas fitrah. Alat yang digunakan dengan maksud yang baik bakal mengukuhkan fitrah manusia tetapi alat yang digunakan untuk maksud yang tidak baik boleh merosakkan fitrah manusia yang asalnya baik. Risalah nubuwah atau keNabian bermaksud mengajak manusia kembali dan kekal dalam keadaan fitrah. Manusia diberikan pedoman mengenai alam nyata dan alam ghaib, mengenai yang dicipta dan Pencipta, hubungan yang dicipta dengan persekitarannya supaya kebenaran yang hakiki menjadi asas membangunkan manusia dalam keadaan yang fitrah.</div><br /><div align="justify"><br />Sebagai remaja Islam, asas ilmu Mengurus Diri dan asas ilmu Mengurus Sistem perlu kukuh. Serangan fahaman sekular dan liberal masa kini boleh menjerumuskan kecenderungan kritikal kepada faham anarki. Banyak masalah kehidupan yang dialami oleh orang Barat yang berkembang hasil penolakan mereka terhadap hidup yang fitrah. Isu-isu seperti hak asasi, gender, feminisme dan pandangan terhadap agama lahir kerana asas berfikir mereka tidak lagi dipedoman oleh agama. Agama bagi mereka tidak relevan dan menganggap ‘Tuhan sudah mati’. </div><br /><div align="justify"><br />Sebahagian remaja dan dewasa apabila terdedah dengan orientasi ilmu Barat yang menolak agama, tiba-tiba menjadi ‘orientalis baru’ yang mengkritik asas keagamaan yang dianut oleh orang-orang terdahulu mahupun orang-orang terkini. Menghubungkan sesuatu dari Barat sebagai maju dan mengaitkan sesuatu yang datang dari agama sebagai kolot tidak datang dari daya kritis yang baik. Kalau begitu apa asas yang menyebabkan tamadun Islam berkembang berabad-abad sehingga Barat terhutang ilmu kepada Islam.<br />Hari ini, umat Islam menjadi pengguna kepada ilmu dan teknologi Barat.<br />Kemunduran umat Islam pada hari ini secara kritisnya berpunca dari renggangnya hubungan umara (pemimpin) dengan ulama' atau ilmuan. Umara' atau kepimpinan kini cenderung menjadikan Barat sebagai model terbaik dalam pembangunan dan kemajuan dan kurang cenderung memperkasa tamadun sendiri. Sebahagian besar ulama memiliki keupayaan yang baik mengenai ilmu Mengurus Diri tetapi amat kurang kepakaran dalam Ilmu Mengurus Sistem. Akhirnya dikotomi umara dan ulama melahirkan konflik yang bakal memberi kesan terhadap kesatuan umat.</div><br /><div align="justify"><br />Kedua, ilmu yang diteroka oleh generasi muda Islam tidak sifatnya integratif. Falsafah dan etika ilmu Mengurus Sistem tersisih dengan nilai-nilai murni Ilmu Mengurus Diri. Ia menyebabkan konflik keilmuan yang berterusan dan merugikan. Ketiga, tradisi tadabbur atau penyelidikan tidak berkembang, menyebabkan tidak lahirnya penemuan-penemuan dan karya-karya besar untuk dijadikan rujukan umat. Keempat kegagalan menjambatani tradisi turath atau menghayati kitab-kitab lama dengan metodologi baru dalam karya-karya terkini yang menyebabkan karya-karya terkini lebih dominan menguasai minda remaja dan generasi baru.</div><br /><div align="justify"><br />Bersikap kritis terhadap ajaran dan pengajaran dalam tradisi Islam tidaklah ditolak dan bersikap kritis terhadap watak umat Islam memang dialu-alukan. Tetapi kritis terhadap kebekuan dan tidak berkembangnya ilmu Islam bukan bermakna ajaran Islam itu tidak berdaya maju. Bersikap kritis kepada amalan umat Islam adalah perlu. Tidak semua amalan yang berlaku sama ada dalam proses pengilmuan dan kehidupan selari dengan ajaran Islam.<br />Oleh itu para remaja hari ini harus mempunyai daya kritis yang tinggi supaya dinamika agama dan kehidupan sentiasa seiring. Mengkritik kelemahan umat Islam tidak semestinya menolak kepentingan agama dalam kehidupan. Ada sebab-sebab lain yang menyebabkannya lemah. Ajaran agama memerlukan penyegaran dan penjernihan kembali. Ia tidak bermakna remaja Islam menolak prinsip-prinsip asasi yang ada pada Islam baik akidah, ibadah, mualamal, syariah dan sebagainya. Tetapi upaya kritis itu hendaklah mampu menjadikan prinsip dan ajaran Islam sesuatu yang hidup dan terus mampu mempedoman zaman dan memacu perubahan. Inilah asas pemikiran kritis yang harus disuburkan oleh remaja.</div><br /><div align="justify"><br />- PROF. DR. SIDEK BABA ialah pensyarah di Universiti Islam Antarabangsa Malaysia (UIAM), Gombak, Selangor.</div><br /><div align="justify"></div><br /><div align="justify">*Bicara Agama, Utusan Malaysia, 15 Julai 2006</div>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-69638175028502263972012-02-21T14:47:00.001+08:002012-02-21T14:47:24.541+08:00PERISTIWA SYRIA<div class="separator" style="clear: both; text-align: center;">
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Syria merdeka dari penjajahan Perancis pada 1945, dan telah diperintah oleh anak bangsa Syria sendiri sehingga zaman Hafez Al-Assad yang telah memerintah selama 32 tahun dan diikuti oleh anaknya Basyar Al-Assad yang telah memerintah selama 11 tahun. Syria telah menjadi negara yang diperintah oleh diktator.
Hafez Al-Assad berpegang pada Syiah Nusairiyah, yang menyimpan perasaan dengki terhadap rakyatnya daripada MUSLIM SUNNI, yang mencaci dan menghina Saidina Aishah dan Ummahatul Mukminin radhiyallahu anhum, diharamkan sembelihan mereka, mereka melakukan kejahatan yang pelbagai, mereka tidak solat di masjid kita (ASWJ).
Kerajaan Syria didokong oleh Iran yang terkenal dengan Syiahnya, bahkan Hafez sendiri merupakan pelampau Syiah.
Syeikh Hassan seterusnya menceritakan tentang Syria yang mana 6 peratus darinya merupakan Syiah Alawie, 10% darinya beragama Kristian dan 84% daripada rakyatnya beragama Muslim Sunni. Iran mempertahankan tindakan ganas regim Hafez yang membunuh rakyatnya sendiri, begitu juga Hizbullah di Lubnan juga menyokong tindakan Hafez Al-Assad.
BERMULA ZAMAN AYAHNYA- Hafez Al-Assad- konflik berdarah di Hama pada tahun 1982 yang berlaku selama 27 hari mengorbankan hampir 46000 ribu penduduk Hama. Peristiwa ini menyebabkan rakyat Syria mendiamkan diri dari politik sekian lama.
Rakyat mula kembali bangkit terhadap kezaliman yang berlaku semenjak 8 bulan yang lalu.
Permulaan revolusi berlaku di Hama, kemudian merebak ke bandar-bandar lain seperti Dar'aa, Hauran, Halab bahkan sehingga ia berlaku di 157 tempat di Syria.
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PUNCA KEBANGKITAN ADALAH : Ada sekumpulan kanak-kanak seramai lingkungan 28 orang bermain-main dan telah menulis sesuatu di dinding sekolah mereka. Apa yang ditulis oleh kanak-kanak ini ialah RAKYAT MAHU JATUHKAN KERAJAAN. Slogan ini telah dilaungkan di negara2 yang berlaku kebangkitan rakyat. Pasukan keselamatan Syria telah menangkap kanak-kanak ini. Mereka telah diseksa dengan cara mencabut kuku-kuku kaki dan tangan mereka. Salah seorang kanak2 itu telah meninggal dunia dan keluarganya meminta mayat kanak2 itu serta kanak2 lain dilepaskan. Kerajaan telah meletakkan syarat dimana bila mahu lepaskan kanak2 itu, mereka perlu memberi wanita2 dikalangan mereka untuk dinikahi oleh puak2 kerajaan Syria ini ( satu bentuk penghinaan), maka berlakulah kebangkitan di Syria.
BENTUK KEZALIMAN YANG BERLAKU SEPANJANG TEMPOH SAURAH.
1-Dalam masa 42 hari telah terbunuh Syahid seramai 4000 orang rakyat Syria.
2-39000 orang telah cedera, mereka tak dirawat dan dibiarkan sahaja.
3-Satu peristiwa di mana seramai 19 orang doktor di hospital dan 40 orang pesakit di hospital tersebut dibunuh tentera Assad di wilayah Doma.
4-9000 tahanan ditahan.
5-413 orang telah syahid di dalam penjara.
6-Wanita2 diculik dan dibawa ke tempat yang tak diketahui. Wanita ini telah dirogol di hadapan abang2, ayah, anak2, dan ahli keluarga mereka. Sebelum dirogol, mereka digari terlebih dahulu.
7-Seorang ukhti bernama Zainab Al-Husni dari Hims, di Madinah Khalid bin Al-Walid. Beliau telah ditangkap dan mahu diperkosa oleh tentera yang menangkapnya. Tetapi beliau melawan. Lantas beliau dibunuh dan telah dipotong 4 KERAT.. Anggota badan yang dikerat itu dimasukkan ke dalam plastik, lalu dicampakkan ke hadapan keluarga beliau.
8-Mengucapkan takbir merupakan sesuatu yang tidak disukai.
9-Menyuruh tukar Laa Ilaha Illah Basyar Asad.
10-Basyar Assad juga daripada kelompok Syiah yang terkeluar daripada Islam dan mengharuskan untuk membunuh Muslimin Sunni..84% daripada posisi kepimpinan Rejim Basyar Assad dipegang oleh kaum keluarga mereka yang terdiri daripada 3 keluarga besar, 6% daripada posisi tersebut pula daripada kaum Ajam dan 10% lagi daripada golongan Kuffar.. Tiada posisi bagi Ahlus Sunnah wal Jamaah..Kezalimannya terhadap wanita dan kanak2 juga terlalu dahsyat melebihi Israel..rakyat2 Sunni dibunuh sesuka hati tetapi walau seorang Israel pun tidak ditumpahkan darah..hasbunallahu wa neemal wakeel..
#RAKYAT YANG KELUAR BERDEMONSTRASI AKAN MANDI DAN BERWUDHUK KERANA MEREKA YAKIN TIDAK AKAN KEMBALI LAGI...
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FATWA ULAMA TENTANG SAURAH DI SYRIA.
Rabitah Ulama Syria yang diasaskan oleh Dr Ali As-Sobuni dan Rabithah Ulama Sedunia telah berfatwa kepada rakyat Syria agar mempertahankan rumah mereka daripada keganasan tentera walaupun dengan menggunakan pisau dengan berdalilkan hadis berikut;
#"Barangsiapa terbunuh mempertahankan hartanya, maka dia syahid ; barangsiapa terbunuh mempertahankan ahli keluarganya, maka dia syahid; atau mempertahankan agamanya, maka dia syahid" -hadith ini dikeluarkan oleh Abu Daud dalam Sunannya (2/275) An-Nasaie dan Tirmidzi dan disahihkan oleh Imam Al-Albaniy dan Ahmad (1652 dan 1653) dari jalan Said Bin Zaid dan sanadnya Shahih.
PERKARA TERBARU.
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1-Masa depan kebangkitan ini begitu baik. ia berterusan dan semakin kukuh. Lebih 30000 tentera yang terdiri dari pegawai telah bersama rakyat. Mereka ini telah melindungi orang2 yang turun berdemo kerana tidak tahan melihat kekejaman rejim Basyar Assad ini yang sesuka hati membunuh rakyatnya sendiri.
2-Pertubuhan2 Arab (Liga Arab) telah mengambil pendirian tentang apa yang telah Syria lakukan terhadap rakyatnya. Mereka tidak membenarkan pegawai2 Syria memasuki tanah mereka. tetapi ada dua negara yang tidak berpendirian sedemikian iaitu Iraq dan Lubnan. Iran tidak berpendirian sedemikian kerana pemimpin Syria merupakan orang Syiah dan mereka selalu meminta pertolongan dari Iran kerana Iran merupakan negara Syiah.
3-Syeikh Yussuf Al-Qaradhawi telah mengeluarkan fatwa bahawa mereka yang terbunuh dalam keadaan yang sebegini adalah seorang yang SYAHID....
4-95% ulama Syria telah bersama dalam kebangkitan rakyat ini.
5-19% negara-negara Arab telah mewajibkan sekatan politik dan ekonomi ke atas Syria.
KENAPAKAH KITA KURANG MENGETAHUI DENGAN JELAS ISU SYRIA?
1- Gambaran tentang Syria agak tidak jelas bila dijelaskan oleh media2, kerana itu Syeikh Hassan dihantar bagi menjelaskan apakah sebenarnya yang berlaku di SYRIA..
2-Media2 barat sebenarnya tidak mahu manusia dunia tahu akan apakah sebenarnya yang berlaku di Syria. Lalu mereka telah memutarbelitkan fakta.
3-Syeikh Khalid Hasan bercerita, ketika beliau di Indonesia dan bertemu dengan seorang teman, teman itu berkata dia lihat di akhbar bahawa ramai orang menyokong Kerajaan Syria. TV Indonesia juga menyiarkan bahawa ramai yang menyokong Kerajaan Syria yang dipimpin oleh Basyar Al-Assad. Apa yang berlaku sebenarnya ialah, kerajaan telah mengumpulkan pegawai2nya supaya berkumpul dalam erti kata lain mahu menunjukkan kepada dunia bahawa Basyar Al-Assad ini mempunyai ramai yang menyokong beliau.
4-Jangan terpedaya dengan kenyataan2 yang kita dengar dari ahli intelektual Syria dan ahli politik Syria bahawa yang Syria menentang Israel. Tetapi, sejak zaman ayah Basyar Al-Assad lagi (Hafez Al-Assad) tidak satu peluru pun yang singgah ke tanah Israel. Bahkan Tanah Tinggi Golan yang terletak di Tanah Syria telah dikuasai oleh Israel.
5-Kita banyak tidak tahu tentang Isu Syria selama ini sebab media telah dikawal oleh pihak rejim Basyar Assad. Manakala sumber media lain tidak dibenarkan memasuki Syria untuk membuat liputan. Segala gambar dan video yang menjadi bahan bukti adalah hasil rakaman daripada para pendemonstrasi yang bertekad untuk merakam sendiri kezaliman tersebut dan kebanyakan daripada mereka telah menemui syahid. Sebahagian rakaman lain telah dijual oleh tentera rejim Basyar Assad dengan harga 100 dolar. Syeikh Dr Khalid Hassan Al-Hindawi merupakan delegasi khas Syeikh Dr Yussuf Al-Qaradhawi ke Asia Tenggara untuk menyampaikan dan menyebarkan berita sebenar.
PERANAN KITA SELAKU SEORANG MUSLIM & SELAKU SEORANG MANUSIA.
-Mendoakan saudara kita di Syria
-Menghulurkan bantuan untuk mereka dari segi kewangan
-Menyebarkan berita sebenar tentang apa yang berlaku di SYRIA.
Ingatlah Saudaraku, Nabi SAW bersabda yang bermaksud:
"Barangsiapa yang tidak mengambil tahu hal orang Islam yang lain, maka bukan dari kalangan KAMI"
dan ingatlah selalu akan tempat kembali bagi mereka yang zalim:
Kalam Saidina Ali KWJ; "Sesungguhnya negeri yang batil itu sejkejap sahaj sedangkan negeri yang benar itu tetap sehingga datangnya kiamat".
Firman Allah Taala dalam Surah Al-Isra' ayat 81;
"Dan katakanlah :Telah datang kebenaran (Islam), dan hilang lenyaplah perkara yang salah (kufurdan syirik) ; sesungguhnya yang salah itu sememangnya satu perkara yang tetap lenyap".
Firman Allah dalam Surah Ar-Ra'd ayat 17 ; adapun buih itu maka akan hilang lenyaplah ia hanyut terbuang, manakala benda-benda yang berfaedah kepada manusia maka ia tetap tinggal di bumi. Demikianlah Allah menerangkan misal-misal perbandingan.
(Jzkk AKH Abu Abdullah)
(Disampaikan pada 6 Disember 2011 di Uni Putra Malaysia)
By: Muhammad Nur Aufa
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mesej untuk diri sendiri :
-jangan kita jadi "muslim yang bermusim"
-perlu sentiasa cakna dgn isu umat ISLAM, kerana mereka juga saudara kita
-perlu letakkan diri dalam situasi mereka, untuk sama2 merasai keperitan yang mereka lalui dalam mempertahankan AKIDAH ..bagaimana jika kita dipilih untuk menggantikan mereka??
-perlu sentiasa SANGAT BERSYUKUR dan TUNDUK pada sang Khaliq dgn segala apa yang kita ada sekarang
<a href="http://seribuharapan.blogspot.com/">~link~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-8252382418940933372012-02-08T00:21:00.002+08:002012-02-08T00:24:51.276+08:00KISAH-KISAH DARI MAKKAH DAN MADINAH<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUtdd6Bn7jgRr6BIKJs_VkuDlAT6zLZrH6BtQHYICsPjk6N3kiraHhNh4nJyndOOG-Zjb0hL7LBtPSetbjqntefJSKUJA7d3D8jGpwWCeTts-LvkJFpxjE-c2J5Kop1sPiys8wCdoYzmWa/s1600/haji.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 300px; height: 121px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUtdd6Bn7jgRr6BIKJs_VkuDlAT6zLZrH6BtQHYICsPjk6N3kiraHhNh4nJyndOOG-Zjb0hL7LBtPSetbjqntefJSKUJA7d3D8jGpwWCeTts-LvkJFpxjE-c2J5Kop1sPiys8wCdoYzmWa/s400/haji.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5706430441193790306" /></a><br />Setiap kali musim haji, hati menjadi sayu. Usia hampir separuh abad, tetapi saya belum berkesempatan untuk menunaikannya. Namun tidak putus asa, saya bersama-sama lain umat Islam yang senasib akan terus berusaha, berazam dan berdoa. Berdikit-dikit dalam berbelanja, menyimpan tenaga, membina kesihatan, menyuburkan cinta, memperhaluskan adab dan akhlak sebagai bekal ke sana suatu hari nanti. Pasti. Insya-Allah.<br /><br />Semoga saat kematian datang setelah kita sempat menunaikan Haji atau mati semasa kita sedang berusaha untuk menunaikannya di sana. Saya yakin, cinta Allah itu bukan hanya di akhir tujuan, tetapi sudah ada ketika kita melangkah memulakan perjalanan… <br /><br />Kesempatan menunaikan umrah beberapa tahun yang lalu, saya anggap persediaan jiwa dan ilmu untuk menunaikan haji pada suatu hari nanti. Dengan sedikit pengalaman dan ilmu yang dikutip daripada orang-orang yang lebih arif serta pembacaan buku-buku yang baik, telah saya nukilkan beberapa kisah sebagai iktibar dari Makkah dan Madinah. Samada melalui artikel-artikel dalam majalah atau buku-buku yang pernah diterbitkan.<br /><br />Bimbang, tujuan ibadah dipinggirkan. Risau alat dijadikan matlamat. Saya cuba melihati Haji dan Umrah pada sisi yang kekadang terlupa oleh segelintir saudara seIslam kita. Itu umpama selumbar yang menusuk di jari, atau pasir yang hinggap di mata… al hasil ibadah haji dan umrah menjadi kosong makna, kontang isi dan tidak berkesan untuk membina peribadi. Jangankan kesatuan peringkat ummah, kesatuan di peringkat ’rumah’ pun masih terkial-kial. Menurut kajian terbaru Jakim, penceraian dalam rumah tangga umat Islam di Malaysia makin parah! <br /><br />Padahal tujuan rukun Islam yang didasari oleh rukun Iman itu adalah untuk membuahkan ihsan. Ihsan itu adalah ’kesempurnaan akhlak’ – tujuan Rasulullah saw diutuskan untuk manusia. Akhlak dengan Allah dan akhlak sesama manusia adalah buah pohon Islam yang berasal dari benih rukun Iman. Maka ibadah Haji begitulah – stesyen terakhir atau kemuncak ibadah yang sepatutnya mendekatkan kita kepada ‘out put’ akhir dalam beragama yakni akhlak. <br /><br />Sayang, hasil ibadah umat Islam (khususnya Haji) masih terlalu rendah. Ibadah ritual ini masih jauh membina spiritual ummah. Masih terserlah ’kecintaan’ terhadap diri walaupun dalam langkah-langkah suci menuju Ilahi. Sedangkan akrab dengan Allah itu dicapai dengan intim sesama manusia. <br /><br />Keredhaan Tuhan itu adalah di telapak tangan simiskin yang meminta, di perut sifakir yang kelaparan dan kehausan, di kantong siyatim yang tertinggal pendidikan dan pelajaran, di gubuk sijanda yang susah dihimpit kesusahan ataupun di saku pelajar yang kehabisan dana untuk menyambung pelajarannya. Sinisnya, ramai sihaji dan sihajah masih tega mengerjakan haji berkali-kali! <br /><br />Lalu, di celah kekeliruan sendiri dan kecelaruan sesetengah anggota masyarakat ini… saya nukilkan kisah-kisah dari Tanah Suci ini. Bukan kisah misteri, ajaib atau karamah yang kerap menjadi bacaan popular tetapi hanya kisah-kisah biasa yang cuba diberi nilai didikan dan peringatan. Semoga hasrat itu tercapai. Lalu nikmatilah kisah-kisah dari Tanah Suci ini… <br /><br />KISAH-KISAH DI TANAH SUCI<br /><br /><br />1) Mana integriti dan mana maruah?<br /><br />Tanpa mempedulikan ocehannya saya terus menambah, ” aku ingin melihat ahli-ahli politik yang berulang-alik mengerjakan haji dan umrah bersikap jujur, telus dan integriti dalam ’politiking’nya.”<br /><br />”Jangan mengharap terlalu tinggi,” ujar teman saya seakan memujuk.<br /><br />”Itulah kaitan antara Tanah Suci dan ’Tanah Realiti’ yang kita huni sehari-hari. Haji itu kan ertinya menuju Allah? Jika benar Allah yang kita tuju di sana, maka itulah yang kita bawa kembali ke sini.”<br /><br />”Itulah yang terbaik, tapi bukan senang…”<br /><br />”Hakikat ihram itu bukan pada pakaian yang dipakai dalam jangka masa haji dan umrah sahaja, tetapi pakaian dalam seluruh kehidupan. Pakaian takwa, yang haram kita tinggalkan…”<br /><br />Kebimbangan melihat ibadah haji dan umrah menjadi satu ’escapisme’ di kalangan umat Islam ada asasnya. Rasulullah SAW sendiri pernah mengingatkan bagaimana di akhir zaman, orang kaya, orang miskin, orang ternama melaksanakan ibadah itu bukan kerana Allah. Ulama tradisional seperti Imam Ghazali dan ulama kontemporari seperti Dr. Yusuf Al Qardhawi juga pernah mengingatkan dengan nada yang sama. Tujuan haji adalah untuk merubah diri. Yang lalai jadi ingat, yang fasik jadi taat. Tetapi kini seolah-olah haji dan umrah jadi ’mahar’ untuk meneruskan kefasiqan dalam gelar kesucian.<br /><br />”Kau lihat sendiri, betapa ramai insan-insan insaf di Tanah Suci kembali lupa bila kembali ke tanah realiti… Malah komen-komen mereka seolah-olah bagai tak ada rasa bersalah langsung.”<br /><br />”Mana kau tahu, mereka tu tak ada rasa bersalah?”<br /><br />”Maaf, memang aku tak tahu. Sebab tu aku kata seolah-olah…”<br /><br />Dalam hati saya terbayang bagaimana ada artis yang berazam untuk terus ’bergelek’ selepas umrah dan seribu satu macam lagi pengakuan yang ’aneh-aneh’ sama anehnya sewaktu mereka menceritakan pengalaman-pengalaman luar biasa ketika di Tanah Haram.<br /><br />Saya teringat kuliah tarbiah tentang hakikat haji yang saya catatkan 3 tahun yang lalu. Betapa adanya manusia yang menjadikan amal kebajikan sebagai satu cara menghilangkan rasa berdosa. Rasa berdosa ketika menipu dan rasuah dalam perniagaan, cuba dihapuskan dengan bersedekah kepada fakir miskin. Rasa berdosa ketika bergaul bebas dan mendedahkan aurat dalam membina kerjaya cuba dilupakan dengan umrah dan hibah (sedekah). Rasa bersalah ketika mengamalkan politik wang cuba dilindungi dengan membina wakaf dan berderma.<br /><br />Itu semua bukan perbuatan baik yang cuba memadamkan dosa untuk bertaubat tetapi perbuatan baik untuk menghilangkan rasa berdosa supaya dapat terus melakukan dosa dengan hati yang lega. Atau ‘topeng’ yang dipakai untuk memberi wajah baik pada imej muslim yang sering dicalarkan dengan sengaja. Ya, betapa banyak haji dan hajah yang meneruskan cara hidup yang tidak Islamik tanpa rasa segan silu lagi kerana mereka pun pernah ke Makkah. Rukun Islam mereka telah lengkap!<br /><br />”Taubat, itu menyesal. Terus-terusan merasa berdosa. Rasa berdosa itu kemudian menggerakkan individu tersebut menempuh syarat-syarat taubat berikutnya. Yakni berhenti melakukan dosa, berazam tidak mengulanginya lagi dan bagi dosa sesama manusia wajib melunaskan semua kira-bicara soal harta, maruah, agama dan lain-lain.”<br /><br />Masih terngiang-ngiang pesanan guru agama itu.<br /><br />”Tetapi rasa berdosa yang cuba dihapuskan tidak begitu. Ia tidak menimbulkan penyesalan, bahkan ia umpama ’lesen’ yang memberi rasa aman, rasa seronok untuk meneruskan dosa. Seorang akan rasa bersih dalam kotor dosa yang menipu-daya.”<br /><br />”Eh, kenapa kau diam saja? Apa buktinya mereka tidak ada rasa berdosa?” tempelak teman saya.<br /><br />Ah, bagaimana ingin saya jelaskan tentang nasib ’orang lain’ ketika jiwa sendiri hakikatnya masih terpenjara di Tanah Realiti untuk terbang ke Tanah Suci. Teringat kata-kata hukama, ”seseorang sudah dikira berdosa apabila dia merasa tidak berdosa!”.<br /><br /><a href="http://genta-rasa.com/category/uncategorized/">~link~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-27966465853782236952012-02-08T00:06:00.002+08:002012-02-08T00:16:54.519+08:00SEIMBAS TENTANG POLIGAMI…<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWxbxC6_x81G-zxv0YD1etbef7Qbu7FHRZgbREKY0ZtN59u2T50Pk8_W3XkZ5gzRaq_siF68dqJlHKbO1MbPecUM_tpjITeGd3ae6-VEvU7A_LBbGMyTqqhz-mekbFaA5PiEYa7VFmhsdW/s1600/arifin-ilham-poligami1.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 300px; height: 173px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiWxbxC6_x81G-zxv0YD1etbef7Qbu7FHRZgbREKY0ZtN59u2T50Pk8_W3XkZ5gzRaq_siF68dqJlHKbO1MbPecUM_tpjITeGd3ae6-VEvU7A_LBbGMyTqqhz-mekbFaA5PiEYa7VFmhsdW/s400/arifin-ilham-poligami1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5706427442128851202" /></a><br />Saya pernah mendengar secara langsung bagaimana seorang isteri dianiaya oleh suaminya yang berpoligami. Sudahlah selama ini dia membantu suaminya menyara keperluan keluarga (gajinya lebih besar daripada suami), tiba-tiba suami bernikah lain tanpa pengetahuannya. <br /><br />Dan sejak itu suami jarang pulang ke rumah. Jika pulang pun, hanya sekali-sekala, itupun kerana ‘mengecek’ wang isteri pertama. Isteri yang selama ini berkorban, terus terkorban… bertahan cuma untuk membesarkan anak-anak. Tidak ada kebahagiaan lagi.<br /><br />Ada pula saya temui lelaki ‘handsome’ yang sihat, kaya, baik tetapi terhimpit oleh masalah ‘dalaman’ apabila isterinya tidak sudi melayaninya lagi. Sukarnya untuk memahamkan isteri akan cabaran-cabaran lelaki yang ingin menjadi muslim sejati dalam dunia yang penuh godaan dan cabaran ini. Isteri tidak pula sudi membantu untuk mengurangkan beban cabaran itu. Bersoleklah, berhiaslah dan jagalah penampilan diri… Berzina? Tidak terlintas sama sekali. Hendak berpoligami? Jangan harap. Alamat perang saudaralah nanti! <br /><br />Sekali-sekala saya terjumpa lelaki berpoligami yang begitu bijak dan sabar mengendalikan bahtera rumah tangga. Anak-anaknya ramai tetapi terdidik dengan baik. Isteri-isteri terurus dan terkendali dengan stabil. Perjalanan ‘rumah-rumah’ tangganya yang agak sempurna dan lancar, lebih baik daripada perkahwinan monogami oleh sesetengah lelaki yang lain. Jika demikian, dia layak memimpin beberapa orang wanita, detik hati saya.<br /><br />Sering saya temui, lelaki yang hidupnya tunggang langgang. Anaknya hanya seorang, isterinya hanya satu… tetapi kendali hidupnya sungguh celaru. Hidup tanpa tanggung jawab. Dia masih tebal dengan budaya hedonisme dan berpeleseran dengan mengekalkan momentum zaman bujangnya. Hati saya tertanya-tanya, mengapa agaknya dia berkahwin? Apa tujuannya? Dia menyiksa dirinya dan orang di bawah tanggungannya. Usahkan berpoligami, bermonogami pun dia tidak layak!<br /><br />Lalu hati saya berkata… semuanya bergantung kepada iman. Tidak kira poligami atau monogami, lelaki yang beriman dapat mengendalikannya dengan baik. Ada yang berbahagia dengan seorang isteri… ya itulah yang normal. Namun, sekali-sekala terjadi juga yang ‘kadang-kadang’, ‘jarang-jarang’, berbahagia pula dengan dua, tiga atau empat isteri. Allah Maha Mengetahui, di sebalik segala takdirnya, ada bahagia… sekiranya ada iman yang kukuh dan teguh di dada. <br /><br />Justeru, apabila ada kalangan pengunjung blog meminta saya menulis tentang poligami, saya persembahkan tulisan di bawah dengan rendah hati… Ya, Allah. Bantulah kami memahami tentang hukum poligami ini. Ya, saya akan menulis lebih panjang lagi tentang subjek ini. Namun buat sementara terimalah tulisan di bawah sebagai muqaddimahnya: <br /><br />MENYINGKAP MISTERI BERPOLIGAMI<br /><br />Poligami, sering dianggap satu subjek yang ‘taboo’. Membincangkannya akan menyebabkan berlakunya pergeseran pendapat yang agak ‘sengit’ dikalangan umat Islam sendiri. Malah sering juga musuh Islam mengambil kesempatan mengecam Islam dan Nabi Muhammad kerana poligami.<br /><br />Namun, realitinya poligami dalam Islam adalah satu praktik yang telah lama berlaku yakni sejak zaman Rasululullah s.a.w sehinggalah kini. Rasulullah s.a.w, Sayidina Abu Bakar, Sayidina Umar dan lain-lain para sahabat telah mengamalkannya. Ini menunjukan poligami memang boleh diamalkan.<br /><br />Tindakan Nabi Muhammad saw melarang Sayidina Ali berpoligami tidak bermakna baginda melarang poligami. Memang benar Rasulullah s.a.w melarang Sayidina Ali menduakan puterinya. Baginda amat marah mendengar ura-ura Sayidina Ali hendak berpoligami lalu masuk ke masjid dan menaiki mimbar sambil berseru: “Beberapa keluarga Bani Hasyim bin al Mughirah (kerabat Abu Jahal) meminta izin kepadaku untuk mengahwinkan puteri mereka (anak Abu Jahal) dengan Ali bin Abi Talib. Ketahuilah aku tidak akan mengizinkan, sekali lagi aku tidak akan mengizinkan. Sungguh tidak aku izinkan kecuali Ali bin Abi Talib menceraikan puteriku terleboih dahulu. Fatimah adalah sebahagian dari diriku, apa yang mengganggu dirinya mengganggu diriku, dan apa yang menyakiti hatinya menyakiti hatiku.”<br /><br />Namun hadis ini difahami dan diperjelaskan secara berbeza oleh para ulama. Berdasarkan Imam Nawawi, fokus utama hadis ini bukanlah berkaitan poligami secara umum tetapi ia berkaitan dengan hasrat Sayidina Ali memadukan isterinya Siti Fatimah binti Muhammad saw dengan puteri Abu Jahal. Ini diperjelaskan lagi oleh sabdanya sebagai kesinambungan daripada hadis yang pertama: ”Dan sesungguhnya aku tidak mengharamkan yang halal dan tidak pula menghalalkan yang haram, akan tetapi, demi Allah jangan sekali-kali bersatu puteri utusan Allah dengan puteri musuh Allah.”<br />Manakala pihak yang kurang setuju dengan poligami pula mendakwa hadis ini menunjukkan Rasulullah juga mencegah poligami kerana kesedihan Siti Fatimah apabila hendak dimadukan oleh suaminya. Ini membuktikan kesedihan isteri pertama untuk dimadukan tidak boleh dianggap remeh. Ia perlu dititik-beratkan oleh para suami yang hendak berpoligami.<br /><br />Pihak ini juga berpendapat jika para Ummul Mukminin (isteri-isteri Nabi Muhammad) juga mempunyai rasa cemburu, apatah lagi wanita biasa. Justeru, cemburu tidak dapat dielakkan oleh para wanita yang dimadukan maka wajar berpegang kepada prinsip “bahagiakan dirimu dengan satu isteri’!<br /><br />Kita boleh memanfaatkan perbezaan dua pandangan ini sekiranya kita mampu mengamalkan sikap berlapang dada, menjauhkan sikap prajudis, emosional dan prasangka. Kedua-dua pandangan itu sepakat tidaklah melarang (mengharamkan) poligami. Cuma satu pihak agak ‘bertolak ansur’ dalam pelaksanaannya jika keadaan memerlukan. Manakala satu pihak pula sangat rigid dalam pelaksanaannya yakni apabila keadaan sangat mendesak dan dengan syarat-syarat yang ketat pula!<br /><br />Kedua pandangan ini sebenarnya boleh dijadikan ‘check and balance’ agar poligami tidak dieksploitasi oleh golongan yang berkepentingan dan tidak pula menyekat golongan yang benar-benar memerlukan, sanggup berlaku adil dan punya kemampuan dari segi material, fizikal dan rohani untuk melaksanakannya.<br /><br />Poligami bolehlah diumpamakan pintu kecemasan dalam sebuah pesawat terbang. Hanya apabila berlaku kecemasan, pintu itu benar-benar diperlukan. Iktiraflah keberadaan dan keperluannya. Apa yang lebih penting ialah mencapai tujuan suatu perkahwinan dengan niat kerana Allah dan melalui kaedah yang ditunjukkan oleh Rasulullah saw, tidak kira samada perkahwinan itu monogami atau poligami.<br /><br />Sesungguhnya kehidupan Rasulullah saw bermonogami selama 25 tahun dan berpoligami selama 10 tahun telah meletakkannya sebagai role model yang bersifat multi dimensi dan holistik. Majoriti umatnya yang bermonogami boleh belajar bagaimana menghadapi seorang isteri dengan penuh kesetiaan. Manakala minoriti umatnya yang berpoligami juga boleh menteladani Rasulullah dalam meratakan keadilan di kalangan isteri-isterinya.<br /><br />Itulah indahnya Islam yang dapat dilihat secara tersurat dan tersirat. Dan diantara keindahan itu terserlah melalui amalan poligami terutamanya yang ditunjukkan oleh Rasulullah saw sendiri.<br /><br /><a href="http://genta-rasa.com/2012/01/10/seimbas-tentang-poligami/">~link~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-85876393096366824872011-11-28T10:51:00.000+08:002011-11-28T10:52:37.806+08:00Tajdid: A Necessity to the UmmahPosted on Jun 21, 2009 <br />Written by Dr. Mohd Asri Zainul Abidin<br />Translation by Umm Hajar (ummhajar@gmail.com)<br /><br />Tajdid or the process of renewal to the religious comprehension is a necessity. Throughout the history of this ummah, the movement or the struggle of tajdid was instrumental in preventing the ummah from becoming weak and incompetent. In a sahih hadith reported by al-Imam Abu Daud, the Prophet s.a.w said: “Allah will raise for this community at the end of every hundred years someone who will restore its religion for it.”<br /><br />All through the time, advocates of tajdid appeared one after another to carry out various endeavors and to confront different challenges. Tajdid was implemented in various fields for the wellbeing of the ummah. Caliphate ‘Umar bin ‘Abd al-‘Aziz was a prominent advocate of tajdid (mujaddid) based on the consensus of the ummah. After him, other scholars who were regarded as mujaddid appeared such as al-Imam al-Syafi’i (deceased in 204H), al-Imam Ibn Taimiyyah (deceased in 728H) and others.<br /><br />The word ‘man’ or ‘someone’ as stated in the hadith above instigated different interpretations among the scholars. They debated whether the hadith implied that ‘someone’ will be sent for every century or a number of individuals will be sent but spread all over the place and in different countries, or if it implied any particular movement or the likes of it. Whatever it may be, it is more important to derive from this hadith that tajdid in Islam is necessary.<br /><br />Tajdid does not denote the establishment of a new religion. There are two different definitions that can be assigned to tajdid. The first definition is to restore the religion’s original look just as we would restore the condition of something that has gone bad or has expired. Renewal or tajdid means that the situation and time renders it necessary to restore something to its original form. A practical exemplar is the renewal of our driving license or something similar. Basically, we have the original driving license but it has to undergo a renewal process because it is old or expired.<br /><br />The second definition of tajdid is that it can also imply the innovation of certain element to fulfill contemporary need and requirement such as the innovation of modern vehicle. It has never been created before but it serves the same basic purpose required by humankind since the earliest of time that is to move from one place to another.<br /><br />Therefore, in the context of Islam, innovation should be performed such that it does not change the religion but rather, it is to satisfy the new understanding or view brought about by the change in circumstances. However, it should not deviate from the essence and the requirement of al-Quran and al-Sunnah. In other words, the renewal of Islam refers to the restoration of the original look of Islam that is being practiced by the ummah because the look of Islam has been contaminated or neglected as time passes by and as circumstance varies. It can also refer to the construction of new understanding and new view to meet the contemporary requirement but is still centered upon the al-Quran and al-Sunnah.<br /><br />In another hadith, the Prophet s.a.w said:<br /><br />“This knowledge must be carried by those who are righteous among the successors (from one generation to another). They deny (oppose) the deviance performed by the extremists, the false claims made by the immorals and the interpretation done by the ignorants.” (Reported by al-Baihaqi, Ibn ‘Adi and others. Ranked by hasan by al-Imam Ahmad).<br /><br />Al-Quran and al-Sunnah are adjustable sources of Islam. However, there are two major problems concerning these two divine sources, first is that they are contaminated and second is that they are misinterpreted. Al-Quran is being contaminated by the irresponsible ones who add elements of Israiliyyat and mythical stories to it though its preservation is guaranteed by Allah. To the untrained eyes, those stories that are linked to the al-Quran are considered funny and impractical.<br /><br />This blunder is commonly done by a significant number of religious speakers who frequently appear in electronic media in our country. Similarly, throughout the history, thousands of fabricated hadith were created to for the sake of various parties or due to lack of knowledge. In Malaysia, hadith is being quoted and narrated haphazardly by many individuals to the extent that even comical or garbled stories are linked to hadith. All these require tajdid.<br /><br />Akidah is the core of Islam. The akidah of Islam is simple and comprehensible, as simple as the concept of akidah described in Surah al-Ikhlas. One who reads the al-Quran will find the intelligibility of akidah of Islam described in it, in Surah al-An’am for instance. The explanation is not convoluted like some syllabus used to teach people the attributes of Allah that goes something like Allah is existent and the opposite is non-existent, Allah is hearing and the opposite is deaf, Allah is seeing and the opposite is blind. Many of the muslims, new and old, are not clear about akidah and can easily ‘switch their religion’ despite having memorized this syllabus. This is because the syllabus was based on philosophical thoughts that is not as solid as the simple and comprehensible akidah described by al-Quran and al-Sunnah. We need tajdid in this area.<br /><br />In applying fiqh, mazhab fanaticism that is being passed down to us by some religious conservative is causing us to become a society that is ‘color-blind’ on facts or completely lacking of curiosity not questioning what are the basis for the religious practices being performed. We fail to ask if the religious practice originates from al-Quran and al-Sunnah or is a mere presumption. Even those who are fanatic to mazhab Syafi’i are not sure if the opinions they are upholding are indeed the opinions of al-Imam al-Syafi’I (deceased in 204H) or are only words that come out of people’s mouth.<br /><br />Even more worrying is the fact that our fiqh comprehension that is lacking of supporting evidence or built on weak evidence leads to narrow-mindedness and imposes inconvenience to the ummah. Unnecessarily arduous rules that are not based on clear nas are enforced such as the direction to ‘purify’ the whole house issued by some quarters. In addition to lacking of clear nas, it is unreasonably burdening. The need to have a fiqh comprehension that is based on strong supporting evidence and is undemanding is a requirement in this era. In a hadith, the Prophet s.a.w said:<br /><br />“Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.” (Reported by al-Bukhari)<br /><br />Tazkiah al-Nafs or spiritual refinement that is being referred to by some people as tasawwuf is essential to the soul. However, a matter as delicate as that involving the spiritual bond of a person with Allah requires the guidance of al-Quran and al-Sunnah. If not, one will wander off and enter a world that is filled with philosophical words, dreams of the afterworld, stories of saints and the supernatural and various other strange philosophies. It no longer leads them to Allah but instead, it leads them into the messy domain of weird Sufism causing them to abandon their study on al-Quran as well as hadith and concentrate only on what their ‘tok syeikh (chief) says’. In this matter, tajdid is required.<br /><br />Humankind needs politics to survive in a communal life. Islam has the guideline for that. However, because we have become so habituated to the Western politics, sometimes we are even worse than them, politics no longer brings forth happiness and tranquility to the ummah but it instigates nuisance, anxiety and other unpleasant states of mind. The application of Islam in our politics is hardly noticeable even by those who are spotting the Islamic brand or the likes of it. In this matter, tajdid is required.<br /><br />A lot of the contemporary issues we are encountering these days were not known in the past. To ensure a continuous survival of the ummah, various new opinions are required to cater for the change that the ummah and the world are experiencing. The opinions of preceding theologians may not be wrong but have expired due to the change in time and circumstances. Therefore, tajdid to those opinions or formulation of new opinions that are still centered upon al-Quran and al-Sunnah are required and a must. Some of the nas from al-Quran and al-Sunnah has to be viewed in a much broader context in terms of its meaning and substance.<br /><br />Therefore, obviously, the endeavor and movement that advocates tajdid is necessary for the ummah including us in Malaysia. This is regardless of the fact that every now and then, tajdid advocates are criticized and subjected to various slanders by those who are bothered by tajdid. Regarding this phenomenon, the Prophet s.a.w once said:<br /><br />“Indeed Islaam began as something strange. And it will return as something strange the way it began. So give glad tidings to the strangers” He was asked, “Who are the strangers O Allah’s Apostle?” He answered, “Those who are righteous when the people have become corrupt.” (Reported by Ahmad, sahih):.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-46610861496223245282011-11-17T14:17:00.001+08:002011-11-17T14:22:57.494+08:00Permission (Izin) is not Approval (Redha)Posted on Jan 30, 2010 <br />By <a href="http://drmaza.com/english_section/?p=93">Dr Mohd Asri Zainul Abidin</a><br />Translation by R. Abdul-Hamid<br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwqXHIGA5f7vclMbleXdqSlhJvoU-c2c4ZZ6RmwqBZLvdhCVJI9XCYMgH1jSMaS9bo10Pi_nBFVMDn3_jD9pAmaQspFqEiXFgofDXv9-wPC2iiMuZ_8qLxLcMqKvRTxaD4AdqeHls9ckdB/s1600/4502729972_a56955fc8f_o.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 300px; height: 400px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjwqXHIGA5f7vclMbleXdqSlhJvoU-c2c4ZZ6RmwqBZLvdhCVJI9XCYMgH1jSMaS9bo10Pi_nBFVMDn3_jD9pAmaQspFqEiXFgofDXv9-wPC2iiMuZ_8qLxLcMqKvRTxaD4AdqeHls9ckdB/s400/4502729972_a56955fc8f_o.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5675846045620571986" /></a><br /><br />I don’t like to be too philosophical in what I say. The purpose of speech and the written word is for the message to be understood by those on the receiving end, not for it to be so convoluted so as to confuse them. Having said that, there are certain terms that need further clarification, not for the sake of mere philosophizing, but because elaboration is necessary to avoid conflict between Muslims.<br /><br />Among the most important distinction to be made is one between ‘permission’ (izin) and ‘approval’ (redha). Approval does not always accompany permission. Similarly, permission does not always follow approval. At times we permit and approve of an act, and at other times, we do not permit and do not approve of an act both at the same time. To permit an act means to allow it to take place (cf al-Kafawi, al-Kulliyyat, 72, Beirut: Muassasah al-Risalah), while to approve often involves a degree of fondness for the act, called ‘Al-Mahabbah wa al-Ridha’ (ibid 76).<br /><br />We, in the exercise of our jurisdiction, may either allow an act accompanied by our approval or without it. Our permission does not always translate into our approval. For example, when a Muslim political ruler gives his permission for other religions’ places of worship to be erected, it does not necessarily reflect on his approval of idolatry or the worship of that other than Allah.<br />Similarly, when a Muslim ruler gives his permission to the non-Muslims to do something that run contrary to the teaching of Islam, such as the consumption of alcohol and gambling within their own premise, it does not mean that the said ruler is making those acts ‘halal’. That permission is given in accordance with the rights that they, as non-Muslim citizens, possess, in terms of freedom to practise religion and a particular lifestyle.<br /><br />Rulers are meant to manage the affairs of their subjects in a manner that is fair and just. Permission that is granted by rulers in their political capacity does not show a crooked creed (aqidah) or that they have made ‘halal’ what is forbidden (haram). Unless, of course, those rulers personally feel fond of those acts for whose practise they have given permission, or they themselves join in committing those acts. If that is the case, then a valuation of their aqidah is most certainly called for.<br /><br />What is being argued is that not everything that happens with permission comes with approval. I give the example of a son who seeks his father’s permission to take the family car so that he can drive it around with friends. The father is reluctant for fear of the son’s inability to control himself in his friends’ presence.<br /><br />But the son persists in wanting to drive the car and keeps at his demand until the father finally relents and in turn, hands the car key to the son. The son later brags to his friends, “My father allowed me to drive his car” while the father, upon being asked, will say, “It’s true I allowed him to drive the car but I did not approve of it. He kept asking and I didn’t have the willingness to continue the fight.”<br /><br />The aforementioned situation illustrates how permission is given without approval. How many young women are afflicted with the same implication when they allow themselves to be married off by their fathers to men not of their own choosing.<br /><br />There are also occasions where we cannot permit something that we approve of for several valid reasons. That is why in the Quran, the word ‘masyiah’ or ‘wishes’ is used at the same time the word ‘redha’ (approval) is mentioned. Man acquires faith (iman) when Allah permits it and wishes for it. Without Allah’s permission and wishes for something to happen, they will never happen.<br /><br />Nevertheless, not everything permissible in the sight of Allah, is also approved by Him. Allah says in the Quran,<br /><br />“Is he, then, to whom the evil of his conduct is made alluring, so that he looks upon it as good, (equal to one who is rightly guided)? For Allah leaves to stray whom He wills, and guides whom He wills. So let not thy soul go out in (vainly) sighing after them: for Allah knows well all that they do!” (Surah Fatir:8)<br /><br />Allah leaves to stray whoever He wishes because they choose misguidance over guidance. Likewise, He guides those who choose guidance over misguidance. Such is the law of nature as ordained by the Creator, the ever Just. He does not wrong His servants.<br />When an act of disobedience is committed by the servants, that does not mean Allah approves of it even though it happens within His permission. Allah says,<br /><br />“And remember! your Lord caused to be declared (publicly): “If ye are grateful, I will add more (favours) unto you; But if ye show ingratitude, truly My punishment is terrible indeed.” (Surah Ibrahim:7)<br /><br />Glorified be Allah, pure and clean from any comparison with His own creations. However, in light of practicality in life, we need to draw the distinction between ‘permission’ and ‘approval’. In the covenant of Hudaibiyah, the Prophet (pbuh) agreed with the terms of the negotiation even when he did not approve of them. A hadith related the event as follows,<br /><br />“Indeed, the people of Quraisy sought to seal a peace treaty with the Prophet (pbuh). Among their representatives was Suhail ibn Amr. The Prophet asked to open the negation with ‘BismiLlahirrahmanirrahim’ (which means ‘in the name of Allah, the most benevolent and most merciful). Suhail objected on the grounds of them not recognising such a phrase, asking instead for ‘Bismikallahumma’ (which means ‘in your name, O Allah)”<br /><br />In the riwayat of Bukhari, the Prophet (pbuh) is reported to have concurred.<br /><br />I explain this distinction (between ‘permission’ and ‘approval’) to avoid an environment of mutual accusation between different groups of Muslims, with regards to many current issues, the use of the name Allah being one of them. This issue has created a lot of tension within the Muslim community, such that it leads to the labelling of ‘kufr’ (disobedience). There are some who claim that those who allow the use of ‘Allah’ by non-Muslims have shown their approval of disobedience to Allah. And that approval is sufficient to make them also disobedient.<br /><br />Such a deduction is not accurate. We may differ on points of the issue but let us not conclude the matter based on nothing but fact. Muslims who allow Christians to use the names Jesus and Mary in churches should not be mistaken to have approved the Christian act of worshipping them alongside Allah. Nor should they be deemed as having approved the misuse of the name of Jesus.<br /><br />This is not an issue of approval; rather it is an issue of what rights the non-Muslims have and what rights we must recognize. That is where the discussion should lie. We may agree or disagree with the decision to allow the use of Allah by non-Muslims. I do not wish to discuss that here, but I cannot accept the trend of labelling each other ‘kafir’ among Muslims. We need to approach the matter with reasoned harmony and maturity, not with unreasoned labelling of each other.<br /><br />Be careful, dear readers, for there are many in this world who seek to manipulate statements and misconstrue them according to their desire in order to vilify a certain group of people. Each of us will stand on the Day of Judgement before Allah, so be just!:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-53548656752810678602011-11-16T14:10:00.003+08:002011-11-16T14:16:53.667+08:00BOLEHKAH BUKAN MUSLIM SELAMAT DARI NERAKA?Prof Madya Dr Mohd Asri Zainul Abidin<br />(sertai facebook DrMAZA.com dan twitter realDrMAZA)<br /><br />Bolehkah Bukan Muslim Selamat Dari Neraka?<br /><br />Soalan ini mungkin mengejutkan. Sebab, secara umumnya ramai muslim menganggap setiap yang bukan muslim pasti akan diazab dalam neraka. Tanpa mengambil kira keadaan mereka.<br /><br />Apabila saya merenung sikap baik ramai individu bukan muslim di Oxford ini dan di tempat lain juga, ia mengingatkan saya kepada Prof DiRaja Engku Aziz. Semasa saya masih Mufti Perlis, beliau pernah datang ke pejabat saya secara bersendirian. Beliau ingin berbicara dengan saya secara tertutup. Ada beberapa soalan yang beliau kemukakan, antaranya: apakah orang bukan muslim yang berakhlak baik itu tetap memasuki neraka? Saya telah jawab serba sederhana untuk beliau ketika itu.<br /><br />Berbudi Baik<br /><br />Soalan itu kembali bermain di fikiran saya apabila melihat ramai orang bukan muslim di Barat ini yang jauh lebih berdisiplin dalam hubungan mereka sesama manusia dibandingkan sesetengah orang muslim sendiri. Ya, bukan semua, tetapi ramai. Ya, sejarah orang Barat juga penuh dengan tompokan hitam; pembunuhan, penyeksaan dan pelbagai lagi. Hari ini pun, banyak negara yang mereka ganggu.<br /><br />Itu cerita politik dan cerita agama yang dipolitikkan. Bukan semestinya sama cerita orang politik dengan cerita orang awam. Hakikatnya, dalam kehidupan peribadi, ramai mereka menepati janji, jujur dalam pekerjaan, ada nilai simpati yang tinggi terhadap manusia, haiwan dan alam. Banyak usaha menderma di sana sini untuk kefakiran dan malapetaka. Ada pula yang enggan memakan daging kerana simpati kepada binatang. Pelbagai lagi asas kemanusiaan dan nilai murni dalam hidup mereka. Di samping tidak dinafikan, sebagai manusia ada juga perkara negatif lain.<br /><br />Saya ada seorang kawan baik daripada Austria, beliau seorang vegetarian. Dia juga enggan makan produk Nestle dan Coca-cola. Saya bertanya: “Stefanie! Apakah kerana itu satu pegangan agama? Jawabnya: “Tidak, hanya saya simpati kepada haiwan dan saya benci kepada kedua syarikat itu kerana mereka menindas orang miskin. Saya akan terus pulau mereka selagi saya hidup”. Saya diam, saya rasa kita orang muslim pun sukar hendak memulau kedua syarikat itu sekalipun isu Palestin dibangkit mengenai syarikat-syarikat tersebut. Stefanie masih muda, saya tidak tahu sehingga bila beliau boleh bertahan dengan pendiriannya.<br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoRrUTTGhnx3ueNJ9B2aaw-7-UDMNJ7rmAu_nkBYBM-CFu4S9186Ped4oc_yBuETiX3I8v6qDykeqpKsHOxiXhHjY4M3sdEs2IsCUsBP7RUR8P5ONhMc9enSApexpm-fyZ5XbUfPk1CdC6/s1600/untitled.bmp"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 300px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoRrUTTGhnx3ueNJ9B2aaw-7-UDMNJ7rmAu_nkBYBM-CFu4S9186Ped4oc_yBuETiX3I8v6qDykeqpKsHOxiXhHjY4M3sdEs2IsCUsBP7RUR8P5ONhMc9enSApexpm-fyZ5XbUfPk1CdC6/s400/untitled.bmp" border="0" alt=""id="BLOGGER_PHOTO_ID_5675473288521778706" /></a><br />Muslim berdakwah di tengah Bandar Oxford. Nasib baik masyarakat mereka tidak membantah orang lain berdakwah dalam negara mereka.<br /><br />Halangan Hidayah<br /><br />Bukan sedikit mereka yang seperti beliau. Jiwa mereka baik, perasaan mereka luhur. Malangnya, cahaya hidayah yang sebenar tidak sampai kepada mereka. Bagaimana hendak sampai dengan mudah, banyak hadangan yang mendindingi cahaya yang hakiki itu untuk sampai. Kemunduran negara umat Islam yang sentiasa porak-peranda, kelam-kabut, merusuh dan bergolak. Sikap buruk sesetengah orang muslim yang mendominasi keadaan lalu gagal menjadi contoh dan teladan yang baik kepada masyarakat dunia. Ditambah media massa Barat yang memberikan wajah buruk tentang Islam; disokong pula oleh tindakan umat Islam sendiri.<br /><br />Lihat Iran yang menzalimi rakyatnya, Pakistan yang porak peranda dan menindas wanita dan Dunia Arab yang sentiasa korupsi dan menumpah darah antara satu sama lain. Kelompok-kelompok kononnya jihad yang mengebom di sana-sini. Mereka semua itu telah menggunakan lencana ‘Islam’, jenama ‘Islam’, lambang ‘Islam’ sehingga Islam yang hakiki menjadi begitu suram dan kabur. Kesemua itu adalah gunung dan bukit yang menghalang cahaya keindahan Islam yang hakiki dari menembusi jiwa kebanyakan manusia hari ini. Maka, bukanlah satu keadilan jika Allah menghukum mereka di akhirat dalam keadaan demikian. Allah berfirman:<br /><br />“Tidaklah tuhanmu itu zalim terhadap hambaNya” (Fussilat: 46).<br /><br />Namun tidak dinafikan ada yang telah sampai penerangan yang jelas melalui jalan yang Allah kehendaki. Cuma, bukan semua berpeluang. Mungkin kita kata: mereka boleh cari Islam yang sebenar dalam internet. Malangnya, maklumat dalam internet juga bercampur baur antara yang benar dan yang palsu, antara yang indah dan buruk. Entah berapa banyak puak dan aliran dalam masyarakat muslim. Jika orang yang lahir dalam masyarakat Islam pun keliru, apatahlagi yang baru hendak mencari.<br /><br />Kemudian, bukan semua orang mempunyai kemampuan analisa. Tidak pula semua mempunyai cukup masa. Juga bukan semua yang sedar bahawa mereka tidak berada atas hidayah. Jika pada zaman dahulu, Salman al-Farisi mengembara dari Parsi untuk mencari Nabi dengan penuh dugaan dan derita, tapi berapa orangkah penduduk Parsi yang sanggup sepertinya? Tiada. Parsi hanya menerima Islam selepas kewafatan Nabi s.a.w dengan sampainya tentera Umar bin al-Khattab ke sana. Jika Allah mewajibkan semua orang lakukan seperti Salman, pasti suatu bebanan yang tidak tertanggung oleh manusia.<br /><br />Bolehkah Selamat?<br /><br />Hari selesa lepas di Centre for Muslim-Christian Studies, Oxford seperti biasa ada seminar mingguan. Setiap hari, saya berjalan kaki berkilometer untuk menghadiri pelbagai seminar. Saya berjalan ke seminar tersebut sejauh dua kilometer dengan penuh harapan mendapat sesuatu yang menarik. Ini kerana tajuk minggu ini ‘Can Non-Muslims be Saved?’. Pembentangnya; Jon Hover, pensyarah Islamic Studies, University of Nottingham.<br /><br />Saya fikir beliau akan menyentuh apa yang saya harapkan. Malangnya, beliau membahaskan pemikiran Ibn Qayyim al-Jawziyyah (meninggal 751H) tentang Fana an-Nar (Penamatan Neraka). Memang, dalam beberapa karyanya khususnya Hadi al-Arwah, Ibn al-Qayyim berhujah dengan beberapa alasan yang menarik bahawa nereka itu akhirnya akan tamat. Tiada sebarang hikmat Allah menghukum manusia kuffar dalam neraka selamanya. Idea yang kontraversial itu dipertahankan oleh Ibn Qayyim dengan beberapa hujah; riwayat salaf, tafsiran al-Quran dan atas sifat rahmat Allah yang sentiasa mengatasi murkaNya. Namun, saya rasa Jon Hover gagal membentang secara rapi hujah Ibn Qayyim khususnya berkaitan ayat al-Quran Surah Hud ayat 106-108. Saya tidak berhasrat membahaskan pemikiran Ibn Qayyim itu di sini.<br /><br />Saya rasa persoalan ‘can non-muslims be saved?’ bukanlah itu jawapannya yang memuaskan. Isu apakah neraka kekal atau akhirnya musnah hanyalah tafsiran dan andaian. Hanya Allah Yang Mengetahui. Apapun, yang ke neraka, tetap ke neraka. Ada perbahasan lain yang lebih menarik oleh Ibn al-Qayyim dan para sarjana Islam yang lain. Lebih sepakat, lebih jelas dalilnya dan lebih menyerlahkan keadilan Allah dan keindahan Islam.<br /><br />Selamat Dari Azab<br /><br />Para sarjana bersepakat dengan prinsip yang ditegaskan oleh al-Quran bahawa Allah tidak akan mengazabkan seseorang melainkan setelah diutuskan rasul. Sesiapa yang tidak sampai kepadanya ajaran yang benar dari seorang rasul, tidak ditegakkan hujah yang teguh sehingga tiada alasan untuk ragu dan syak, maka dia tidak akan diazabkan oleh Allah. Ini seperti yang Allah tegaskan: (maksudnya)<br /><br />“Tiadalah Kami mengazabkan sesiapapun sehingga Kami mengutuskan seorang rasul” (Surah al-Israk: 15).<br /><br />Inilah yang menyelamatkan bukan muslim yang tidak sampai hujah hidayah kepada mereka. Bahkan inilah juga yang menyelamatkan muslim yang jahil yang tidak disampaikan hujah dalam amalan atau kepercayaan tentang Islam mengenai sesuatu perkara. Al-Sa’di dalam tafsirnya menyebut:<br /><br />“Allah itu Maha Adil, Dia tidak akan mengazab seseorang melainkan ditegakkan hujah dengan pengutusan rasul tapi dia menolaknya. Adapun sesiapa yang tidak sampai kepadanya hujah Allah, maka sesungguhnya dia tidak diazab”.<br /><br />Ini dikuatkan lagi dengan firman Allah: (maksudnya)<br /><br />“Rasul-rasul pembawa khabar gembira dan amaran supaya tiada bagi manusia suatu hujah (alasan untuk berdalih pada hari kiamat) terhadap Allah sesudah mengutuskan rasul-rasul itu. dan (ingatlah) Allah Maha Kuasa, lagi Maha Bijaksana” (al-Nisa: 165).<br /><br />Al-Imam Ibn Qayyim al-Jauziyyah dalam karyanya Tariq al-Hijratain menyebut:<br /><br />“Sesungguhnya azab itu layak diterima kerana dua sebab; pertama, tidak mahu mendengar hujah serta enggan menerima dan beramal dengan tuntutannya. Kedua, berkeras setelah ditegakkan hujah dan meninggalkan tanggungjawab berkaitan. Maka jenis yang pertama; kufur berpaling (enggan mendengar) dan yang kedua; kufur keras kepala. Adapun kufur kerana jahil tanpa ditegakkan hujah dan tanpa kemampuan untuk mengenali hujah, jenis inilah yang Allah tidak akan azab sehingga tertegaknya hujah rasul”.<br /><br />Seterus Ibn Qayyim menyebut lagi:<br /><br />“Sesungguhnya penegakan hujah itu berbeza dengan berbezanya zaman, tempat dan individu. Mungkin dikira tertegaknya hujah ke atas orang-orang kafir pada suatu zaman, tidak pula pada zaman yang lain. Juga dikira tertegak pada satu tempat atau kawasan, tidak pada tempat atau kawasan yang lain. Demikian untuk seseorang, namun tidak pada individu lain” (m/s 438. Kaherah: Maktabah al-Mutanabi)<br /><br />Ya, maksudnya cara dan pendekatan penerangan tentang kebenaran Islam itu sehingga dianggap tertegak hujah adalah berbeza mengikut zaman, tempat dan individu. Mereka yang hidup dalam suasana hari ini caranya berbeza dengan zaman dahulu. Zaman kekeliruan tidak sama zaman kejelasan. Demikian latar tempat dan negara. Seseorang yang berada di negara muslim, tidak sama yang berada di negara bukan muslim dan seterusnya. Demikian latar pendidikan dan akal, tidak sama. Maka, apabila hujah tidak memadai untuk mereka, Allah berjanji tidak akan mengazab mereka. Apakah di Barat dan Malaysia juga hujah sudah memadai?<br /><br /><a href="http://drmaza.com/home/?p=1661">~link~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-76589799186771467662011-11-10T22:16:00.001+08:002011-11-10T22:30:51.798+08:00QurbanPengertian Qurban <br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg87Qav6Cb9k-hmKg1M7MtcCk21_WyIrMxpTfXrBwMbODshju2HIoM1SIGs3rrH-rz7ACByEn9Ye5iyYPcMXPrho5iQ7RrrLhvcZWGhwKcvFc04dl_4NMB8Zkx6wtuoeaQ3F4ZJhxyKdzT5/s1600/Sembelih-lembu-1.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 267px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg87Qav6Cb9k-hmKg1M7MtcCk21_WyIrMxpTfXrBwMbODshju2HIoM1SIGs3rrH-rz7ACByEn9Ye5iyYPcMXPrho5iQ7RrrLhvcZWGhwKcvFc04dl_4NMB8Zkx6wtuoeaQ3F4ZJhxyKdzT5/s400/Sembelih-lembu-1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5673373966362135410" /></a><br /><br />Dari segi bahasa, qurban bermaksud sesuatu yang dikorbankan kerana Allah subhanahu wata‘ala. <br /><br />Dari sudut syara‘, qurban bermaksud menyembelih binatang yang tertentu pada masa-masa yang tertentu dengan niat mendekatkan diri kepada Allah subhanahu wata‘ala. <br /> <br />PENSYARI‘ATAN DAN HIKMAHNYA<br /><br />Qurban telah disyari‘atkan pada tahun kedua hijrah sama seperti ibadah zakat dan sembahyang Hari Raya. <br /><br />Firman Allah subhanahu wata‘ala: <br /><br />{ فَصَلِّ لِرَبِّكَ وَانْحَرْ }<br /><br />Maksudnya:<br />“Maka kerjakanlah sembahyang kerana Tuhanmu dan sembelihlah qurban (sebagai tanda syukur)” (Surah Al-Kauthar 108:2)<br /><br />Hikmah disyari‘atkan qurban ialah sebagai tanda bersyukur kepada Allah subhanahu wata‘ala di atas segala nikmatNya yang berbagai dan juga di atas kekalnya manusia dari tahun ke tahun.<br /><br />Ia juga bertujuan menjadi kifarah bagi pelakunya, sama ada disebabkan kesilapan-kesilapan yang telah dilakukan ataupun dengan sebab kecuaiannya dalam menunaikan kewajipan di samping memberikan kelegaan kepada keluarga orang yang berqurban dan juga mereka yang lain. <br /><br />Qurban tidak memadai dengan menghulurkan nilai harganya, berbeza dengan ibadah zakat fitrah yang bermaksud memenuhi keperluan golongan fakir, Imam Ahmad dikatakan menyebut amalan menyembelih qurban adalah lebih afdhal daripada bersedekah dengan nilai harganya. <br /><br />HUKUM MELAKUKAN QURBAN<br /><br /> Hukum melakukan qurban ialah sunnah mu’akkadah bagi sesiapa yang mampu melakukannya. <br /><br />Sabda Nabi Muhammad sallallahu ‘alayhi wasallam yang bermaksud: <br /><br /> “Aku diperintahkan agar menyembelih qurban dan ia sunat bagi kamu”<br />(Riwayat Tirmizi)<br /><br />PEMBAHAGIAN IBADAH QURBAN<br /><br />Terdapat dua jenis qurban iaitu qurban wajib dan qurban sunat.<br /><br />Qurban Wajib <br /> Qurban Nazar. <br /><br />Contohnya apabila seseorang menyebut, “Kerana Allah wajib ke atasku berqurban seekor kambing atau seekor unta ini” ataupun dengan menyebut, “Aku jadikan kambing ini sebagai qurban” <br /> Sama sahaja hukumnya dalam hal sama ada yang menyebutnya itu seorang yang kaya ataupun seorang fakir.<br /><br />Binatang yang dibelikan untuk tujuan qurban oleh seorang fakir. Apabila seorang fakir membeli seekor kambing dengan niat untuk diqurbankan, maka ia menjadi wajib. Ini kerana membeli dengan tujuan berqurban oleh seseorang yang tidak wajib melakukannya dikira wajib kerana perbuatan ini dikira sebagai satu nazar. <br />Qurban Sunat<br /><br /> Qurban sunat ialah qurban yang dilakukan oleh seseorang yang berkemampuan melakukannya sama ada miskin ataupun yang bermusafir, yang tidak berniat nazar atau membeli dengan tujuan qurban.<br /><br /> SYARAT-SYARAT QURBAN<br /><br />Syarat qurban dapat dibahagikan kepada 3 bahagian iaitu:<br /><br />Syarat Wajib/Sunat Qurban. <br />Syarat Sah Qurban. <br />Syarat Mereka Yang Dituntut Berqurban. <br /><br />Syarat Wajib/Sunat Qurban<br /><br />1. Untuk dijadikan ibadah qurban wajib ataupun sunat adalah disyaratkan dia mampu melaksanakannya. <br /><br />2. Orang yang dianggap mampu ialah mereka yang mempunyai harga untuk binatang qurban yang lebih daripada keperluannya dan keperluan mereka yang di bawah tanggungannya untuk hari raya dan hari–hari tasyrik kerana inilah tempoh masa bagi melakukan qurban tersebut. <br /><br />3. Kedudukannya sama seperti dalam masalah zakat fitrah, mereka mensyaratkan ia hendaklah merupakan yang lebih daripada keperluan seseorang juga keperluan mereka yang di bawah tanggungannya pada hari raya puasa dan juga malamnya sahaja.<br /><br />Syarat Sah Qurban<br /><br />Hendaklah binatang yang diqurbankan itu tidak mempunyai sebarang kecacatan yang menyebabkan kekurangan kuantiti dagingnya ataupun menyebabkan kemudharatan terhadap kesihatan. Contohnya cacat yang teruk pada salah satu matanya, berpenyakit yang teruk, tempang atau kurus yang melampau.<br /><br />Hendaklah qurban itu dalam masa yang tertentu iaitu selepas sembahyang Hari Raya Haji pada 10 Zulhijjah hingga sebelum terbenam matahari pada akhir Hari Tasyrik iaitu pada 13 Zulhijjah.<br /><br />Hendaklah disembelih oleh orang Islam.<br /><br />Orang yang berkongsi mengorbankan unta atau lembu tidak lebih dari tujuh orang di mana masing–masing menyumbang 1/7 bahagian. <br />Syarat Mereka Yang Dituntut Berqurban<br /><br />Islam. <br />Merdeka. <br />Aqil Baligh. <br />Bermukim atau Musafir. <br />Berkemampuan. <br /> <br /> WAKTU PELAKSANAAN IBADAH QURBAN<br /><br />Waktu bagi menyembelih qurban bermula setelah selesai sembahyang Hari Raya dan bacaan khutbahnya iaitu setelah naik matahari sekadar segalah. Masanya berterusan siang dan malam sehingga Hari Tasyrik yang akhir iaitu sebelum terbenam matahari pada hari tersebut. Ini berdasarkan hadis Nabi yang diriwayat oleh Al-Barra’ bin ‘Azib : <br /><br />“Perkara pertama yang kita mulakan pada hari ini ialah bersembahyang, kemudian kita balik dan melakukan penyembelihan qurban. Sesiapa yang melakukan demikian maka dia telah menepati sunnah kami. Sesiapa yang menyembelih sebelum itu, maka ia merupakan daging yang disediakan untuk ahli keluarganya. Ia tidak dikira sebagai ibadah khas (qurban) ini sedikit pun.”<br /><br />BINATANG QURBAN<br /><br />Perbincangan tentang binatang qurban ini meliputi empat perkara :<br /><br />Jenis binatang yang diqurban. <br />Umur binatang qurban. <br />Kadar binatang yang disembelih. <br />Sifat–sifat binatang qurban. <br /><br />1. Jenis Binatang Yang Diqurban <br /><br />Para ulama’ sependapat bahawa ibadah qurban tidak sah kecuali dengan menggunakan binatang an‘am, iaitu binatang jinak yang berkaki empat seperti unta, lembu dan kerbau, kambing biri–biri dan semua yang termasuk dalam jenisnya, sama ada jantan atau betina. Oleh itu, tidak sah berqurban dengan menggunakan binatang yang lain daripada binatang an‘am ini seperti kerbau liar dan kijang. <br /><br />Firman Allah subhanahu wata‘ala: <br /><br />{ وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ اْلأَنْعَمِ } <br /><br />Maksudnya:<br />“Dan bagi tiap-tiap satu umat, Kami syari‘atkan ibadah menyembelih qurban (atau lain-lainnya) supaya mereka menyebut nama Allah sebagai bersyukur akan pengurniaanNya kepada mereka: binatang-binatang ternak yang disembelih itu.”<br />(Surah Al-Hajj 22:34)<br /><br />Tidak terdapat sebarang dalil sama ada yang dinaqalkan daripada Rasulullah sallallahu ‘alayhi wasallam atau sahabat yang menunjukkan mereka berqurban dengan binatang selain daripada binatang-binatang ternakan (an‘am) ini. Oleh kerana qurban merupakan satu ibadah yang dikaitkan dengan binatang, maka ia hanya ditentukan kepada binatang an‘am sahaja sama seperti ibadah zakat.<br /><br />Adapun binatang yang lebih afdhal diqurban ialah unta diikuti dengan lembu kemudian biri-biri atau kibasy kemudian kambing. Ini memandangkan kuantiti dagingnya yang lebih banyak bagi maksud pengagihan yang lebih meluas untuk fakir miskin. <br /><br />Nabi sallallahu ‘alayhi wasallam juga telah bersabda yang bermaksud: <br /><br />“Sesiapa yang mandi pada hari Jumaat dengan mandi junub, kemudian dia pergi (ke Jumaat) maka dia seolah-olah telah berqurban seekor unta. Sesiapa yang pergi pada saat kedua maka dia seolah-olahnya berqurban dengan seekor lembu. Sesiapa yang pergi pada saat ketiga maka dia seolah-olah berqurban dengan seekor kibasy yang bertanduk.”<br /><br />2. Umur Binatang Qurban<br /><br />Umur binatang yang hendak diqurbankan berbeza-beza mengikut jenis binatang iaitu:<br /><br />Unta disyaratkan telah berumur lima tahun dan masuk ke umur enam tahun. <br />Kambing dan lembu disyaratkan telah berumur dua tahun dan masuk ke umur tiga tahun. <br />Kibasy disyaratkan telah memasuki umur dua tahun. <br />Bagi anak unta, lembu, kambing dan kibasy yang telah berumur dua tahun lebih (yang telah bersalin gigi) harus dijadikan qurban. <br /><br />3. Kadar Binatang Yang Disembelih <br /><br />Para fuqaha’ bersepakat mengatakan bahawa seekor kambing atau kibasy hanya mencukupi sebagai qurban untuk seorang sahaja. Seekor unta atau lembu pula mencukupi untuk menjadi qurban bagi tujuh orang. Ini berdasarkan hadith Jabir:<br /><br />“Kami berqurban bersama Rasulullah sallallahu ‘alayhi wasallam semasa di Hudaybiyah dengan seekor unta atau seekor lembu untuk tujuh orang.”<br /><br />Dalam riwayat Muslim pula menyebut : <br /><br />“Kami keluar bersama Rasulullah sallallahu ‘alayhi wasallam dan kami berniat Haji. Maka Rasulullah sallallahu ‘alayhi wasallam telah memerintahkan kami supaya berkongsi mengurbankan seekor unta atau seekor lembu. Setiap tujuh orang berkongsi seekor unta.”<br /><br />4. Sifat–Sifat Binatang Qurban<br /><br />Sifat–sifat binatang qurban sama ada betina atau jantan yang digariskan oleh syara‘ adalah seperti berikut:<br /><br />Terang penglihatannya iaitu tidak buta. <br />Tidak cacat seperti kudung kaki, putus ekornya, terpotong hidungnya atau sebagainya. <br />Gemuk, tidak harus pada binatang yang terlalu kurus. <br />Ciri-ciri yang afdhal terdapat pada binatang qurban itu: <br />Gemuk pada keseluruhan anggotanya. <br />Bertanduk. <br />Putih warna bulunya (pada kibasy). <br />Jantan. <br />Sifat yang makruh pada binatang qurban:<br /><br />Rabit telinganya. <br />Terpotong sedikit bahagian belakang atau depan telinganya. <br />Tidak mempunyai tanduk sejak asalnya. <br />Patah tanduk sebelah atau keduanya atau pecah bahagian tanduknya. <br />Tanggal sebahagian giginya disebabkan tua atau jatuh. <br />Kabur penglihatannya. <br /><br />PERKARA SUNAT KETIKA BERQURBAN<br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3oJqfqOp6Scxtn2fjHNYL8k1U5KNoOJq_JNjDlqqkmTc2H8QFVs8W4LNlgTcER0H16mxjOKGjKv6lOoT7VVcH3D0hoSrzE6BhEY56OUuIobN-QXs2NCJUw3rcZcTChnA9wBMTVEDEH2h2/s1600/contoh+sembelihan+lembu+%2540+kambing.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 301px; height: 281px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3oJqfqOp6Scxtn2fjHNYL8k1U5KNoOJq_JNjDlqqkmTc2H8QFVs8W4LNlgTcER0H16mxjOKGjKv6lOoT7VVcH3D0hoSrzE6BhEY56OUuIobN-QXs2NCJUw3rcZcTChnA9wBMTVEDEH2h2/s400/contoh+sembelihan+lembu+%2540+kambing.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5673373971149572594" /></a><br /><br />Sunat menambat binatang yang hendak diqurbankan itu beberapa hari sebelum disembelih.<br /><br />Digantung tanda pada binatang yang hendak diqurbankan.<br /><br />Dibawa dengan baik dan ihsan ketika ke tempat penyembelihan.<br /><br />Disunatkan juga orang yang berqurban menyembelihnya.<br /><br />Sunat dihadapkan ke arah qiblat ketika menyembelih qurban.<br /><br />Sunat memilih binatang yang paling gemuk, terelok dan terbesar untuk dijadikan qurban.<br /><br />Sunat digunakan alat yang paling tajam dan diperbuat daripada besi.<br /><br />Setelah selesai disembelih maka sunat ditunggu sehingga binatang yang disembelih itu sejuk dan semua anggota tidak bergerak lagi.<br /><br />Sunat bagi mereka yang mahu melakukan qurban tidak bercukur dan tidak memotong kukunya setelah tiba bulan Zulhijjah sehingga telah selesai berqurban.<br /><br />Binatang qurban sunat dibaringkan di atas rusuk kiri sebelum dilakukan penyembelihan.<br /><br />Sunat ketika sembelihan qurban dilakukan adalah seperti berikut: <br /><br />Membaca basmalah. <br />Bersalawat ke atas Nabi Muhammad. <br />Binatang diarahkan ke arah qiblat. <br />Bertakbir sebelum atau selepas membaca basmalah. <br />Berdoa. <br /> <br />12. Orang yang berqurban hendaklah membaca doa seperti berikut :<br /><br />“Ya Allah, ini adalah nikmat yang datang dariMu dan dengannya aku mohon untuk dapat mendampingiMu.”<br /><br />13. Sunat wakil yang melakukan sembelihan menyebutkan orang yang mewakilkannya seperti:<br /><br />“Dengan nama Allah dan Engkau Yang Maha Besar, ini daripadaMu dan untukMu. Terimalah Ya Allah daripada si pulan, si pulan.....”<br /><br />PERKARA MAKRUH KETIKA BERQURBAN<br /><br />Berlaku kasar kepada binatang yang hendak diqurbankan seperti mengheret atau memukul semasa membawa ke tempat sembelihan atau seumpamanya.<br /><br />Memerah susu atau menggunting bulu atau mengambil sebarang faedah dari binatang yang hendak dijadikan qurban.<br /><br />Tidak menghadapkan ke arah qiblat semasa sembelihan dilakukan<br />. <br />Bercukur atau memotong kuku setelah tiba bulan Zulhijjah hingga penyembelihan qurban selesai dijalankan.<br /><br />Binatang yang telah dibeli untuk tujuan qurban adalah makruh dijual kerana ia telah ditentukan untuk qurban. <br /><br />HUKUM DAGING QURBAN<br /><br />Qurban yang wajib iaitu yang dinazarkan ataupun yang ditentukan sama ada dengan menyebut, “Ini adalah qurban”, maka orang yang berqurban tidak boleh memakannya. Dia wajib menyedekahkan semuanya sekali. <br /><br />Anak kepada binatang qurban yang ditentukan juga, perlu disembelih seperti ibunya, tetapi bezanya ia boleh dimakan kesemuanya oleh tuan yang mengurbankannya kerana disamakan dengan hukum susu, kerana tuannya harus meminum susu binatang qurban yang selebih daripada anaknya walaupun perbuatan itu makruh.<br /><br />Bagi qurban sunat, maka tuannya sunat memakannya, iaitu yang afdhalnya dia hendaklah memakannya beberapa suap sebagai mengambil berkat. Ini bersesuaian dengan firman Allah subhanahu wata‘ala: <br /><br />{ فَكُلُواْ مِنْهَا وَأَطْعِمُواْ الْبَآئِسَ الْفَقِيرَ } <br /><br />Maksudnya:<br />“Dengan yang demikian makanlah kamu dari (daging) binatang-binatang qurban itu dan berilah makan kepada orang yang susah, yang fakir miskin.”<br />(Surah Al-Hajj, 22:28)<br /><br />Hadith yang diriwayatkan oleh Al-Bayhaqi pula ada menyebut bahawa Rasulullah sallallahu ‘alayhi wasallam telah memakan sebahagian daripada hati binatang qurbannya. Hukum memakan daging qurban pula tidak wajib, ini berdasarkan firman Allah subhanahu wata‘ala: <br /><br />{ وَالْبُدْنَ جَعَلْنَهَا لَكُم مِّن شَعَآئِرِ اللَّهِ لَكُمْ فِيهَا خَيْرٌ } <br /><br />Maksudnya:<br />“Dan Kami jadikan unta (yang dihadiahkan kepada fakir miskin Makkah itu) sebahagian dari syi‘ar agama Allah untuk kamu; pada menyembelih unta yang tersebut ada kebaikan bagi kamu.”<br />(Surah Al-Hajj, 22:36)<br /><br />Dalam ayat ini Allah menjelaskan bahawa ia dijadikan untuk kita. Setiap perkara yang dijadikan untuk manusia, maka dia diberi pilihan sama ada mahu memakannya atau tidak.<br /><br />Orang yang berqurban juga boleh menjamu kepada kalangan yang kaya, tetapi tidak boleh diberi milik kepada mereka. Yang boleh cuma dihantar kepada mereka sebagai hadiah yang mana mereka tidak akan menjualnya atau sebagainya.<br /><br />Mengikut pendapat dalam qawl jadid, orang yang berqurban boleh memakan sebahagian daripada qurbannya. Mengikut qawl qadim pula harus memakan sebanyak separuh, manakala bakinya hendaklah disedekahkan.<br /><br />Sebahagian ulama’ berpendapat daging qurban dibahagikan kepada tiga bahagian iaitu 1/3 daging disedekahkan dalam keadaan mentah, 1/3 daging dimasak dan dibuat jamuan dan 1/3 daging dimakan oleh orang yang berqurban. <br /><br />Pendapat yang asah pula, adalah wajib bersedekah dengan sebahagian daripada daging qurban walaupun sedikit kepada orang Islam yang fakir walaupun seorang. Walaubagaimanapun, yang lebih afdhal hendaklah disedekahkan kesemuanya kecuali memakannya beberapa suap untuk mengambil keberkatan seperti yang telah dijelaskan.<br /><br />Bagi qurban sunat pula, orang yang berqurban boleh sama ada bersedekah dengan kulit binatang tersebut atau menggunakan sendiri, seperti mana dia harus mengambil faedah daripada binatang itu semasa hidupnya. Tetapi bersedekah adalah lebih afdhal. Bagi qurban yang wajib pula, kulit binatang itu wajib disedekahkan.<br /><br />Qurban juga tidak harus dibawa keluar dari negeri asalnya sebagaimana yang ditetapkan dalam masalah membawa keluar zakat. <br /> <br /> <br />© Jabatan Mufti Negeri Melaka <a href="http://halaqah.net/v10/index.php?topic=2530.0">~link~</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0tag:blogger.com,1999:blog-4416430413778804088.post-56104400444735311262011-11-10T22:11:00.001+08:002011-11-10T22:15:59.769+08:00Kajian saintifik buktikan sembelihan cara Islam terbaikOleh Zuridan Mohd Daud <br /><br /><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlAEfuKGkNbhyB8GsPj7t-fHeVdK6VwT8YspJ8522V5-h4bhE40y3vOgxprJH6n8lfj9Opz7mtxWSYwOZgWFuGAqs4hVMYNALRN0CH5HdkKUnj5r0Av0N_2_bOu2XTjZKjD4yw7sZlHHPZ/s1600/untitled.bmp"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 372px; height: 250px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlAEfuKGkNbhyB8GsPj7t-fHeVdK6VwT8YspJ8522V5-h4bhE40y3vOgxprJH6n8lfj9Opz7mtxWSYwOZgWFuGAqs4hVMYNALRN0CH5HdkKUnj5r0Av0N_2_bOu2XTjZKjD4yw7sZlHHPZ/s400/untitled.bmp" border="0" alt=""id="BLOGGER_PHOTO_ID_5673370626623202050" /></a><br /><br />UMAT Islam seluruh dunia sudah merayakan Aidiladha. Ia menjadi satu manifestasi kepada semangat pengorbanan tinggi dimiliki oleh umat Islam. AidilAdha pastinya akan menyaksikan pelaksanaan ibadat korban yang menjadi satu amalan sunat sebagai memperingati pengorbanan Nabi Ibrahim dan Nabi Ismail. <br /> <br />Lazimnya musuh Islam menggunakan isu sembelihan korban sebagai lambang keganasan umat Islam. Kononnya disebabkan kebiasaan menyembelih binatang, ada umat Islam yang berani menyembelih manusia. Barat termasuk aktivis hak asasi haiwan menganggap perbuatan menyembelih haiwan yang dilakukan umat Islam mempamerkan sikap tidak berperikemanusiaan dan keganasan kerana banyak darah tumpah ke bumi terutama ketika amalan korban pada Aidiladha. <br /><br />Malah, ketika kempen antikeganasan dilancarkan oleh Amerika Syarikat dan Barat, mereka menggunakan alasan amalan korban ini sebagai satu daripada hujah mereka bagi membuktikan betapa Islam mengajar umatnya menjadi ganas.<br /><br />Di Barat, undang-undang mereka memperuntukkan supaya haiwan dikenakan kejutan elektrik di kepala sebelum dibunuh, kononnya bagi memastikan haiwan itu pengsan terlebih dulu sebelum ia dibunuh. Selain itu, mereka mendakwa bahawa tindakan mereka itu bertujuan untuk menghalang binatang berasa sakit sebelum mati.<br /><br />Tetapi, persoalannya apakah dakwaan dan pandangan Barat ini benar? Pendirian Islam mengenai apa yang boleh dimakan dan apa diharamkan adalah jelas membabitkan daging. <br /><br />Di dalam Surah al-Maidah ayat 5, Allah menyatakan: Diharamkan kepada kamu (memakan) bangkai, darah, daging babi, binatang disembelih kerana yang lain daripada Allah, mati tercekik, mati dipukul, mati jatuh, mati ditanduk, mati dimakan binatang buas, kecuali sempat kamu sembelih).<br /><br />Selain itu, Islam juga mengharamkan memakan daging haiwan tanpa disembelih seperti mencucuk leher, menghempap dengan batu atau cara selain daripada sembelihan. Islam mengajar supaya sembelihan dilakukan dengan pisau tajam bagi memotong bahagian leher untuk memutuskan dua urat utama atau urat mareh. Sabda Rasulullah bermaksud: (Dan apabila kamu menyembelih maka lakukan dengan baik dan hendaklah kamu menajamkan alat sembelihan supaya sembelihan rasa rehat - tidak terlalu sakit). Riwayat Imam Muslim.<br /><br />Kaedah penyembelihan secara Islam dikatakan menyeksa haiwan dikaji oleh pakar dari Jerman iaitu Profesor Wilhelm Schulze dan rakannya, Dr Hazim di Sekolah Perubatan Veterinar, Universiti Hannover, Jerman,. Matlamatnya ialah untuk mencari kaedah terbaik proses mematikan haiwan bagi mendapatkan daging bersih dan segar.<br /><br />Kajian itu bertajuk, `Cubaan untuk mengesan kesakitan dan rasa sedar mengikut kaedah konvensional dan agama ketika menyembelih lembu atau kambing', menyimpulkan kaedah Islam terbaik kerana lebih berperikemanusiaan.<br /><br />Mereka menyimpulkan bahawa amalan mengenakan kejutan elektrik ke atas haiwan sebelum dibunuh seperti diamalkan oleh Barat, mendatangkan kesakitan pada haiwan.<br /><br />Dalam kajian itu, beberapa alat pengesan dipasang di pelbagai tempat pada otak haiwan. Alat itu dimasukkan menerusi pembedahan khas dan haiwan terbabit dibiarkan untuk pulih selama beberapa minggu.<br /><br />Beberapa ekor haiwan itu disembelih mengikut kaedah Islam menggunakan tindakan pantas, memotong urat leher dengan pisau tajam. Beberapa ekor haiwan lain dibunuh mengikut kaedah Barat menggunakan Pistol Kejutan (CBP).<br /><br />Ketika ujian dijalankan, rekod electroencephalogra ph (EEG) dan electrocardiogram (ECG) dicatatkan bagi mengetahui keadaan otak dan jantung semua haiwan terbabit ketika proses penyembelihan secara Islam dan kaedah CBP dilaksanakan di Barat.<br /><br />Hasil ujian mendapati menurut kaedah Islam, tiga saat pertama ketika disembelih, EEG tidak mencatatkan sebarang perubahan pada graf sama seperti sebelum penyembelihan. Keadaan itu membayangkan bahawa haiwan itu tidak berasa sebarang kesakitan ketika atau sebaik saja pisau memotong urat leher terbabit. Untuk tiga saat kedua, EEG mencatatkan keadaan tidur lena atau tidak sedar diri. Ini disebabkan banyak darah mengalir keluar. Selepas enam saat, EEG mencatatkan paras sifar, menunjukkan haiwan itu tidak sakit. Ketika mesej otak (EEG) jatuh ke paras sifar, jantung masih mengepam dan badan haiwan masih dapat bergerak akibat tindak balas daripada saraf tunjang, menyebabkan semua darah keluar dari badan haiwan menghasilkan daging selamat untuk dimakan, menurut penyelidikan itu.<br /><br />Bagaimanapun, ketika mengkaji kaedah CBP, haiwan dikesan terus pengsan sebaik saja menerima tembakan CBP dan EEG menunjukkan bacaan amat sakit pada haiwan itu.<br /><br />Jantung haiwan itu berhenti berdenyut lebih awal selepas terkena kejutan berbanding haiwan yang disembelih. Keadaan itu menyebabkan banyak darah masih terkumpul dalam daging dan ia sebenarnya tidak selamat untuk dimakan.<br /><br />Kajian terbaru juga menunjukkan kaedah mematikan haiwan yang digunakan oleh Barat dan bukan Islam, turut dikatakan menjadi punca kepada penularan wabak penyakit lembu gila daripada haiwan kepada manusia.<br /><br />Kaitan ini didedahkan menerusi kajian yang dijalankan oleh Universiti Texas A&M dan Agensi Pemeriksaan Makanan Kanada. Ia menyatakan, kaedah kejutan pneumatik (iaitu menembak bola besi ke otak lembu diikuti dengan mengenakan tekanan udara tinggi) menyebabkan kerosakan tisu otak serta saraf tunjang haiwan itu.<br /><br />Laporan ini amat mengejutkan kerana tisu otak dan saraf tunjang adalah bahagian yang paling terjejas teruk kerana dijangkiti penyakit lembu gila dan apabila ia hancur akibat kaedah berkenaan, bakteria serta protein penyakit lembu gila akan merebak ke daging.<br /><br />Malah, lebih mengejutkan, kaedah ini digunakan ke atas 30 hingga 40 peratus lembu yang dimatikan untuk diambil dagingnya di Amerika Syarikat. Kajian lain yang dijalankan di seluruh dunia juga mendapati daging menjadi lebih lembut berbanding daging yang tidak disembelih menurut Islam seperti ujian yang dijalankan ke atas ayam yang disembelih dan tidak disembelih.<br /><br />Kajian itu jelas membuktikan bahawa penyembelihan menurut kaedah Islam adalah cara yang terbaik bukan saja untuk kebaikan haiwan itu sendiri tetapi juga memberi manfaat kesihatan kepada manusia.<br /><br />Selain itu, Islam mengenakan beberapa langkah lain bagi memastikan penyembelihan ini dapat disempurnakan dengan lebih baik. Dalam aspek ini, Nabi Muhammad pernah mengarahkan supaya sentiasa belas kasihan terhadap haiwan dengan memastikan pisau yang digunakan benar-benar tajam bagi mengurangkan rasa sakit. Islam juga menjelaskan bahawa proses menyembelih perlu dilakukan dengan pantas bagi memutuskan salur darah ke saraf otak kerana saraf ini yang menghantar mesej kesakitan kepada otak.<br /><br />Dengan itu, haiwan tidak akan berasa sakit ketika disembelih. Pergerakan dan kekejangan yang berlaku selepas haiwan itu disembelih, bukan akibat kesakitan tetapi akibat denyutan diikuti keadaan tenang. Proses itu menyebabkan darah dikeluarkan dari badan sepenuhnya, kata Dr Aisha El-Awady, yang menulis dalam Islamonline pada tahun 2003. Menjelaskan lagi proses penyembelihan Islam, Dr Aisha menyatakan, kaedah Islam juga memastikan saluran udara, kerongkong dan dua urat leher dipotong tanpa menjejaskan saraf tunjang.<br /><br />“Kaedah ini membolehkan darah keluar membuak-buak dari badan haiwan dan menghasilkan daging yang bersih". Jika saraf tunjang terputus, fiber saraf ke jantung akan rosak menyebabkan jantung terhenti dan darah akan terkumpul di dalam daging. Darah perlu dikeluarkan sepenuhnya sebelum kepala dicerahkan. Keadaan ini akan membersihkan daging itu kerana darah bertindak sebagai perantara kepada mikro organisma," kata Dr Aisha dalam kajiannya. <br /><br />Dengan bukti ini, seharusnya aktivis hak asasi Barat berkempen supaya menggunakan kaedah Islam ketika proses penyembelihan serta mensasarkan kecaman mereka terhadap kaedah selain daripada Islam yang terbukti kejam dan tidak berperikemanusiaan.<br /><br /><a href="http://sue100977.multiply.com/journal/item/101/Kajian_saintifik_buktikan_sembelihan_cara_Islam_terbaik">_link_</a>:.. FANSURI ..:http://www.blogger.com/profile/18301775784958847531noreply@blogger.com0