2 Ramadhan 1433H. [MOD] -
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.
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? ”
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.
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.”
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.
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.
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.
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.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
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. ”
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.
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.”
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. ”
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.
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.
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.
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.
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.
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.
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.”
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.
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.
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?
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.
~LINK~
Monday, July 23, 2012
Sunday, July 15, 2012
10 AMALAN TERBALIK YG TIDAK DISEDARI
10 AMALAN TERBALIK YG TIDAK DISEDARI ♥
Antara amalan-amalan yang mengalami tranformasi dari keadaan asal:
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?
“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)”
(Dihasankan oleh at-Turmizi dan di sahihkan oleh al-Hakim)
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.
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.
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.
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.
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?
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.
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.
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.
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.
~LINK~
Antara amalan-amalan yang mengalami tranformasi dari keadaan asal:
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?
“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)”
(Dihasankan oleh at-Turmizi dan di sahihkan oleh al-Hakim)
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.
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.
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.
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.
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?
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.
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.
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.
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.
~LINK~
Sunday, June 10, 2012
Cara Khalifah Umar Abdul Aziz Didik Anak
“Pergilah berjumpa dengan ayahmu di Baitulmal, mungkin dia dapat memberikan kamu sesuatu yang dapat dimakan,” kata Fatimah.
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.
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.
“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.
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.
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.
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.
“Wahai Fatimah, dari mana kamu dapatkan buah epal untuk anak kita?” tanya Khalifah Umar.
“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.
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”.
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. Wallahua’lam…
Tuesday, May 15, 2012
Organized Tawarruq Between Masālih (benefits) and Mafāsid (harms)
By : Dr. Zaharuddin Abd Rahman
The renowned Muslim economist Prof. Nejatullah Siddiqi lists the harmful effects of tawarruq in his view as the following:[1]
• It leads to the creation of debt whose volume is likely to go on increasing.
• 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.
• It leads, through debt proliferation, to gambling like speculation.
• It leads, through debt finance, to greater instability in the economy.
• In a debt-based economy, the money supply is linked to debt with a tendency towards inflationary expansion.
• It results in inequity in the distribution of income and wealth.
• It results, through debt finance, in an inefficient allocation of resources.
• It contributes, by consolidating debt financing, to raising anxiety levels and the destruction of the environment.
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.
Comments
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.
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]
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]
Exhibit : Tawarruq Transaction
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:
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.
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:
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.
Conclusion
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:
كل ما نهي عنه لغيره يباح للحاجة
Meaning: Everything which is forbidden because something else may be allowed because of the necessity.[8]
حكم الشيء مع الحاجة يخالف حكمه مع عدم الحاجة
Meaning: Ruling constitution at the time of necessity differs from while it is not.[9]
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]
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]
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.
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.
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.
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]
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:
لا ضرر ولا ضرار
Meaning: There should be neither harming nor reciprocating harm.
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.
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.
Dr. Zaharuddin Abd Rahman
http://www.zaharuddin.net/
25 April 2012
• It leads to the creation of debt whose volume is likely to go on increasing.
• 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.
• It leads, through debt proliferation, to gambling like speculation.
• It leads, through debt finance, to greater instability in the economy.
• In a debt-based economy, the money supply is linked to debt with a tendency towards inflationary expansion.
• It results in inequity in the distribution of income and wealth.
• It results, through debt finance, in an inefficient allocation of resources.
• It contributes, by consolidating debt financing, to raising anxiety levels and the destruction of the environment.
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.
Comments
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.
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]
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]
Exhibit : Tawarruq Transaction
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:
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.
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:
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.
Conclusion
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:
كل ما نهي عنه لغيره يباح للحاجة
Meaning: Everything which is forbidden because something else may be allowed because of the necessity.[8]
حكم الشيء مع الحاجة يخالف حكمه مع عدم الحاجة
Meaning: Ruling constitution at the time of necessity differs from while it is not.[9]
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]
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]
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.
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.
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.
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]
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:
لا ضرر ولا ضرار
Meaning: There should be neither harming nor reciprocating harm.
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.
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.
Dr. Zaharuddin Abd Rahman
http://www.zaharuddin.net/
25 April 2012
Al-Quran Bongkar Rahsia Pembinaan Piramid
Oleh IBRAHIM ABDULLAH
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).
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.
Apakah rahsia di sebalik pembinaan piramid itu?
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.
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.
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.
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.
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.
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.
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.
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.
Tanah liat
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."
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'.
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.
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.
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.
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.
Malah Allah juga menyelamatkan Nabi Musa as daripada kekejaman Firaun menuju tanah dan bumi Palestin yang didambakan sampai sekarang dan seterusnya hari kemudian.
Sumber: Utusan Malaysia
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).
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.
Apakah rahsia di sebalik pembinaan piramid itu?
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.
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.
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.
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.
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.
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.
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.
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.
Tanah liat
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."
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'.
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.
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.
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.
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.
Malah Allah juga menyelamatkan Nabi Musa as daripada kekejaman Firaun menuju tanah dan bumi Palestin yang didambakan sampai sekarang dan seterusnya hari kemudian.
Sumber: Utusan Malaysia
Sunday, May 13, 2012
THE MORAL SYSTEM OF ISLAM
Chapter II
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.
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.
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:
" And (Allah gave to the Soul) its enlightenment as to its wrong and its right; ..... (Quran, 91:8)
Why Differences ?
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.
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.
(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.
(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.
(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.
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.
Islamic Concept of Life And Morality
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.
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.
Goal of Moral Striving
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.
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.
Sanction Behind Morality
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.
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.
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.
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:
" And (Allah gave to the Soul) its enlightenment as to its wrong and its right; ..... (Quran, 91:8)
Why Differences ?
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.
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.
(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.
(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.
(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.
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.
Islamic Concept of Life And Morality
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.
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.
Goal of Moral Striving
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.
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.
Sanction Behind Morality
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.
Al-Ustaz Isu Perdana: Susahnya Mendidik Diri
al-Ustaz Isu Perdana: Susahnya Mendidik Diri
Penerbit: Telaga Biru Sdn Bhd
Harga: RM09.00(SM) dan RM11.00(SS)
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
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.
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.
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.
Jangan lepaskan peluang untuk mendapatkan keluaran al-Ustaz pada setiap bulan. Isu Perdana kali ini, mengemukakan persoalan mengenai "Susahnya Mendidik Diri: Apakah Penyelesaiannya".
ISI KANDUNGAN:
01. Ahsanul Kalam (Fatwa): Hukum memotong kuku ketika berjunub
02. Tadabur dan Tazakkur (Tafsir): Merasai kehebatan al-Quran
03. Aqidah: Hak asasi dalam Islam
04. Fiqah Harian: Bolehkah berwuduk dengan air laut?
05. Motivasi Keluarga: Seorang ayah yang panas baran
06. Fiqah Solat: Hukum solat hajat berjemaah
07. Islam Satu Cara Hidup: Tunaikan hak dijalanan agar aman?
08. Tajwid Qiraat: Ilmu tajwid dan Qiraat
09. Ayat-Ayat Cinta: Hanya peringatan daripada dunia
10. Fiqah Zakat: Jangan meremehkan kewajipan zakat
11. Belitan Iblis: Siapa Iblis sebenarnya?
12. Fiqah Puasa: Hukum mencium isteri pada siang hari pada bulan Ramadan?
13. Ayuh Fikir: Mudahkan, jangan sukarkan
14. Fiqah Dakwah: Bagaimana menghadapi cabaran berdakwah?
15. Bicara Muslimah: Jadilah ibu yang penyantun dan tenang
16. Fiqah Haji: Haji, ibadat yang paling suci
17. Bila Hati Diketuk: Bukti seorang munafik
18. Kemusykilan Remaja: Hati belum terbuka untuk menutup aurat
19. Tasbih Cinta: Hela nafas
20. Fiqah Hadis: Benarkah Rasulullah menjamak solat di Madinah?
21. Hikmah Ibadah: Akidah diri dalam ibadah
22. Jejak Rasul: Kemantapan hujah bagi menangkis kebatilan
23. Amar Makruf Nahi Mungkar: Berbuat baik terhadap haiwan
24. Perbankan Islam: Kukuh silaturahim dengan hutang
25. Bicara Tasawuf: Kemuncak matlamat tasauf
26. Fiqah Muamalat: Apakah hikmah jual beli disyariatkan
27. Santapan Rohani: Bukan sekadar hiasan
28. Fiqah Semasa: Sambutan hari ibu
29. Buat Diriku Yang Mudah Lupa: Cinta
30. Bicara Sunnah: Sunnah; sumber daripada Nabi
31. Bicara al-Quran: Surah esklusif untuk Muhammad s.a.w
32. Fiqah Non Muslim: Islam agama harmoni
33. Adab: Adakah Allah reda kepadaku?
34. Jejak Salafus Soleh: Taubat si peminum arak
35. Halal & Haram: Maksud logo halal JAKIM
36. Iktibar Dari Mahkamah: Padah silap memilih kawan
37. as-Siasah al-Islamiah: Perkataan siasah tiada dalam al-Quran?
38. Persiapan Mati: Mati satu kepastian
39. Iqtarabatis Sa'ah: Tanda kiamat kecil dan besar
40. Mantap Faraid: Faraid tidak adil kepada wanita?
41. Wasatiah: Meluruskan pandangan tentang konsep wasatiah
42. Macam-Macam Musykil: Bilakah disebut bertunang?
43. Muslihat Yahudi: Yahuza asal Yahudi
44. Fiqah Taharah: Najis atau kotor
45. Fiqah Didik: Anak soleh bermula daripada iman yang mantap
46. Fiqah Perkahwinan: Berkongsi kasih kerana poligami
47. Islam Dan Sains: Keajaiban al-Quran tentang sains
Penerbit: Telaga Biru Sdn Bhd
Harga: RM09.00(SM) dan RM11.00(SS)
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
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.
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.
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.
Jangan lepaskan peluang untuk mendapatkan keluaran al-Ustaz pada setiap bulan. Isu Perdana kali ini, mengemukakan persoalan mengenai "Susahnya Mendidik Diri: Apakah Penyelesaiannya".
ISI KANDUNGAN:
01. Ahsanul Kalam (Fatwa): Hukum memotong kuku ketika berjunub
02. Tadabur dan Tazakkur (Tafsir): Merasai kehebatan al-Quran
03. Aqidah: Hak asasi dalam Islam
04. Fiqah Harian: Bolehkah berwuduk dengan air laut?
05. Motivasi Keluarga: Seorang ayah yang panas baran
06. Fiqah Solat: Hukum solat hajat berjemaah
07. Islam Satu Cara Hidup: Tunaikan hak dijalanan agar aman?
08. Tajwid Qiraat: Ilmu tajwid dan Qiraat
09. Ayat-Ayat Cinta: Hanya peringatan daripada dunia
10. Fiqah Zakat: Jangan meremehkan kewajipan zakat
11. Belitan Iblis: Siapa Iblis sebenarnya?
12. Fiqah Puasa: Hukum mencium isteri pada siang hari pada bulan Ramadan?
13. Ayuh Fikir: Mudahkan, jangan sukarkan
14. Fiqah Dakwah: Bagaimana menghadapi cabaran berdakwah?
15. Bicara Muslimah: Jadilah ibu yang penyantun dan tenang
16. Fiqah Haji: Haji, ibadat yang paling suci
17. Bila Hati Diketuk: Bukti seorang munafik
18. Kemusykilan Remaja: Hati belum terbuka untuk menutup aurat
19. Tasbih Cinta: Hela nafas
20. Fiqah Hadis: Benarkah Rasulullah menjamak solat di Madinah?
21. Hikmah Ibadah: Akidah diri dalam ibadah
22. Jejak Rasul: Kemantapan hujah bagi menangkis kebatilan
23. Amar Makruf Nahi Mungkar: Berbuat baik terhadap haiwan
24. Perbankan Islam: Kukuh silaturahim dengan hutang
25. Bicara Tasawuf: Kemuncak matlamat tasauf
26. Fiqah Muamalat: Apakah hikmah jual beli disyariatkan
27. Santapan Rohani: Bukan sekadar hiasan
28. Fiqah Semasa: Sambutan hari ibu
29. Buat Diriku Yang Mudah Lupa: Cinta
30. Bicara Sunnah: Sunnah; sumber daripada Nabi
31. Bicara al-Quran: Surah esklusif untuk Muhammad s.a.w
32. Fiqah Non Muslim: Islam agama harmoni
33. Adab: Adakah Allah reda kepadaku?
34. Jejak Salafus Soleh: Taubat si peminum arak
35. Halal & Haram: Maksud logo halal JAKIM
36. Iktibar Dari Mahkamah: Padah silap memilih kawan
37. as-Siasah al-Islamiah: Perkataan siasah tiada dalam al-Quran?
38. Persiapan Mati: Mati satu kepastian
39. Iqtarabatis Sa'ah: Tanda kiamat kecil dan besar
40. Mantap Faraid: Faraid tidak adil kepada wanita?
41. Wasatiah: Meluruskan pandangan tentang konsep wasatiah
42. Macam-Macam Musykil: Bilakah disebut bertunang?
43. Muslihat Yahudi: Yahuza asal Yahudi
44. Fiqah Taharah: Najis atau kotor
45. Fiqah Didik: Anak soleh bermula daripada iman yang mantap
46. Fiqah Perkahwinan: Berkongsi kasih kerana poligami
47. Islam Dan Sains: Keajaiban al-Quran tentang sains
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