pedihnya hidup ini ya ALLAH ....

Esok Ibu Masak Bubur lagi .....


poster by : abuFateh

M Khaleel Kas Sat Jun 16, 07 05:26:43 PM

[Semalam penulis menemui seorang kenalan lama yang kini bertugas di sebuah syarikat swasta Kuala Lumpur. Dalam kesempatan tersebut, beliau mengadu perihal kehidupan di KL yang tidak seperti dahulu. Keadaan hidup yang agak menekan, menyebabkan diri dan keluarganya agak tertekan - berikut antara luahan warkah yang sempat disampaikan kepada anaknya di sebuah sekolah berasrama penuh]

Kak Long yang dirindui,
Apa khabar anak ayah di sana? Semoga sihat dan bahagia selalu. Di sini, ayah bersama ibu dan adik-adik sihat sahaja.

Cuma semalam, adik usu mengadu sakit perut - berak-berak. Agaknya, perut adik dah tak tahan - bersebu sebab sejak beberapa hari adik asyik makan maggi aje. Itu yang semalam, dan hari ni, ibu masakkan bubur. Kesian tengok adik-adik kat rumah.

Masak bubur sepot beras dapatlah, ayah dan adik-adik makan kenyang sikit dengan kicap cap kipas yang Kak Long suka tu. Itulah, yang mampu ayah sediakan untuk hidangan malam ini dan malam tadi.

Ayah tak tahu esok macamana. Mungkin ibu akan masak beras buat bubur lagi. Boleh kot, ayah ambikkan duit tabung adik usu untuk beli telur sebiji dua. Kalau goreng telur hancur dengan bubur, lainlah sikit menu daripada semalam. Harap-harap adik-adik tak akan merungut makan bubur lagi.

Kak Long,
Ayah bukan berniat nak merisaukan Kak Long yang sedang berada di asrama kini. Cuma ayah nak bagitau, kita sekarang dah tak sesenang dulu. Kalau dulu, sebulan sekali boleh kita keluar untuk selebrate apa-apa event dengan makan di luar. Tapi kini, nak makan lauk ikan atau ayam sebulan sekali pun belum pasti lagi.

Keadaan ekonomi keluarga kita sudah tak seperti dahulu. Hidup kita makin terhimpit along. Ayah tak tahu, sampai bila lagi kita mampu terus hidup di bandar KL ini. Dengan gaji ayah setelah tolak bersih duit EPF dan hutang syarikat, yang tinggal hanya sekitar RM1,800 sahaja sebulan.

Bayangkanlah Kak Long, setiap bulan kereta yang kita gunakan perlu dibayar sebanyak RM550.00, sewa rumah - RM500.00, bil-bil telefon,air dan elektrik - RM250.00, bayaran duit yuran Kak Long, adik-adik dan persekolahan - RM200.00, duit minyak kereta dan tol untuk ayah berulang kerja - RM300.00, semua ini dah mencecah genap RM1,800 (sebulan gaji ayah).
Ini tak ditambah lagi dengan duit untuk sakit pening, balik kampung, belanja dapur dan pasar, simpanan dan keperluan harian lain. Kadang untuk belanja dapur, ayah terpaksa ambik duit bayar kereta (kita dah tiga bulan duit kereta tertunggak). Pihak bank dah mula hantar surat kata nak tarik kereta. Ada sekali ayah gunakan duit yuran sekolah adik-adik untuk beli sayur dan sedikit ikan, akibatnya dua bulan yuran sekolah adik-adik tertunggak. Bil telefon pula, baru sebulan ayah tak bayar, pihak telekom dah hantar surat amaran nak potong. Memang agak susah hidup kita ini Kak Long.

Semalam, adik sakit perut ayah hanya dapat gosokkan minyak masak kat dapur pada perut adik. Selepas adik merengek sejam lebih, tertidur dia. Nak ke klinik, ayah dah tak tahu nak cari duit kat mana.Duit-duit simpanan ayah dan ibu (termasuk duit di Tabung Haji) dah diguna masa daftarkan Kak Long masuk asrama dahulu.

Minggu lepas, ayah balik kampung dengan ibu. Jumpa dengan Pak Usu, Pak Uda dan Pak Lang, cuba bawa berbincang nak minta tolong. Tapi hampa. Kata mereka, tinggal kat KL takkan susah. Itulah agaknya, mentaliti orang kampung, dan tak belajar agaknya. Susah nak terima hahikat bahawa bukan semua di bandar ini senang dan mewah seadanya. Agaknya, orang kampung susah dapat berita. Atau orang kampung hanya dapat berita yang indah sahaja kat peti televisyen dan radio.

Padahal, dalam dunia masa kini semuanya tidak seperti dahulu lagi. Dahulu kalau Kak Long ingat, duit RM50 boleh isi tangki minyak kereta agak penuh, sekarang hanya separuh aje. Duit tol dah tak sama kak long. Harga ayam setahun dua dulu dah tak sama dengan hari ini. Baru ni, harga barang-barang dapur dah naik. Makin susah. Adik Usu yang boleh makan roti canai setiap minggu dulu dah jarang dan susah nak makan (dulu RM0.50 - kini RM0.80).

Itulah, dilema ayah dan ibu kini Kak Long. Jika keadaan masih tak berubah, mungkin ayah lepas ni akan berpindah balik kampung. Rumah atuk, masih kosong. Cuma sayanglah, adik ngah yang akan periksa UPSR tahun ni akan terjejaslah pelajaran dia sebab kena pindah sekolah. Adik usu yang mula nak kenal belajar Bahasa Inggeris, akan kelam kabutlah sebab guru kesayangan Bahasa Inggeris dia bertukar rupa. Makin susahlah adik Usu nak kuasai Inggeris. Dahlah, subjek Matematik dan Sains dalam periksa pertengahan tahun tempohari dia hanya dapat 'C'. Lepas ni tak tahulah pula apa nak berlaku.

Oh ya, Kak Long mungkin tertanya-tanya apa dah jadi dengan projek jual nasi lemak dan kerepek kat pejabat ayah dulu? Ayah dan ibu dah sepakat untuk menghentikan jualan-jualan tersebut.

Pertama; setiap malam ayah dan ibu bersengkang mata sehingga jam 1 pagi untuk siapkan bahan-bahan untuk berjual nasi lemak dan esoknya terpaksa pula bangun jam 4 pagi - akibatnya Kak Long, ibu sering sakit-sakit, kesihatan ibu terjejas.

Kedua; bukan ayah nak mengata, tapi realitinya dalam dunia berniaga begitulah. Kadang-kadang ada yang membeli dengan berhutang. Dan bila berhutang tak ada pula yang membayar.Ada pula yang ambil begitu aje tanpa bagitahu, akibatnya modal hilang, dan ayah serta ibu terpaksa keluarkan modal baru setiap kali nak berjual. BUkan ayah nak menuduh semua, tetapi akibat setitik nila habis rosak susu sebelanga.

Ketiga; kenaikan harga barang mentah dah tak dapat nak ayah dan ibu untuk menampungnya. Maklumlah, bukan berniaga secara besar, hanya kecil-kecilan. Itu yang agak susah. Maka, disebabkan itulah ayah dan ibu ambil keputusan untuk hentikan jualan kecil-kecilan itu.

Kak Long,
Ayah harap Kak Long rajin-rajinlah belajar. Berusahalah menjadi anak yang cemerlang bukan sahaja dalam pelajaran tetapi juga dalam agama. Berusahalah, jangan sia-siakan peluang yang Kak Long dapat untuk belajar di sekolah asrama tu.

Ayah harap Kak Long akan berjaya. Berjaya mencapai cita-cita untuk menjadi seorang doktor. Cuma dalam mengejar cita-cita Kak Long, ayah berharap Kak Long beringatlah. Kita kini bukan orang senang. Hidup dah tak macam dulu. Kalau Kak Long boleh berjimat, berjimatlah sehabis baik.

Ayah tahu, yuran asrama Kak Long tertunggak dua bulan. Bersabarlah. Bagitau pada cikgu, ayah akan jelaskan. Cuma bukan dalam masa terdekat ini. Insya-Allah, ayah akan cuba sedaya upaya untuk jelaskannya sebelum berakhirnya sesi persekolahan tahun ini.

Cuma selepas ini, ayah tak pasti berapa kerap lagi ayah akan mampu menulis. Bukan apa, kadang memikir, duit pos (setem Rm0.40) boleh ayah gunakan belikan dua biji telur untuk adik-adik makan tengahari bila mereka balik sekolah.

Jadi, janganlah Kak Long bersedih ok. Tabahkan hati. Ayah tahu, anak ayah seorang yang tabah, cekal dan sentiasa berusaha yang terbaik.

Dan akhir sekali, maafkan ayah kerana membebani Kak Long dengan segala kisah yang berlaku ini. Bukan apa, sebagai anak ayah yang sulung ayah rasa Kak Long berhak tahu dan wajar memahami apa yang sedang berlaku dalam keluarga ini.

Sekian, ibu dan adik-adik menyampaikan salam rindu pada Kak Long.

Wassalam.
15 Jun 2007 - 11.45 malam.

Fatwa ....

Body lotions containing animal fat

Question:Are we allowed to use body lotions with animal fat?

Answer:Praise be to Allaah.

Using body lotions containing animal fat is permissible if the animal is one that we are permitted to eat and has been slaughtered properly according to sharee’ah. Otherwise it is not permitted.



Shaykh ‘Abd al-Kareem al-Khudayr.

لا أدري كما يفهم به العوام

القرضاوي: الأمة بحاجة لمعرفة أصول الاستفتاء وثقافة "لا أدري

موقع القرضاوي -إسلام فرحات/27-5-2007
دعا العلامة الدكتور يوسف القرضاوي- رئيس الاتحاد العالمي لعلماء المسلمين - علماء الأمة إلى عدم الخجل من كلمة "لا أدري"، مؤكدا أن "الأئمة العظام كانوا لا يتهيبون من هذه الكلمة حينما تعرض عليهم فتاوى يحتاجون فيها إلى المراجعة".
وأوضح القرضاوي أن "مقام الفتوى مقام عظيم، جعله الإمام الشاطبي بمثابة النيابة عن النبي صلى الله عليه وسلم، وجعله ابن القيم توقيعا عن الله عز وجل".
جاء ذلك في الجلسة الافتتاحية لمؤتمر "منهجية الإفتاء في عالم مفتوح.. الواقع الماثل والأمل المرتجى" والذي ينظمه بالكويت المركز العالمي للوسطية التابع لوزارة الأوقاف والشئون الإسلامية الكويتية تحت رعاية سمو الشيخ صباح الأحمد الصباح أمير دولة الكويت.
وشدد القرضاوي على أن العالم ينبغي أن لا يقول إلا الحق الذي تعلمه من كتاب الله ومن سنة رسوله صلى الله عليه وسلم، موضحا أن "هناك قلة من العلماء تسيء إلى مقام العلم، وهم من يطلق عليهم علماء السلطة أو عملاء الشرطة" لافتا إلى ضرورة أخذ الفتوى من أهلها علما وورعا.
كيف تستفتي؟
وبطريقة أخرى لتوضيح مشكلة الفتوى في العالم الإسلامي، أكد القرضاوي أن "الأمة بحاجة لمعرفة كيفية الاستفتاء.. فلا يعقل أبدا أن تغرق الأمة في أتون من القضايا التي تهدد كيانها، وهناك من لا يزال يسأل عن أمور من مسلمات الإسلام".
وتابع "فأين السؤال عن حكم تزوير الانتخابات، وأين السؤال عن إحالة المدنيين إلى محاكم عسكرية، وأين السؤال عن الاعتقالات، وأين السؤال عن حكم استئثار طائفة واحدة بالمزايا وبقية الشعب مطحون في مشاكل كثيرة".. ملمحا إلى ضرورة أن تتعلم الأمة كيف تستفتي مع ضرورة علمها كيف تفتي.
وأكد القرضاوي على أن الأمة الإسلامية هي الأمة الوحيدة التي تبحث عن أحكام دينها، حيث تسأل عن الحلال والحرام، مشيرا إلى أنه ليس هناك أمة من الأمم لديها منصب 'مفتي' إلا أمة الإسلام.
من يحسن ومن لا يحسن
وبين فضيلته أن ميدان الفتوى قد دخله من يحسن ومن لا يحسن، وأن هؤلاء يفتون في كل المسائل وليس لديهم مشكلة في أن يفتوا دون تخصص، معربا عن أسفه أن بعض الشباب أصبح يناطح العلماء حتى إن هذا 'المفعوص'- حسب قوله- أصبح يضع
رأسه بجواالعلماء.
وأضاف أن هناك من لا يحسن العربية ولا يعرف أصول النحو ولا يعرف منطوقا من خصوص ولا مفهوما من عموم.
وأضاف القرضاوي أن معظم المشاكل تأتي من الدخلاء على الفتوى فليس كل خريج في كلية الشريعة يصلح للفتوى في دين الله، فقد يكون الإنسان خطيبا مفوها لكنه لا يفهم في علوم الفقه، وقد يكون أستاذاً في الفلسفة أو الأدب لكنه لا يستطيع أن يتصدى للإفتاء، مشيرا إلى أن الفضائيات جاءت وأمطرتنا بوابل ممن يتصدون للإفتاء في كل الأمور، ولقد قال ابن مسعود عالم الأمة 'إن من يفتي في كل شيء فإنه مجنون'. وإن الصحابة كانوا يحيلون ما لا يعرفونه من الأمور على ذوي الاختصاص ولم يكونوا يتسرعون في الفتوى فقد قال ابن عمر "يريدون أن يتخذوا ظهورنا جسورا إلى جهنم".
وقال القرضاوي إن معظم الفتاوى الشاذة تأتي من غير المتخصصين؛ ومن أجل هذا تقتضي الضرورة أن توضع الضوابط والمعالم لتحديد من يدخل هذا الميدان ومن يحق له أن يقوم مقام رسول الله.
وذكر أن كثيرا من الناس يسألون في المسائل التافهة، ولكن لا يسألون في الأمور والقضايا المصيرية والجادة كحكم تزوير الانتخابات وأخذ الناس في المعتقلات وحجز المدنيين ومحاكمتهم في المحاكم العسكرية.
جدير بالذكر أن المؤتمر منعقد في الفترة من السبت 26-5-2006 وحتى الثلاثاء 28 - 5 - 2007. وتدور محاوره حول مقدمات الفتوى، واتجاهاتها ومناهجها في القديم والحديث، وموجبات تغيرها وعولمتها.
كذلك يناقش المؤتمر طبيعة فتاوى الأقليات، ويبحث الوصول لميثاق جامع لأصول الإفتاء وشروط المفتي.

Medium hidayah tak pernah berpisah dengan jasad kita .....

Tazkirah Ringkas Tentang Ilmu dan Hidayah


Pendahuluan

Ciri-ciri membina kecemerlangan dan jati diri Muslim (Modal Insan) :

i. Ilmu yang mendalam (menyeluruh)
ii. Keimanan yang mantap
iii. Hubungan yang baik dengan Allah.


Akidah :

1. Hendaklah membina iman / akidah yang mantap dengan memanfaatkan sebaik mungkin medium hidayah :

HATI – TELINGA – MATA

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ ءأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لا يُؤْمِنُونَ (6) خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ (7)
Al-Baqarah : 6-7


Kepentingan Ilmu :

2. Wahyu yang pertama

- Ilmu pengetahuan – Bacalah…

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ (1) خَلَقَ الإِنسَانَ مِنْ عَلَقٍ (2) اقْرَأْ وَرَبُّكَ الأَكْرَمُ (3) الَّذِي عَلَّمَ بِالْقَلَمِ (4) عَلَّمَ الإِنسَانَ مَا لَمْ يَعْلَمْ (5
Al-‘Alaq:1-5

Naquib al-Attas :
“Ilmu ialah memahami kehendak-kehendak al-Quran, syariat-syariat, akidah dan makrifah Allah” .


al-Ghazali :
“Ilmu ialah pemerolehan maklumat yang mana seseorang itu akan mencapai kejayaan dalam hidupnya di sisi Allah”.


3. Ilmu petunjuk keimanan .

- Ilmu kelazimannya disebut terdahulu sebelum Iman dalam al-Quran.

وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَى صِرَاطٍ مُسْتَقِيمٍ (54)
Al-Hajj:54

- Tidak pernah disertai bersama dalam satu ayat antara ilmu dan jahil.


4. Ilmu syarat diterima amalan.

- syarat diterima amalan seseorang :
i. Ikhlas ii. Menepati syara’ – ilmu.


5. Kelebihan ilmu ke atas ibadah .

- Manfaat ibadah untuk diri sendiri sahaja tetapi ilmu untuk diri dan orang lain (manfaatnya untuk semua orang)


- Ilmu tidak terhenti dengan matinya seseorang berbeza dengan ibadah.


6. Ilmu adalah amanah

إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الإِنْسَانُ إِنَّهُ كَانَ ظَلُوماً جَهُولاً (72)
Al-Ahzab : 72


7. Wujudkan budaya ilmu

Dalam :
- diri sendiri – manfaat medium hidayah dan hadiri majlis ilmu
- Keluarga – Tazkirah / program agama .
- Masyarakat – dakwah dan galakan
- Negara - Nasihat dan teguran.

Penutup :
Jatuh bangun seseorang individu mahupun sebuah Negara dan tamadun adalah bergantung kepada pengahayatannya terhadap ilmu.

Muslim Contribution : Ibnu al-Haitham ............. Father of Optic

ABU ALI HASAN IBN AL-HAITHAM
(965-1040 C.E.)

Abu Ali Hasan Ibn al-Haitham was one of the most eminent physicists, whose contributions to optics and the scientific methods are outstanding. Known in the West as Alhazen, Ibn al-Haitham was born in 965 C.E. in Basrah, and was educated in Basrah and Baghdad. Thereafter, he went to Egypt, where he was asked to find ways of controlling the flood of the Nile. Being unsuccessful in this, he feigned madness until the death of Caliph al-Hakim. He also travelled to Spain and, during this period, he had ample time for his scientific pursuits, which included optics, mathematics, physics, medicine and development of scientific methods on each of which he has left several outstanding books.

He made a thorough examination of the passage of light through various media and discovered the laws of refraction. He also carried out the first experiments on the dispersion of light into its constituent colours. His book Kitab-al-Manadhir was translated into Latin in the Middle Ages, as also his book dealing with the colours of sunset. He dealt at length with the theory of various physical phenomena like shadows, eclipses, the rainbow, and speculated on the physical nature of light. He is the first to describe accurately the various parts of the eye and give a scientific explanation of the process of vision. He also attempted to explain binocular vision, and gave a correct explanation of the apparent increase in size of the sun and the moon when near the horizon. He is known for the earliest use of the camera obscura. He contradicted Ptolemy's and Euclid's theory of vision that objects are seen by rays of light emanating from the eyes; according to him the rays originate in the object of vision and not in the eye. Through these extensive researches on optics, he has been considered as the father of modern Optics.

The Latin translation of his main work, Kitab-al-Manadhir, exerted a great influence upon Western science e.g. on the work of Roger Bacon and Kepler. It brought about a great progress in experimental methods. His research in catoptrics centred on spherical and parabolic mirrors and spherical aberration. He made the important observation that the ratio between the angle of incidence and refraction does not remain constant and investigated the magnifying power of a lens. His catoptrics contain the important problem known as Alhazen's problem. It comprises drawing lines from two points in the plane of a circle meeting at a point on the circumference and making equal angles with the norrnal at that point. This leads to an equation of the fourth degree.

In his book Mizan al-Hikmah Ibn al-Haitham has discussed the density of the atmosphere and developed a relation between it and the height. He also studied atmospheric refraction. He discovered that the twilight only ceases or begins when the sun is 19° below the horizon and attempted to measure the height of the atmosphere on that basis. He has also discussed the theories of attraction between masses, and it seems that he was aware of the magnitude of acceleration due to gravity.

His contribution to mathematics and physics was extensive. In mathematics, he developed analytical geometry by establishing linkage between algebra and geometry. He studied the mechanics of motion of a body and was the first to maintain that a body moves perpetually unless an external force stops it or changes its direction of motion. This would seem equivalent to the first law of motion.

The list of his books runs to 200 or so, very few of which have survived. Even his monumental treatise on optics survived through its Latin translation. During the Middle Ages his books on cosmology were translated into Latin, Hebrew and other languages. He has also written on the subject of evolution a book that deserves serious attention even today.

In his writing, one can see a clear development of the scientific methods as developed and applied by the Muslims and comprising the systematic observation of physical phenomena and their linking together into a scientific theory. This was a major breakthrough in scientific methodology, as distinct from guess and gesture, and placed scientific pursuits on a sound foundation comprising systematic relationship between observation, hypothesis and verification.

Ibn al-Haitham's influence on physical sciences in general, and optics in particular, has been held in high esteem and, in fact, it ushered in a new era in optical research, both in theory and practice.

Rasulullah saw .... role model 1

Rasulullah saw - Idola Muslim

Masyarakat kini dahagakan role model, yang boleh diikut sebagai panduan untuk melayari kehidupan menuju ke alam akhirat. Sebagai seorang mukmin dan mukminat, al Quran dan as Sunnah adalah sumber utama untuk dijadikan panduan.

Dua sumber tersebut, tidak dapat tidak hendaklah diterjemahkan secara realiti, yang boleh dinampak dengan mata kasar, yang telah dijelmakan dalam bentuk kehidupan. Itulah yang dimaksudkan 'masyarakat kini dahagakan role model'; perlukan 'role model' yang nampak dan boleh diikuti secara 'live' untuk dijadikan contoh.

Seperti firman Allah SWT di dalam al Quran yang merupakan sumber panduan kehidupan kita:

Sesungguhnya telah ada pada (diri) Rasulullah itu suri teladan yang baik bagimu (yaitu) bagi orang yang mengharap (rahmat) Allah dan (kedatangan) hari kiamat dan dia banyak menyebut Allah. ( Al-Ahzab : 21 ).

Dan tiadalah Kami mengutuskan kamu, melainkan untuk menjadi rahmat bagi sekalian alam. (al Anbiya': 107)

Dan bahawa sesungguhnya engkau mempunyai akhlak yang sangat-sangat mulia. (al Qalam: 4).

Oleh yang sedemikian, tamadun ummah yang berkualiti bermula dari kita, dari diri sendiri. Kita jadikan keperibadian Rasulullah SAW sebagai idola, role model. Kita laksanakan as Sunnah secara realiti dalam kehidupan kita. Maka, diri kita pula sebagai role model untuk anak-anak kita yang mendatang. Sebab, kita adalah insan yang paling hampir dengan anak-anak, dan mereka mudah ikut apa yang dilihat. Jika kita sebagai ibu bapa adalah jelmaan al Quran dan as Sunnah dalam kehidupan, maka anak-anak juga akan dapat dilahirkan melalui konsep role model keperibadian Rasulullah dan seterusnya lahirlah keluarga Islam.

Segalanya bermula dari diri kita, tarbiyah bermula dari hati-hati kita. Mari kita cuba laksanakan sedaya mungkin keperibadian Rasulullah SAW untuk diphotostatkan dalam diri kita untuk dijadikan contoh kepada masyarakat kita yang kini dahagakan serta tercari-cari role model yang boleh dilihat secara live.

Rasululullah, pada dirimu satu contoh ikutan terbaik buat ummat...

Amalan:
Amalan yang paling disukai oleh Rasulullah SAW ialah kekal (istiqamah) sekalipun sedikit. (Riwayat Termizi dan Nasai daripada Aisyah dan Ummu Salamah)

Tahajjud:
Rasulullah SAW bangun menghidupkan malam (tahajjud) hingga bengkaklah kedua kaki Baginda (Riwayat Bukhari, Muslim, Termizi, Nasai, Ibnu Majah kepada Mughirah)

Puasa:
Rasulullah SAW berpuasa pada hari Isnin dan Khamis (Riwayat Ibnu Majah)

Pakaian:
Adalah pakaian yang paling disukai Rasulullah SAW ialah gamis (Riwayat Abu Daud, Termizi, Hakim daripada Ummu Salamah.

Berserban:
Apabila Rasulullah SAW berserban ia akan melabuhkan ekor serbannya antara dua bahunya (Riwayat at Termizi daripada Ibnu Umar)

Bertemu:
Adalah Rasulullah SAW apabila mendatangi rumah seseorang, ia akan berdiri menghadap di hadapan pintu akan tetapi baginda akan berdiri di sebelah kanan atau kiri pintu sambil mengucapkan; Assalamualaikum. (Riwayat Ahmad dan Abu Daud daripada Abdullah bin Bisr)

Sujud syukur:
Apabila Rasulullah SAW didatangi dengan berita yang menggembirakan hatinya Baginda akan terus sujud syukur pada Allah SWT (Riwayat Abu Daud dan Ibnu Majah daripada Abi Bakrah.

Berbaring:
Apabila Rasulullah SAW hendak berbaring (untuk tidur), Beliau akan meletakkan tangan kanannya di bawah pipi kanannya (Riwayat Tabrani daripada Hafsah)

Makan:
Adalah Rasulullah SAW apabila beliau makan tengah hari Baginda tak akan makan malam lagi dan jikalau beliau makan malam beliau tak akan makan tengahari (Riwayat Abi Na'im daripada Abi Sa'id)

Berwuduk:
Apabila Rasulullah SAW berwuduk, Baginda akan meyelati janggutnya dengan air (Riwayat Tabrani daripada Ibnu Umar)

Ketawa:
Apabila Rasulullah SAW ketawa, Baginda meletakkan tangannya di atas mulutnya (Riwayat Baghawi daripada Walid Murrah)

Istighfar:
Apabila Rasulullah SAW menghadiri satu majlis kemudian hendak bangun meninggalkannya, Baginda akan beristigfar sebanyak sepuluh hingga lima belas kali (Riwayat Ibnu Sinni daripada Abi Umamah)

Berani:
Adalah Rasulullah SAW orang yang paling baik, paling pemurah dan paling berani. (Riwayat Bukhari, Muslim, Termizi dan Ibnu Majah dari Anas)

Benci dusta:
Adalah perangai yang sangat dibenci olehnya (Nabi SAW) ialah dusta (Riwayat Baihaqi dari Aisyah)

Marah:
Apabila Rasulullah SAW marah dan baginda dalam keadaan berdiri baginda akan duduk , dan jikalau sedang duduk baginda akan berbaring, hingga hilanglah marahnya (Riwayat Tebrani daripada Ibnu Mas'ud dan Ummu Salamah)

Beri salam kepada kanak-kanak:
Apabila Rasulullah lalu di hadapan anak-anak, Rasulullah SAW akan beri salam (Riwayat Bukhari kepada Anas)

Memotong kuku:
Rasulullah SAW memotong kuku dan menggunting misainya pada hari Jumaat sebelum keluar sembahyang. (Riwayat Baihaqi kepada Abi Hurairah)

Menerima berita:
Apabila Rasulullah SAW didatangi dengan perkara (berita) yang menggembirakan, Baginda akan berkata; "Alhamdulillahillazi bi ni'matihi tatimmus solihat", dan apabila Baginda didatangi perkara yang buruk, Baginda akan berkata "Alhamdulillahi'ala kulli hal". (Riwayat Ibnus Sinni dan Hakim daripada 'Aisyah).

Yahudi .....dulu, kini dan seterusnya

Teori dan Ideologi Palsu Pesongkan Dunia

Definisi Teori

Dewasa ini, terlalu banyak teori atau ideologi tersebar dan diperkatakan dalam dunia ini. Samada ianya diperdebatkan, diterima atau ditolak. Jika ditinjau dari skop politik, ekonomi atau sastera, semuanya mempunyai teori tersendiri. Dalam sastera melayu, pelbagai teori dicipta dan dibahaskan. Mutakhir ini, terdapat keghairahan dan keberahian sarjana dan pengarang sastera dalam mencetuskan teori baru sastera. Sesuatu yang perlu dibangkitkan; untuk apa semua teori ini? Relevankah ia?

Apakah yang dimaksudkan dengan teori? Teori boleh dimaksudkan begini: pendapat (bersifat pandangan yang tidak dapat dibuktikan dengan kukuhnya) yang dikemukakan untuk menerangkan sesuatu perkara dan sebagainya.

Protokol Cendekiawan Zionis Sedunia ke IX menyebut perihal teori dan ideologi. Bunyinya: Kita telah memperbodohkan, membingungkan dan mengotori pemikiran remaja goyim (bukan Yahudi) dengan mendidik mereka melalui prinsip dan teori yang walaupun kita tahu palsu, kitalah yang menciptanya.

Protokol kontroversi ini mengandungi 24 bab atau bahagian. Ia merupakan dokumen sulit yang menerangkan survival bangsa Yahudi pada masa 100 tahun. Dokumen ini mulanya didedahkan Sergius A Nilus.

Tiada bukti jelas siapa penulis dan mastermind protokol ini, tetapi ada spekulasi menyatakan ia diilhamkan oleh seorang wartawan Yahudi, Theodor Herzl yang juga dikenali sebagai bapa zionis.

Kaum Yahudi dalam surah al-Baqarah dikutuk kerana kejahatan dan kedegilan mereka. Beratus nabi telah dibunuh oleh mereka, misalnya Nabi Zakaria. Pendeta mereka terkenal sebagai ulama yang mengubahsuai kitab Injil, Zabur dan Taurat.

Terdapat cerita yang dipanggil Israeliyat, iaitu ciptaan pendeta mereka untuk menyesat dan memesongkan masyarakat awam.

Yahudi diketahui bergiat aktif dalam semua bidang kehidupan, terutama bidang teras atau utama seperti ekonomi dan politik.

Dalam dunia pemikiran, Yahudi tidak terkecuali. Untuk memukau pemikiran dunia, kadangkala mereka menunggang golongan intelektual bangsa goyim, selain tokoh mereka sendiri.

Penyebar Fahaman Yahudi

Tiga nama yang jelas disebut dalam Dokumen ke-IX adalah Karl Marx, Friedrich Nietzsche dan Charles Darwin. Mereka disebut sebagai tokoh berjaya membawa misi yang dikehendaki Yahudi. Kita ketahui juga, antara pemuka tulen Yahudi adalah Karl Marx, Sigmund Freud dan Lenin. Manakala di pihak goyim, termasuk George Bernard Shaw, Rosseaou, Darwin atau Nietzche.

Empat nama terakhir bukan berdarah Yahudi, tetapi dipercayai menjadi boneka dan dipergunakan secara sedar atau tidak oleh zionis dalam menjayakan misi mereka.

Shaw, penulis dan ahli falsafah British itu, seorang ahli aktif Kelab Fabian, sebuah persatuan anjuran Yahudi, selain Freemason dan Allience Israelite Universelle.

Dalam dunia politik, komunisme atau sosialisme diketahui jelas sebagai pembawaan dakyah atau agenda Yahudi.

Dengan fahaman komunis dan sosialis, mereka menggerakkan agenda revolusi untuk kehancuran dunia dan mengutip laba dalam politik, ekonomi dan sosial. Ini dibuktikan melalui kejayaan revolusi di Russia.

Slogan Freedom-equlity-fraternity juga disebar oleh intelektual Yahudi, walaupun ia disampaikan dari mulut bangsa goyim.

Perkara ini jelas tertera dalam catatan Protokol Zionis dengan nama mengejek kaum goyim.

Dalam jurusan sains politik, Harold J Laski, pensyarah di London School of Economics and Political Science adalah juga ahli jawatankuasa Fabian. Beliau dianggap sebagai rujukan penting bagi pelajar-pelajar dalam bidang sains politik.

Beliau sebenarnya adalah arkitek dan pembangun Yahudi dalam merangka teori pemikiran politik goyim. Buku tulisannya dipelajari di sini, Dewan Bahasa dan Pustaka sendiri telah menterjemahkan salah sebuah karya politiknya. Bahkan Lee Kuan Yew suatu ketika dahulu pernah berguru dengan Harold J Laski.

Buku sains politik, The Social Contract, karya Jean Jacques Rousseau yang mengumandangkan idea abad ke-18, persamaan manusia menurut lumrah alam adalah produk Yahudi.

Siapakah meniupkan inspirasi kepada Rousseau yang buah fikirannya dalam buku itu didakwa berjaya menyumbangkan peratusan besar faktor penyebab meletupnya revolusi di Perancis tahun 1789 itu? Beliau adalah Dr. Kallen, seorang Yahudi ahli Kelab Fabian.

Sokongan Negara Luar

Revolusi Perancis memberikan keuntungan besar kepada Yahudi. Revolusi Perancis telah menghadiahkan kebebasan sivil kepada Yahudi di Eropah Barat.

Seterusnya, Dean Roscoe Pound (Yahudi penganjur liberalisme) Kemudian David Ricardo telah mengobarkan doktrin abad ke -19 iaitu idea persamaan manusia menurut kejenteraan.

Dalam sastera, pemikiran berbaur Yahudi tidak terkecuali dan tidak dapat dinafikan. Misalnya, feminisme, absurdisme, eksistensialisme, surrealisme, realisme magis atau romantisme.

Meskipun bebas dan tidak diterbitkan pemuka Yahudi secara terang-terangan, tetapi dari satu segi, semua isme ini seolah-olah melengkapi, menyetujui dan menyokong pernyataan dokumen tadi. Berapa ramai intelektual dan sarjana sastera Malaysia mabuk dan selalu berhujah dengan menggunakan teori di atas?

Semua ini menuju matlamat untuk membingungkan pemikiran bangsa bukan Yahudi dalam usaha mereka untuk menguasai dunia. Ini semua dijalankan untuk kepentingan mereka.

Mereka cuba meletakkan perangkap dalam setiap bidang kehidupan, samada untuk melekakan, membingungkan atau merosakkan.

Teori di atas tiada gunanya, Ia amat tidak praktikal sama sekali. Kita ambil contoh feminisme, bolehkan diwujudkan persamaan hak antara wanita dan lelaki?

Kesamaan atau ketidaksamaan hak wanita dan lelaki sudah jelas dalam al-Quran, maka apa lagi yang mahu diambil dari Feminisme?

Mungkin terdapat pemikiran yang dibawa Yahudi baik dan positif. Hal ini mengingatkan kepada kisah Nabi Muhammad SAW dengan sekumpulan wanita berkisar persoalan ahli nujum.

Mereka bertanya kepada baginda, mengapa meramal nasib diharamkan? Walhal tilikian itu adakalanya tepat. Baginda menjawab, samada tepat atau tidak, haram hukumnya meramal nasib. Ini kerana mereka mencampurkan antara kebenaran dan kebatilan.

Kesedaran

Seharusnya satu penilaian semula dilakukan ke atas semua teori dan ideologi yang selama ini kita praktikkan. Dalam tulisan ini khasnya, merujuk teori sastera.

apakah sebenarnya teori? apa perlu adanya teori? Apa relevannya teori?

Kita bimbang jika pemikiran kita dilekakan dengan pembuatan, perbahasan dan penamaan teori yang tiada gunanya dan semua ini akhirnya menjayakan misi Yahudi dalam melekakan pemikiran umat manusia dari menghadapi kenyataan dan masalah sebenar. Malah dikhuatiri produk dan calon intelektual yang dikeluarkan pusat pengajian tinggi kelak, hanya mengajar, membahas dan menyebut teori yang tidak ada gunanya, tidak berpijak di bumi nyata atau khayalan semata.

Kita akhirnya leka dan sesat dalam permainan teori dan ideologi semata. Juga dibimbangkan, dalam keadaan kita mengkritik kaum muda yang dijangkiti kuman penyakit sosial yang disebar Yahudi seperi budaya Hedonisme atau Hippies, golongan intelektual sendiri lebih dahsyat dilekakan dengan candu teori dan ideologi tak berguna ciptaan Yahudi.

Petikan dari: Akhbar Berita Mingguan, Ahad - 2 Jun 2002

Professional Conduct .... as a worship (ibadah)

Professional ethics : theoretical foundation

1. Fulfilling amanah in the spirit of Ihsan

Performance of duty is a trust

- Islam requires from any person to whom responsibility has been entrusted to fulfill it satisfactorily and that he should devote the needed time and energy to do so.

- Islam consider it worthy of honour that a person should sincere in his work and keen on doing his job in a better way.

- Dishonesty in performing duties causes various moral diseases in the society. It causes great harm to the religion, to the Muslim public and the country.

This kind of dishonesty is punishable on the Day of Judgement.

روى مسلم عن ابن عمر قال: قال رسول الله صلى الله عليه وسلم: "إذا جمع الله الأولين والآخرين يوم القيامة يرفع لكل غادر لواء فقيل هذه غدرة فلان بن فلان" (كتاب الجهاد والسير)

The prophet (saw) said: “On the day of Judgement when Allah will gather all the people, past and present, a flag will be fixed for every deceiver, by which he will be recognized. So it will be said that this is the group of such and such deceivers.”

روى مسلم عن أبى سعيد قال: قال رسول الله صلى الله عليه وسلم: " لكل غادر لواء يوم القيامة يرفع له بقدر غدره الا غادر أعظم غدرا من أمير عامة" (كتاب الجهاد والسير)

“There will be a flag near the head of every deceiver which he will raise in proportion to his deceit. Listen, there is none worse deceiver than the Amir who deceives the public.”

Misuse of office is betrayal of trust.

Trust demand that if a person is appointed to a certain public position he should not use it for self-aggrandizement or for the benefit of his relatives. The use of public funds for personal purposes is a crime.

وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ(161)

“….. if any person is so false, he shall on the Day of Judgement, restore what he misappropriated; then shall every soul receive its due-whatever it earned- and none shall be dealt with unjustly.” (3:161)

Islam has forbidden the exploitation of one’s office and taking undue advantages from it. It has been very severe in closing all the avenues of earning illegal wealth.

روى مسلم عن عدى بن عميرة الكندى قال: سمعت رسول الله صلى الله عليه وسلم يقول: "من استعملناه منكم على عمل فكتمنا مخيطا فما فوقه كان غلولا يأتي به يوم القيامة" (كتاب الإمارة)

The Prophet (saw) said: “Whomsoever we have given some post and he has concealed a needle or a thing smaller than that, then it will be a misappropriated thing with which he will have to appear on the day of Judgement.”

But one who takes care of the commands of Allah in fulfilling his responsibilities and he is averse to indulge in dishonest practices in performing his duties will be generously rewarded for that. He will be rewarded as a mujaheed (a fighter for the supremacy of the religion).

قال رسول الله صلى الله عليه وسلم: "العامل إذا استعمل فأخذ الحق، وأعطى الحق لم يزل كالمجاهد فى سبيل الله حتى يرجع الى بيته" (رواه الطبرانى)

It is narrated that the Prophet (saw) said: “When the administrator is given a job, he should receive his due and should pay the dues of others, then he is like a fighter in the cause of Allah till he returns home.”

2. Making halal earnings

Regarding acquisition and disposition or any kind of transaction of wealth, the Quran has provided a definite concept of halal (permissible) and haram (forbidden). All dealings in wealth are to be adjudge by this criterion.

- The principle of halal and haram applies as much to the spending of wealth as does to its acquisition. A lawfully acquired wealth is, then to be spent only on lawful and permissible things. In other words, spending of wealth is also restricted to halal things and cannot be spend on anything that is forbidden by Islam.

- A Muslim is required to always invest his capital in an enterprise that is halal although it might bring less profit as compared to what accrues on haram enterprise.

Benefits of halal earnings:

- Halal work and the earnings emanated therefrom are a kind of ‘ibadah for which a Muslim will be rewarded.

- Whatever is spent out of halal earnings is considered as sadaqah (charity) even what is spent on one’s family. Even what is stolen or eaten by birds and animals is sadaqah.

- Halal earnings will be blessed by Allah (swt).

- Halal earnings will bring to its possessor peace of mind and help him to have a clear conscience.

Evil of haram earnings:

- Punishment on the Day of Judgement.

- Rejection of do’a ( ) (supplication).

- Blessing will be lifted from it.

- Sadaqah will not be accepted by Allah (swt).

- Haram wealth will be a witness against it owner on the Day of Judgement.

- It possessor will have always a guilty conscience.

It is reported the Prophet (saw) said: If anyone amasses wealth through haram means and then give charity from it, there is no regard for him and the burden of sin remains” (al-Hakim and Ibn Hibban).

“If a person earns through haram means and then gives charity, it will not be accepted (by Allah); if he spends it there will be no blessing on it; and if he leaves it behind (at his death) it will be his provision in the Fire. Indeed Allah (swt) does not obliterate one bad deed by another bad deed, but He cancels out a bad deed by a good deed. An unclean thing does not wipe away another unclean thing.” (Ahmad)

روى مسلم عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم: "أيها الناس إن الله طيب لا يقبل إلا طيبا، وإن الله أمر المؤنين بما أمر به المرسلين فقال: (يَاأَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ) وقال : (يَاأَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ) ثم ذكر الرجل يطيل السفر أشعت أغبر يمد يديه الى السماء يارب يارب ومطعمه حرام ومشربه حرام وملبسه حرام وغذى بالحرام فأنى يستجاب لذلك" (مسلم: كتاب الزكاة)

Abu Huraira reported Allah’s Messenger (saw) as saying: “O people, Allah is Good and He therefore, accept only that which is good. And Allah commanded the believers as He commanded the Messenger by saying: “O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do” (23: 51). And He said: “O those who believe, eat of the good things that We gave you” (2: 172). He then made a mention of a person who travels widely, his hair disheveled and covered with dust. He lifts his hand towards the sky (and thus make the supplication): “O Lord, O Lord,” whereas his diet is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment in unlawful. How can then his supplication be accepted?”.

Haram wealth as witness against its possessor

عن أبي سعيد الخدرى رضي الله عنه أن النبي صلى الله عليه وسلم قال: ".... وإن هذا المال خضرة حلوة فنعم صاحب المسلم ما أعطى منه المسكين واليتيم وابن السبيل (أو كما قال النبي صلى الله عليه وسلم) وإنه من يأخذه بغير حقه كالذي يأكل ولا يشبع ويكون شهيدا عليه يوم القيامة" (البخري: كتاب الزكاة)

“…..no doubt this wealth is sweet and green. Blessed is the wealth of a Muslim from which he gives to the poor, the orphans and to needy travelers. (or the Prophet said something similar to it). No doubt, whoever takes it illegally will be like thw one who eats but is never satisfied, and his wealth will be a witness against him on the Day of Resurrection.”

Principles that govern the doctrine of halal and haram in Islam.

1. The permissibility of things:

The general principle in Islam is that the things which Allah (swt) has created and the benefits derived from them are essentially for man’s use and hence are permissible. Nothing is haram except what is prohibited by any text of Quran and Sunnah or the principles derived from them.

قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنْ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ(32)

“Say who has forbidden the adornment of Allah which He has brought forth for His servants and the good provisions? Say: these are for the believers in the life of this world, purely (theirs) on the resurrection day.” (7: 32)

عن سلمان الفارسي أن رسول الله صلى الله عليه وسلم قال: "الحلال ما أحل الله فى كتابه والحرام ما حرم الله فى كتابه وما سكت عنه فهو مما عفا عنه" (ابن ماجه: كتاب الأطعمة)

“The halal is that which Allah has made lawful in His Book and the haram is that which has forbidden, and that concerning which He is silent He has permitted as a favor to you.” (Tirmizi and Ibn Majah)

The acts of worship are purely religious acts which can be taken only from what Allah Himself revealed.

عن عائشة رضي الله عنه قالت قال رسول الله عليه وسلم: من أحدث فى أمرنا هذا ما ليس فيه فهو رد" (البخارى: كتاب الصلح)

“Any innovation in our matter (worship) which is not a part of it must be rejected.” (al-Bukhari and Muslim)

* However, as far as the worldly activities of people are concerned, the principle is freedom of action; nothing may be restricted in this regard except what Allah (swt) has restricted.

2. To make lawful or to prohibit is the right of Allah (swt) alone.

3. Prohibiting the halal and permitting the haram is similar to shirk.

4. The prohibition of things is due to their impurity and harmfulness.

5. What is halal is sufficient, while what is haram is superfluous:

Islam has prohibited only things that are unnecessary and dispensable, while providing alternatives which give greater ease and comfort to human beings.

6. Whatever is conducive to haram itself harm :

If something is prohibited, anything that leads to it is likewise prohibited. By this means, Islam intends to block all avenues leading to what is haram.

For example, as Islam has prohibited sex outside marriage, it has also prohibited anything which leads to it or makes it attractive, such as seductive clothing, private meeting and casual mixing between men and women, the depiction of nudity, pornographic literature, obscence song, and so on.

7. Good intentions do not make the haram acceptable :

It is reported that the Prophet (saw) said: “If anyone amasses wealth trough haram means and then gives charity from it, there is no regard for him and the burden of sin remains.” (al-Hakim and Ibn Hibban)

8. Doubtful things ( الشبهات ) are to be avoided : this principle is sufficiently explained in the following hadith:

عن النعمان بن بشير أن رسول الله صلى الله عليه وسلم قال: إن الحلال بين والحرام بين وبينهما مشتبهات لا يعلمهن كثير من الناس فمن اتقى الشبهات استبرأ لدينه وعرضه ومن وقع فى الشبهات وقع فى الحرام كالراعى يرعى حول الحمى يوشك أن يرتع فيه ألا وإن لكل ملك حمى ألا وإن حمى الله محارمه" (مسلم: كتاب المسافة)

“ The halal is clear and the haram is clear. Between the two there are doubtful matters concerning which people don’t know whether they are halal or haram. One who avoids them in order to safeguard his religion and his honour is safe, while if someone engages in a part of them he may be doing something haram, like one who grazes his animals near the hima (the grounds reserved for animals belonging to the king or the state); it is thus quite likely that some of his animals will stray into it. Truly, every king has a hima, and tha hima of Allah is what He has prohibited.” (Muslim)

9. Necessity dictates exceptions :

While Islam is strict in seeing its prohibitions observed, it is not oblivious to the exigencies of life, to their magnitude, nor to human weakness and capacity to face them. It permits the Muslim, under the compulsion of necessity to eat prohibited food in quantities sufficient to remove the necessity and save himself from death.

إِنَّمَا حَرَّمَ عَلَيْكُمْ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ فَمَنْ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ(173)

“…But if one is compelled by necessity, neither craving (it) nor transgressing, there is no sin on him; indeed, Allah is forgiving, Merciful.” (2: 173)

3. The concept of right and duty

The general rule in Islam is that everyone has to perform his duties before claiming his rights.

There are four kinds of basic rights in Islamic law: right of the individual, joint rights, and rights of the individual collectively (the right of the state).

i. Rights of Allah (swt) alone

Beliefs (iman) and all kinds of pure worship like prayer, fasting, hajj, ‘umra and I’tikaf .

Some of the hudud penalties and kaffarat (expiation made for different reasons).

Generally, the rules relating to obligatory and forbidden acts that are laid down by texts of Quran and Sunnah.

The main features of this kind of right are:

It is fixed by Allah (swt), once and for all and is not subject to any legal or judical review.

It cannot be dropped or waived by anyone.

The penalties imposed for infringing these rights are not subject to commutation.

If someone does not fulfill these rights no one can pardon him except Allah (swt) if he repents to Him.

ii. rights of individual : this category includes almost everything that is not in the above. This usually refers to the rights of the individuals in their mutual transactions.

iii. Joint rights:

(a). Rights in which the right of Allah and the right of individual life sibe by side, but the right of Allah (swt) is predominant. These are like the penalty for theft (hadd of theft) hadd of qadhf (false accusation of adultery / zina). Basically, this kind of right cannot be waived by the offended person and the offender must be punished.

Note : according to Shafi’I school hadd of qadhf is a right of the individual, thus it can be waived by the offended and inherited by his/her inheritors.

(b) Rights in which the right of Allah and the right of the individual life side by side, but the right of the individual is predominant. For this category, the example is qisas (retaliation) for bodily injuries or culpable homicide amounting to murder.

Because of the predominance of the individual’s right, the victim of his representative can either claim or waive his right. But the state, represented by the judge(s), have right to impose an additional punishment on the offender.

iv. Rights of the state or the community : these are the collective rights of the individuals. The main examples of this kind of rights are:

(a) Acts related to ta’zir penalties (penalties for the offences other than hudud, i.e. the offences on which no specific penalty and its extent are left to the state. These are like the penalties imposed by the state to preserve the environment or the traffic rules… etc.

(b) Taxes other than zakat that may be imposed in cases of emergency.

4. Commitment to values

A value is normally understood to be a thing towards which society has effective regard or belief in its goodness or otherwise. If a society has positive affection or strong belief that something is good or beneficial to this society, then such a thing is considered to have a positive value. On other hand, if the society abhors something because either it has no affection for it does not believe that it is of any benefit to it, then that thing is of no value or has negative value.

The Islamic value system has to be completely governed by dictates of Shari’ah. In other words, the Shari’ah provides the framework within which the Islamic value system takes shape.

The Islamic value system cannot be changed with time or space because of the unchanging nature of Shari’ah. Whilst the value system of other societies may change over time and space, the Islamic value system has to be the same for all times and places.

Islam gives a great importance to values and good manners to the point that the Prophet (saw) stated that the foremost purpose of his message was to strengthen the moral character of the people.

" إنما بعثت لأتمم مكارم الأخلاق"

“I have been sent only for the purpose of perfecting good morals.”

According to Islam, not adhering to values is a type of hypocrisy. This is clear from the saying of the Prophet (saw):

عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم من علامات المنافق ثلاثة إذا حدث كذب وإذا وعد أخلف وإذا اؤتمن خان" وفى رواية" "وإن صام وصلى وزعم أنه مسلم" (صحيح مسلم: كتاب الإيمان)

“The man who has these three habits is a hypocrite even if he observes fast, offers prayers, performs ‘umra (pilgrimage), and claims to be a Muslim: when he talks he speaks untruth, when he makes a promise he does not keep it, and when he is given something in trust, he commits dishonesty.” (Muslim)

Adhering to values and ethical principles is the spirit of islam and one of its main objectives. It is a significant part of one faith and religion. The prophet (saw) was reported to say, when he was asked: amongst the Muslim who is the dearest to Allah?: “One who has the best moral character.” (Ibn Hibban)

When he was asked: what is the best thing given to man? He replied: “Best moral character.” (tirmidhi)

Again, when he was asked: which Muslim has the perfect faith? He answered: “He who has the best moral character.” (Tabarani)

A Muslim is required to be committed to good values wherever he is regardless of the environment he is living in. He has to be independent in his way of life and should not be influenced by immoral people around him.

عن حذيفة قال قال رسول الله صلى الله عليه وسلم: "لا تكون إمعة تقولون إن أحسن الناس أحسنا وإن ظلموا ظلمنا ولكن وطنوا أنفسكم إن أحسن الناس أن تحسنوا وإن أساءوا فلا تظلموا (الترمذى: كتاب البر والصلة)

“ Do not follow others blindly and say: if people do good, we do good too, and they do injustice, we do too. Rather, make up your minds for yourselves and if people do something good, do it too, but if they do something unjust, do not do it yourselves.

5. Moral principles of vice and virtue

The objective of the divine guidance brought by the Prophet (saw) is to guide people to the right path; to make lawful the good and pure things and to forbid the bad and impure things.

Allah (swt) says regarding this:

يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنْ الْمُنكَرِ وَيُحِلُّ لَهُمْ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمْ الْخَبَائِثَ

“…for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them what is bad (and impure).” (7:157)

- As a general principle, virtue are those things that are beneficial to the individuals and society.

- Vices are those things that are harmful to the individuals or the society.

- If something is beneficial in some aspects and harmful in others, the rule will follow the predominant side. If the harm overweighs the benefit, this will be regarded as vice and, hence, it would be haram. If the benefit overweighs the harm it maybe regarded as a virtue and it may be declared to be halal.

- It would be enough for an act to be considered lawful and virtue if it does not contradict the teachings and general principles of Islam.

- It is the Divine Will that declares something to be vice or virtue.

- Human reason may able to recognize some vices and virtues. These vices and virtues can be regarded so by Islam provided that they don’t contradict the text and principle of islam.

6. Habits

Values can be inculcated based on the principle of habit formation. Once a habit id formed, it is unlikely that we can kick it unless we are completely committed to do so. Habit is often formed by repetitive actions. If we repeatedly behave according to the dictates of any of the values whenever we are faced with the same situation, we are bound to form that behaviour into a habit.

Based on this principle we can identify those values that we need to inculcate and repeat the exact behaviour associated with the value every time we are in the situation. Then we should be on the way to making that behaviour our habit.

If someone id truthful in his speech and dealings, then inevitably there will be truthfulness and sincerity in his actions and goodness and reform in his conditions. By adopting truthful methods in dealing with others, this light of truth also illuminates one’s heart and mind and their darkness also vanish.

يَاأَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَقُولُوا قَوْلًا سَدِيدًا(70)يُصْلِحْ لَكُمْ أَعْمَالَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَمَنْ يُطِعْ اللَّهَ وَرَسُولَهُ فَقَدْ فَازَ فَوْزًا عَظِيمًا(71)

“O you who believe ! Fear Allah and (always) say a ward directed to the right; that He may make your conduct whole and sound and forgive you your sins; He that obeys Allah and His Messenger has already attained the highest achievement.” (33: 70-71)

عن عبدالله بن عمر قال: قال رسول الله صلى الله عليه وسلم : "عليكم بالصدق فإن الصدق يهدي إلى البر، وإن البر يهدي إلى الجنة ، وما يزال الرجل يصدق ويتحرى الصق حتى يكتب عند الله صديقا. وإياكم والكذب فإن الكذب يهدى إلى الفجور، وإن الفجور يهدى إلى النار، وما يزال الرجل يكذب ويتحرى الكذب حتى يكتب عند الله كذابا" (صحيح مسلم: كتاب البر والصلة)

It is reported that the prophet (saw) said: “Adopt truth, for truth leads to righteousness, and righteousness leads to Paradise. A person speaks the truth regularly and adopts truthful ways till he is recorded as a truthful person before Allah. And keep away from falsehood, for falsehood leads to wickedness, and wickedness leads to the Hell. A person tells lies regularly and attaches himself to falsehood till he is recorded as liar before Allah.”

Allah's Blessing ....

Ethics for seeking knowledge

There is a certain amount of etiquette for seeking knowledge which the seeker of knowledge should follow. We will give you this advice and this etiquette for seeking knowledge; may Allah cause you to benefit thereby.


1 – Patience

My dear brother, seeking knowledge is one of the highest of pursuits, and heights cannot be scaled except by working hard and stribing. Abu Tamaam said, addressing himself:
“Let me scale the heights that cannot be scaled, for reaching high things is difficult whilst reaching low things is easy.
You want to scale the heights without any effort, but honey cannot be gathered without beestings.”

Another poet said:
“You seek to attain glory, and those who seek to attain glory
Strive their utmost and roll up their sleeves for that purpose.
They strive hard but most of them become tired.
But those who have patience and perseverance attain the heights of the glory that they desired.
Do not think that attaining glory is as easy as eating dates;
You cannot attain glory until you swallow the bitterest medicine.”

So be patient and persevere. If jihaad requires an hour of patience, then the seeker of knowledge must be patient until the end of his life.

Allah says (interpretation of the meaning)
“O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allâh, so that you may be successful.” [ 3:200]


2 – Purity of intention in action

Adhere to purity of intention in what you do. Let your aim be to seek the Face of Allah (i.e., the pleasure of Allah) and the Home of the Hereafter. Beware of showing off and the love of making oneself appear to be superior to one’s peers.
The Messenger of Allaah (peace and blessings of Allah be upon him) said:
“Whoever seeks knowledge in order to compete with the scholars or to prove himself superior to the ignorant or to make the people look up to him, Allaah will cause him to enter Hell.” (narrated by al-Nasaa’i, 2654; classed as saheeh by al-Albaani in Saheeh al-Nasaa’i).

To sum up, you have to be pure both outwardly and inwardly from every major and minor sin.


3 – Acting upon what you know

Know that acting upon what you know is the fruit of knowledge. Whoever knows but does not act upon his knowledge is like the Jews whom Allah likened to the ugliest things in His Book, when He said (interpretation of the meaning):
“The likeness of those who were entrusted with the (obligation of the) Tawraat (Torah) (i.e. to obey its commandments and to practise its laws), but who subsequently failed in those (obligations), is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them). How bad is the example of people who deny the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allaah. And Allaah guides not the people who are Zaalimoon (polytheists, wrongdoers, disbelievers)” [al-Jumu’ah 62:5]

And whoever acts without knowledge is like the Christians, who are the “daalleen (those who have gone astray)” mentioned in Soorat al-Faatihah. With regard to the books which you should study, they are mentioned in Question # 20191; please refer to this Question as it is important.


4 – Always being aware that Allaah is watching

You must always be aware that Allaah is watching you, in secret and in the open. Your attitude towards your Lord must always be balanced between fear and hope, which for the Muslims are like the two wings of a bird. Turn to Allaah wholeheartedly and let your heart be filled with love for Him, your tongue with remembrance of Him (dhikr). Be happy and rejoice in His rulings and His wisdom.
Always call upon Allaah (du’aa’) in every sujood, asking Him to bless you and grant you beneficial knowledge, for if you are sincere towards Allaah, He will support you and help you, and will cause you to attain the level of the righteous scholars.


5 – Make the best use of time

Make the most of your youth and your whole life by learning. Do not be deceived by procrastination and wishful thinking about the future. Every hour of your life that passes cannot be replaced. Do away with whatever you can of distractions and obstacles which prevent you from striving your utmost to attain knowledge. Hence the salaf encouraged keeping away from one’s family and keeping a distance from one’s homeland, because when a person is distracted he will not be able to understand facts of knowledge and subtle issues. Allaah has not given man two hearts in his chest, and similarly it is said that knowledge will not give you a part of it until you give it your all.


6 – Be cautious

Beware of being preoccupied in the beginning with the disputes among the scholars, or among people in general, because this confuses the mind. Also beware of musannafaat , because they will waste your time and make you confused. Instead, give your all to the book which you are reading or the topic which you are studying until you become competent in it. Beware of moving from one book to another (before completing the former), for that is a sign of boredom and failure. You must pay attention to each branch of knowledge, in order of importance.


7 – Precision and focus

Strive to verify that which you want to memorize so that you are certain of it, either from a shaykh or from someone else who can help you. Then memorize it properly and continually repeat it and review at specific times each day, lest you forget what you have memorized.


8 – Studying books

After you have memorized the summarized books properly, with their commentaries, and you have understood any difficult passages in them and understood the important points, then move on to studying the detailed versions, always reviewing what you have learned and noting the valuable points, subtle issues, strange minor issues, solutions to problems and differences between similar rulings, in all branches of knowledge.

Do not think little of anything useful that you learn or any basic principle that you understand; instead, hasten to note and memorize it. Let your concern to seek knowledge be uppermost; do not be content to learn only a little when you are able to do more.

Do not be content with a little of the legacy of the Prophets (may the blessings of Allaah be upon them), and do not delay learning anything that you can, or be distracted or put off by wishful thinking. Delay is a problem, and if you learn something now you can learn something else later.

Make the most of your time, when you are free and when you are busy. Make the most of your youth when your mind is fresh and you have less distractions, before you become distracted by false ambitions and the desire for worldly possessions.

You should try to obtain as many of the books you need as you can, because they are the tools of learning. Do not make getting and keeping a lot of them (without benefiting from them) the only share of knowledge that you have, and collecting them the only share of understanding that you have. You also have to use and benefit from them as much as you can.


9 – Choosing companions

Strive to choose righteous friends who are preoccupied with seeking knowledge and are of a good nature, who can help you in achieving your aim, add to the benefits you have already gained, encourage you to seek more knowledge and stop you from feeling bored and tired; friends who are religiously-committed, trustworthy and of good character, who are sincere towards Allaah and who are not merely messing about. (See Tadhkirat al-Saami’ by Ibn Jamaa’aah).

Beware of the bad companion, for he may influence you and people are like birds, they will resemble one another [i.e., “birds of a feather flock together”]. So beware of mixing with people like that, for that is a sickness, and prevention is better than cure.


10 – Finally, good manners towards the shaykh

Knowledge cannot be gained only from books; you must also have a shaykh whom you trust to open the door to knowledge and keep you from making mistakes. So you must have good manners towards him, for this is the way to success, learning and strength. So you must honour, respect and be polite to the shaykh. Observe the utmost standards of etiquette when you sit with your shaykh and speak with him. Ask questions in a proper manner and listen attentively. Be polite when studying the book with him and do not try to argue with him or compete with him. Do not initiate conversation with him or walk ahead of him or speak too much in his presence, or interrupt him or interrupt him when he is teaching. Do not pressurize him to give you an answer, and avoid asking him too many questions, especially in front of other people, for this will make you appear to be showing off and make him bored with you. Do not call him directly by his name or nickname; rather say “O my shaykh” or “O our shaykh” (Yaa shaykhi or Yaa shaykhunaa)

If you think that the shaykh has made a mistake, do not let that make him lose respect in your eyes, because that will deprive you of his knowledge. Who is there who is entirely free from error? See Hilyat Taalib al-‘Ilm by Shaykh Bakr Abu Zayd

We ask Allaah to make you and us strong and steadfast, and to let us see the day when you will become one of the scholars of the Muslims and an authority in the religion of Allaah and one of the imaams of the pious. Ameen, ameen.. We hope to meet soon, and peace be upon you.

Sheikh Muhammed Salih Al-Munajjid