Kuliah : Mengenal Allah meningkatkan kecintaan dan keimanan

Mengenal Allah Melalui Proses Mengenali Diri Manusia Sendiri

( Ringkasan kuliah maghrib/subuh daripada kitab Raudah al-Jannah)

Terdapat tiga persoalan utama untuk mengenal hakikat diri manusia . Ia secara langsung menjelaskan status diri mereka sebagai hamba dan khalifah Allah. Ia secara automatik memperkenalkan Allah sebagai Pencipta dan Rabb.

Hakikat sebenarnya apabila memperkatakan tentang tiga jawapan terhadap soalan tersebut, telah menjelaskan perngertian Islam itu sendiri. Tiga soalan tersebut ialah :

1. Kita berasal dari mana?

Apabila diselidiki al-Quran, maka di dapati cara Allah memperkenalkan diriNya sebagai Yang Maha Sempurna, Maha Perkasa, Maha Bijaksana melalui pelbagai bentuk pendekatan yang digunakan di dalam al-Quran. Di antara pendekatan yang digunakan ialah dengan menjelaskannya secara langsung di dalam al-Quran ( contoh: lihat al-BAqarah: 21-22), proses observasi alam dan sejarah ( al-Baqarah: 164, Ali Imran: 190, surah al-Qasas), kajian geografi (Yasin: 80), kajian saintific ( al-Mukminun : 12-16) dan lain-lain lagi.

kesimpulannya, Allah memperkenalkan diriNya melalui kajian al-Quran dan hadith dengan terperinci agar manusia dapat mengetahui dengan penuh kayakinan dan keinsafan akan status dirinya dan Allah. Lantas ia akan membentuk dan mengarah cara bertindak / tanggunjawab berdasarkan kedudukan manusia sebagai hamba dsn khalifah Allah. Manakala status Allah akan menyedarkan manusia tentang hak-hak Allah yang perlu ditaati dan menjadi kewajipan manusia untuk patuh secara mutlak di atas segala ketetapan Allah....

Menyusul nanti ...... dalam siri tulisan akan datang :

* Soalan kedua : Kenapa kita datang ke dunia ini ( tujuan hidup)

* Soalan ketiga : Kemanakah kita akan pergi selepas mati ( kesudahannya dan apa yang akan berlaku nanti)....

p/s : penjelasan secara detail boleh diperolehi di dalam siri-siri kuliah yang diadakan penulis blog ini.

Halalan Toyyiban : Sejauh Mana Anda Berselera dengan Asid Borik

Masih banyak makanan guna asid borik




KERATAN Kosmo! 24 Februari 2006.

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GEORGE TOWN - Persatuan Pengguna Pulau Pinang (CAP) kesal dengan langkah Kementerian Kesihatan yang tidak mengambil perhatian serius terhadap gesaannya sejak 25 tahun ini berhubung larangan penggunaan asid borik dalam makanan.

Ketika ini, kajian persatuan itu mendapati, penggunaan bahan terlarang yang menjadi agen penyebab kanser dan merosakkan anggota dalaman badan itu semakin meluas dalam bahan makanan yang diminati ramai.

Melalui ujian terbaru CAP, pelbagai jenis makanan seperti bak chang (ladu Cina), mi kuning, kuew teow dan kuih nyonya didapati mempunyai kandungan asid borik yang tinggi.

Pengerusi CAP, S.M. Mohamed Idris berkata, pihaknya telah membuat aduan rasmi terhadap Kementerian Kesihatan berhubung perkara itu sejak 1984 tetapi sehingga kini tiada langkah drastik yang diambil.

"Satu sampel bak chang mengandungi 569 bps (bahagian per sejuta) asid borik, mi kuning pula antara 6.51 hingga 296 bps dan kuih nyonya antara 0.78 hingga 13.5 bps.

"Ia memudaratkan tubuh jika diambil secara rutin dan kebanyakannya terkandung dalam makanan yang kerap dimakan seperti mi dan kuih-muih," katanya kepada pemberita di pejabatnya di sini semalam.

Asid borik adalah toksik yang boleh membawa kepada keracunan, penyakit gastrousus, kerosakan buah pinggang dan hilang selera makan.

http://www.kosmo.com.my/kosmo/content.asp?y=2009&dt=0528&pub=Kosmo&sec=Negara&pg=ne_03.htm


Dipetik drp sumber : http://mzubairafandi.blogspot.com

Al-Ghazali : Bulan Ramadhan Hati Hidup dan Istiqamah dijana....

Ingatan Imam al-Ghazali : Istiqamah Menghidupkan Hati

Imam al-GHazali menyatakan peri pentingnya hati sebagai "raja" yang mengawal segala tindakan manusia diberi nilai istiqamah terutamanya setelah melalui "Madrasah Ramadhan" yang secara sedar ataupun tidak ia merupakan program tetap Allah yang berstatus wajib dalam menjana hati agar hidup dengan nilai keimanan dan taqwa lantas seterusnya terbina nilai istiqamah apabila ia dihidupkan secara konsisten.

Secara ringkasnya, Imam al-Ghazali mengklasifikasikan peranan hati sebagai agen pembuat penilaian dan keputusan sebelum seseorang itu mengambil tindakannya seperti yang terkandung di dalam kitabnya "Ihya` Ulum al-Din" terbahagi kepada dua bahagian :

i) Quwwah mudrakah : sebagai agen yg menanggap informasi sebagai bahan rujukan untuk dibuat penilaian dan tindakan.

ii) Quwwah muharrakah : untuk bertindak berdasarkan maklumat yang dibekalkan oleh bah yg pertama tadi.

Istimewanya puasa Ramadhan kerana bahagian pertama dibekalkan dengan maklumat yang paling tepat iaitu al-Quran. Ini kerana bulan Ramadhan muslim menjadikan al-Quran begitu istimewa sebagai teman dan rujukan utk dibaca, difahami dan dihayati. Justeru, amat tepat bulan Ramadhan digelar juga "Bulan al-Quran".

Sekiranya maklumat daripada al-Quran yang dibaca dan ditadaruskan serta dihayati isi kandungannya akan berupaya menjadi maklumat yang dapat membuka pintu hati manusia yang berurusan dengannya sebagai sumber hidayah, pelembut hati pembacanya untuk menerima pesanan al-Quran dan bersedia menerima ajaran al-Quran sebagai sistem yang mengawal kehidupannya. Justeru bahagian kedua ini akan membuat tindakan yang betul dan diredhai Allah. DI sini juga lah terletaknya nafsu yang dapat dirawat dan dididik oleh pengaruh al-Quran yang membentuk nilai taqwa. Maka potensi nafsu yang baik "nafs mutma`innah" dapat diberi peranan dan dibangunkan oleh nilai taqwa tersebut.

Sebenarnya puasa itu sendiri dapat membantu nafsu agar dijadikan benteng daripada unsur jahat (syaitan) daripada mempengaruhi nafsu agar derhaka kepada Allah. Dalam masa yang sama hubungan yang baik dan akrab dengan Allah melalui siri-siri ibadat, amal-amal soleh seperti menghidupkan ibadat malam, membaca dan menghayati al-Quran, bersedekah, menghubungkan silaturrahim, iktikaf dan lain-lainnya seperti yang banyak diberi tumpuan pada bulan ramadhan hendaklah diteruskan secara konsisten. Perkara ini secara lansung menjauhkan lagi nafsu daripada pengaruh syaitan. Tambahan pula kuasa syaitan dalam mempengaruhi nafsu pada bulan puasa di mana godaannya tidaklah sehebat bulan-bulan lain.


Istiqamah dalam bahasa yang mudah difahami dapat diumpakan sebagai "perangai" atau "tabiat". Perangai atau tabiat tidak dapat dibentuk dalamn masa yang pendek, bahkan ia memerlukan masa dan kesungguhan serta galakan yang berterusan sehingga ia benar-benar dihayati sehingga menjadi tabiat yang berterusan. APa yang lebih membanggakan lagi ialah amalan-amalan baik (soleh) tersebut akan menjadi "darah daging" kehidupannya sebagai rutin yang tidak boleh dikesampingkan.
Maka semua ramuan untuk menghidupkan hati seperti al-Quran, kawalan (benteng) nafsu dan bina hubungan yang rapat dengan Allah (pengabdian diri) terdapat di bulan rAmadhan, bahkan ia adalah program tetap tahunan Allah (wajib) yang mana muslim tiada pilihan untuk memilih antara nak buat ataupun tidak.
Hebatkan program Allah...cuma kita kadang-kadang bodoh sombong, memandang sepi sahaja program yang telah di set up oleh ALlah terutamanya yang berstatus wajib.


Kesimpulannya adalah seperti berikut:
1. Kesemua unsur menghidupkan hati seperti saranan Imam al-Ghazali hendaklah dilakukan secara konsisten agar ia berupaya menghasilkan nilai istiqamah.

2. Budaya membaca, tadarus, mendengar tazkirah al-QUran bukan hanya amalan Ramadhan, bahakan ia adalah ibadat sepanjang masa dan berterusan.

3. Puasa yang disarankan bukan terhad kepada yang wajib sahaja (Ramadhan), bahkan ia hendaklah diteruskan secara istiqamah di bulan-bulan lain. Ini kerana ia adalah di antara ubat paling mujarab merawat nafsu dan hati agar patuh kepada Allah.

4. Binalah hubungan yang baik dengan ALlah seperti yang diberbanyakkan amalannya di bulan Ramadhan. Ini kerana apabila mempunyai hubungan yang teguh dengan ALlah akan menjadikan syaitan tidak berupaya memutuskan hubungan tersebut agar manusia derhaka kepada ALlah.

5. Yakinlah apabila kita beramal dengan syariat Islam (Allah), maka kita akan memperolehi hikmah atau kelebihannya walaupun kita tidak mengetahuinya. Ini kerana Allah tidak peduli sama ada kita memahami atau tidak, tetapi apabila kita beramal dengan syariatNYa maka peduli Allah ialah mengurniakan kelebihan tersebut kepada mereka yang patuh dan beramal dengannya. Tapi kalau mempelajari dan mengetahui hikmahnya adalah lebih meyakinkan kita untuk beramal dengan bersungguh-sungguh.
Maka terserlah sifat Allah yan Maha Penyayang buat hambaNya.
Justeru, di sebalik wajibnya amalan puasa ia adalah rahmat yang besar untuk kita, bukannya beban yang menyusahkan.

# petikan di atas adalah berdasarkan kepada adaptasi pemahaman terhadap ayat-ayat al-QUran dan hadith yang tidak dipetik secara lansung daripada sumbernya....

Disediakan oleh : Hasbullah Mohamad (diringkaskan daripada siri tazkirah Ramadhan)

Menangislah selalu ..... tidak bermakna anda lemah

Tangisan Seorang Pemimpin Yang Takut Pada Allah

UMAR bin ABDUL AZIZ, Dia seorang hafizh, mujtahid, sangat mendalam ilmunya, zuhud,ahli ibadah dan sosok pemimpin kaum Muslimin yang sejati. Dia juga disebut Abu Hafsh,dari suku Quraisy,Bani Umayyah.

Istrinya, Fathimah pernah berkata, “ Dikalangan kaum laki-laki memang ada yang shalat dan puasanya lebih banyak dari Umar. Tetapi aku tidak melihat seorangpun yang lebih banyak ketakutannya kepada Allah daripada Umar, jika masuk rumah ia langsung menuju tempat shalatnya, bersimpuh dan menangis sambil berdoa kepada Alloh hingga tertidur. Kemudian dia bangun dan berbuat seperti itu sepanjang malam.”

Takkala menyampaikan khutbah terakhirnya, Umar bin Abdul Aziz naik keatas mimbar, memuji Alloh, lalu berkata, “ Sesungguhnya ditanganmu kini tergenggam harta orang-orang yang binasa. Orang-orang yang hidup pada generasi mendatang akan meninggalkannya , seperti yang telah dilakukan oleh generasi yang terdahulu. Tidakkah kamu ketahui bahwa siang dan malam kamu sekalian mengarak jasad yang siap menghadap Allah, lalu kamu membujurkannya di dalam rekahan bumi, tanpa tikar tanpa bantal, lalu kamu menimbunnya dalam kegelapan bumi ?. Jasad itu telah meninggalkan harta dan kekasih-kekasihnya. Dia terbujur dikolong bumi, siap menghadap hisab. Dia tak mampu berbuat apa-apa menghadapi keadaan sekitarnya dan tidak lagi membutuhkan semua yang ditinggalkannnya. Demi Allah, kusampaikanhal ini kepadamu sekalian, karena aku tidak tahu apa yang terbatik didalam hati seorang seperti yang kuketahui pada diriku sendiri “

Selanjutnya Umar bin Abdul Aziz menarik ujung bajunya, menyeka air mata, lalu turun dari mimbar. Sejak itu dia tidak keluar rumah lagi kecuali setelah jasadnya sudah membeku.

Diriwayatkan dari Abdus-Salam, mantan budak Maslamah bin Abdul Malik, dia berkata: “ Umar bin Abdul Aziz pernah menangis, melihat ia menangis, istrinya dan semua anggota keluarganya pun ikut menangis, padahal mereka tidak tahu persis apa pasalnya mereka ikut-ikutan menangis”.

Setelah suasana reda, Fathimah, istrinya bertanya: “Demi ayahku sebagai jaminan, wahai Amirul Mukminin, apa yang membuat engkau menangis? “ .Umar bin Abdul aziz menjawab, “ Wahai fathimah, aku ingat akan persimpangan jalan manusia takkala berada di hadapan Alloh, bagaimana sebagian diantara mereka berada di sorga dan sebagian lain berada di neraka

Sumber: www.mediamuslim.info

Menilai Hubungan dengan Khaliq .....

Pesanan Malik bin Dinar

Malik bin Dinar berkata:

1. Apabila aku tahu keadaan dunia yang fana ini, aku pun tidak peduli tentang pandangan dunia terhadap diriku dan perbuatanku.

2. Janganlah bersahabat dengan orang yang mana persahabatan itu tidak akan menolongmu selepas mati kelak.

3. Firman Allah swt :"Ingatlah Aku dan Aku akan ingat padamu".

4. Firman Allah : "Aku akan jawab seruanmu dan terima doamu".

hayatilah kata-kata di atas...mudah-mudahan berjaya kehidupan di dunia dan akhirat.

Wala' kita

Batas Mematuhi Pemimpin

Oleh rawi

"
Salah satu perkara fundamental yang terkait dengan aqidah seorang muslim ialah ihwal kepatuhan atau ketaatan. Di dalam ucapan kalimat Tauhid Laa ilaaha ill-Allah terdapat kata ilaah yang seringkali diterjemahkan dengan tuhan. Padahal terjemahan ini tidak terlalu menjelaskan makna kata ilaah tersebut. Dalam bahasa Arab terdapat banyak arti dari kata ilaah. Setidaknya ada tiga makna mendasar, yakni:
(1) mahbuub (yang dicintai);
(2) matbuu’ (yang dipatuhi/ditaati); dan
(3) marhuub (yang ditakuti).

Bila seorang muslim membaca kalimat syahadat
أشهد أن لآ إله إلا الله
“Aku bersaksi bahwasanya tidak ada ilaah selain Allah.”
Maka pernyataan di atas setidaknya harus mengandung arti sebagai berikut:
”Aku bersaksi bahwasanya tidak ada yang kucintai, lalu kupatuhi dan kutakuti selain daripada Allah subhaanahu wa ta’aala.”

Seorang muslim dituntut untuk mem-fokus-kan kepatuhan atau ketaatannya hanya kepada Allah subhaanahu wa ta’aala. Ia harus berusaha sekuat mungkin untuk selalu menjadikan Allah ta’aala semata sebagai fihak yang ia taati. Apakah ini berarti ia samasekali tidak dibenarkan mentaati fihak selain Allah ta’aala? Tentu tidak. Ia boleh mentaati orangtuanya atau pemimpin di kantor/organisasinya atau mentaati guru/ustadznya. Namun ketaatan kepada semua selain Allah ta’aala bersyarat:

(1) Ketaatan tersebut harus dilandasi ketaatannya kepada Allah ta’aala dan
(2) Prioritas utama ketaatannya haruslah senantiasa kepada Allah ta’aala sebelum yang lainnya.

Jangankan dalam kehidupan sehari-hari. Sedangkan dalam tradisi kemiliteran Islam saja tidak ada ceritanya bahwa seorang prajurit diharuskan mentaati komandannya tanpa reserve. Ia hanya dibenarkan mentaati komandan bila perintahnya benar dan selaras dengan perintah Allah ta’aala. Ia hanya dibenarkan menjauhi larangan komandan bila larangannya selaras dengan larangan Allah ta’aala. Adapun suatu perintah atau larangan dari komandan bila mengandung kemaksiatan maka gugurlah kewajiban prajurit untuk mentaatinya. Sesungguhnya ketaatan hanyalah dalam perkara yang ma’ruf, bukan dalam perkara yang mungkar.
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَ جَيْشًا وَأَمَّرَ عَلَيْهِمْ رَجُلًا فَأَوْقَدَ نَارًا وَقَالَ ادْخُلُوهَا فَأَرَادُوا أَنْ يَدْخُلُوهَا وَقَالَ آخَرُونَ إِنَّمَا فَرَرْنَا مِنْهَا فَذَكَرُوا لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ لِلَّذِينَ أَرَادُوا أَنْ يَدْخُلُوهَا لَوْ دَخَلُوهَا لَمْ يَزَالُوا فِيهَا إِلَى يَوْمِ الْقِيَامَةِ وَقَالَ لِلْآخَرِينَ لَا طَاعَةَ فِي مَعْصِيَةٍ إِنَّمَا الطَّاعَةُ فِي الْمَعْرُوفِ
Nabi shollallahu ’alaih wa sallam mengutus pasukan dan menunjuk seseorang menjadi komandan mereka. Maka komandan itu menyalakan api dan berkata: ”Masuklah ke dalamnya.” Maka mereka siap untuk memasukinya. Dan berkata sebagian lainnya: ”Sesungguhnya kami lari dari api.” Maka hal ini dilaporkan kepada Nabi shollallahu ’alaih wa sallam. Beliau bersabda kepada yang ingin melakukannya: ”Andaikan mereka memasukinya, niscaya mereka akan selamanya berada di dalam api itu hingga hari kiamat.” Lalu beliau bersabda kapada yang lainnya: ”Tidak ada ketaatan dalam kemaksiatan. Sesungguhnya ketaatan hanyalah dalam perkara yang ma’ruf.” (HR Bukhary 22/218)

Itulah sebabnya hingga Nabi shollallahu ’alaih wa sallam memperingatkan kita bahwa kelak di akhir zaman akan muncul para pemimpin yang bermasalah. Para pemimpin bermasalah itu tampaknya sesuai dengan gambaran sebagaian pemimpin yang muncul di panggung kekuasaan dewasa ini. Kita diperintahkan untuk waspada dan bersikap istiqomah betapapun situasi dan kondisinya.
أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ سَتَكُونُ أُمَرَاءُ فَتَعْرِفُونَ وَتُنْكِرُونَ فَمَنْ عَرَفَ بَرِئَ وَمَنْ أَنْكَرَ سَلِمَ وَلَكِنْ مَنْ رَضِيَ وَتَابَعَ قَالُوا أَفَلَا نُقَاتِلُهُمْ قَالَ لَا مَا صَلَّوْا
Rasulullah shollallahu ’alaih wa sallam bersabda: “Akan muncul pemimpin-pemimpin yang kalian kenal, tetapi kalian tidak menyetujuinya. Orang yang membencinya akan terbebaskan (dari tanggungan dosa). Orang yang tidak menyetujuinya akan selamat. Orang yang rela dan mematuhinya tidak terbebaskan(dari tanggungan dosa).” Mereka bertanya: ”Apakah kami perangi mereka?” Nabi shollallahu ’alaih wa sallam bersabda: ”Tidak, selagi mereka masih sholat.” (HR Muslim 9/400)

Maka, saudaraku, pandai-pandailah mensikapi para pemimpin. Kita dewasa ini sedang menjalani zaman penuh fitnah. Zaman di mana ummat Islam laksana anak-anak ayam kehilangan induk. Sejak runtuhnya Khilafah Islamiyyah di tahun 1924/1342 H ummat Islam menjadi laksana anak-anak yatim tanpa ayah. Tidak ada Nabi Muhammad shollallahu ’alaih wa sallam bersama kita. Tidak ada khulafa ar-raasyidin seperti Abu Bakar Ash-Shiddiq, Umar bin Khattab, Ustman bin Affan atau Ali bin Abi Thalib Radhiyallahu ’anhum bersama kita. Bahkan tidak ada mulkaan aadhdhon alias para raja-raja yang menggigit (Al-Qur’an dan As-Sunnah) seperti khalifah Umar bin Abdul Aziz atau khalifah Sultan Abdul Hamid II rahimahumallah di tengah-tengah kita. Yang ada hanyalah para mulkan jabriyyan (penguasa-penguasa yang memaksakan kehendak). Kondisi kebanyakan pemimpin dewasa ini seperti yang digambarkan dalam hadits di bawah:
عَنْ أَبِي ذَرٍّ قَالَ قَالَ لِي رَسُولُ اللَّهِ كَيْفَ أَنْتَ إِذَا كَانَتْ عَلَيْكَ أُمَرَاءُ يُؤَخِّرُونَ الصَّلَاةَ عَنْ وَقْتِهَا أَوْ يُمِيتُونَ الصَّلَاةَ عَنْ وَقْتِهَا قَالَ قُلْتُ فَمَا تَأْمُرُنِي قَالَ صَلِّ الصَّلَاةَ لِوَقْتِهَا فَإِنْ أَدْرَكْتَهَا مَعَهُمْ فَصَلِّ فَإِنَّهَا لَكَ نَافِلَةٌ وَلَمْ يَذْكُرْ خَلَفٌ عَنْ وَقْتِهَا
Berkata Abu Dzarr Radhiyallahu ’anhu: ‘bersabda Rasulullah shollallahu ’alaih wa sallam kepadaku: “Bagaimanakah kalian ketika para pemimpin menunda sholat dari waktunya atau mematikan sholat dari waktunya?” Saya bertanya: “Maka apa yang kau perintahkan aku?” Bersabda Nabi shollallahu ’alaih wa sallam: ”Sholatlah pada waktunya. Dan bila kamu bersama mereka, maka sholatlah sebagai nafilah (tambahan) bagimu. Dan janganlah kamu menunda dari waktunya.” (HR Muslim 3/365)

Bila kita tidak memperhatikan masalah kepada siapa kita menyerahkan kepatuhan dan ketaatan, maka kita khawatir bahwa apa yang Allah ta’aala gambarkan dalam Al-Qur’an menimpa diri kita. Wa na’udzubillaahi min dzaalika.
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا
وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا
رَبَّنَا آَتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا
Pada hari ketika muka mereka dibolak-balikkan dalam neraka, mereka berkata, "Alangkah baiknya, andaikata kami ta`at kepada Allah ta’aala dan ta`at (pula) kepada Rasul." Dan mereka berkata, "Ya Rabb kami, sesungguhnya kami telah menta`ati pemimpin-pemimpin dan pembesar-pembesar kami, lalu mereka menyesatkan kami dari jalan (yang benar). Ya Rabb kami, timpakanlah kepada mereka azab dua kali lipat dan kutuklah mereka dengan kutukan yang besar." (QS Al-Ahzab ayat 66-68)



dipetik daripada : Tranungkite.net
sumber BAWEAN TERMENUNG

The Fact of Quranic embryology & Anatomy..... True or Not ?

Scientists' Comments On The Qur'anic Theory of Embryology & Anatomy (Science and Revelation)

Extracts from the video This is the Truth by Sheikh Abdul-Majeed A. al-Zindani



Keith L. Moore
Professor Emeritus, Department of Anatomy and Cell Biology, University of Toronto. Distinguished embryologist and the author of several medical textbooks, including Clinically Oriented Anatomy (3rd Edition) and The Developing Human (5th Edition, with T.V.N. Persaud).

Investigations in to the 'alaqa or leech-like stage.



Dr. Moore was a former President of the Canadian Association of Anatomists, and of the American Association of Clinical Anatomists. He was honoured by the Canadian Association of Anatomists with the prestigious J.C.B. Grant Award and in 1994 he received the Honoured Member Award of the American Association of Clinical Anatomists "for outstanding contributions to the field of clinical anatomy."

"For the past three years, I have worked with the Embryology Committee of King cAbdulaziz University in Jeddah, Saudi Arabia, helping them to interpret the many statements in the Qur'an and Sunnah referring to human reproduction and prenatal development. At first I was astonished by the accuracy of the statements that were recorded in the 7th century AD, before the science of embryology was established. Although I was aware of the glorious history of Muslim scientists in the 10th century AD, and some of their contributions to Medicine, I knew nothing about the religious facts and beliefs contained in the Qur'an and Sunnah."[2]

At a conference in Cairo he presented a research paper and stated:

"It has been a great pleasure for me to help clarify statements in the Qur'an about human development. It is clear to me that these statements must have come to Muhammad from God, or Allah, because most of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God, or Allah." [1]

Professor Moore also stated that:

"...Because the staging of human embryos is complex, owing to the continuous process of change during development, it is proposed that a new system of classification could be developed using the terms mentioned in the Qur'an and Sunnah. The proposed system is simple, comprehensive, and conforms with present embryological knowledge.

"The intensive studies of the Qur'an and Hadith in the last four years have revealed a system of classifying human embryos that is amazing since it was recorded in the seventh century A.D... the descriptions in the Qur'an cannot be based on scientific knowledge in the seventh century..."[1]
________________________________________

E. Marshall Johnson
Professor and Chairman of the Department of Anatomy and Developmental Biology, and Director of the Daniel Baugh Institute, Thomas Jefferson University, Philadelphia, Pennsylvania, USA.



Author of over 200 publications. Former President of the Teratology Society among other accomplishments. Professor Johnson began to take an interest in the scientific signs in the Qur'an at the 7th Saudi Medical Conference (1982), when a special committee was formed to investigate scientific signs in the Qur'an and Hadith. At first, Professor Johnson refused to accept the existence of such verses in the Qur'an and Hadith. But after a dicussuion with Sheikh Zindani he took an interest and concentrated his research on the internal as well as external development of the fetus.

"...in summary, the Qur'an describes not only the development of external form, but emphasises also the internal stages, the stages inside the embryo, of its creation and development, emphasising major events recognised by contemporary science."

"As a scientist, I can only deal with things which I can specifically see. I can understand embryology and developmental biology. I can understand the words that are translated to me from the Qur'an. As I gave the example before, if I were to transpose myself into that era, knowing what I do today and describing things, I could not describe the things that were described...

I see no evidence to refute the concept that this individual Muhammad had to be developing this information from some place... so I see nothing here in conflict with the concept that divine intervention was involved in what he was able to write..." [1]
________________________________________

T.V.N. Persaud
Professor of Anatomy, and Professor of Paediatrics and Child Health, University of Manitoba, Winnipeg, Manitoba, Canada.



Author and editor of over 20 books, and has published over 181 scientific papers. Co-author of The Developing Human (5th Edition, with Keith L. Moore). He received the J.C.B. Grant Award in 1991. Professor Peraud presented several research papers.

"It seems to me that Muhammad was a very ordinary man, he couldn't read, didn't know how to write, in fact he was an illiterate...

We're talking about 1400 years ago, you have some illiterate person making profound statements that are amazingly accurate, of a scientific nature...

I personally can't see how this could be mere chance, there are too many accuracies and like Dr. Moore, I have no difficulty in my mind reconciling that this is a divine inspiration or revelation which lead him to these statements." [1]
________________________________________

Joe Leigh Simpson
Professor and Chairman of the Department of Obstetrics and Gynaecology, Baylor College of Medicine, Houston, Texas, USA.

He is the President of the American Fertility Society. He has received many awards, including the Association of Professors of Obstetrics and Gynaecology Public Recognition Award in 1992. Like many others, Professor Simpson was taken by surprise when he discovered that the Qur'an and Hadith contain verses related to his specialised field of study. When he met with Sheikh Abdul-Majeed A.Zindani, he insisted on verifying the text presented to him from the Qur'an and Hadith.

"... these Hadiths (sayings of Muhammad) could not have been obtained on the basis of the scientific knowledge that was available at the time of the 'writer'... It follows that not only is there no conflict between genetics and religion (Islam) but in fact religion (Islam) may guide science by adding revelation to some of the traditional scientific approaches... There exist statements in the Qur'an shown centuries later to be valid which support knowledge in the Qur'an having been derived from God." [1]
________________________________________

Gerald C. Goeringer
Professor and Co-ordinator of Medical Embryology in the Department of Cell Biology, School of Medicine, Georgetown University, Washington DC, USA.

Sheikh cAbdul-Majeed A.Zindani met with Professor Goeringer and asked him whether in the history of embryology was there any mention of the different stages of embryonic development, or whether there existed any embryological texts at the time of the Prophet. Sheikh Zindani also asked his opinion regarding the terms the Qur'an uses to describe the different phases of fetal development. After several long discussions, he presented a study at the 8th Saudi Medical Conference:

"...In a relatively few ayahs (Qur'anic verses) is contained a rather comprehensive description of human development from the time of commingling of the gametes through organogenesis. No such distinct and complete record of human development such as classification, terminology, and description existed previously. In most, if not all instances, this description antedates by many centuries the recording of the various stages of human embryonic and fetal development recorded in the traditional scientific literature." [1]
________________________________________

Alfred Kroner
Professor of the Department of Geosciences, University of Mainz, Germany.

Professor Kroner is one of the world's most famous geologists, becoming well known among his colleague scientists for his criticisms against the theories of some of the major scientists in his field. Sheikh cAbdul-Majeed A. Zindani met with him and presented several Qur'anic verses and Hadith which he studied and commented upon.

"Thinking where Muhammad came from... I think it is almost impossible that he could have known about things like the common origin of the universe, because scientists have only found out within the last few years with very complicated and advanced technological methods that this is the case."
"Somebody who did not know something about nuclear physics 1400 years ago could not, I think, be in a position to find out from his own mind for instance that the earth and the heavens had the same origin, or many others of the questions that we have discussed here...
If you combine all these and you combine all these statements that are being made in the Qur'an in terms that relate to the earth and the formation of the earth and science in general, you can basically say that statements made there in many ways are true, they can now be confirmed by scientific methods, and in a way, you can say that the Qur'an is a simple science text book for the simple man. And that many of the statements made in there at that time could not be proven, but that modern scientific methods are now in a position to prove what Muhammad said 1400 years ago." [1]
________________________________________

Yushidi Kusan
Director of the Tokyo Observatory, Tokyo, Japan.

Sheikh Abdul-Majeed A. Zindani presented a number of Qur'anic verses describing the beginnings of the universe and of the heavens, and the relationship of the earth to the heavens. He expressed his astonishment, saying that the Qur'an describes the universe as seen from the highest observation point, everything is distinct and clear.

"I say, I am very much impressed by finding true astronomical facts in Qur'an, and for us modern astronomers have been studying very small piece of the universe. We have concentrated our efforts for understanding of very small part. Because by using telescopes, we can see only very few parts of the sky without thinking about the whole universe. So by reading Qur'an and by answering to the questions, I think I can find my future way for investigation of the universe." [1]
________________________________________

Professor Armstrong
Professor Armstrong works for NASA and is also Professor of Astronomy, University of Kansas, Lawrence, Kansas, USA.

Prof. Armstrong was asked a number of questions about Qur'anic verses dealing with his field of specialisation. He was eventually asked, "You have seen and discovered for yourself the true nature of modern Astronomy by means of modern equipment, rockets, and satellites developed by man. You have also seen how the same facts were mentioned by the Qur'an fourteen centuries ago. So what is your opinion?"
"That is a difficult question which I have been thinking about since our discussion here. I am impressed at how remarkably some of the ancient writings seem to correspond to modern and recent Astronomy. I am not a sufficient scholar of human history to project myself completely and reliably into the circumstances that 1400 years ago would have prevailed.
Certainly, I would like to leave it at that, that what we have seen is remarkable, it may or may not admit of scientific explanation, there may well have to be something beyond what we understand as ordinary human experience to account for the writings that we have seen." [1]

William Hay
Professor of Oceanogprahy, University of Colorado, Boulder, Colorado, USA.

Professor Hay is one of the best known marine scientist in the USA. Sheikh cAbdul-Majeed A. Zindani met with him and asked him many questions about the marine surface, the divider between upper and lower sea, and about the ocean floor and marine geology.

"I find it very interesting that this sort of information is in the ancient scriptures of the Holy Qur'an, and I have no way of knowing where they would have come from. But I think it is extremely interesting that they are there and this work is going on to discover it, the meaning of some of the passages."
And when he was asked about the source of the Qur'an, he replied, "Well, I would think it must be the divine being." [1]
________________________________________

Durja Rao
Professor of Marine Geology teaching at King Abdulaziz University, Jeddah, Saudi Arabia.

Sheikh Zindani presented to Prof. Rao many verses dealing with his area of specialisation, and asked: "What do you think of the existence of the scientific information in the Qur'an? How could Prophet Muhammad have known about these facts fourteen centuries ago?"

"It is difficult to imagine that this type of knowledge was existing at that time, around 1400 years back. May be some of the things they have simple idea about, but to describe those things in great detail is very difficult. So this is definitely not simple human knowledge. A normal human being cannot explain this phenomenon in that much detail. So, I thought the information must have come from a supernatural source." [1]
________________________________________

Professor Siaveda
Professor of Marine Geology, Japan.

Sheikh Zindani asked him a number of questions in his area of specialisation, and then informed him of the Qur'anic verses and Hadith which mention the same phenomena he spoke of. One of the questions was concerning mountains. Sheikh Zindani asked him about the shape of mountains; and whether they were firmly rooted in the earth. "What is your opinion of what you have seen in the Qur'an and the Sunnah with regard to the secrets of the Universe, which scientists only discovered now?"

"I think it seems to me very, very mysterious, almost unbelievable. I really think if what you have said is true, the book is really a very remarkable book, I agree." [1]
________________________________________

Tejatat Tejasen
Chairman of the Department of Anatomy and is the former Dean of the faculty of Medicine, University of Chiang Mai, Chiang Mai, Thailand.

Professor Tejasen studied various articles concerning the Qur'an and modern embryology. He spent four days with several scholars, Muslims and non-Muslims, discussing this phenomenon in the Qur'an and Hadith. During the 8th Saudi Medical Conference in Riyadh, Saudi Arabia he stood up and said:

"In the last three years, I became interested in the Qur'an... From my studies and what I have learned throughout this conference, I believe that everything that has been recorded in the Qur'an fourteen hundred years ago must be the truth, that can be proved by the scientific means.

Since the Prophet Muhammad could neither read nor write, Muhammad must be a messenger who relayed this truth which was revealed to him as an enlightenment by the one who is eligible creator. This creator must be God, or Allah.

I think this is the time to say La ilaha illa Allah, there is no god to worship except Allah (God), Muhammad rasoolu Allah, Muhammad is Messenger of Allah...
The most precious thing I have gained from coming to this conference is La ilaha illa Allah, and to have become Muslim." [1]
________________________________________

Dr. Maurice Bucaille
Born in 1920, former chief of the Surgical Clinic, University of Paris, has for a long time deeply interested in the correspondences between the teachings of the Holy Scriptures and modern secular knowledge.



He is the author of a best-seller, "The Bible, The Qur'an and Science" (1976). His classical studies of the scriptural languages, including Arabic, in association with his knowledge of hieroglyphics, have allowed him to hold a multidisciplinary inquiry, in which his personal contribution as a medical doctor has produced conclusive arguments. His work, "Mummies of the Pharaohs - Modern Medical Investigations" (St. Martins Press, 1990), won a History Prize from the Académie Française and another prize from the French National Academy of Medicine.

His other works include: "What is the Origin of Man" (Seghers, 1988), "Moses and Pharaoh, the Hebrews in Egypt", (NTT Mediascope Inc, 1994); and "Réflexions sur le Coran" (Mohamed Talbi & Maurice Bucaille, Seghers, 1989)


After a study which lasted ten years, Dr. Maurice Bucaille addressed the French Academy of Medicine in 1976 concerning the existence in the Qur'an of certain statements concerning physiology and reproduction. His reason for doing that was that :

"...our knowledge of these disciplines is such, that it is impossible to explain how a text produced at the time of the Qur'an could have contained ideas that have only been discovered in modern times."

"The above observation makes the hypothesis advanced by those who see Muhammad as the author of the Qur'an untenable. How could a man, from being illiterate, become the most important author, in terms of literary merits, in the whole of Arabic literature?

How could he then pronounce truths of a scientific nature that no other human-being could possibly have developed at that time, and all this without once making the slightest error in his pronouncement on the subject?"
________________________________________

Bibliography
[1] al-Zindani, Abdul-Majeed A, This is the Truth (video tape). Scientific Signs of the Qur'an and Sunnah containing interviews with various scientists. Available in Arabic, English, French, Urdu and Turkish. A full English transcript of this video with illustrations is also available: Al-Rehaili, Abdullah M., This is the Truth, Muslim World League, Makkah al-Mukarrammah, 1995. Also available on the web at: This Is The Truth!
[2] Moore, Keith L. and al-Zindani, Abdul-Majeed A., The Developing Human with Islamic Additions, Third Edition, W.B. Saunders Company, Philadelphia, 1982, with Dar Al-Qiblah for Islamic Literature, Jeddah, Saudi Arabia, 1983, page viiic. Limited Edition.
[3] Moore, Keith L., al-Zindani, Abdul-Majeed A., Ahmed Mustafa A, The Qur'an and Modern Science - Correlation Studies, Islamic Academy for Scientific Research, Makkah, Saudi Arabia. Reprinted by World Assembly of Muslim Youth (WAMY), USA., 1990, ISBN 0-9627236-0-6. Collection of papers presented at a symposium sponsored by the Muslim Students Association, University of Illinois, May 1990.
[4] Moore, Keith L.; Johnson, E. Marshall; Persaud, T.V.N.; Goeringer, Gerald C.; Zindani, Abdul-Majeed A.; and Ahmed Mustafa A, Human Development as Described in the Qur'an and Sunnah, Commission on Scientific Signs of the Qur'an and Sunnah, Muslim World League, Makkah Al-Mukarramah, Saudi Arabia, 1992, ISBN 0-9627236-1-4. Collection of papers that were originally presented in the First International Conference on Scientific Signs of the Qur'an and Sunnah, held in Islamabad, Pakistan, 1987, and after some modifications and development, presented in their present form in Dakar, Sengal in July 1991.

Extracts from the video This is the Truth by Sheikh Abdul-Majeed A. al-Zindani, Director, Project of Scientific Miracles in the Qur'an and Hadith, King Abdulaziz University, Jeddah, Saudi Arabia.
Elias Karim


Source : http://www.islamic-awareness.org/Quran/Science/scientists.html

Air Zam-Zam

Molekul air Zam-Zam

Air merupakan salah satu rahmat Allah kepada manusia, manusia tidak boleh hidup tanpa air dan manusia tidak boleh hidup tanpa rahmat dari Allah.

Berbagai bentuk susunan molekul-molekul air yang diambil dari berbagai sumber air seperti sungai, laut, perigi dan bermacam-macam lagi. Ada yang berupa seolah-olah seperti jin tetapi samar-samar, tidak begitu jelas (dengan telinga yang besar, bertanduk dan sebagainya). Rupa yang menggerunkan dan menakutkan.

Bentuk molekul air yang tersusun cantik berupa seolah-olah seperti berlian (bersegi-segi), bersinar-sinar dan sinarannya mengeluarkan warna-warna yang menarik melebihi 12 warna. MasyaAllah, cantik. Itulah molekul daripada air zam-zam.

Air yang dibacakan dengan Al-Fatihah, Selawat Nabi dan Ayat Kursi membentuk molekul air seperti berlian dan berkilau-kilau manakala air yang dibacakan dengan kata-kata yang tidak baik akan membentuk molekul-molekul seakan-akan sel-sel barah.

Subhanallah.

"Jika hendakkan air itu merasa manis maka masukkanlah gula, kija hendak air itu berwarna maka masukkanlah pewarna dan jika hendak air itu mulia maka masukkanlah ayat-ayat yang mulia kepadanya".

dipetik drp : http://ajijoi.blogspot.com/2009/05/molekul-air-zam-zam.html

kuliah 6 : Dosa dan Taubat

Hadith 6
Dosa dan Taubat

عَنْ أَبِي مُوسَى عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللَّهَ عَزَّ وَجَلَّ يَبْسُطُ يَدَهُ بِاللَّيْلِ لِيَتُوبَ مُسِيءُ النَّهَارِ وَيَبْسُطُ يَدَهُ بِالنَّهَارِ لِيَتُوبَ مُسِيءُ اللَّيْلِ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا
صحيح مسلم


Maksud Hadith

“Daripada Abu Musa r.a meriwayatkan bahawa Nabi s.a.w bersabda: Sesungguhnya Allah menghulurkan TanganNya (memberikan seluas-luas peluang untuk keampunan) untuk hambaNya pada waktu malam terhadap dosa yang dilakukan pada waktu siang (sebelumnya) dan begitu juga Allah menghulurkan TanganNya (menawarkan keampunan) pada waktu siang terhadap dosa yang dilakukan mereka pada waktu malam (sebelumnya) sehinggalah (tamat tempoh keampunan/taubat) dengan naiknya matahari di sebelah barat (berlaku kiamat).”



Sumber Hadith

Hadith tersebut diriwayatkan oleh al-Bukhari (4359), Muslim (2759), Abu Dawud (4312), al-Tirmidhi (3072), Ibn Majah (4068) dan Ahmad (9505).



Pemahaman Umum Hadith

Hadith tersebut menjelaskan bahawa Allah yang bersifat Maha Penyayang khususnya terhadap Muslim telah menawarkan peluang bertaubat (memohon keampunan) di atas dosa-dosa lepas. Keadaan ini berbeza jika dibandingkan dengan umat-umat terdahulu di mana keistimewaan umat Nabi Muhammad s.a.w diberi peluang bertaubat sehinggalah pintu taubat tersebut ditutup dengan berlakunya kiamat ataupun saat (nazak) menghampiri kematian. Sebahagian umat terdahulu diturunkan azab (bala) oleh Allah tanpa dilengahkan masanya.



Peluang Bertaubat

1. Setiap manusia tidak maksum kecuali para nabi. Oleh itu mereka tidak sunyi daripada melakukan kesalahan (dosa). Namun Allah bagi peluang menebus dosa tersebut dengan memohon keampunan atau bertaubat kepadaNya.

2. Salah satu daripada rahmat Allah buat hambaNya ialah memberikan tempoh yang panjang untuk bertaubat sehingga tibanya kiamat atau nyawa naik ke halkum (nazak) di saat kematian. Ia berbeza dengan umat terdahulu.

3. Taubat bermaksud kembali kepada (jalan) Allah dengan mentaatiNya. Bertaubat adalah wajib. Syarat taubat ialah:
(1) Menjauhi maksiat tersebut,
(2) menyesal di atas perbuatan (dosa) tersebut dan
(3) berazam tidak akan kembali melakukannya lagi.

Sekiranya dosa tersebut berkaitan dengan manusia, maka ia hendaklah ditambah satu lagi iaitu (4) memohon keampunan daripada empunya diri (yang dizaliminya).

4. Menerima dan menolak taubat hamba adalah hak mutlak Allah. Oleh itu, seseorang Muslim hendaklah mempunyai sifat al-khauf wa al-raja` (takut taubatnya tidak diterima dan dalam masa yang sama mengharapkan Allah menerimanya) dengan penuh pengharapan dan pergantungan diri serta memenuhi segala tuntutan Allah yang berkaitan dengan proses taubat tersebut.



Rahmat Allah Melebihi MurkaNya

1. Rahmat Allah sentiasa bersama HambaNya walaupun Allah Maha Berkuasa untuk memurkai dan mengazabnya di atas kesalahan dan dosa yang dilakukan hambaNya.

2. Allah sentiasa menerima hambaNya (bertaubat) untuk memberi keampunan dimana hakikat yang sebenarnya melebihi kesungguhan mereka mengadap Allah memohon keampunan. Bahkan Allah dengan sifatNya yang Maha Penyayang merangka program menghapuskan dosa hambaNya melalui siri ujian dan taklifan (tanggungjawab) terhadap hambaNya (walaupun tanpa dipinta).

3. Rahmat Allah dan Keampunannya secara khusus adalah lebih istimewa buat Nabi Muhammad s.a.w dan umatnya berbanding umat-umat terdahulu.

4. Manusia tidak akan mengecapi kebahagiaan dan kerukunan hidup di dunia ini mahupun di akhirat tanpa kurnian rahmat daripada Allah yang tidak terhitung banyaknya.


Hakikat Dosa dan Pahala

1. Pahala adalah pembalasan baik kurniaan Allah di atas ketaatan hamba terhadap segala suruhan dan ketetapanNya, manakala dosa ialah sebaliknya.

2. Dosa ialah disebabkan oleh
(1) kealpaan seseorang terhadap Keesaan dan Keagungan Allah, dan
(2) kealpaan mereka terhadap kesan daripada Keesaan dan Keagungan Allah.


3. Dosa dapat dihapuskan dengan;
(1) melakukan amalan-amalan kebaikan (soleh),
(2) musibah atau ujian yang menimpa mereka dan
(3) taubat atau kembali kepada Allah.

4. Pahala adalah kurniaan Allah buat hambaNya yang taat dengan diberi ganjaran yang berlipat ganda. Ia juga merupakan salah satu rahmat yang mana setiap amalan kebaikan yang dilakukan akan diberi ganjaran yang berlipat kali ganda. Ini adalah kerana nikmat syurga di akhirat akan diperolehi dengan cara:
(1) Ganjaran pahala yang banyak dan
(2) Dosa yang berkurangan sama ada tanpa melakukan maksiat ataupun ia diampunkan (melalui taubat) atau dihapuskan (dengan musibah dan kebaikan).

5. Di dalam Islam tiada pembalasan (dosa atau pahala) tanpa pertanggungjawaban yang dipilih oleh pelakunya sendiri. Oleh itu orang yang dipaksa tidak akan dibertanggungjawabkan di atas paksaan tersebut. Maka Ia dikategorikan sebagai rukhsah.



Pengajaran Hadith

1. Rahmat dan keampunan Allah Maha Luas buat hambaNya yang beriman.

2. Rahmat Allah sentiasa bersama amalan HambaNya sama ada semasa melakukan ketaatan ataupun diuji dengan musibah dan kesusahan.

3. Dosa adalah hasil daripada lemahnya iman dan tidak benar-benar mengenali penciptaNya (Allah). Namun setiap kesalahan (dosa) itu disediakan jalan kembali ke pangkalnya.

Human Nature in Islam

ISLAMIC CONCEPT OF HUMAN NATURE

by Mohyuddin Hashimi

Physical and biological nature of man is, although, not the main concern of the Holy Qur’an, it does provide significant insight about man and his nature. A brief description of Islamic thought on the subject is mentioned below:

Islam does not presuppose any inherent wickedness of human nature. Any negative representation of man’s basic nature as a source of evil and wickedness is clearly rejected. According to Islam, the human being is born in the state of fitrah, the original inherent nature of the human being. At birth, the baby is totally innocent and is not responsible for the sin of his parents or any of his ancestors.

Environmental and other external influences keep on modifying his blueprint. The Holy Prophet (PBUH) said:
“Every child is created in the state of fitrah, it is the parents, culture, and society that make him a Christian, a Jew, or a fire-worshipper.”
Islam is the first religion to declare man as the most superior of the creatures and the masterpiece of the Creator. According to Islam, man is potentially capable of rising higher than the angels, that is why Allah has commanded angels to bow down before Adam. But, at the same time, he is equally capable of sinking lower than the animals. The Holy Qur’an says:
"We have indeed created man in the best shap, then We reduced him (to be) the lowest of the low, except those who believe and do righteous deeds: for they shall have a reward unfailing." (95:4¬6)

These verses indicate that Allah has given man the purest and best nature while man’s duty is to preserve the pattern on which God has made him. However, when he neglects his duty and goes in the wrong way, he will be reduced to the lowest possible position.

The Holy Qur’an asserts that inclination and attraction towards faith and virtue and repulsion from disobedience and corruption exists in man’s nature.
“But God has endeared to you faith and has beautified it in your hearts and has made disbelief and lewdness and rebellion hateful to you.” (49:7)
To sum up the point, man comes into the world with a pure and wholesome nature. Whereas sin and corruption in human being are merely accidental and violation of his original nature. The role of prophets and the scriptures is just to help human nature to flow in its true channel and to guide human nature to its ultimate goal of eternal felicity. This Qur’anic theory of human nature also implies the fact that if man consciously decides to submit himself to the will of Allah, he experiences no conflict in his personality. (10:62) while, on the other hand, if he misuses his freedom of choice by denying God and not submitting to His will, would be in a state of inner conflict and his personality gets disintegrated.

Man has been given the freedom of choice to do good or evil. This freewill gives him independence of intention, choice and action in various situations of moral conflict. Man is the only creature in this universe who has been given choice and discretion which accompany him through his life span. (The Qur’an, 15:36)
Man has also been granted potentialities to acquire knowledge of how everything else in the universe functions as well as the knowledge required for his felicity. (al-Qur’an, 2:33). This knowledge along with the faculty of reason and intellect, are man’s primary guide that distinguishes him from other animals and help him recognize the path of his ultimate felicity.

Man’s hopes are often related to various comforts and joys of physical and worldly kind while Islam does not deprive him of these. Islam, however, redirects him from false and transitory joys and values to real values and everlasting joys. The Holy Qur’an says:
“This life of the world is just a pastime and a game. And, indeed, the home of the Hereafter is the real life, if they know.” (29:64)

Since the topic of human nature and personality development is the central issue in the sufi thought, it would be unfair to avoid mentioning their views in this regard. According to the Sufi theory, man is the microcosm and a copy made in the image of God. Since man cannot know what is not in him, he could not know God and all the mysteries of the universe unless he founds them in himself. So God-consciousness and self-consciousness are interdependent and a true knowledge of one’s own self necessarily leads to the knowledge of God. According to Ibn Arabi, God’s breathing of His spirit into man, as described by the Holy Qur’an, (15:28-29) is of immense metaphysical significance. He believes that man is the perfect manifestation of divine attributes and names. (Nasr, Sayyed Hossain. (1988). Three Muslim Sages. Lahore: Sohail Academy.) He also refers to the saying of the Prophet (PBUH): “God created Adam in His form.” This conception of human nature reveals that man is inherited with unlimited capacity of development and perfection.
After mentioning the position of human nature in its basic and the pure form, it is necessary to point out how man’s nature gets corrupted.


The Unrefined Human Nature

Although man has been created with a natural tendency towards the righteousness, he (excluding the prophets) cannot be free from all sins and mistakes since his declared enemy, Satan, tries to divert his attention by all possible ways and means. He always encourages man to satisfy his urges and desires in an uncontrolled way, like animals, and to become submissive and a slave to these urges. Therefore, the human instinctive tendencies, unless refined and trained, could easily overwhelm any humanely cultivated qualities conducive to spiritual enhancement. This is because the uncontrolled and unrefined urges within him would weaken and subjugate the forces of reason and conscience.

Describing some aspects of the unrefined human nature, the Holy Qur’an says:
“Surely man was created anxious, fretful when evil visits him, and grudging when (some thing) good visits him, except the worshippers.” (70:19-21)
In another surah it says:
“As for man, whenever his Lord tries him by honouring and blessing him, he says: ‘My Lord has honoured me.’ But whenever he tries him by straitening his provision, he says: ‘My Lord has humiliated me.’ (89:15-16)
The Qur’an explains another weakness in human nature which impedes self development, is the weakness of will. While narrating the story of Adam, Allah informs:
And, indeed, long ago We made Our covenant with Adam; but he forgot and We found no firmness of purpose in him. ( 20:115]

God tells us in the Qur’an that the most honorable trust, that of knowledge of Allah the all Mighty, was offered to the heavens, the earth and the mountains but they refused it, recognizing that they could not take up such a weighty truth (33:72). Mankind, however, took it on, but since weakness and forgetfulness are part of the spectrum of human being, he sees himself at all times and forgets his source. This weakness which Allah has placed within human being is to make him remember Him who is Strong (al-Qawi).

Today it has been established, scientifically as well as philosophically that there does not exist an evil human being; there exist only sick human being. This is extremely a significant discovery in the history of humankind which has already been introduced by Islam. According to this theory, bad manners like injustice, stinginess, cunning, jealousy, greed, ingratitude and so on are considered as spiritual illness and should be treated exactly like any other disease. The Holy Qur’an considers the hypocrites as sick persons saying:
There is a sickness in their hearts. (2:10)

This Qur’anic theory requires people not to consider any one as evil person or show any hostility or resentment towards them. Instead, they should look upon them as sick human beings who deserve their sympathy.


The Components of Human Nature

While speaking about the nature of man, Qur’an uses words like nafs, ruh, Qalb etc. Spirit is transcendent and the center of man’s being. Whereas soul (nafs), in its downward or corporeal tendency, is attached to the body and in its upward or spiritual tendency, is attached to the spirit (al-ruh).
In order to understand the Islamic concept of human psyche and nature, one must understand these terms and their relationship to each other. These basic terms are explained here.


Nafs and its levels :

Nafs (pl. Anfus or Nufus) lexically means soul, the psyche, the ego, self, life, person, heart or mind. Tajul Uroos writes that this word is used normally to denote the total personality of a person. It also means knowledge and intellect. (Taj: Ibn-i-Faris). It is used for a person as well. It is further used to express greatness, superiority, courage, resolution, and punishment. (Taj and Lisanul Arab).
The term Nafs has different uses in the Holy Qur’an as well, and in most cases, it means the human being in reality, his self and his person. (see 3: 61; 12:54) It also means the human soul (see 6:93; 50:16 etc.)
The nafs is a basic element in the cosmology of existence. Al-Ghazali mentions the two dimensions of al-nafs: the upward dimension and the downward dimension. The upward dimension is the uppermost limit of psyche which connects it the spirit, whereas the downward dimension is represented by the sensory faculties which connect it to the body.

According to the Sufi understanding, nafs is the source the negative power of anger and sexual appetite in a human being which blinds his intellect. Sufis take "nafs" as the comprehensive word for all the evil attributes of a person. That is why they emphasize on doing battle with it and to break and inactivate it as it is referred to in the Hadith of the Holy Prophet (PBUH):
“Your worst enemy is your nafs which lies between your sides.”

The nafs needs to be nourished and developed in the Divine guidance. The nafs starts its career in an undeveloped form but equipped with immense potentialities of corruption as well as the development and getting closer to the Most Perfect Self, Allah (SWT), Whose attributes serve as an objective standard for the human self.
Although some scholars have classified the Nafs up to 7 stages, the Qur’an has described 3 main types of nafs which are:

Nafs ammarah bi al-su’, (the self urging evil)

This nafs surrenders itself to lusts and allows itself to be seduced by the devil. This is the raw self of an untrained person. Al-Nafs al-Ammarah has Shaytan as its ally who falsely promises him great rewards and gains and always invites him and attracts the soul to do evil. He presents falsehood to him in a form that he accepts and admires it.
By its very nature, Al-Nafs al-Ammarah directs its owner towards every wrong action. Allah says:
“Surely the human self urges evil.” (12:53)

Al-Nafs al-Ammara paralyzes the cognitive process of human being. Describing this fatal effect of Al-Nafs al-Ammarah, the Holy Qur’an says:
“They have hearts wherewith they do not understand; have eyes wherewith they do not see; have ears wherewith they do not hear. These are like cattle – no, but they are worse! These are the neglectful.” (7-179)

Al-Ghazali has mentioned the following negative tendencies of this nafs naming tem with ‘spiritual diseases’:
1- Nifaq (hypocrisy)
2- Pride and arrogance
3- Hawa or desire
4- Self-beholding
5- Greediness
6- Negligence
7- Restlessness
8- Ri’a

These are the most harmful tendencies of al-nafs and greatest barriers to the growth of man. When these dominate the self, man loses his insight and his total energies are diverted towards unnecessary activities. As a result, he starts believing deception as truth, fiction as reality and self-glorification as his highest goal in life.

Nafs al-lawwama, (the blaming self)

The second level of nafs is nafs al-lawwama, the blameworthy self which blames its owner for his own shortcomings. At this level, nafs is in a state of constant awareness, self-observation and self-criticism. It recognises his shortcomings, his wrong actions, his disobedience and the neglect of his duties. It is referred to it in Sura Al¬-Qiyamah when Allah says:
"And I do call to witness the Nafs that blames" (75:2).

Nafs al-lawwama is the one which cannot rest in one state. It often changes and alters, remembers and forgets, submits and withdraws, loves and hates, rejoices and becomes sad, accepts and rejects, obeys and rebels. Actually nafs, at this stage, is in the mid of its journey towards its growth and perfection.

Nafs al-mutma’inna, (the Self at Peace)

Nafs al-mutma’inna is the third and the highest stage of nafs. A person when advanced to this stage, he achieves full rest and satisfaction while his personality gets equipped with the qualities of quietness, mildness, tolerance, forgiveness, and understanding of all beings. This stage of nafs ultimately leads to resolution of one’s inner conflicts and attainment of harmony with God. His personality is now dyed with His universal Colour while his behavior reflects the Absolute being and the Ultimate Reality. (Haq, Manzurul. (1984). Concept of personality development in the light of Islamic thoughts. The Bangladesh journal of Psychology, 7, 118-128.) (An abridged quotation)

This is the soul to whom it is said at the time of death:
“O soul at peace, return to your Lord, well pleased and well-pleasing. Enter with My servants, enter into My Garden.” (89:27-30)

Al-Qatadah says abut this stage of nafs: "It is the soul of the believer, made calm by what Allah has promised. Its owner is at rest and content with his knowledge of Allah’s Names and Attributes, and with what He has said about Himself and His Messenger (PBUH), and with what He has said about the Hereafter…. So much so that a believer can almost see them with his own eyes. So he submits to the will of Allah and surrenders to Him contentedly, never dissatisfied or complaining, and with his faith never wavering. He does not rejoice at his gains, nor do his sufferings make him despair." (Al-Tabari: Jami’ al-Bayan fi Tafsir al-Qur’an, vol. 13, Bulaq 1323)

Ruh

Muslim theologians are divided on the issue that whether the terms “nafs” and “ruh” signify one and the same thing or are they two different entities and whether they are interchangeable?” (Ibn Al-Ālusi’s Jala’ al-‘Aynayn, pp. 142-143) Although these terms may be used interchangeably in relation to their essence, each one has clearly separate and restricted applications in certain contexts.

While the ruh spans the entire spectrum of existence - the seen as well as the unseen - the nafs is restricted to only that which may be experienced in the creational world. We may speak of the nafs as being greedy or unjust in some situations only because the light of the ruh highlights these qualities within the nafs. Indeed the nafs only exists because of the ruh which energizes it.
Ruh or spirit is the core of man’s being, yet it remains hidden. During human life on earth, the spirit and the body are united but then there is a temporary separation during death with the final union to take place in the life thereafter.
According to Muslim scholars, Ruh is the reflection of the Divine presence in man. The Holy Qur’an declares that Allah (SWT) has blown His spirit into human body:
“When I have made him and have breathed into him of My spirit, (I ordered the angles to) bow down, prostrating yourself before him. (15:29 also see 38:72 and 32:8)
The status of being the recipient of Divine spirit elevated man from his humble origin, enabled him to overcome the baser part of his nature, and made him worthy of being the vicegerent of God.

Since human body is from the earth while the spirit is from the heaven and Divine, it always longs to be united with Whom it was separated from. It is stated in Qur’an “to God we belong, to Him is our return.”
Rumi says in his book, Masnavi that the reason why a child cries the first moment after it is born on earth is because it realizes its exile from the higher place. It is unhappy because it seems captive in this worldly body. Explaining the idea of the captivity of the spirit, Rumi narrates a Qur’anic story. It says that God made a statue of Adam and asked the Ruh to enter into the body but it refused saying, ‘Lord, I do not want to be imprisoned in this physical body’. Then God told the angels to sing and dance, and on hearing their song and with the rhythm of the dance the soul went into delight, and in that condition it entered the body. Rumi says that the reason why every soul is longing to attain something is that it is in exile and a captive in this physical body.

Due to the captivity of the spirit and limitation of his physical body, man’s vision remains small and narrow. Man’s innermost being can not be satisfied except for a short time by outside factors. There always comes a time when every one finds that nothing pleases him even if he possesses all what he wants. His lack of freedom causes a continual longing for spiritual achievements. And when man reaches the stage of spiritual attainment and gets closer to its origin, he gets inner satisfaction, he develops the outlook of God and his manners become the manners of God.

Qalb

The qalb (heart) is an immaterial and formless spiritual entity or basic subtle element which has got connection with the material heart. The qalb has the capacities to acquire comprehensive intuition, to retain real knowledge, the gnosis (ma’rifa) of God and the Divine mysteries, (‘ilm al-batin) and to gain far greater insight than that of human intellect. The Qur’an considers al-Qalb as the seat of wisdom and intellect. It says:
“Do they not travel trough the land, so that their hearts may learn wisdom and their ears may learn to hear? Truly it is not their eyes, rather it is their hearts which are in their chests are blind.” (22:46)

The qalb is nourished by dhikr (remembrance of God). Its health also depends on its purity and freedom. It is the organ of a perception which is both an experience and a taste (dhawq). Al-qalb is also the master of human body which controls its organic and physical functions. All external behavioral acts of man are actually the reflection of states and conditions of al-qalb.

According to a Hadith of the Holy Prophet (PBUH) the heart is owned mutually by an angel and a shaytan:
"There are two impulses in the soul, one from an angel which calls towards good and confirms truth; whoever finds this let him know it is from God and praise Him. Another impulse comes from the enemy which leads to doubt and denies truth and forbids good; whoever finds this, let him seek refuge in God from the accursed devil." Then he recited the verse: "The devil shows you fear of poverty and enjoins evil upon you" (2:268) (Sahih Tirmidhi)

The mutual resistance of the angels and the devils remains constant in the battle over the qalb, until it is conquered by one of the two.
The same position of al-qalb and its relationship with al-ruh and al-nafs has been interestingly explained by Maulana Thanwi:
“The spirit (al-ruh) and the soul (al-nafs) engage in the battle for the possession of their common son, the heart (al-qalb). This is a symbolical way of expressing the nature of the spirit, which is masculine and the nature of soul, which is feminine.” (Thanvi, Ashraf Ali, al-sihhat hukm al-waswasah, (Deoband 1365 A.H.), 225)

According to another writer, if the spirit wins the battle, the heart will be transformed into spirit and, at the same time, transmutes its soul, engulfing her with spiritual light. Then the heart reveals itself; it becomes the lamp (mishkat) of Divine Mystery (sirr) in man. (T. Burckhardt, An introduction to Sufi Doctrine, trans. D. M. Matheson (Lahore: M. Ashraf, 1983) 27.)

The Healthy Heart

It is a heart purified from any passion that challenges Allah’s commands and safeguarded against the worship of anything other than Him. It seeks the judgement of no one other than him and His Messenger. Its services are exclusively reserved for Allah, willingly and lovingly, with total reliance, relating all matters to Him, in fear, hope and sincere dedication. When it loves, its love is for the sake of Allah. If it hates, its hate is for the sake of Allah. When it gives, it gives for Allah. If it withholds, it withholds for Allah (SWT). The Holy Qur’an uses adjectives such as ‘healthy’, ‘wholesome’ ‘contented’ and so on to describe this kind of heart.

Allah (SWT) has declared that on the Day of Resurrection, only those would be saved who come with a healthy heart:
"The day on which neither wealth nor sons will be of any use, except for whoever brings to Allah a sound heart. (26:88-89)"
According to an authentic saying of the Holy Prophet (PBUH):
“Inside the human body there is a piece of flesh which, if it is healthy, the whole body is healthy and if it becomes unhealthy, the whole body gets unhealthy. That is al-qalb.” (Sahih Bukhari)
The heart can not be healthy i.e. successful, righteous, contented, pleased, assured except by the worship of Allah, love of Him and repentance to Him as it has an inherent need for its Lord. According to the Holy Qur’an, the heart will remain restless until it rests in God:
“For sure it is in the remembrance of God that the heart finds rest,” (13:28)

The Dead Heart

The dead or sealed heart is that which is veiled from higher inspiration for example the hearts of the hypocrites. There is little or nothing one can do to heal such hearts. This is the opposite of the healthy heart. It does not know its Lord and does not worship Him. It clings instead to its lusts and desires, even if these are likely to incur Allah’s displeasure and anger. It worships things other than Allah, and its loves and its hatreds, its giving and its withholding, arise from its whims, which are of paramount importance to it.

The Sick Heart

A large number of Qur’anic verses describe the ‘sick’ heart. The sick hearts are those that find whatever they do, attractive to them. These hearts dislike what turns them away from the course they are on. They are wrapped up in fantasies, they are contemptuous, and they follow routines and old patterns, doing ‘what their forefathers practiced’. The sick heart is also proud and hardened. It lacks real understanding because it is engulfed in desire.

This is a heart with life as well as illness in it. It has love for Allah, faith in Him, sincerity towards Him, and reliance upon Him. These are the qualities that give it life. It also has longing for lust and pleasure; it prefers them and strives to experience them. It is full of self-admiration, which can lead to its own destruction. It listens to two callers: one calling it to Allah and His Prophet; and the other calling it to the momentary pleasures. It responds to whichever one of the two happens to have most influence over it at the time.
A Hadith of the Holy Prophet explain the process of heart getting sickness. It is as follows:
“When a believer commits a sin, a dark spot appears on his heart. If he repents and seeks forgiveness (of Allah), his heart becomes spotless again. But if he persists in sin, the dark spot increases. This is the spot that has been mentioned in the Qur’an: “But on their hearts is the stain of (the ill) which they do.” (83:14) (Ibn Majah)

Other Ahadith mention that if the sinner does not repent, and instead keeps on committing sins, the stain on his heart increases and gets more darkened until it overwhelms the whole heart. Ultimately, the heart of sinner is sealed and he becomes spiritually dead.
For the purpose of simplification, nafs can be thought of as the outer man, ruh as the inner man, and qalb, the composite faculties of reasoning and decision-making, and a bridge between the two.

Conclusion

Man, being the vicegerent of God on earth and the theater wherein the Divine qualities are reflected, can reach felicity only by remaining faithful to his nature or by being truly himself. And this in turn implies that he must become integrated. Man is composed of body, mind, nafs and spirit, and each needs to be integrated on its own level. The integration of man, according to Syyed Hossain Nasr, (Sufi Essays, 51) means the realization of the One and the transmutation of the many in the light of the One. Integration and unity of man himself as well as of the whole humanity has always been the highest goal of Islam. It is also an essential part of basic Islamic belief of Tawhid. The same concept has been highlighted by a sufi poet as:
“See but One, say but One, know but One,
In this, the roots and branches of faith are summed up.”


(source : http://www.hssrd.org/journal/fallsu...)

Kuliah 5 : Mati Dalam Iman

Hadith 5

Mati Dalam Iman

عن أبي ذَرٍّ رضي الله عنه قال قال رسول اللَّهِ  أَتَانِي آتٍ من رَبِّي فَأَخْبَرَنِي أو قال بَشَّرَنِي أَنَّهُ من مَاتَ من أُمَّتِي لَا يُشْرِكُ بِاللَّهِ شيئا دخل الْجَنَّةَ قلت وَإِنْ زَنَى وَإِنْ سَرَقَ قال وَإِنْ زَنَى وَإِنْ سَرَقَ
صحيح البخاري



Maksud Hadith

“Daripada Abu Dhar r.a berkata: Sabda Rasulullah s.a.w: Bahawa telah mendatangiku yang datang dari Tuhanku (Jibril) dan memberitahuku atau berkata, telah dikhabarkan kepadaku (oleh Jibril) sesunguhnya barangsiapa yang mati dikalangan umatku dalam keadaan tidak tidak melakukan dosa syirik terhadap Allah sedikitpun, nescaya mereka akan memasuki syurga. Bertanya (perawi): Meskipun seseorang itu (melakukan dosa besar) berzina ataupun mencuri. Maka Baginda s.a.w menjawab: Ya meskipun ia berzina mahupun mencuri (akhirnya tetap akan memasuki syurga).”


Sumber Hadith

Hadith tersebut diriwayatkan oleh al-Bukhari (1181), Muslim (92), al-Tirmidhi (2528), al-Nasai (10958), Ibn Majah (186), al-Darimi (2822) dan Ibn Hanbal (13585).


Pemahaman Umum Hadith

Hadith ini menjelaskan iman mempunyai harga yang amat tinggi nilainya di sisi Allah. Hal tersebut amat jelas apabila digambarkan bahawa barangsiapa yang mati di dalam keimanan dan tidak melakukan sebarang syirik dijamin Allah memasuki syurga buat selama-lamanya. Dosa besar adalah kemungkaran yang melampaui batasan terhadap Allah sebagai Tuhan dan pencipta kerana kesan nya amatlah buruk dan besar, namun ia tidaklah sampai ke peringkat membatalkan iman seseorang itu. Namun, iman akan menjadi sempurna apabila kepercayaan dan keyakinan terhadap Allah itu disertai dengan amal soleh.


Mengingati Mati

1. Mati merupakan ketetapan Allah yang pasti akan berlaku kepada setiap insan. Segala cita-cita, impian dan kenikmatan hidup seseorang itu akan terputus dengan kematian.

2. Namun, Rasulullah s.a.w berpesan sebaliknya, iaitu mengingsafi kematian dan menyedarinya di samping bermuhasabah menghitung bekalan-bekalan amal yang bakal dibawa selepas kematian merupakan sifat seorang yang berwawasan dan bijaksana (di dunia mahupun akhirat).

3. Ini adalah kerana kematian sebenarnya menjadi garis penentu untuk mengetahui status keimanan seseorang itu sama ada mempunyai iman ataupun sebaliknya.

4. Apabila menyedari hakikat kematian sebagai tamatnya babak kehidupan mencari bekal di dunia lantas ia (bekalan amal / pahala yang dilakukan semasa hidup) akan digunakan untuk memulakan episod-episod seterusnya yang amat mencabar di alam barzah dan mahsyar, seterusnya destinasi terkahir yang kekal sifatnya ( iaitu syurga atau neraka), maka tiadalah yang menjadi fokus hidup seseorang melainkan mengumpul (ganjaran) amal-amal soleh dan rahmat-rahmat yang disediakan dan dijanjikan Allah.



Nilai Iman (dan Islam) di Sisi Allah

1. Iman merupakan aset seorang Muslim yang paling berharga yang pernah dimilikinya. Oleh itu, ia hendaklah menjaga dan memupuknya dengan sebaik mungkin. Iman akan menjamin pemiliknya kekal di dalam syurga buat selama-lamanya.

2. Iman dan Islam mempunyai konsep yang sama iaitu percaya (dengan yakin) akan Allah, melafazkan kepercayaan tersebut dan beramal dengan tuntutannya (syahadah).

3. Menurut Ahli Sunnah, iman itu disabitkan dengan kepercayaan yang teguh (al-tasdiq) terhadap Allah dan tuntutan syahadah. Adapun lafaz (iqrar) dan amal adalah penyempurnaan iman.

4. Namun manusia dikehendaki menghukum menurut yang zahir (yang dilihat dan diketahui) sahaja walaupun hakikatnya yang sebenarnya hanya diketahui oleh Allah sahaja.

5. Terdapat perbezaan di kalangan mazhab (akidah) tentang kedudukan status iman di antara mereka:
(1) Khawarij yang menafikan iman bagi mereka yang melakukan dosa (besar),
(2) demikian juga muktazilah (manzilah baina manzilatain), di antara iman dan kufur
(3) manakala sebahagian yang lain mensyaratkan iman dengan percaya dan lafaz.
(4) Namun Ahli Sunnah hanya mensyaratkan percaya (tasdiq) sahaja.

Mereka berdalilkan al-Quran, hadith dan akal.


6. Oleh itu, seseorang Muslim mestilah menjaga akidah (لَا إِلَهَ إِلَّا اللَّهُ) sehingga ke akhir hayatnya di samping menjauhi perkara-perkara yang merosakkannya. Ianya akan menentukan masa depan Muslim di sisi Allah buat selama-lamanya.



Perkara-perkara Yang Membatalkan Iman

1. Syirik ialah dosa yang paling besar kerana mencabar Ketuhanan Allah yang Maha Agung dan Sempurna.

2. Secara umumnya iman seseorang boleh terbatal dengan meletakkan sesuatu lebih tinggi daripada Allah (dan syariatnya) atau setaraf atau sebagai perantara di antara dirinya dengan Allah seperti berhala dan seumpamanya. Di antara beberapa contoh syirik ialah:
i. Mengadakan sekutu bagi Allah

ii. Mengambil perantaraan di antara dirinya dan Allah.

iii. Percaya agama/petunjuk hidup yang lain (daripada wahyu Allah dan Rasul) lebih baik atau lebih sempurna.

iv. Percaya sistem atau undang2 ciptaan manusia lebih baik daripada syariat Allah ( Islam tidak sesuai, mundur, hubungan dengan Tuhan sahaja, dll)

v. Menghalal (haruskan) yang haram atau mengharamkan yang halal (harus).

vi. Mempersenda (mengejek) Islam dan mana-mana cabang syariatnya.

vii. Percaya bahawa seseorang itu dibenarkan menyimpang daripada syariat Islam.

viii. Percaya kepada amalan sihir atau syirik.

ix. Keluar daripada Islam (dengan pengakuan atau pun amalan)

x. (Benar-benar) membantu musuh Islam (Yahudi / Nasrani) memusuhi/mengkhianati Islam.


Kekal di Dalam Syurga atau Neraka

1. Seseorang itu akan kekal di dalam syurga apabila memiliki iman dan (timbangan) pahala (amalannya) lebih berat daripada dosanya. Begitu juga seseorang itu akan kekal di dalam neraka bila tiada iman (kufur/ syirik/ murtad), di mana segala amalan baiknya tidak diterima.

2. Seseorang Muslim yang ‘Asi (berdosa) bila berat (timbangan) amalan dosanya, akan dihumban ke dalam neraka untuk satu tempoh tertentu, kemudian akhirnya tetap dimasukkan ke dalam syurga dan akan kekal di dalamnya buat selama-lamanya.

3. Apabila seseorang Muslim melakukan dosa besar (yang begitu dimurkai Allah), maka ia akan dimasukkan ke dalam neraka di atas kesalahan (besar) tersebut untuk tempoh yang lama sekiranya tidak bertaubat dan didapati lebih berat (timbangan) dosanya berbanding pahalanya. Tetapi mereka tetap berpeluang untuk memasuki syurga dan kekal di dalamnya. Keadaan ini berbeza dengan pandangan Muktazilah dan Khawarij.

4. Setiap amalan seseorang itu dibalas dengan syurga atau neraka berdasarkan amalan mereka, tetapi Allah yang Maha Penyayang dan Rahmatnya yang berterusan sentiasa mengiringi hambaNya seperti syafaat, keampunan dan Rahmat Allah buat hambaNya dalam semua keadaan sehingga melayakkan hambaNya mengecapi kebahagiaan dunia dan akhirat.


Pengajaran Hadith

1. Iman adalah aset Muslim yang paling berharga yang perlu sentiasa dijaga dan dipupuk, dan perlu sentiasa menjauhi serta berhati-hati terhadap perkara-perkara yang membatalkannya.

2. Seseorang itu hendaklah sentiasa menjaga imannya secara zahir mahupun batin kerana mereka akan dinilai di dunia ini berdasarkan zahirnya walaupun hakikat sebenarnya akan dinilai oleh Allah sendiri.

4. Di samping beramal dengan amalan soleh, hendaklah juga memberi perhatian dengan peluang merebut peruntukan (bonus) istimewa yang disediakan Allah (terutamanya buat umat Nabi s.a.w)

5. Kehidupan dunia sebenarnya terlalu kecil nilainya jika dibandingkan dengan akhirat yang kekal abadi (sama ada nikmat ataupun niqmah (kesengsaraan)).