From Qur'an || From Hadith
None can bare the burden of another... meaning each of us are responsible for our own actions in this life. we better be sure that we are following the correct understanding of Islam, within the guidelines of the Qur'an and the Sunnah... cause on the day of judgment we will not be able to point fingers at any one else.. not even our sheikhs, imams or maulanas. May Allah (swt) give us the correct understanding of Islam and help us to abide by all aspects of it.
Tuesday, 29 January 2013
Wednesday, 23 January 2013
Thursday, 23 September 2010
«وَأَهْلُ الْجَنَّةِ ثَلاَثَةٌ ذُو سُلْطَانٍ مُقْسِطٌ مُتَصَدِّقٌ مُوَفَّقٌ وَرَجُلٌ رَحِيمٌ رَقِيقُ الْقَلْبِ لِكُلِّ ذِي قُرْبَى وَمُسْلِمٍ وَعَفِيفٌ مُتَعَفِّفٌ ذُو عِيَالٍ»
“Penghuni Syurga ada tiga golongan. Pertama, penguasa yang adil, suka bersedekah, dan sesuai (dengan syariat). Kedua, orang yang penyayang, hatinya mudah terenyuh untuk membantu kerabat, serta berserah diri (terhadap Allah). Ketiga, orang yang menjaga diri dari minta-minta dan berusaha untuk menjaga keluarga.
Sunday, 4 July 2010
Ermmm, dua gambar diatas adalah antara kerja-kerja yang saya buat. Dapat ilham hari ini, hari ini buat. Saya sedang design sebuah template saya sendiri... Baru inovatif sikit...hehehe..
Buat yang mengenali diri saya. Saya mintak maaf kerna tak dapat hadir bersama dan membantu antum semua. Suasana saya disini sedang hujan, badan yang sedang letih (perjalanan pada petang waktu petang; dari Port Klang ke Bangi. Kemudian pada malam waktu; dari Bangi ke Nilai. Kemudian pada pagi waktu; dari Nilai ke Port Klang. Kemudian pada petang waktu; dari Port Klang ke Kuala Lumpur. Kemudian pada malam waktu; dari Kuala Lumpur ke Nilai..).
Dalam masa yang terluang yakni duduk dirumah dan nak beraktiviti diluar tak boleh. Maka saya study dan explore tentang dunia Adobe Flash C3... Pada masa ini, tahapan ilmu saya berada di 0.007%!!! Kenapa??kerana tutorial yang saya lihat di youtube kurang memuaskan. Saya tak salahkan En Youtube 100%. Tapi adalah atas kelemahan saya, kurang mempelbagaikan mengekplo ilmu.
Wednesday, 30 June 2010
The following text is found in the draft constitution:
"Article 140 - Every individual from the individuals of the community (ummah) has the right to derive benefit from public ownership. The State has no right to allow any particular individual to possess, own or utilise publicly owned properties to the exclusion of other citizens."
In our books we find the hadith, "The Muslims are partners in three..." as well as the hadith, "The people are partners in three..." In light of this, the question is as follows.
The article says that benefit from public property is for the individuals of the Ummah, not for every citizen, or for the individuals of the society. As for the ahādith one mentions ‘Muslims' and the other mentions ‘people'. Thus is the case that we have used the principle of interpreting the general in light of the specific and thereby understood that the intent of ‘people' in one of the two narrations is ‘Muslims', and hence there is no right for the Ahl al-Dhimmah in the public property (except for the public utilities, as the evidences clearly indicate), or is there some other understanding in this issue? Barak Allahu feekum.
1- Article 140 reads, "Every individual from the individuals of the community (ummah) has the right to derive benefit from public ownership. The State has no right to allow any particular individual to possess, own or utilise publicly owned properties to the exclusion of other citizens."
The word ‘Ummah' is of those words which have more than one meaning [mushtarak]. It is used to refer to one person, a community, the Muslims, the citizens, the deen, etc. The intended meaning in a given usage is determined by an indication [qarīnah].
In the text of the above article we intended by ‘Ummah' the meaning of ‘citizens' [ra'iyyah], and this intent is indicated explicitly; we mention at the end of the article, "to the exclusion of other citizens [dūna bāqi al-ra'iyyah]".
This is with respect to the understanding of the text of the article.
As for the understanding of the two ahadith and the derivation that ‘citizens' are intended by the word ‘people' and the word ‘Muslims' in these ahadith, it is as follows:
2- Specification [takhsīs] is clarification [bayān], thus if a general expression is found as well as a more general expression, the matter requires consideration: if the first general word is a clarifier for the second more general word than the former specifies the latter; if not, then both remain general and in need of clarification by specification and the former is an individual case [fard] of the latter (the general is merely one case of the more general).
In the two ahādīth ‘people' is more general than ‘Muslims'. However both texts are in need of a further clarification. This is because if you say that ‘Muslims' specifies ‘people' than the legal rule [hukm shar'i] is that the public property is for Muslims, and this is not the case because it is not for all Muslims. The Muslim who lives outside the Islamic State, that is, is not from its citizens, has no share in the public property of the state, and this is clear.
Therefore we hold that ‘people' is a general word and ‘Muslims' is one case from its cases [afrād]. In seeking the clarification of both words we find the hadith of Burayda, "...then call them to move from their land to the land of the Muhājirīn [dar al-Muhājirīn], and inform them that if they do so then their rights and responsibilities are like those of the Muhājirīn, and if they refuse to move then inform them that they will be like the Bedouins of the Muslims having the responsibilities of Muslims but having no share in the fay' and ghanīma unless they fight with the Muslims." This hadith is explicit in that whoever does not move to dar al-Islam and carry the citizenship of the state then he has no right in the rights of the citizens even if he is a Muslim. Thus both the words ‘people' and ‘Muslims' are specified by the hadith of Burayda by ‘citizens' [ra'iyyah].
Thus we understand the legal rule [hukm shar'i], namely that the public property is for those who live in dar al-Islam and hold citizenship.
3- This is with respect to the derivation of the legal rule from the two ahadith which you mentioned in the question, and it is as follows:
The hadith using the word ‘people' is general.
The hadith using the word ‘Muslims' is one case from the cases of the general.
The hadith of Burayda specifies the general ‘the people' such that its intent is only those who are citizens, regardless of whether they are Muslims or non-Muslims.
4- Notwithstanding the above there are explicit texts which apply to the Ahl al-Dhimma and show that they have a right in the public property. The roads and pathways [turuq] are from the public properties and al-Tirmidhi relates a hadith from Aa'isha (ra) that she said, "The Messenger of Allah صلى الله عليه وسلم had two heavy qitri garments. When he would sit and sweat they would weigh heavily on him. When bazz cloth came from al-Shām with a Jewish man, I said, ‘Perhaps you should go to him and buy two cloths from him to be paid for at a later date.'". This Jew who lived in the Islamic State used the roads of the Muslims for his trade, and these are from the public properties.
Further the Companions consented that the Christians of al-Sham could drink from the rivers of al-Sham just as the Muslims did; so too those who remained upon Zoroastrianism in Irāq and Bahrain. Similarly, the Copts in Egypt could drink from the Nile and water their animals. And all of them used to gather firewood from the forests.
Source : www.khilafah.com
Monday, 28 June 2010
World cup season is upon us again bigger and louder than ever before. Most of the world has been wrapped up in football fever each fan transforming into the hopeful optimist, devoutly believing their team could go all the way regardless of the obstacles. As hosts of the world cup, South Africa has been galvanised in the football atmosphere, in which locals are part and parcel of the party atmosphere. Images of the jubilant colourful South Africans are normally shown as part of sport news, however there appears to be a worrying side to life in South Africa.
As part of the football footage news teams have delved into the reality of life for the majority of poor South Africans. As well as extreme poverty leaving 50% under the poverty line, where a quarter are unemployed, other major problems such as crime, drugs, corruption and HIV are a daily norm for the local people. For those who can afford to, gated residences with private security forces are musts for those who seek to protect their families, but for those who live in shanties or run down suburbs they are left vulnerable. Drugs such as ‘tik' or crystal methamphetamine have had a devastating effect where rape, murder, armed robbery and car-jacking have grown with the soaring addiction rate. Ellen Pakkies, mother of a tik-addict son who turned psychotic and attacked her with scissors, a breadknife and an axe - before she took a rope and strangled him, the problem of inescapable depravation faced by families like the Pakks, leads to a vicious cycle drawing others into this loop of hopelessness and drug addiction.
Most believe the world cup will do little for their situation even though the world cup is hailed as an investment, creating jobs and aiding economic growth in the long term. The world cup is thought to have cost $3.9 billion, spent on stadiums, transport and other necessary aspects of football infrastructure. However for many living in shanties the natural question is why there seems to be billions available for sport but none for providing simple basic needs for the struggling poor.
The world cup appears to be not the only possibility for progression in South Africa. Currently South Africa has well-developed financial, legal, communications, energy and transport sectors and a stock exchange which ranks in the top twenty in the world. In terms of resources South Africa has a large agricultural sector and is a net exporter of farming products. Additionally South African land is rich in coal, diamonds, gold, iron, platinum, copper, uranium, silver and titanium. Therefore not only does South Africa already house an infrastructure capable of larger growth but it also has the resources to drive the progression, which begs the question as to why are so many impoverished?
The reasons for this sad state of affairs have been put down to many issues the two biggest factors being racism and corrupt and incompetent governing - all legacies of colonialism. Like many other developing countries South Africa suffers from a government which is riddled corruption and bungled attempts at sorting its countries problems out. Despite the government's attempts, the distribution of wealth is failing to go where it's needed. Even though some blacks have risen into the wealthier middle class, the majority of blacks are still amongst the poorest alongside an increasing poor white.
Racism in South Africa has a long history stemming from its first interactions with Europeans back in 1487, where Portuguese explorer Bartolomeu Dias, looking for new lands and new countries to plunder first reached Africa's southern tip. It wasn't until the 19th- century that diamonds and gold were discovered sparking the conflict known as the Anglo-Boer war, where the British fought the Boers for mineral wealth. During the Dutch and British colonial years the idea of racial segregation was introduced, as time passed increasing laws or acts were created to subjugate the black South Africans, including restricting ownership of land to 7% of the country. Segregation reached its most grave when the infamous ‘apartheid' was formally introduced into the entire system separating races into white, coloured and black. This segregation also represented a division in wealth where the whites enjoyed the highest standard of living which has continued to recent years. Where there is a clear divide still existent between the wealthier white and poorer black even though there may have been some changes.
Today's problems are part of the legacy left by its European imperialists, a society divided along racial lines post apartheid and a government that cares more about power than struggling to rid itself of corruption. What South Africa needs is a vision provided by a solid basis or reference point. A clear reference point would provide a system which would eradicate corruption, providing laws and a societal ethic which would banish and produce hate for such actions. Also the system would obliterate racism as not only being a backward shallow idea but also binding people on the values of the system not race, cast or nationality.
Islam has given the world such a clear vision, where the people are bound by the values of Islam. This produced a system which saw the Muslim citizen as equal to the Non-muslim citizen in providing for both of their daily needs, not aiming to take from the people only as the imperialist nations have done and still do. This gave rise to a socially and economically strong society. This vision has been cemented in Islamic history.
Uthman رضي الله عنه wrote to his governors:
"Allah has commanded rulers to be shepherds; He did not command them to be money collectors. The attitude of the earliest leaders of this ummah was that of shepherds, not money-collectors. Soon you will find your leaders becoming money-collectors, not shepherds. Once that happens, there will be no more modesty, trustworthiness or honesty. The best way of running the people's affairs is to examine the Muslim situation, find out what their dues are and give them to them, and take from them what is due from them. Then go to ahl al-dhimmah (non muslim citizens) and give them what is due to them and take what from them what is due from them. Then confront the enemy and seek to defeat them by means of sincerity."
Uthman رضي الله عنه wrote to the people in the regions:
"Enjoin what is good and forbid what is evil. No believer should subject himself to humiliation, for I will be with the weak against the strong so long as he has been wronged, inshaAllah."
Source : www.khilafah.com
Monday, 7 June 2010
“Wahai sekalian manusia! Beribadahlah kepada Tuhan kamu yang telah menciptakan kalian dan orang-orang yang terdahulu (daripada kalian), supaya kamu (menjadi orang-orang yang) bertakwa.” (TMQ Al-Baqarah: 21)
Hal ini termasuklah ibadah puasa yang dilakukan sepanjang bulan Ramadhan, adalah semata-mata untuk melahirkan insan yang bertakwa. Persoalannya adalah, apakah kriteria yang sebenarnya untuk menjadi insan yang bertakwa di sisi Allah SWT? Di dalam Al-Quran terdapat banyak sekali ayat yang menggambarkan ciri-ciri orang yang bertakwa. Misalnya firman Allah SWT:
“Dan tidak (dinamakan) kehidupan dunia melainkan permainan yang sia-sia dan hiburan yang melalaikan: dan Demi Sesungguhnya negeri akhirat itu lebih baik bagi orang-orang yang bertakwa. Oleh itu, tidakkah kamu mahu berfikir?” (TMQ Al-An’am: 32)
Berdasarkan ayat di atas, jelas sekali bahawa Allah SWT menghendaki sesiapa yang ingin mendapatkan status takwa dalam dirinya agar memandang bahawa kehidupan di akhirat yang kekal dan hakiki, adalah lebih baik daripada kehidupan di dunia yang fana dan menipu. Hal ini sejajar dengan gambaran di dalam ayat yang lain, iaitu:
“Dan (ingatlah bahawa) kehidupan dunia ini (meliputi Segala kesenangan dan kemewahannya, jika dinilaikan Dengan kehidupan akhirat) tidak lain hanyalah ibarat hiburan dan permainan; dan sesungguhnya negeri akhirat itu ialah kehidupan Yang sebenar-benarnya; kalaulah mereka mengetahui (hakikat ini tentulah mereka tidak akan melupakan hari Akhirat)”. (TMQ Al-Ankabut: 64)
Allah SWT menghendaki agar orang yang bertakwa memandang kehidupan akhirat dengan penuh kesungguhan. Ini kerana, di sanalah kehidupan hakiki yang akan dijalani oleh manusia. Sedangkan di dunia, Allah SWT menghendaki agar orang yang bertakwa untuk bersikap sewajarnya dan tidak lalai dalam usaha untuk meraih keberhasilan dunianya. Ini kerana Allah SWT menggambarkan kehidupan dunia ini sebagai tempat di mana manusia hanya sekadar bermain-main dan bersenda-gurau.
Di dunia, pada hakikatnya manusia tidak akan pernah meraih kebahagiaan dan penderitaan yang bersifat hakiki. Ini kerana, hanya di Syurgalah tempat yang hakiki bagi para pemilik kebahagiaan. Manakala neraka adalah tempat bagi pemilik penderitaan yang sebenarnya. Maka dari itu, alangkah naif, hina dan ruginya bagi orang yang sanggup mempertaruhkan kehidupan abadinya di akhirat kelak dengan alasan ingin merebut keberhasilan dunia. Sungguh orang-orang yang hidup dengan pemikiran sekular seperti itu tentu akan sangat menyesal ketika ia menyedarinya kesalahannya di akhirat kelak. Pada hari itu (hari hisab), penyesalan atas kekeliruan mereka sudah terlambat dan tidak akan berguna bagi mereka.
“Dan mereka berkata: Kalaulah Kami dahulu mendengar dan memahami (sebagai orang Yang mencari kebenaran), tentulah Kami tidak termasuk Dalam kalangan ahli neraka. Akhirnya mereka mengakui dosa-dosa mereka (sebagai orang-orang Yang kufur ingkar), maka tetaplah JauhNya rahmat Allah dari ahli neraka.” (TMQ Al-Mulk: 10-11)
Maka benarlah ketika Allah SWT memerintahkan Nabi SAW agar menjauhkan dari golongan pencinta dunia. Sebab mereka tidak pernah peduli dengan peringatan yang datang dari Allah dan RasulNya.
“Oleh itu, janganlah Engkau (Wahai Muhammad) hiraukan orang yang berpaling dari pengajaran kami, dan tidak mahu melainkan kehidupan dunia semata-mata. (Kepentingan dunia) itulah sahaja tujuan terakhir daripada pengetahuan yang dicapai oleh mereka. Sesungguhnya Tuhanmu, Dia lah jua yang lebih mengetahui akan orang yang sesat dari jalannya, dan Dia lah jua Yang lebih mengetahui akan orang Yang mendapat hidayah petunjuk.” (TMQ An-Najm: 29-30)
Nabi SAW juga memperingatkan dengan jelas dalam sebuah hadisnya tentang kesan negatif pemburu dunia.
مَنْ كَانَتْ الدُّنْيَا هَمَّهُ فَرَّقَ اللَّهُ عَلَيْهِ أَمْرَهُ وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ وَلَمْ يَأْتِهِ مِنْ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ
“Barangsiapa yang menjadikan dunia sebagai cita-citanya, nescaya Allah SWT mencerai-beraikan urusannya dan dijadikan kefakiran di hadapan kedua matanya dan Allah tidak memberinya dari harta dunia ini, kecuali apa yang telah ditetapkan untuknya.” (HR Ibnu Majah, 4095)
Di sisi lain, Nabi SAW pula menjelaskan manfaat yang diperoleh bagi orang bertakwa, yang menjadikan akhirat sebagai tumpuan utamanya.
“Dan barangsiapa yang menjadikan akhirat sebagai keinginannya, nescaya Allah SWT kumpulkan baginya urusan(dunia)-nya dan dijadikan kekayaan di dalam hatinya dan didatangkan kepadanya dunia bagaimana pun keadaannya.” (HR Ibnu Majah, 4095)