—nØ—maru—

Divorce in Islam

noreply@blogger.com (nØmaru-§en§ei) — Wed, 15 Jul 2009 19:10:00 +0700

By Reem Sultan

Reprinted from the Islamic Information Center of America website, iica.org

Divorce in every religion is controversial. On one hand, it brings about the disintegration of family life with consequent unhappiness for the children born of that marriage. On the other hand, dissolution of marriage might be desirable when the spouses can no longer live in harmony and have lost all mutual respect for one another. Continuance of an unhappy marriage breeds hate and disgust and is likely to ruin the emotional well- being of the children, or of the either one of the spouses. Islam tends to take a realistic a sympathetic view of human affairs, and thus stresses on the happiness of both spouses. If a husband and wife cannot live happily together in peace and harmony and are not satisfied with their matrimonial life, in these sense that they have physical, emotional, and sexual problems with each other, the Quran prescribes them "Divorce", only if the problems are severe.

"If they disagree and must part, Allah (The God) will provide abundance for all from His all reaching bounty. For Allah is He who cares for all and is wise.” (Quran sura 4, aya 130).

However, every attempt should be made to solve these differences, since Islam does not approve of divorce on frivolous grounds. There must be a valid and significant reason for a disruption of this sacred bond to occur.

The Prophet Muhammad (PBUH) said: "Of all the permitted things divorce is the most abominable by God." and "Marry and do not divorce, undoubtedly the throne of the beneficent Lord shakes due to divorce."

Before the advent of Islam, divorce was considered to be a frivolous affair by which an angry man could throw his wife out of the house without any valid reason, leaving the unfortunate woman with no recourse to any legal procedure nor any right to maintenance from him. Pagan Arabs used to divorce their wives at any time, arbitrarily. They also used to revoke the divorce, and then pronounce divorce again and repeat the game as many times as they could ' They would, at their pleasure, mistreat the wife, and accuse her of adultery, misconduct, or disobedience. Thus smearing her reputation, which would deter other suitors.

In the midst of these customs Islam introduced to mankind a code for life, which laid down rules and regulations that must be followed in order to live a righteous and noble life. If we thoroughly examine these Islamic laws, under the four schools of jurisprudence, we can see that they take into account the different tentative aspects and situations of divorce to guide the Muslim "Ummah" towards a decision that will affect them for rest of their lives.

The legal term for divorce in Islam is "Talaq". In its literal sense it means "undoing of, or release from a knot". It is a ten-n used by many Muslim jurists to denote the release of a woman from a marital tie. The process of "Talaq" consists of many, components, which are essential to the proper and valid breakage of a marital bond. As part of this intricate process, the Quran prescribes that, if a man decides to repudiate his wife, he should call two men of justice (preferably Muslims) to witness his action:

"And take for witnesses. Two persons from among you, endued with justice. And establish the evidence." (Quran sura 65, aya 2)

There are no specific prescribed words in the Quran that are to be used by a husband to pronounce divorce to his wife. However, the words should convey the intention of the husband to dissolve the marriage. It is necessary that he must be of sound mind, not a minor, and be capable of using his own discretion to reach such a decision. Therefore, a divorce pronounced by an insane man or a child is not considered to be valid.

The Prophet Mohammed (PBUH) said: "Any divorce is lawful except the divorce given by a person whose intellect is overpowered." This leads us to the question of whether divorce is valid if given without proper intention, that is, under the influence of alcohol, or drugs, or in a state of extreme anger, or by way of jest, or even without free choice (if he is under a threat of his life or property). According to the Malikite, Shafites, and Hanbalite school of jurisprudence, such a divorce is invalid and unacceptable in the eyes of Islamic law. However, the Hanifite school, on the contrary, accepts such a divorce and constitutes it to be valid. It is also essential that when a man expresses his intention to annul a marriage, his wife is not to be in her monthly menstrual cycle, since Allah (The God), does not approve of any hasty decision regarding her future to take place in her period of sexual incapacitation.

Thus, once the conditions are met, "Talaq" can fall under two broad categories; "Talaq al Raji", which is revocable divorce and "Talaq al Bidi", which is irrevocable divorce.

In "Talaq al Raji", the husband pronounces "Talaq" once or at the most twice. This is based on the following Quranic injunction:

"A divorce is only permissible twice. After that the parties should either hold together on equitable terms or separate with kindness." (Quran sura 2, aya 29).

After the first pronouncement, the period of waiting starts immediately. This is an important component in the process of divorce in Islam. It is basically, in this case, a waiting period of three months in which their is abstinence of sexual intercourse between the husband and the wife The purpose of fixing such a long period of waiting is to determine if the wife is pregnant or not, and to encourage attraction in the husband towards the wife. This period gives him an opportunity to reconsider his decision about the divorce. Thus, the husband has the right to exercise "Raja" which is the return of the wife to him. The Holy Quran says:

"And the husband has the better right to take them back in that period if they wish for reconciliation” (Quran sura 4, aya 130).

It suffices just to utter words such as, "I take you back" or to resume sexual relations to constitute reconciliation. According to the Shafites, however, return is not possible without uttering specific wordings. The Malikites, Hanbalites, and the Hanifites, on the contrary, do not require any sort of specific wordings.

Talaq al Raji may take one of the two forms:

"Ahsan" or "Hasan", "Talaq al Ahsan" is "the most approved" form of Talaq. It is so named because of the approval it received from the Prophet Mohammed (PBUH). "Ahsan" is effected by a single declaration of repudiation, during a woman's “clean period", and by subsequent abstention from intercourse with her, during her period waiting. In this period, however, repudiation is revocable and the husband may resume conjugal relations with his wife. Until the period of waiting has expired, the marriage tie is not dissolved. The husband retains marital authority over the wife, and if during this period either party dies the other may inherit. The right to revoke repudiation before waiting expires exists only in the cases where the marriage has been consummated. Repudiation of a wife with whom the marriage has not been consummated is irrevocable.

"Talaq al Hasan", on the other hand, is a less approved form of divorce. It is so named because it commands a degree less in the approval of the Prophet (PBUH) as compared to "Talaq al Ahsan". It is effected by three repudiations in three successive "clean periods". After the first and the second repudiation the situation is the same as in the "Ahsan" form of divorce, that is, the repudiation is revocable. It becomes absolute when the third repudiation has been pronounced or when the period of iddah has expired without revocation of repudiation.

Another category of divorce is "Talaq al Bidi which is irrevocable divorce. It is a form which is not approved or recognized by the Prophet (PBUH). It is effected by three repudiations, which may be pronounced at any time and without definite intervals. Although Islamically this method of divorce is regarded sinful, it is nevertheless recognized as effective and produces the same results as "Talaq al Hasan".

It is reported that on a certain occasion when news was brought to the Prophet (PBUH), that one of his disciples had divorced his wife, pronouncing the three repudiations (talaqs) at one and the same time, the Prophet stood in anger on his carpet and declared that the man was making a playing of the words of God and made him take back his wife.

Once the "Talaq" process is underway, the question of responsibility of maintenance of the wife arises. The Holy Quran points out in Surat al Talaq:

"Let women in iddah live in the same style as you live, according to your means. Trouble them not in such a way as to make things difficult for them." (Quran sura 65, aya 6).

Thus the husband's responsibility for the maintenance of his wife and his children by her, pertains not only when they are living with him, but continues in the event of divorce. There are some selfish people who may mistreat their wives and make their lives miserable after pronouncing divorce while they are still in iddah. This is forbidden. A wife must be provided for in the same standard of living as her husband's standard. There is still hope of reconciliation, and even if there is not, the parting must still be honorable. According to the Maliki, Hanifi, Hanbali, and Shafii jurists, it is the duty of the husband to provide financial security and accommodation to the wife during her period of waiting, only if the marriage has been consummated.

However, no maintenance is due to a finally divorced woman, nor is she entitled to any past maintenance except under the Shafii school. In fixing the sum to be paid for maintenance, all the schools lay down the rule that the Qadi (Judge) will exercise his discretion considering the rank and circumstances of both the spouses. This principle is based on the following Quranic verse:

"Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him." (Quran sura 65, aya 7).

In the event of pregnancy, the Holy Quran imposes additional responsibility. No separation is permissible until after the child is born. Hence she must be properly maintained. As for the child, its nursing, welfare, and similarly, the care of the mother remains the father’s responsibility. All four jurists agree unanimously on this principle, as it is stated in the Holy Quran:

"Mothers shall give suck to their offspring for two whole years, if the father wishes to complete the term, but he shall bear the cost of their food and clothing on equitable terms." (Quran sura 2, aya 233).

It should be noted that in Islam the wife also has the right to demand of her husband a divorce. However, instead of "Talaq" it is termed "Khul" and in its literal sense it means releasing or removing the dress from the body. This is an appropriate allusion to the verse of the Holy Quran, which says:

"Women are your garment and you are their garment." (Quran sura 2, aya 182).

The Maliki jurists define "Khul" as "a divorce by giving something in return. According to the Hanifi, Shafii and Hanbali jurists," it is the end of a marital relationship with consent and with the utterance of the word "Khul".

The Holy Quran permits a wife to ask for a divorce only on legitimate grounds, such as fears of cruelty or desertion. It states:

"If a wife fears cruelty or desertion on her husband's part, there is no blame on them if they arrange an amicable settlement between themselves; and such settlement is best." (Quran sura 4, aya 128).

Thus, when a wife feels that her husband is failing to perform his marital duties, she can obtain her release from the marriage by giving up all or some of the dower she received at the time of her marriage. In consideration of this, the husband agrees to the "khul", and the divorce is complete. However "Khul" case has to go to court, where the Qadi must first of all ascertain whether the wife really dislikes her husband so much that she cannot live with him anymore. If the court is satisfied, it will fix as compensation anything that it considers proper, and the husband will have to accept this and divorce his wife. All four jurists are generally of the option that the compensation should not exceed the dowry given by the husband at the time of marriage.

Thus, by analyzing the divorce laws, we can see that Islam provides an equal and fair opportunity of the husband and wife to leave a marital relationship that they consider to be detrimental to their well being. These rules and laws that have been laid down by the Holy Quran and sunnah to enables Muslims to make a rational judgment regarding their future. Islam encourages the Muslim "Ummah" to take their time and make an intelligent decision that is free of anger and misunderstanding. It is obviously preferred by Allah that Muslims refrain from divorce and try to live together in peace and tranquillity, since such a choice leads to a healthy family and a healthy Muslim society.

Committing Suicide In Islam

noreply@blogger.com (nØmaru-§en§ei) — Wed, 15 Jul 2009 18:45:00 +0700

↓ ▬ Hadiths From Sahih Bukhari ▬ ↓

Volume 2, Book 23, Number 445:

Narrated Thabit bin Ad-Dahhak:
The Prophet (p.b.u.h) said, "Whoever intentionally swears falsely by a religion other than Islam, then he is what he has said, (e.g. if he says, 'If such thing is not true then I am a Jew,' he is really a Jew). And whoever commits suicide with piece of iron will be punished with the same piece of iron in the Hell Fire." Narrated Jundab the Prophet said, "A man was inflicted with wounds and he committed suicide, and so Allah said: My slave has caused death on himself hurriedly, so I forbid Paradise for him."

Volume 2, Book 23, Number 446:

Narrated Abu Huraira-:
The Prophet said, "He who commits suicide by throttling shall keep on throttling himself in the Hell Fire (forever) and he who commits suicide by stabbing himself shall keep on stabbing himself in the Hell-Fire."

Volume 4, Book 52, Number 297:

Narrated Abu Huraira:
We were in the company of Allah's Apostle in a Ghazwa, and he remarked about a man who claimed to be a Muslim, saying, "This (man) is from the people of the (Hell) Fire." When the battle started, the man fought violently till he got wounded. Somebody said, "O Allah's Apostle! The man whom you described as being from the people of the (Hell) Fire fought violently today and died." The Prophet said, "He will go to the (Hell) Fire." Some people were on the point of doubting (the truth of what the Prophet had said) while they were in this state, suddenly someone said that he was still alive but severely wounded. When night fell, he lost patience and committed suicide. The Prophet was informed of that, and he said, "Allah is Greater! I testify that I am Allah's Slave and His Apostle." Then he ordered Bilal to announce amongst the people: 'None will enter Paradise but a Muslim, and Allah may support this religion (i.e. Islam) even with a disobedient man.'

Volume 5, Book 59, Number 514:

Narrated Sahl bin Sad As Saidi:
Allah's Apostle (and his army) encountered the pagans and the two armies.,, fought and then Allah's Apostle returned to his army camps and the others (i.e. the enemy) returned to their army camps. Amongst the companions of the Prophet there was a man who could not help pursuing any single isolated pagan to strike him with his sword. Somebody said, "None has benefited the Muslims today more than so-and-so." On that Allah's Apostle said, "He is from the people of the Hell-Fire certainly." A man amongst the people (i.e. Muslims) said, "I will accompany him (to know the fact)." So he went along with him, and whenever he stopped he stopped with him, and whenever he hastened, he hastened with him. The (brave) man then got wounded severely, and seeking to die at once, he planted his sword into the ground and put its point against his chest in between his breasts, and then threw himself on it and committed suicide. On that the person (who was accompanying the deceased all the time) came to Allah's Apostle and said, "I testify that you are the Apostle of Allah." The Prophet said, "Why is that (what makes you say so)?" He said "It is concerning the man whom you have already mentioned as one of the dwellers of the Hell-Fire. The people were surprised by your statement, and I said to them, "I will try to find out the truth about him for you." So I went out after him and he was then inflicted with a severe wound and because of that, he hurried to bring death upon himself by planting the handle of his sword into the ground and directing its tip towards his chest between his breasts, and then he threw himself over it and committed suicide." Allah's Apostle then said, "A man may do what seem to the people as the deeds of the dwellers of Paradise but he is from the dwellers of the Hell-Fire and another may do what seem to the people as the deeds of the dwellers of the Hell-Fire, but he is from the dwellers of Paradise."

Volume 5, Book 59, Number 515:

Narrated Abu Huraira:
We witnessed (the battle of) Khaibar. Allah's Apostle said about one of those who were with him and who claimed to be a Muslim. "This (man) is from the dwellers of the Hell-Fire." When the battle started, that fellow fought so violently and bravely that he received plenty of wounds. Some of the people were about to doubt (the Prophet's statement), but the man, feeling the pain of his wounds, put his hand into his quiver and took out of it, some arrows with which he slaughtered himself (i.e. committed suicide). Then some men amongst the Muslims came hurriedly and said, "O Allah's Apostle! Allah has made your statement true so-and-so has committed suicide. "The Prophet said, "O so-and-so! Get up and make an announcement that none but a believer will enter Paradise and that Allah may support the religion with an unchaste (evil) wicked man.

Volume 8, Book 73, Number 73:

Narrated Thabit bin Ad-Dahhak:
(who was one of the companions who gave the pledge of allegiance to the Prophet underneath the tree (Al-Hudaibiya)) Allah's Apostle said, "Whoever swears by a religion other than Islam (i.e. if somebody swears by saying that he is a non-Muslim e.g., a Jew or a Christian, etc.) in case he is telling a lie, he is really so if his oath is false, and a person is not bound to fulfill a vow about a thing which he does not possess. And if somebody commits suicide with anything in this world, he will be tortured with that very thing on the Day of Resurrection; And if somebody curses a believer, then his sin will be as if he murdered him; And whoever accuses a believer of Kufr (disbelief), then it is as if he killed him."

Volume 8, Book 73, Number 126:

Narrated Thabit bin Ad-Dahhak:
The Prophet said, "Whoever swears by a religion other than Islam (i.e. if he swears by saying that he is a non-Muslim in case he is telling a lie), then he is as he says if his oath is false and whoever commits suicide with something, will be punished with the same thing in the (Hell) fire, and cursing a believer is like murdering him, and whoever accuses a believer of disbelief, then it is as if he had killed him."

Volume 8, Book 76, Number 500:

Narrated Sa'd bin Sahl As-Sa'idi:
The Prophet looked at a man fighting against the pagans and he was one of the most competent persons fighting on behalf of the Muslims. The Prophet said, "Let him who wants to look at a man from the dwellers of the (Hell) Fire, look at this (man)." Another man followed him and kept on following him till he (the fighter) was injured and, seeking to die quickly, he placed the blade tip of his sword between his breasts and leaned over it till it passed through his shoulders (i.e., committed suicide)." The Prophet added, "A person may do deeds that seem to the people as the deeds of the people of Paradise while in fact, he is from the dwellers of the (Hell) Fire: and similarly a person may do deeds that seem to the people as the deeds of the people of the (Hell) Fire while in fact, he is from the dwellers of Paradise. Verily, the (results of) deeds done, depend upon the last actions."

Volume 8, Book 77, Number 603:

Narrated Abu Huraira:
We witnessed along with Allah's Apostle the Khaibar (campaign). Allah's Apostle told his companions about a man who claimed to be a Muslim, "This man is from the people of the Fire." When the battle started, the man fought very bravely and received a great number of wounds and got crippled. On that, a man from among the companions of the Prophet came and said, "O Allah's Apostle! Do you know what the man you described as of the people of the Fire has done? He has fought very bravely for Allah's Cause and he has received many wounds." The Prophet said, "But he is indeed one of the people of the Fire." Some of the Muslims were about to have some doubt about that statement. So while the man was in that state, the pain caused by the wounds troubled him so much that he put his hand into his quiver and took out an arrow and committed suicide with it. Off went some men from among the Muslims to Allah's Apostle and said, "O Allah's Apostle! Allah has made your statement true. So-and-so has committed suicide." Allah's Apostle said, "O Bilal! Get up and announce in public: None will enter Paradise but a believer, and Allah may support this religion (Islam) with a wicked man."

Volume 8, Book 77, Number 604:

Narrated Sahl bin Sa'd:
There was a man who fought most bravely of all the Muslims on behalf of the Muslims in a battle (Ghazwa) in the company of the Prophet. The Prophet looked at him and said. "If anyone would like to see a man from the people of the Fire, let him look at this (brave man)." On that, a man from the People (Muslims) followed him, and he was in that state i.e., fighting fiercely against the pagans till he was wounded, and then he hastened to end his life by placing his sword between his breasts (and pressed it with great force) till it came out between his shoulders. Then the man (who was watching that person) went quickly to the Prophet and said, "I testify that you are Allah's Apostle!" The Prophet asked him, "Why do you say that?" He said, "You said about so-and-so, 'If anyone would like to see a man from the people of the Fire, he should look at him.' He fought most bravely of all of us on behalf of the Muslims and I knew that he would not die as a Muslim (Martyr). So when he got wounded, he hastened to die and committed suicide." There-upon the Prophet said, "A man may do the deeds of the people of the Fire while in fact he is one of the people of Paradise, and he may do the deeds of the people of Paradise while in fact he belongs to the people of Fire, and verily, (the rewards of) the deeds are decided by the last actions (deeds)".

Volume 8, Book 78, Number 647:

Narrated Thabit bin Ad-Dahhak:
The Prophet said, "Whoever swears by a religion other than Islam, is, as he says; and whoever commits suicide with something, will be punished with the same thing in the (Hell) Fire; and cursing a believer is like murdering him; and whoever accuses a believer of disbelief, then it is as if he had killed him."

Review Back Short Story Oƒ Prophet

noreply@blogger.com (nØmaru-§en§ei) — Wed, 15 Jul 2009 16:49:00 +0700

The Prophet of Islam was born Muhammad ibn Abdullah in Mecca in the year 570 CE. He is the messenger and prophet of Islam and according to Muslims, he is the last and final prophet that God has sent. Muhammad's role went beyond being a Prophet, he was also a politician, a legislator, a military man, and a social reformer.

Muhammad was born in the Saudi Arabian city of Mecca and was orphaned at a very young age. His father, Abdullah has died several weeks before his birth and his mother died when Muhammad was 6 years old. His grandfather Abd al Muttalib and then his uncle, Abu Talib, took custody of him and raised him. When Muhammad was of age, he worked as a shepherd and a merchant and traveled to several Middle Eastern cities with the trade caravans. He got married to a rich Meccan widow by the name of Khadijah at the age of 25. At the time Khadija was twice widowed and was 40 years old. Together, Muhammad and Khadijah had 6 children, four girls and two boys.

According to Islamic history, Muhammad often retreated to a cave on the outskirts of Mecca in order to meditate and reflect on life and the bigger questions of life. He received his first revelation from God at the age of 40 and in the month of Ramadan. Three years after this even, Muhammad started preaching the message of the oneness of God and declared himself as a Prophet. Khadijan, his first wife, was the first person to accept Islam.

Muhammad had few followers early on and he was ridiculed by the Meccans who were mostly pagans. Muhammad left Mecca to the city of Medina where he established his religious base and gained more followers. Eventually Muhammad conquered all Arabian tribes and united them under Islam. He conquered the city of Mecca, his birthplace, and destroyed the Pagan gods and established Islam as the only religion of Arabia.

According to Islam, revelations were sent to Muhammad by the angel Gabriel. It is these revelations that eventually were gathered and put together in a book known as the Quran. These revelations came sporadically throughout Muhammad's prophetic life. The Quran, however, is not in any chronological order, instead, the editors of the Quran decided to put the chapters by order of their size, from the longest chapter to the smallest chapter.

Muhammad died of illness on 632 CE from illness in the city of Medinah. He was buried in Medinah and currently Medinah is one of the pilgrimage destination of Muslims.

To learn more about or to discuss about Islam visit → http://www.faithfreedom.org

↓ Source: ↓

http://EzineArticles.com/?expert=Mohammed_Abdullah

Journey Through To HELL Jahannam (subhannallah)

noreply@blogger.com (nØmaru-§en§ei) — Tue, 14 Jul 2009 21:10:00 +0700

The believers are the ones who believe in the unseen. Those who do good will be rewarded with what no eyes have ever seen, in Paradise → those who do evil will be under the threat of punishment beyond imagination, in Hellfire.

In these khutbah, Abu Hasnayn provides the listeners with a vivid description of Hellfire.
He discusses its different names, location, inhabitants, food & drink and more. The journey takes us through examples of punishment in Hell and concludes with advice on how to save oneself from the Fire, whose fuel will be men and stones.

Download → cLick here!! (right click and save as) (video — 163 MB)

Infaq Is A Defining Characteristic Of Muslims

noreply@blogger.com (nØmaru-§en§ei) — Tue, 14 Jul 2009 20:28:00 +0700

There is a most important truth revealed in the verse "You will not attain true goodness until you give of what you love," (Surah Al 'Imran, 92) One of the most basic qualities that leads people to "goodness" in the true sense is "altruism." The word itself means the willing and immediate renunciation of things a person possesses, loves and values.

It means being prepared when necessary to undergo all kinds of difficulty and trouble for the values one believes in or those whom one loves, and to do all in one's power on their behalf with enthusiasm, determination and will. It means being able to renounce one's own interests when faced with a choice between them and the values one upholds and the people one loves and to make all kinds of material and other sacrifices for their sake.

However, human passions have been created with a predisposition towards poor moral values such as selfishness and egotism. Unless properly trained, these selfish emotions come to completely dominate a person's moral framework. Such a person thinks mainly of himself rather than of anyone else. He always wants the best, the most attractive, the most perfect of everything for himself. Yet he also expects everyone else to demonstrate understanding and self-sacrifice. Whenever he encounters any difficulty he expects those around him to undergo risks and inconvenience for him, and to support him even to the extent of foregoing their own interests. He desires to protect his own wishes and interests and to ensure his own ease and comfort. In an adverse situation a person may be able to renounce many things he values - in the name of protecting his or her interests and preventing any harm from coming to him. Allah has revealed this excessive selfishness in the human spirit in the Qur'an:

Truly man was created headstrong - desperate when bad things happen, begrudging when good things come. (Surah al-Ma'arij, 19-21)

It is possible to free one's spirit from this weakness by understanding faith and living by the moral values of the Qur'an. Someone who understands the truths revealed in the Qur'an and the moral conception commanded by Allah will achieve a state of morality capable of exhibiting altruism at any moment of his life. That is because in the verse "It is the people who are safe-guarded from the avarice of their own selves who are successful" (Surah at-Taghabun, 64), Allah has revealed that it is safeguarding their desires from this vice that will lead people to salvation in this world and the next.

Allah has created the human conscience in order for people to protect their passions from evil and to attain the kind of moral values beloved of Him. The voice of that conscience shows people the way to avoid all forms of wickedness and to attain what is good. The deep love and powerful fear of Allah in the heart of a true believer prevents him from being vanquished by the wickedness of his desires. Knowing that the true purpose behind his existence in the life of this world is to attain Allah's approval, such a person seeks to spend every moment of his life behaving in such a way that will be pleasing to Allah. He knows that the life of this world is but short, and that a person must strive for the eternal life of the Hereafter. He never forgets that all the interests he obtains here are transitory, after which he will have to render account to Allah. He knows that those who seek to ensure their own desires and interests in the life of this world, instead of seeking Allah's approval, mercy and Paradise, may be rewarded with eternal suffering in the Hereafter. On the other hand, Allah will recompense altruistic moral values with goodness and beauty in this world and by eternal, incomparable blessings in the next. In the Qur'an, Allah imparts these glad tidings to people who behave morally, those who do good will have the best and more! Neither dust nor debasement will darken their faces. They are the Companions of the Garden, remaining in it timelessly, for ever. (Surah Yunus, 26)

So Allah gave them the reward of the world and the best reward of the Hereafter. Allah loves good-doers. (Surah Al 'Imran, 148)

If anyone desires the reward of the world, We will give him some of it. If anyone desires the reward of the Hereafter, We will give him some of it. We will recompense the thankful. (Surah Al 'Imran, 145)

When one thinks of self-sacrifice, however, what comes to mind should not be solely giving away part of one's material possessions, that part which represents more than one actually needs for oneself. Self-sacrifice is a way of life that stems from strength of faith and dominates a believer's entire life. This spirit of altruism needs to be present within a sensitivity of conscience to everything going on around a person.

Altrusim means a person seeking to feel himself responsible on every matter, from social problems to the oppressed, persecuted, starving and needy people all over the world, and striving to find a solution to them. It is the employment of one's reason and conscience at the highest possible level, without ever saying, "There are plenty of people with the means and resources to resolve all these issues, so let them do it." It means those with a "vestige of good," as revealed in the verse: "Would that there had been more people with a vestige of good among the generations of those who came before you, who forbade corruption in the Earth, other than the few among them whom We saved. Those who did wrong gladly pursued the life of luxury that they were given and were evildoers" (Surah Hud, 116), Muslims who believe, who listen to the voice of their consciences and fear Allah, acting in the knowledge of their responsibilities.

When we look at the events experienced by Muslims throughout the course of history we see that they have always been able to overcome troubles and diffculties in this way. Beginning with the Prophet Muhammad (s.a.w), made a role model for all humanity by Allah, and his companions, Muslims have always lived this moral framework in the best manner possible and have been a means whereby, with their superior solidarity and instances of self-sacrifice, Islam and the moral values of the Qur'an have spread all over the world. The superior moral values and generosity of the Prophet (s.a.w) are revealed thus in the hadiths:

→The Prophet (s.a.w) was the most generous of people in auspicious deeds. The Prophet (s.a.w) was more generous even than the wind blowing from the direction of good.

→ He never said "I do not possess such" when asked for something and never begrudged anything asked of him.

→ Abu Zerr told me the following: "Son of my brother! I went to the Prophet's (s.a.w) side. Taking my hand, he said, 'Abu Zerr! Even if I had as much gold and silver as Mount Uhud I would wish to spend it in the way of Allah, leaving not a farthing behind'."

The Prophet (s.a.w), the finest role model for Muslims with his superior moral values, encouraged the faithful to be generous in these words during a sermon:

→ In one of his sermons, after giving thanks to Allah he [The Prophet Muhammad (s.a.w)] said: "O People! Know that Allah has chosen Islam for you as your religion. Adorn your Islam with generosity and pleasing moral values. I wish you to know that generosity is a heavenly tree, with its roots in Paradise and its branches in this world. Those of you who have generosity will adhere to one of those branches, and that branch will carry him to Paradise. As for parsimoniousness, that is a tree with its roots in Hell and its branches in this world. Whoever clings to one of those branches by being parsimonious, it will carry him to Hell." Later the Prophet (s.a.w) again said, "Be generous in the way of Allah."

The companions of the Prophet (s.a.w) who were ready to unquestioningly give up their goods and lives in order to gain the approval of Allah exhibited great examples of self-sacrifice throughout their lives. Since they possessed a sure and certain belief in Allah and the Hereafter they never regarded giving in the way of Allah (infaq) as representing any kind of loss; on the contrary, they saw it as an important opportunity to gain the love of and closeness to Allah. As revealed by Allah in the verse: "And how is it with you that you do not give in the way of Allah,when the inheritance of the heavens and the Earth belongs to Allah? Those of you who gave and fought before the Victory are not the same as those who gave and fought afterwards. They are higher in rank. But to each of them Allah has promised the Best. Allah is aware of what you do." (s.a.w), those who sacrificed their property in times of difficulty acted in the knowledge of the value of that action in the sight of Allah.

Therefore, all Muslims must take these superior moral values of our Prophet (s.a.w) and his companions as role models for themselves, and must compete with one another to help those in need. It must never be forgotten that self-sacrifice performed with true sincerity is most valued in the sight of our Lord and a marvellous opportunity for Muslims who seek to attain the infinite blessings of Paradise.

Increase Yourself Getting To Love Allah

noreply@blogger.com (nØmaru-§en§ei) — Sun, 12 Jul 2009 18:06:00 +0700

"When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calls on Me: let them also, with a will, listen to My call, and believe in Me: that they may walk in the right way." (Surah Al-Baqarah 2, verse 186)

After mentioning the rules of fasting and significance of the month of Ramadan, Allah says that He is indeed Qarib or close to his servants. Allah, of course, knows His whole creation. He is aware of every one and every thing. He knows the believers and the non-believer. He knows those who are truthful, honest, sincere and righteous and those who are sinners and wrongdoers. But His closeness is a special honor that He grants to special people. Who are those people and how they become closer to Allah and what benefit they draw when Allah comes closer to them?

The people who become closer to Allah are those who love to be closer to Him. They make an effort to come closer to Allah. Allah then grants them the honor of His closeness. Taqarrub ila Allah, getting closer to Allah or drawing near Allah is thus a very important Islamic value. The Prophet (PBUH) was the closest person to Allah and he used to teach people the way of this closeness.

We all can try to come closer to Allah and Allah in His glory and majesty can be closer to all of us at the same time. It is possible for every person to draw near to Allah. But we have to make an effort. The question is how to make this effort. In the Qur'an and Sunnah we are given various ways and methods to come closer to Allah. We should try all these ways and may try to excel in one or the other. The possibilities are immense and reward are many.

Ways to come closer to Allah

1. Way of Devotion and Worship:

This is a way to come to closer to Allah. People close to Allah are those who are most devoted to Allah. They love Allah more than any one and anything. Worship is a very important way of coming closer to Allah. Allah says:

Nay, heed him not: but bow down in adoration, and bring thyself the closer (to Allah)! (Surah Al Alaq 96 - Verse 19)

In a Hadith the Prophet (PBUH) said:

"..my servant does not come closer to Me with anything more dear to Me than that which I made obligatory upon him. My servant keeps coming closer to Me with more volunteer deeds, until I love him. When I love him, I become His ear by which he hears, his eyes by which he sees, his hand by which he holds and his foot by which he walks. If he asks Me any thing I shall give him. If he seeks My protection I shall grant him My protection… "(Al-Bukhari 6021)

2. Way of Piety and Righteousness:

Taqwa (piety) and righteous deeds also bring us close to Allah. People close to Allah are those who are foremost in doing good things. They want to go ahead of every one in their faith, deeds of charity and goodness. Allah says:

And the pioneers who compete with other (in Faith and righteousness). These will be those Nearest to Allah. (Surah Al-Waqi'ah 56 - Verses 10-11)

Call on your Lord with humility and in private: for Allah loves not those who trespass beyond bounds. Do no mischief on the earth, after it hath been set in order, but call on Him with fear and longing (in your hearts): for the Mercy of Allah is (always) near to those who do good. (Surah Al-A'raf 7 - Verses 55-56)

3. Way of Charity and Kindness:

This is another way that can bring us very close to Allah. The Prophet (PBUH) mentioned that Allah identifies with the poor and those who help the poor and needy they find Allah and they come closer to him.

"Allah will say on the Day of Judgment, O son of Adam, I was ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant so and so was ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant so and so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink when You are the Lord of the worlds? He will say: My servant so and so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me." (Muslim 4661)

All these are the ways to come closer to Allah. Those who strive in this direction they become the beloved of Allah and they become the people of Paradise:

Thus, then, if he be of those Nearest to Allah, there is for him Rest and Satisfaction, and a Garden of Delights. (Surah Al-Waqi'ah 56 - Verse 88)

MUKHDORAT Minum-Minuman Keras Menjadikannya Haram Dalam Islam

noreply@blogger.com (nØmaru-§en§ei) — Sun, 12 Jul 2009 17:49:00 +0700

Bisa dijelaskan contoh dampak buruk minuman keras terhadap masyarakat?

Data resmi pemerintah Inggris (tahun 2006) menyebutkan bahwa hampir separuh kejahatan dengan kekerasan di negara tersebut diakibatkan oleh pengaruh minuman beralkohol. Lebih dari satu juta pelaku agresi kejahatan yang terdata dipercaya berada dalam pengaruh alkohol.

Kerugian ekononomi akibat minuman beralkohol sangat luar biasa besarnya, sebagai contoh di Amerika Serikat biaya yang harus dikeluarkan untuk mengatasi masalah kesehatan yang berhubungan dengan dampak negatif minuman beralkohol di negara tersebut mencapai 176 milyar USD (sekitar 1600 triliun rupiah) setiap tahun [baca Health Care Costs of Alcohol]. Bayangkan, angka ini setara dengan dua kali lipat besar seluruh pengeluaran APBN negara Indonesia (tahun 2008).

Apakah Islam melarang minuman beralkohol karena masyarakat Arab waktu itu tidak terbiasa dengan minuman keras?

Sebelum datangnya Islam, masyarakat Arab sudah akrab dengan minuman beralkohol atau disebut juga minuman keras (khamar dalam bahasa arab). Bahkan merurut Dr. Yusuf Qaradhawi dalam kosakata Arab ada lebih dari 100 kata berbeda untuk menjelaskan minuman beralkohol. Disamping itu, hampir semua syair/puisi Arab sebelum datangnya Islam tidak lepas dari pemujaan terhadap minuman beralkohol. Ini menyiratkan betapa akrabnya masyarakat tersebut dengan kebiasaan mabuk minuman beralkohol.

Apakah menurut pandangan Islam alkhohol dan khamar itu sama?

Dalam banyak kasus, keduanya identik. Namun sesungguhnya yang dimaksud dengan khamar di dalam Islam itu tidak selalu merujuk pada alkohol. Yang disebut khamar adalah segala sesuatu minuman dan makanan yang bisa menyebabkan mabuk. Perlu diingat bahwa alkohol hanyalah salah satu bentuk zat kimia. Zat ini juga digunakan untuk berbagai keperluan lain seperti dalam desinfektans, pembersih, pelarut, bahan bakar dan sebagai campuran produk-produk kimia lainnya. Untuk contoh-contoh pemakaian tersebut, maka alkohol tidak bisa dianggap sebagai khamar, oleh karenanya pemakaiannya tidak dilarang dalam Islam.

Sebaliknya, jenis obat-obatan seperti psikotropika dan narkotika, walaupun mereka tidak mengandung alkohol, dalam pandangan Islam mereka dikategorikan sebagai khamar yang hukumnya haram/terlarang.

Ada orang yang mengaku tidak mabuk walaupun minum minuman keras dalam jumlah yang banyak. Untuk orang seperti itu apakah dihalalkan (diperbolehkan) untuknya minum minuman keras?

Aturan larangan (pengharaman) minuman keras (khamar) berlaku untuk seluruh umat Islam serta tidak ada perkecualian untuk individu tertentu. Yang dilarang dalam Islam adalah tindakan meminum khamar itu sendiri, terlepas apakah si peminum tersebut mabuk atau tidak. Hal ini cukup jelas dinyatakan dalam surat Al-Maidah ayat 90:

“Hai orang-orang yang beriman, sesungguhnya (meminum) khamar, berjudi, (berkorban untuk) berhala, mengundi nasib dengan panah, adalah termasuk perbuatan syaitan. Maka jauhilah perbuatan-perbuatan itu agar kamu mendapat keberuntungan.”

Untuk menjelaskan larangan ini ada sebuah analogi sederhana: Larangan mengemudi dalam keadaan mabuk diukur berdasarkan jumlah kandungan alkohol di dalam darah, bukan kondisi mabuk-tidaknya seseorang. Artinya, jika di dalam darah seseorang terkandung alkohol dalam jumlah yang melebihi batas maka dia dinyatakan melanggar aturan, terlepas apakah ia mabuk atau tidak.

Mengapa minuman beralkohol dilarang dalam Islam, padahal sejumlah penelitian menunjukkan bahwa minuman tersebut memberikan manfaat?

Islam bukan tidak mengetahui sisi manfaat khamar, namun dalam pandangan Islam dampak kerusakan khamr dalam kehidupan manusia jauh lebih besar dari manfaat yang bisa diperoleh. Hal ini dinyatakan di dalam Al-Quran surat Al Baqarah ayat 219 yang artinya:

“Mereka bertanya kepadamu tentang khamar dan judi. Katakanlah: “Pada keduanya terdapat dosa yang besar dan beberapa manfaat bagi manusia, tetapi dosa keduanya lebih besar dari manfaatnya.”

Sejumlah penelitian yang menyatakan bahwa minuman beralkohol memberikan efek positif selama ini belum diterima sepenuhnya dalam dunia kesehatan. Sebaliknya, dampak negatif minuman alkohol telah diterima sepenuhnya oleh lembaga kesehatan dunia seperti WHO.

Seberapa efektif pengharaman minuman beralkohol dalam ajaran Islam terhadap konsumsi alkohol?

Sekalipun tidak ada satu negara pun di dunia yang bisa 100 persen bebas minuman beralkohol, namun data statistik WHO menunjukan bahwa konsumsi perkapita minuman beralkohol di negara-negara berpenduduk muslim jauh lebih kecil dibandingkan negara-negara lainnya. Sebagian besar negara-negara berpenduduk muslim menkonsumsi minuman alkohol kurang dari 0.5 liter alkohol perkapita per tahun. Coba bandingkan dengan penduduk negara-negara Eropa yang mengkonsumsi lebih dari 10 liter alkohol perkapita per tahun.

Persentasi penduduk yang tidak peminum alkohol di negara-negara muslim juga jauh lebih tinggi dibandingkan negara-negara lain di dunia. Sebagai contoh, jumlah penduduk yang tidak peminum alkohol di Mesir, Indonesia, Pakistan, Saudi Arabia dan Syiria mencapai lebih dari 90 persen. Sebaliknya, jumlah penduduk yang bukan peminum alkohol di Denmark, Norwegia, Jerman dan Luxemburg hanya kurang dari 6 persen.

Ini artinya ada korelasi positif antara ajaran Islam dengan rendahnya tingkat konsumsi minuman beralkohol di negara-negara berpenduduk muslim.

Bagaimana dengan pendapat bahwa konsumsi alkohol lebih dipengaruhi oleh iklim. Artinya konsumsi alkohol di negara-negara iklim dingin lebih tinggi dibandingkan dengan negara-negara iklim tropik?

Data statistik WHO menunjukkan bahwa negara tropis seperti Brazil, Thailand, Venezuela dan Dominika justeru memiliki konsumsi alkohol sama atau lebih tinggi dibandingkan dengan Canada, Denmark dan Norwegia yang notabene adalah negara-negara beriklim dingin. Disamping itu, data dari Center for Social Research on Alcohol and Drugs - Universitas Stockholm membuktikan bahwa konsumsi alkohol di Swedia justeru meningkat pada saat musim panas. Bahkan puncak konsumsi alkohol negara tersebut justeru terjadi pada pertengahan musim panas (mid-summer).

Jadi alasan bahwa motivasi minum minuman beralkohol didasari oleh tuntutan kondisi iklim yang dingin sesungguhnya tidak didukung oleh data statistik yang memadai.

Source: http://obrolanislam.wordpress.com

Hewan di Mata ISLAM ¿?

noreply@blogger.com (nØmaru-§en§ei) — Fri, 10 Jul 2009 18:52:00 +0700

Orang Muslim menganggap semua hewan sebagai makhluk yang harus dihormati. Oleh karena itu, ia menyayanginya karena kasih sayang Allah Ta'la kepadanya dan menerapkan etika-etika berikut terhadapnya:

1. Memberinya makan-minum, jika hewan-hewan tersebut lapar dan haus, karena dalil-dalil berikut:

Sabda Rasulullah s.a.w,

"Terhadap yang mempunyai hati yang basah terdapat pahala." (Diriwayatkan Ahmad dan Ibnu Majah).

"Siapa tidak menyayangi, ia tidak akan disayangi." (Muttafaq Alaih).

"Sayangilah siapa saja yang ada di bumi, niscaya kalian disayangi siapa saja yang ada di langit." (Diriwayatkan Ath-Thabrani dan Al Hakim).

2. Menyayanginya, dan berbelas kasih kepadanya, karena dalil-dalil berikut:

Ketika Rasulullah saw. melihat orang-orang menjadikan burung sebagai sasaran anak panah, beliau bersabda,

"Allah melaknat siapa saja yang menjadikan sesuatu yang bernyawa sebagai sasaran." (Diriwayatkan Abu Daud dengan sanad shahih).

Rasulullah saw. melarang menahan hewan untuk dibunuh dengan sabdanya, "Barangsiapa yang menyakiti ini (burung) dengan anaknya; kembalikan anaknya padanya." (Diriwayatkan Muslim).

Rasulullah saw. bersabda seperti di atas, karena melihat burung terbang mencari anak-anaknya yang diambil salah seorang sahabat dan sarangnya.

3. Jika ia ingin menyembelihnya, atau membunuhnya, maka ia melakukannya dengan baik, karena Rasulullah saw. bersabda,

"Sesungguhnya Allah mewajibkan berbuat baik kepada segala hal. Oleh karena itu, jika kalian membunuh, maka bunuhlah dengan baik. Jika kalian menyembelih, maka sembelihlah dengan baik. Hendaklah salah seorang dan kalian menenangkan hewan yang akan disembelihnya, dan menajamkan pisaunya." (Diriwayatkan Muslim, At Tirmidzi, An-Nasai, Abu Daud, dan Ahmad).

4. Tidak menyiksanya dengan cara-cara penyiksaan apapun baik dengan melaparkannya, atau meletakkan padanya muatan yang tidak mampu ia angkut, atau membakarnya dengan api, karena dalil-dalil berikut:

Rasulullah saw. bersabda,

"Seorang wanita masuk neraka karena kucing. Ia menahannya hingga mati. Ia masuk neraka karenanya, karena ia tidak memberinya makan sebab ia menahannya, dan tidak membiarkannya makan serangga-serangga tanah." (Diriwayatkan Al-Bukhari).

Rasulullah saw. berjalan melewati rumah semut yang terbakar, kemudian beliau bersabda,

"Sesungguhnya siapa pun tidak pantas menyiksa dengan api, kecuali pemilik api itu sendiri (Allah)." (Diriwayatkan Abu Daud. Hadits ini Shahih).

5. Diperbolehkan membunuh hewan-hewan yang membahayakan, seperti anjing penggigit, serigala, ular, kalajengking, tikus, dan lain sebagainya, karena dalil-dalil berikut:

Sabda Rasulullah saw.

"Ada lima hewan membahayakan yang boleh dibunuh di tempat halal dan haram, yaitu ular, burung gagak yang berwarna belang-belang, tikus, anjing yang suka menggigit, dan burung hudaya (rajawali)." (Diriwayatkan Muslim).

Diriwayatkan, bahwa diperbolehkan membunuh burung gagak dan melaknatnya.

6. Diperbolehkan mencap telinga hewan untuk kemaslahatan, karena Rasulullah saw. mencap unta zakat dengan tangannya yang suci.

Sedang pemberian cap kepada selain unta, kambing dan lembu, maka tidak diperbolehkan, karena Rasulullah saw. bersabda ketika melihat keledai dicap,

"Allah melaknat orang yang mencap keledai ini di wajahnya." (Diriwayatkan Muslim)

7. Mengetahui hak Allah Ta‘ala dengan mengeluarkan zakat hewan tersebut, jika hewan tersebut termasuk hewan yang harus dizakati.

8. Sibuk dengannya tidak membuatnya lupa taat kepada Allah Ta‘ala dan lalai tidak dzikir kepada-Nya, karena dalil-dalil berikut:

Allah Ta‘ala berfirman,

"Hai orang-orang yang beriman, janganlah harta-harta kalian dan anak-anak kalian melalaikan kalian dan mengingat Allah." (Al-Munafiqun: 9).

Rasulullah saw. bersabda tentang kuda,

"Kuda terbagi ke dalam tiga jenis, seseorang mendapatkan pahala (karenanya), seseorang mendapat pakaian (karenanya), dan seseorang mendapat dosa (karenanya). Adapun orang yang mendapatkan pahala karena kuda ialah orang yang mengikatnya di jalan Allah dan memperpanjang talinya di tanah lapang, atau padang rumput. Maka apa saja yang terjadi pada kuda tersebut di tanah lapang, atau padang rumput, maka orang tersebut mendapatkan kebaikan kebaikan. Jika orang tersebut memutus talinya, kemudian kuda tersebut berjalan cepat satu langkah, atau dua langkah, maka jejak-jejaknya, dan kotoran-kotorannya adalah kebaikan-kebaikan baginya, serta kuda tersebut bagi orang tersebut adalah pahala. Orang satunya mengikatnya karena ingin memperkaya diri namun ia tidak lupa hak Allah di leher, dan tulang punggung kudanya, maka kuda tersebut adalah pakaian untuknya. Sedang orang satunya mengikatnya untuk sombong, riya', dan permusuhan, maka kuda tersebut adalah dosa baginya." (Diriwayatkan Al-Bukhari).

Inilah sebagian etika yang diterapkan orang Muslim terhadap hewan karena mentaati Allah Ta‘ala dan Rasul-Nya, dan karena mengamalkan perintah Syariat Islam yang notabene merupakan Syariat rahmat, dan kebaikan universal bagi seluruh makhluk, manusia atau hewan.

Sumber: Diadaptasi dari Abu Bakr Jabir al-Jazairi, Minhaajul Muslim, atau Ensiklopedi Muslim: Minhajul Muslim, terj. Fadhli Bahri (Darul Falah, 2002), hlm. 172-175.

Tips Supaya/Agar Anak Menjadi Soleh/Solehah

noreply@blogger.com (nØmaru-§en§ei) — Fri, 10 Jul 2009 18:40:00 +0700

Anak adalah amanat dari Allah swt bagi para orangtua. Sebagaimana amanat yang lain, orangtua juga akan dimintai pertanggung jawabannya kelak atas anak yang telah dianugerahkan kepadanya. Bersih dan kotornya akhlak seorang anak di masa yang akan datang, adalah menjadi tanggung jawab orangtuanya di masa kini dan nanti.

Mengenalkan anak pada Islam, mendidik mereka secara Islam dan menanamkan ilmu-ilmu Islam kepada anak harus dilakukan sejak usia dini. Pada usia dini, seorang anak akan lebih mudah untuk menerima perubahan ketimbang ketika ia telah dewasa. Dan pada usia dini itulah, masa pembentukan jati diri, pola pikir dan watak sang anak sedang berproses.

Dalam masa pembentukan itulah, orangtua hendaknya memberikan perannya secara optimal. Orangtua harus mampu memberikan pengaruh positif kepada sang anak. Isilah kepala, hati dan jiwa anak-anak yang sedang dalam proses pembentukan tersebut dengan nilai-nilai Islam yang luhur. Orang tua harus dapat menjadi filter bagi berbagai unsur negatif yang dapat merusaknya. Jangan sampai sang anak justru memperoleh pengaruh-pengaruh negatif dari luar.

Islam telah mengajarkan kepada umatnya untuk senantiasa memberikan pendidikan Islam kepada anak dan keluarga mereka. Karena hanya dengan jalan itulah, maka anak dan keluarga akan mengenal Allah swt, beriman kepada-Nya, dan beribadah kepada-Nya. Hanya dengan mendidik anak dan keluarga dengan cara Islam maka insya Allah ia dan keluarganya akan selamat dari siksa api neraka kelak. Allah swt berfirman di dalam Al Quran yang artinya:

"Hai orang-orang yang beriman, peliharalah dirimu dan keluargamu dari api neraka yang bahan bakarnya adalah manusia dan batu; penjaganya malaikat-malaikat yang kasar, yang keras, yang tidak mendurhakai Allah swt terhadap apa yang diperintahkan-Nya kepada mereka dan selalu mengerjakan apa yang diperintahkan." (QS. At Tahrim (66): 6)

Ayat di atas jelas sekali menggambarkan mengenai perintah kepada setiap manusia untuk mengajarkan dan menanamkan Islam kepada anak keturunan mereka, agar mereka dapat selamat dari api neraka. Tanpa mengenal dan memperdalam Islam, maka manusia tidak akan dapat mengenal Allah swt. Tanpa mengenal Allah swt maka manusia tidak akan beriman dan beribadah kepada Allah swt. Dan dengan demikian, mereka pun tidak akan selamat dari siksa api neraka. Mereka akan menjadi manusia yang jahil dan kufur. Maka, teramat pentinglah bagi setiap manusia untuk mengajarkan dan menanamkan Islam dalam diri dan anak keturunan mereka, serta dengan terus memperdalam pengetahuan tentang ilmu-ilmu Islam.

Dengan mengajarkan dan menanamkan Islam kepada anak-anak sejak dini, tentunya akan lebih mempermudah mereka untuk mengetahui "Kenapa mereka diciptakan?". Allah swt berfirman, yang artinya:

"Dan aku tidak menciptakan jin dan manusia melainkan supaya mereka beribadah (menyembah) kepada-Ku." (QS. Adz Dzariat (51): 56)

Islam telah mengajarkan kepada manusia melalui firman Allah swt di atas, bahwa tujuan diciptakannya manusia tidak lain hanyalah untuk beribadah kepada Allah swt. Maka, tugas bagi manusia adalah beribadah kepada Allah swt semata.

Dengan mengajarkan Islam sejak dini, maka anak akan lebih mudah untuk mengetahui dan menyadari tugas-tugas kehidupannya. Tidak ada lagi bagi mereka alasan untuk membuang-buang waktu dengan kemaksiatan atau hal-hal yang mubazir. Tidak ada lagi kecintaan yang berlebihan kepada sesuatu selain Allah swt dan Rasul-Nya. Karena mereka mengerti konsekuensi yang akan mereka terima jika berani meletakkan cinta melebih kecintaan kepada Allah swt dan Rasul-Nya.

"Katakanlah: ‘Jika bapak-bapak, anak-anak, saudarasaudara, istri-istri, kaum keluargamu, harta kekayaan yang kamu usahakan, perniagaan yang kamu khawatiri kerugiannya, dan rumah-rumah tempat tinggal yang kamu sukai, adalah lebih kamu cintai daripada Allah dan Rasul-Nya dan (dari) berjihad di jalan-Nya, maka tunggulah sampai Allah mendatangkan keputusan-Nya.’ Dan Allah tidak memberi petunjuk kepada orang-orang fasik." (QS. At Taubah (9): 24)

Islam telah mengajarkan kepada umatnya untuk mendidik anak keturunan mereka agar mengenal, beriman, dan beribadah dengan setia hanya kepada Allah swt. Dan Islam telah menjadikan sholat sebagai materi dasar yang pertama kali harus diajarkan dan dibiasakan oleh seorang muslim kepada anak-anak mereka. Kenapa demikian? Hal ini karena sholat merupakan tiangnya agama, dan tanpa terlebih dahulu mendirikan tiang tersebut maka bangunan Islam tidak akan pernah dapat berdiri.

"Dan perintahkanlah kepada keluargamu mendirikan shalat dan bersabarlah kamu dalam mengerjakannya. Kami tidak meminta rezeki kepadamu, Kami lah yang memberi rezeki kepadamu. Dan akibat (yang baik) itu adalah bagi orang yang bertakwa" (QS. Thahaa (20): 132)

Wajar jika orangtua, terutama ayah untuk sibuk dalam urusan pekerjaannya guna menafkahi anak-anak dan isterinya (keluarganya). Namun tidak wajar jika kesibukan tersebut akhirnya membuat mereka lupa untuk mengajarkan dan menanamkan pendidikan Islam kepada anak-anak mereka. Anak dan keluarga tidak hanya membutuhkan asupan jasmani semata, tapi juga membutuhkan asupan ruhani. Itulah yang saat ini banyak dilupakan oleh sebagian orangtua, mereka mengenyangkan perut anak dan keluarga mereka dengan materi dunia namun mereka melupakan mengisi perut ruhani anak dan keluarga mereka dengan ajaran Islam. Padahal, jasmani dan ruhani adalah sepasang tanggung jawab yang harus diperlakukan secara adil.

Ingatlah bahwa anak adalah amanat yang kelak akan dimintai pertanggung jawabannya. Jangan sampai orangtua tidak dapat memberikan pertanggung jawaban lantaran terlena dengan mengejar kehidupan duniawi semata yang akhirnya akan menjerumuskannya dalam jurang kebinasaan.

Tanamkanlah pendidikan Islam kepada anak sejak dini, mulai dari lingkungan keluarga. Orangtua tidak cukup hanya dengan memberikan contoh-contoh atau memberikan teladan saja, tetapi ia juga harus mampu menjadi teladan bagi anak-anaknya secara islami.....

The Perfection Islamic Morals

noreply@blogger.com (nØmaru-§en§ei) — Thu, 9 Jul 2009 22:56:00 +0700

Some people who say they are acting in the name of religion may misunderstand their religion or practice it wrongly. For this reason, it is a mistake to form any idea of that religion from the activities of these people. The best way to understand Islam is through its holy source.

The holy source of Islam is the Qur'an; and the model of morality in the Qur'an is completely different from the image of it formed in the minds of some westerners. The Qur'an is based on the concepts of morality, love, compassion, mercy, modesty, self-sacrifice, tolerance and peace, and a Muslim who truly lives according to these moral precepts is highly refined, thoughtful, tolerant, trustworthy and accommodating. To those around him he gives love, respect, peace of mind and a sense of the joy of life.

Islam Is A Religion Of Peace And Well-Being

The word Islam has the same meaning as "peace" in Arabic. Islam is a religion that came down to offer humanity a life filled with the peace and well-being in which God's eternal mercy and compassion is manifested in the world. God invites all people to accept the moral teachings of the Qur'an as a model whereby mercy, compassion, tolerance and peace may be experienced in the world. In Surat al-Baqara verse 208, this command is given:

You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you.

As we see in this verse, people will experience well-being and happiness by living according to the moral teaching of the Qur'an.

God Condemns Mischief

God has commanded humanity to avoid evil; he has forbidden immorality, rebellion, cruelty, aggressiveness, murder and bloodshed. Those who do not obey this command of God are walking in the steps of Satan, as it says in the verse above, and have adopted an attitude that God has clearly declared unlawful. Of the many verses that bear on this subject, here are only two:

But as for those who break God's contract after it has been agreed and sever what God has commanded to be joined, and cause corruption in the earth, the curse will be upon them. They will have the Evil Abode. (Surat ar-Ra'd: 25)

Seek the abode of the hereafter with what God has given you, without forgetting your portion of the world. And do good as God has been good to you. And do not seek to cause mischief on earth. God does not love mischief makers.' (Surat al-Qasas: 77)

As we can see, God has forbidden every kind of mischievous acts in the religion of Islam including terrorism and violence, and condemned those who commit such deeds. A Muslim lends beauty to the world and improves it.

Islam Defends Tolerance And Freedom Of Speech

Islam is a religion which fosters freedom of life, ideas and thought. It has forbidden tension and conflict among people, calumny, suspicion and even having negative thoughts about another individual.

Islam has not only forbidden terror and violence, but also even the slightest imposition of any idea on another human being.

There is no compulsion in religion. Right guidance has become clearly distinct from error. Anyone who rejects false gods and believes in God has grasped the Firmest Handhold, which will never give way. God is All-Hearing, All-Knowing. (Surat al-Baqara: 256)

So remind, you need only to remind. You cannot compel them to believe. (Surat al-Ghashiyah: 22)

To force anyone to believe in a religion or to practice it, is against the spirit and essence of Islam. Because it is necessary that faith be accepted with free will and conscience. Of course, Muslims may urge one another to keep the moral precepts taught in the Qur'an, but they never use compulsion. In any case, an individual cannot be induced to the practice of religion by either threat or offering him a worldly privilege.

Let us imagine a completely opposite model of society. For example, a world in which people are forced by law to practice religion. Such a model of society is completely contrary to Islam because faith and worship have value only when they are directed toward God. If there were a system that forced people to believe and worship, people would be religious only out of fear of the system. What is acceptable from the point of view of religion is that religion be practiced in an environment where freedom of conscience is permitted, and that it be practiced only for the approval of God.

God Has Made The Killing Of Innocent People Unlawful

According to the Qur'an, one of the greatest sins is to kill a human being who has committed no fault:

...If someone kills another person - unless it is in retaliation for someone else or for causing corruption in the earth - it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind. Our Messengers came to them with Clear Signs but even after that many of them committed outrages in the earth. (Surat al-Ma'ida: 32)

Those who do not call on any other deity together with God and do not kill anyone God has made inviolate, except with the right to do so, and do not fornicate; anyone who does that will receive an evil punishment. (Surat al-Furqan: 68)

As we can see in the verses above, those who kill innocent human beings without a cause are threatened with evil punishment. God has revealed that killing one person is as great a sin as killing all mankind. Anyone who respected the prerogatives of God would not do harm to even one individual, let alone murdering thousands of innocent people. Those who think that they will escape justice and punishment in this world will never escape the account they must give in the Presence of God on the Last Day. So, those believers who know they will give an account to God after their death, will be very careful about respecting the limits God has established.

God Commands Believers To Be Compassionate And Merciful

In this verse, Muslim morality is explained:

...To be one of those who believe and urge each other to steadfastness and urge each other to compassion. Those are the Companions of the Right. (Surat al-Balad: 17-18)

As we see in this verse, one of the most important moral precepts that God has sent down to His servants so that they may receive salvation and mercy and attain Paradise, is to "urge each other to compassion".

Islam as described in the Qur'an is a modern, enlightened, progressive religion. A Muslim is above all a person of peace; he is tolerant with a democratic spirit, cultured, enlightened, honest, knowledgable about art and science and civilized.

A Muslim educated in the fine moral teaching of the Qur'an, approaches everyone with the love that Islam expects. He shows respect for every idea and he values art and aesthetics. He is conciliatory in the face of every event, diminishing tension and restoring amity. In societies composed of individuals such as this, there will be a higher civilization, a higher social morality, more joy, happiness, justice, security, abundance and blessings than in the most modern nations of the world today.

God Has Commanded Tolerance And Forgiveness

Surat al-A'raf, verse 199, which says "practice forgiveness", expresses the concept of forgiveness and tolerance which is one of the basic principles of the religion of Islam.

When we look at Islamic history, we can see clearly how Muslims established this important precept of the moral teaching of the Qur'an in their social life. At every point in their advance, Muslims destroyed unlawful practices and created a free and tolerant environment. In the areas of religion, language and culture, they made it possible for people totally opposite to each other to live under the same roof in freedom and peace, thereby giving to those subject to them the advantages of knowledge, wealth and position. Likewise, one of the most important reasons that the large and widespread Ottoman Empire was able to sustain its existence for so many centuries was that its way of life was directed by the tolerance and understanding brought by Islam. For centuries Muslims have been characterized by their tolerance and compassion. In every period of time they have been the most just and merciful of people. All ethnic groups within this multi-national community freely practiced the religions they have followed for years and enjoyed every opportunity to live in their own cultures and worship in their own way.

Indeed, the particular tolerance of Muslims, when practiced as commanded in the Qur'an, can alone bring peace and well-being to the whole world. The Qur'an refers to this particular kind of tolerance:

A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend. (Surat al-Fussilat: 34)

Conclusion

All this shows that the moral teaching offered to humanity by Islam is one that will bring peace, happiness and justice to the world. The barbarism that is happening in the world today under the name of "Islamic Terrorism" is completely removed from the moral teachings of the Qur'an; it is the work of ignorant, bigoted people, criminals who have nothing to do with religion. The solution which will applied against these individuals and groups who are trying to commit their deeds of savagery under the guise of Islam, will be the instruction of people in the true moral teaching of Islam.

In other words, the religion of Islam and the moral teaching of the Qur'an are not the supporters of terrorism and the terrorists, but the remedy by which the world can be saved from the scourge of terrorism.....

How Do Muslims Treat the Elderly?

noreply@blogger.com (nØmaru-§en§ei) — Thu, 4 Jun 2009 16:52:00 +0700

In the Islamic world, one rarely finds “old people’s homes.” The strain of caring for one’s parents in this most difficult time of their lives is considered an honor and a blessing and an opportunity for great spiritual growth. In Islam, it is not enough that we only pray for our parents, but we should act with limitless compassion, remembering that when we were helpless children, they preferred us to themselves. Mothers are particularly honored. When Muslim parents reach old age, they are treated mercifully, with kindness and selflessness.

In Islam, serving one’s parents is a duty second to prayer, and it is their right to expect it. It is considered despicable to express any irritation when, through no fault of their own, the old become difficult.

God has said:

“Your Lord has commanded that you worship none but Him, and that you be kind to your parents. If one of them or both of them reach old age with you, do not say to them a word of disrespect, or scold them, but say a generous word to them. And act humbly to them in mercy, and say, ‘My Lord, have mercy on them, since they cared for me when I was small.’” (Quran 17:23-24)

Dua Sabah - Abu Thar Al-Halawaji

noreply@blogger.com (nØmaru-§en§ei) — Tue, 2 Jun 2009 17:02:00 +0700

Supplication recited by Imam Ali every day in the early morning.
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Prophet Yusuf (as)

noreply@blogger.com (nØmaru-§en§ei) — Mon, 1 Jun 2009 18:05:00 +0700

File Type: Avi/Divx
File Size: 571mb
Length: 34min57sec

Children stories of the prophets of god according to the quran and the authentic hadith.

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In The Remembrance Of The Affairs Of The Dead And Doomsday

noreply@blogger.com (nØmaru-§en§ei) — Sat, 30 May 2009 17:22:00 +0700

Author: Imam Al-Qurtubi
Language: English
Pages: 241
File Size: 11MB
File Type: pdf

Death is not the absolute end. It is just the discontinuation of unity between the body and soul. It is a change from one state to another and a transition from this present life to that of the hereafter. “Allaah takes souls at the time of their death and [the souls] of those that do not die during their sleep. He retains those souls for which He has ordained death, whereas He releases the rest for an appointed term” [Qur'an 39:42] - ‘Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception’ {Qur’an 3:185}

Imam Abu ‘Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, was born in Cordoba, Spain, at the summlt of Its great period of Islamic civilisation. He was an eminent Maliki scholar who specialised in fiqh and Hadith. The breadth and depth of his scholarship are evident in his writings. The most famous of then is his twenty-volume tasfir al Jami’ li-ahkam al-Qar’an,

Imam al-Qirtubi was a man of great modesty who disdained worldly honours and throughout his life wore the simple gown and cap of the ordinary Muslin. He traveled from Spain to the East and settled in Munya Abi’l-Khusavb. in Upper Egypt. where he died in 671H/ 1273

Imam Abu ‘Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi, was born in Cordoba, Spain, at the summlt of Its great period of Islamic civilisation. He was an eminent Maliki scholar who specialised in fiqh and Hadith. The breadth and depth of his scholarship are evident in his writings. The most famous of then is his twenty-volume tasfir al Jami’ li-ahkam al-Qar’an, (The first three volumes have been translated into english ).

Imam al-Qirtubi was a man of great modesty who disdained worldly honours and throughout his life wore the simple gown and cap of the ordinary Muslin. He traveled from Spain to the East and settled in Munya Abi’l-Khusavb. In Upper Egypt. where he died in 671H/ 1273.

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Imam-E-Barhaq

noreply@blogger.com (nØmaru-§en§ei) — Thu, 28 May 2009 19:14:00 +0700

What actually happened in the Red Mosque (Lal Masjid) and why the government actually handled the situation as they did. The stance of Sheikh Abul-Rasheed Ghazi and the Red Mosque in Islamabad, Pakistan

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Rethinking the Costs of Peace

noreply@blogger.com (nØmaru-§en§ei) — Mon, 25 May 2009 17:25:00 +0700

In pledging to trim ineffective spending, President Obama declared that "there will be no sacred cows and no pet projects. All across America, families are making hard choices, and it's time their government did the same."

By asking earlier this month for $2.775 billion in military aid to Israel in his FY2010 budget request, it would seem that on this important policy issue President Obama’s commitment is more rhetorical than substantive. Since 1949, according to the Congressional Research Service, the United States has provided to Israel more than $100 billion in military and economic assistance. In 2007, the United States and Israel signed an agreement for $30 billion in additional military aid through FY2018.

Yet the provision of U.S. weapons to Israel at taxpayer expense has done nothing to bring Israelis and Palestinians closer to achieving a just and lasting peace. Rather, these weapons have had the exact opposite effect, as documented recently by Amnesty International, which pointed to U.S. weapons as a prime factor "fueling" the Israeli-Palestinian conflict.

According to the Israeli human rights group B’Tselem and the Palestinian Centre for Human Rights, during the Bush Administration, Israel killed more than 3,000 innocent Palestinian civilians, including more than 1,000 children. During its December 2008-January 2009 war on the occupied Gaza Strip alone, Israel killed nearly 1,200 non-combatants.

On average, for each day that President Bush sat in the Oval Office, Israel killed one Palestinian civilian, often with U.S. weapons. Before Congress appropriates any additional military aid to Israel, it should insist upon President Obama providing a comprehensive and transparent review of the effects U.S. weapons transfers to Israel have on Palestinian civilians. The Arms Export Control Act limits the use of U.S. weapons given to a foreign country to "internal security" and "legitimate self-defense."

If, after reviewing the impact of Israel’s misuse of U.S. weapons, the President and Congress cannot find the political will to sanction Israel for its violations of the Arms Export Control Act and prohibit future arms transfers as is required by law, then there are still steps that the U.S. government should take to ensure that any future transfers are not used to commit human rights abuses but instead to promote U.S. policy goals. For example, previous U.S. loan guarantees to Israel have stipulated that funds cannot be used to support Israeli activities in the Occupied Palestinian Territories. Conditioning U.S. military aid to Israel in the same way would prevent these weapons from being used to kill innocent Palestinian civilians.

As President Obama has stated, "We can't sustain a system that bleeds billions of taxpayer dollars, on programs that have outlived their usefulness or exist solely because of the power of politicians, lobbyists or interest groups. We simply can't afford it." In regard to U.S. aid to Israel, this is true as much from a budgetary standpoint as it is from a moral one.

- Josh Ruebner is the National Advocacy Director of the US Campaign to End the Israeli Occupation. This article was contributed to PalestineChronicle.com. (Originally published in the Detroit Free Press, May 21, 2009)

The New Torture Pictures from Abu Ghraib

noreply@blogger.com (nØmaru-§en§ei) — Wed, 20 May 2009 19:53:00 +0700

the cruel...
the so far...
so impossible...
These are the pictures that Obama does not want you to see...

more pictures !! —>
torture so cruel

Source:
— islamtimes

Muhammad (SaW) the Final Messenger - Majid Ali Khan

noreply@blogger.com (nØmaru-§en§ei) — Sun, 17 May 2009 22:30:00 +0700

By: Dr. Majid Ali Khan

This biography of the Prophet Muhammad SaW is internationally acclaimed, comprehensive, and authoritative account of the life of the prophet. It includes complete coverage of the Prophet's life, a detailed analysis of pre-Islamic Arabia, the situational context of revelation and a comparative study of the basics of Islamic, early life, mission at mecca, hijrah, morals, character, personality, miracles, finality of the prophethood, wives, children. This book has won an award by 'Research Works on Sirah' Saudi Arabia. Introduction By Maulana Abul Hasan Ali Nadwi.

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Lost Songs of Palestine

noreply@blogger.com (nØmaru-§en§ei) — Sun, 17 May 2009 21:43:00 +0700

Lost Songs of Palestine is a collection of traditional folk songs which have been sung by generations of Palestinians, but which have been recently overshadowed after years of occupation. With an outstanding performance by the world music group ANATOLIA, Lost Songs of Palestine captures the essence of a time long past and a future long awaited. Lost Songs of Palestine is a masterpiece which will inspire both Arabic and non-Arabic listeners.

The CD features both solo improvisations (taqasim) as well as ensemble works (both vocal and instrumental) representing traditional Palestinian urban and village music. Some of the songs are found in other parts of the Arab world where they are sung in popularized versions. But for Westerners, Lost Songs of Palestine is a new opportunity to learn about the culture and rich musical heritage of an ancient people.

ANATOLIAis a western Massachusetts-based group of talented musicians whose love and dedication to Middle Eastern music have earned them wide acclaim from both ethnomusicologists and audiences at sold-out performances. The musicians of ANATOLIA perform on authentic Middle Eastern folk music instruments including kanun (zither), baglama (long neck lute, also known as saz), divan sazi (large baglama), ud (short neck lute, also known as oud), klarnet (clarinet), keman (violin), nay (end blown flute, also known as ney), bandir (also known as deff), riqq (tambourine), mazhar (large tambourine), darbuka (dumbek), tabla, zills (finger cymbals) and vocals.

ANATOLIA's first CD Folk Songs and Dance Music of Turkey and the Arab World was released in 1996. Lost Songs of Palestine was released in February, 2001. Middle Eastern Songs & Dances for Children was released in 2005.

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The Life of Muhammad Medina Period Part 2 Imam Anwar al-Awlaki

noreply@blogger.com (nØmaru-§en§ei) — Sat, 16 May 2009 23:56:00 +0700

Publisher/Manufacturer: Zenith Productions (2009)
Product specifications: 19 Audio CD Lecture Series by Anwar al Awlaki
Item type: Audio CD

Product description:

Long awaited final volume in the life of the Prophet (pbuh), narrated by Imam Anwar al Awlaki. (Part 3 of 3)

This set of lectures is the third and last part of “The Life of Muhammad (saaws)”. This set covers the last five years of the life of the Messenger of Allah, Muhammad (saaws) from the fifth year of Hijra to the tenth. It includes the important events of the truce of Hudaybiyyah, the battle of Khaibar, the battle of Mu’tah, the conquest of Makkah, the battle of Hunain, the battle of Tabuk and finally the passing away of the seal of the Prophets.

Imam Anwar also holds a B.S. in Civil Engineering from Colorado State University, and a Masters Degree in Educational Leadership from San Diego State University. He currently resides in Yemen.

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Purdah and The Status of Woman in ISLAM

noreply@blogger.com (nØmaru-§en§ei) — Fri, 15 May 2009 23:16:00 +0700

By: Sayyid Abul A’la Maududi

The modern world has gradually moved away from the way of nature towards perverse
directions that are inevitably leading to the destruction of the human race itself. The socalled moral concepts, which the Western world had adopted a century and a half ago, have already resulted in the disruption of family life, and produced licentiousness and sexual anarchy to the extent hitherto unknown in history. The nudist trends in the West, manifesting themselves in the “bikini” and the “birthday suit”, should surprise nobody as they are the natural out-come of the so-called movements launched for the rights and emancipation of woman. In this connection, the following reports are revealing:

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(Delray Beach, Florida, May 10, 1964): “The shapely brunette wore a veil and high
heeled shoes – but nothing else - and her 23-year-old groom wore only a Florida sun-tan when they were married today in what was described as the largest nudist wedding ever held... Nude reporters watched the ceremony. The best man, an octogenarian, carried the ring in his hand since he had no pockets. The only one wearing clothes was a local lawyer, who performed the ceremony in the sunshine watched by some 200 nude guests.” (Router)

(Hamburg, May 25, 1964): “At last count, there were at least 84 public baths, parks and private terrains throughout West Germany reserved for nudist use. The practice is by no means limited to Germany however, but is widespread throughout all of Northern Europe.” (DPA)

This is then the culmination of the drive that was initiated with the object of emancipating woman and liberating man. “In a world that has seen human beings clothing themselves since the dawn of time the practice of nudism often takes on a humorous aspect.” More than that it suggests the virtual return of man to animality, to wild life wholly bereft of shame and decency.

The Quran, which is the panacea for every moral and spiritual disease has the anti-dote to the above-mentioned moral degradation. It asserts that the urge to clothe oneself and conceal one’s private parts is innate within man. It is with this view of the Quran vis-a-vis modern-day nudism, licentiousness and free intermingling of the sexes that this book is presented.

This is the English rendering of Maulana Abul A’la Maududi’s famous work “Purdah”, which was originally published in book form in 1939. It has since run through thirteen reprints and has deeply influenced vast sections of the public in the Indo-Pakistan sub-continent. This book, more than any other, has in recent year helped people to understand clearly the nature of the correct relationship between man and woman in the social life, and appreciate the great design that God wills to fulfill through them on the earth.

First of all, it proves by reason and argument that the moral concepts underlying the social system prevalent in the West are not only unnatural and irrational but is also laden with fatal portents for man and his civilization.

Secondly, it draws one’s attention to the laws of nature and establishes that family life and legitimate procreation alone can serve the will of God.

Thirdly, it prove on the basis of scientific observation that man is inherently incapable of devising a perfect social system for himself on account of his short-sightedness and limited faculties. He has always stood in need of Divine Guidance, which alone can help him to solve rationally and permanently the problems of his life.

Lastly, it sets forth the social system of Islam which is indeed the way of nature as it is based on Divine Guidance, and gives a note of warning that man cannot live on the earth by fighting against nature but by living in complete harmony with it.

As for the great style of the Maulana Abul A’la Maududi, I sincerely feel that no translation can claim to reproduce the effect of the original Urdu. That is why I have again and again felt and wished that some better hand attempted the translation of “Purdah” into English. The present attempt, however humble, has been made in all sincerity and faithfulness to the original.

In conclusion, I must express my gratitude due to late Chawdhury Muhammad Akhar Sahib for making useful suggestions in general and for the English translation of the verses of the Quran and Tradition of the Holy Prophet in particular.

Israeli siege kills baby aged 2

noreply@blogger.com (nØmaru-§en§ei) — Fri, 15 May 2009 22:26:00 +0700

Another Palestinian child died in a very dramatic scene documented on T.V. A baby aged 2 died today from a heart defect made worse by lack of medical care due to the Israeli imposed siege.

Aljazeera's reporter, Tamer Al meshal, reveals one of the miseries resulting from the Israeli siege on Gaza . Feras As'ad Al Mazlom, an infant aged 2, was the only child of newly married couple As'ad and Amal.

Infant Feras who was born with a heart defect, he had to spend more time in a hospital bed rather than his loving parents' arms. He never played nor enjoyed his innocent life like others.

Like many Palestinians, Feras paid for the siege with his precious life. The hospital and equipment were not able to rescue him nor could his parents move him to Egypt for treatment. However, the hospital managed to coordinate a transfer to an Israeli hospital.

With hope, the father tried obtaining permits for both his wife and son to cross the border, and he finally succedded. The father moved like crazy to complete the travel documents necessary for Feras to be transferred for treatment.

Unfortunately, as they were on the way to pick their child and head to Erez crossing into Israel, they received an excruciating phone call saying their only was no longer alive and there's no need to take him anywhere.

It was minutes or rather seconds between life and death for Feras. This baby, didn't fight Israelis, never shot at them, nor fired a rocket rather, his only fault was being, "a child born in Gaza"

Thousands of Palestinian like Feras are still on the waiting list of death. Israel is hindering access to their basic right of treatment. Those patients' rights are highly recognized and guaranteed by the 4th Geneva convention and humanitarian law. However, Israel does not respect UN authority or declarations regarding human rights.

Religious scholars must keep abreast of time

noreply@blogger.com (nØmaru-§en§ei) — Thu, 14 May 2009 17:58:00 +0700

Islamic Revolution Leader Ayatollah Sayyed Ali Khamenei in a meeting with religious scholars in Kordestan province Wednesday said the current era was distinct form other eras owing to two major phenomena of complicated methods of intellectual exchanges and the Islamic government in Iran.

He urged the scholars to utilize the two in fulfilling their heavy responsibilities of promotion of justice and fight against oppression and corruption.

In the meeting which was held in Sanandaj grand mosque, Ayatollah Khamenei called religious scholars as forerunners of reforms and progress of the nation, adding that the duties of the scholars besides promotion of the statute was also to stand against those who have imposed themselves on the nations as idols.

Elaborating on the special characteristics of the present time, Ayatollah Khamenei pointed to the emergence of new methods and means of exchange of ideas and thoughts, adding that the arrogance besides rattling saber of intimidation is using all modern communication and cultural facilities at hand to impose its false thoughts on the nations. Ayatollah Khamenei noted that against the complicated onslaught, the scholars must keep up to date with time.

Ayatollah Khamenei then warned about some efforts by aliens to stuff the mind of youths with wrong ideas and urged the scholars to counter the intellectual attack with up-to-date methods.

The IR Leader then said that another distinctive feature of the current era was the existence of a Qoran-based government in Iran. "We never claim the government totally follows Qoran however we believe that it moves on a right track," Ayatollah Khamenei said, adding that all people, especially the scholars must make their best of the phenomenal opportunity in expanding Islamic thoughts among the nations.

Ayatollah Khamenei said the aliens failed to realize their two dreams of destroying the Islamic Republic or keeping Iran backward, adding that the Islamic Republic survived all the plots and proved the ability of religious government in advancing the nations, bringing honor to Muslims thank to its own progress in such giant scientific fields as stem cell and sending satellite into orbit.

Ayatollah Khamenei said the arrogance and some reactionary governments in the region are moving against the Islamic government because they see an interest on the part of nations in the Islamic government and an inclination on the part of elites of Islamic world in the Iranian system.

Ayatollah Khamenei said that another sign of scariness of the bully superpowers and their regional mercenaries is that they try to fan Shii-Sunni conflict in a country where the Sunni people have a love for the household of the Messenger of Allah.

Ayatollah Khamenei said that the continued aggression of the world arrogance against the Islamic Republic showed how deep a blow it has received from the faithful Iranian people, adding that the Iranian nation has stood like mountains in this regard.

Ayatollah Khamenei said the depth of resolve of the Iranian nation was a token of God's blessing, adding that the blessing doubles the responsibility of the scholars.

Ayatollah Khamenei underlined the necessity of distinguishing enemy from friend. He made an example in this regard, saying that at the peak of the full scale support of the Iranian government and nation to the innocent Palestinian people in the 33-day Gaza war in late 2008, suddenly a destructive viral idea penetrated the society namely that 'Palestinians are enemies of household of Hazrat Muhammad' in a bid to push the Islamic Republic to withdraw support.

On the other side, certain people seek to track possible insults against Sunni sanctities to mar their relationship with Shii people, Ayatollah Khamenei warned, adding that Shii and Sunni scholars must realize the plots and never allow them to ruin their mutual intimacy.

“Al Qaulul Mufid fii Adillatit Tauhid”

noreply@blogger.com (nØmaru-§en§ei) — Tue, 12 May 2009 21:47:00 +0700

Written by: Sheikh Muhammad bin Abdul Wahhab Al Wushobi Al Yamani Hafizhahullah with the original title "Qaulul Al Mufid fii Adillatit Tauhid"

File size: 330.57 KB
File type: pdf
Language: Indonesian

Download (ziddu open id)

For kids in Palestine "Lyrics Look into my eyes"

noreply@blogger.com (nØmaru-§en§ei) — Tue, 12 May 2009 20:36:00 +0700

Isam is singing this song for kids in palestine
Look into my eyes
Tell me what you see
You don't see a damn thing
'cause you can't relate to me
You're blinded by our differences

My life makes no sense to you
I'm the persecuted one
You're the red, white and blue

Each day you wake in tranquility
No fears to cross your eyes
Each day I wake in gratitude
Thanking God He let me rise
You worry about your education
And the bills you have to pay
I worry about my vulnerable life
And if I'll survive another day
Your biggest fear is getting a ticket
As you cruise your Cadillac
My fear is that the tank that has just left
Will turn around and come back

Yet, do you know the truth of where your money goes?
Do you let the media deceive your mind?
Is this a truth nobody, nobody, nobody knows?
Has our world gone all blind?

Yet, do you know the truth of where your money goes?
Do you let the media deceive your mind?
Is this a truth nobody, nobody, nobody knows?
Someone tell me ...

Ooohh, let's not cry tonight
I promise you one day it's through
Ohh my brothers, Ohh my sisters
Ooohh, shine a light for every soul that ain't with us no more
Ohh my brothers, Ohh my sisters

See I've known terror for quite some time
57 years so cruel
Terror breathes the air I breathe
It's the checkpoint on my way to school
Terror is the robbery of my land
And the torture of my mother
The imprisonment of my innocent father
The bullet in my baby brother
The bulldozers and the tanks
The gases and the guns
The bombs that fall outside my door
All due to your funds
You blame me for defending myself
Against the ways of my enemies
I'm terrorized in my own land (what)
And I'm the terrorist?

Yet, do you know the truth of where your money goes?
Do you let the media deceive your mind?
Is this a truth nobody, nobody, nobody knows?
Has our world gone all blind?

Yet, do you know the truth of where your money goes?
Do you let the media deceive your mind?
Is this a truth nobody, nobody, nobody knows?
Someone tell me ...

Ooohh, let's not cry tonight, I promise you one day it's through
Ohh my brothers, Ohh my sisters,
Ooohh, shine a light for every soul that ain't with us no more
Ohh my brothers, Ohh my sisters,

American , do you realize that the taxes that you pay
Feed the forces that traumatize my every living day
So if I won't be here tomorrow
It's written in my fate
May the future bring a brighter day
The end of our wait

Ooohh, let's not cry tonight, I promise you one day it's through
Ohh my brothers, Ohh my sisters,
Ooohh, shine a light for every soul that ain't with us no more
Ohh my brothers, Ohh my sisters,

[with kids]
Ohh let's not cry tonight I promise you one day is through
Ohh my brothers! Ohh my sisters!
Ooh shine a light for every soul that ain't with us no more
Ohh my brothers! Ohh my sisters!