Islam memang suruh umatnya jadi KAYA!!!!

“Islam suruh umatnya hidup sederhana, tidak perlulah ada duit banyak-banyak. Buat apa nak jadi kaya.”

“Dalam Islam mana ada suruh umatnya jadi kaya-raya”

Ini antara pendapat yang sering saya dengar bila saya mengajak kawan saya berbual tentang bisnes ataupun tentang kewangan. Memandangkan mereka memberi jawapan begitu, saya tidaklah berhasrat untuk bertengkar lidah.

Tetapi betulkah yang Islam tidak suruh umatnya jadi kaya? Mungkin ramai yang tersalah anggap tentang hidup para sahabat Nabi Muhammad.

Berapa agaknya jumlah kekayaan para sahabat Nabi

Mereka memang hidup bersederhana tetapi mereka sebenarnya tersangat kaya. Itu yang dinamakan zuhud. Zuhud bukannya bermaksud asal dapat hidup, itu sudah mencukupi. Zuhud bukannya menyuruh umat Islam menjadi miskin.

Tetapi Zuhud mengajar umatnya menjadi kaya tetapi hidup sederhana. Contoh paling mudah saya mampu berikan, walaupun harta seseorang itu membolehkannya membeli kereta berharga RM200,000 sekalipun tetapi dia tetap membeli kereta Proton Wira.

Sewaktu membuat persiapan untuk Perang Tabuk, Saidina Abu Bakar telah membelanjakan seluruh hartanya. Manakala Saidina Usman pula telah menyediakan persiapan lengkap 900 ekor unta dan 100 ekor kuda perang.

Kalau hendak dibandingkan dengan zaman sekarang, harga seekor kuda yang sudah dilatih untuh perang sudah mencecah sekurang-kurangnya RM20,000. Itu harga paling murah. Harga unta juga lebih kurang sama dengan harga kuda.

Kemudian cuba darabkan dengan jumlah kuda dan unta yang diberi oleh Saidina Usman; RM20,000 X 1000 = RM20,000,000.

Tidakkah anda dapat bayangkan, itu baru 1/4 daripada harta Saidina Usman. Bayangkan berapa agaknya jumlah harta sebenar Saidina Usman.

Cuba kita fikirkan berapa pula agaknya harta Saidina Abu Bakar yang telah memberikan semua sekali hartanya. Bagaimana pula Saidina Abu Bakar akan meneruskan kehidupan selepas Perang Tabuk?

Sebenarnya memang betul Saidina Abu Bakar telah memberikan semua hartanya sekaligus. Tetapi dia tetap masih mempunyai perniagaan yang mampu memberikannya pendapatan. Itu merupakan aset yang dimiliki Saidina Abu Bakar.

Jadi, sememangnya beliau tidak mempunyai sebarang masalah untuk mendermakan seluruh hartanya kerana asetnya sentiasa menghasilkan duit.

Inilah salah satu rahsia kenapa Islam terlalu kuat walaupun bilangan tenteranya sedikit. Walaupun kekayaan bukanlah salah satu kekuatan yang perlu dibanggakan tetapi janganlah menidakkan hal ini.

Derma sebelum duit bertambah banyak



Kerana itulah Islam menyuruh umatnya menjadi kaya supaya dapat memberikan sumbangan dalam ekonomi Islam.

Seorang jutawan pernah memberitahu saya, “Buatlah charity semasa hidup susah lagi. Supaya perkara itu menjadi habit dalam diri kita sehingga menjadi kaya.”

Terpulang kepada anda untuk hidup bersederhana tetapi Islam tetap suruh umatnya menjadi kaya!

Taken from www.iluvislam.com

Zain Bhikha-Allahu Allahu

A Scientist's Interpretation of References to Embryology in the Qur'an

Keith L. Moore, Ph.D., F.I.A.C.
The Department of Anatomy, University of Toronto, Canada.
Address all correspondence to:
Keith L. Moore, Ph.D, F.I.A.C., Professor of Anatomy and Associate Dean Basic Sciences, Faculty of Medicine, University of Toronto, Toronto, Ontario M55 IAB, Canada

Statements referring to human reproduction and development are scattered throughout the Qur'an. It is only recently that the scientific meaning of some of these verses has been appreciated fully. The long delay in interpreting these verses correctly resulted mainly from inaccurate translations and commentaries and from a lack of awareness of scientific knowledge.
Interest in explanations of the verses of the Qur'an is not new. People used to ask the prophet Muhammad all sorts of questions about the meaning of verses referring to human reproduction. The Apostle's answers form the basis of the Hadith literature.
The translations(*) of the verses from the Qur'an which are interpreted in this paper were provided by Sheik Abdul Majid Zendani, a Professor of Islamic Studies in King Abdulaziz University in Jeddah, Saudi Arabia.

"He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness."
This statement is from Sura 39:6.
We do not know when it was realized that human beings underwent development in the uterus (womb), but the first known illustration of a fetus in the uterus was drawn by Leonardo da Vinci in the 15th century. In the 2nd century A.D., Galen described the placenta and fetal membranes in his book "On The Formation of the Foetus." Consequently, doctors in the 7th century A.D. likely knew that the human embryo developed in the uterus. It is unlikely that they knew that it developed in stages, even though Aristotle had described the stages of development of the chick embryo in the 4th century B.C. The realization that the human embryo develops in stages was not discussed and illustrated until the 15th century.
After the microscope was discovered in the 17th century by Leeuwenhoek descriptions were made of the early stages of the chick embryo. The staging of human embryos was not described until the 20th century. Streeter (1941) developed the first system of staging which has now been replaced by a more accurate system proposed by O'Rahilly (1972).

"The three veils of darkness" may refer to: (l) the anterior abdominal wall; (2) the uterine wall; and (3) the amniochorionic membrane (Fig. 1). Although there are other interpretations of this statement, the one presented here seems the most logical from an embryological point of view.


Figure 1. Drawing of a sagittal section of a female's abdomen and pelvis showing a fetus in utero.

The "veils of darkness" are: (1) the anterior abdominal wall; (2) the uterine wall, and (3) the amniochorionic membrane.









"Then We placed him as a drop in a place of rest."
This statement is from Sura 23:13.
The drop or nutfah has been interpreted as the sperm or spermatozoon, but a more meaningful interpretation would be the zygote which divides to form a blastocyst which is implanted in the uterus ("a place of rest"). This interpretation is supported by another verse in the Qur'an which states that "a human being is created from a mixed drop." The zygote forms by the union of a mixture of the sperm and the ovum ("The mixed drop").

"Then We made the drop into a leech-like structure."
This statement is from Sura 23:14.
The word "alaqah" refers to a leech or bloodsucker. This is an appropriate description of the human embryo from days 7-24 when it clings to the endometrium of the uterus, in the same way that a leech clings to the skin. Just as the leech derives blood from the host, the human embryo derives blood from the decidua or pregnant endometrium. It is remarkable how much the embryo of 23-24 days resembles a leech (Fig. 2). As there were no microscopes or lenses available in the 7th century, doctors would not have known that the human embryo had this leech-like appearance. In the early part of the fourth week, the embryo is just visible to the unaided eye because it is smaller than a kernel of wheat.

Figure 2. Top, a drawing of a leech or bloodsucker.
Below, a drawing of a 24 day-old human embryo. Note the leech-like appearance of the human embryo at this stage.





Figure 3. Left, a plasticine model of the human embryo which has the appearance of chewed flesh.
Right, a drawing of a 28 day-old human embryo showing several bead-like somites which resemble the teeth marks in the model shown to the left.


"Then of that leech-like structure, We made a chewed lump."
This statement is also from Sura 23:14.
The Arabic word "mudghah" means "chewed substance or chewed lump." Toward the end of the fourth week, the human embryo looks somewhat like a chewed lump of flesh (Fig. 3). The chewed appearance results from the somites which resemble teeth marks. The somites represent the beginnings or primordia of the vertebrae.

"Then We made out of the chewed lump, bones, and clothed the bones in flesh."
This continuation of Sura 23:14 indicates that out of the chewed lump stage, bones and muscles form. This is in accordance with embryological development. First the bones form as cartilage models and then the muscles (flesh) develop around them from the somatic mesoderm.

"Then We developed out of it another creature."
This next part of Sura 23:14 implies that the bones and muscles result in the formation of another creature. This may refer to the human-like embryo that forms by the end of the eighth week. At this stage it has distinctive human characteristics and possesses the primordia of all the internal and external organs and parts. After the eighth week, the human embryo is called a fetus. This may be the new creature to which the verse refers.

"And He gave you hearing and sight and feeling and understanding."
This part of Sura 32:9 indicates that the special senses of hearing, seeing, and feeling develop in this order, which is true. The primordia of the internal ears appear before the beginning of the eyes, and the brain (the site of understanding) differentiates last.

"Then out of a piece of chewed flesh, partly formed and partly unformed."
This part of Sura 22:5 seems to indicate that the embryo is composed of both differentiated and undifferentiated tissues. For example, when the cartilage bones are differentiated, the embryonic connective tissue or mesenchyme around them is undifferentiated. It later differentiates into the muscles and ligaments attached to the bones.

"And We cause whom We will to rest in the wombs for an appointed term."
This next part of Sura 22:5 seems to imply that God determines which embryos will remain in the uterus until full term. It is well known that many embryos abort during the first month of development, and that only about 30% of zygotes that form, develop into fetuses that survive until birth. This verse has also been interpreted to mean that God determines whether the embryo will develop into a boy or girl.

The interpretation of the verses in the Qur'an referring to human development would not have been possible in the 7th century A.D., or even a hundred years ago. We can interpret them now because the science of modern Embryology affords us new understanding. Undoubtedly there are other verses in the Qur'an related to human development that will be understood in the future as our knowledge increases.

(*) Even though the translations of the verses of the Qur'an in the above paper were provided by Sheik Abdul Majid Zendani, the links to the translations in this page are from Yusuf Ali Qur'an Translation (http://qibla.msa.upenn.edu/alim_online/yali_trans/yasurahl.htm) presented by the Alim Online since Sheik Zendani's translation is not available on the internet. (MSA-UTK)



Many thanks to Dr.Jamal Badawi who have brought this article to us.

Hukum Berkawan Berlainan Jantina

Dipetik dari http://soaljawab.wordpress.com/2007/04/20/hukum-berkawan-berlainan-jantina/
April 20th, 2007 — mohd masri

Salam Di sini saya ada kemusykilan tentang hukum sekiranya bersahabat atau berkawan dengan ajnabi.Apakah hukum sebenar bg konteks ini?
Saya ade sedikit cerita yang ingin dikongsikan.Maklumat ini diberi oleh kawan lelaki saya.Dia memberitahu saya apabila dia pulang dari Yamen.Dia mengatakan bahawa dia mengetahui satu pendapat dari alim ulama’ iaitu drpd. prof syed najib asybiti yang berpendapat haram hukumnya bagi seorang lelaki dan perempuan berkawan tanpa ikatan dan niat kahwin walaupun untuk tujuan belajar.Jadi,sejak itu kami tidak berkawan lagi.Maka,adakah benar hukumnya begitu?
Diharap sudi untuk menjawab persaoalan ini dan segala kerjasama saya dahului dengan ucapan terima kasih.
Wassalam

jawapan:

Wassalam

alJawab:

Fatawa alQardhawi:

Pendapat dari Yemen itu termasuk pendapat yg keras yang tidak berpijak kepada nas, ia banyak menzalimi wanita dengan pelbagai fatwa yg keras dan ketat hingga wanita terpenjara di rumah-rumah mereka.

Ada juga di sana pendapat kaum Liberal/Women’s lib yang berlawanan dengan fatwa Yemen itu, yakni menyeru wanita meninggalkan syari’at dan lepas bebas spt wanita Barat.

Pokoknya: kedua-dua golongan ini : liberalis yg membebaskan wanita semaksimanya dan aliran keTimuran yg mengongkong wanita, memenjara dan menzaliminya.

Adapun pendapat pertengahan Islam ialah wanita sejak zaman salaf assoleh tidak lepas bebas atau terpenjara di rumah mereka, bahkan mereka aktif keluar bersama kaum lelaki (dlm suasana terkawal) cthnya: ke mesjid utk solat berjama’ah, Juma’at, hari Raya, di mana mesjid tidak ada sebarang tirai pemisah, wanita keluar melakukan dakwah, amar makruf dan nahy mungkar, menghadiri majlis ilmu, menyertai perang jihad, mencari rezki atau berkerjaya, berpolitik, mendapatkan hiburan yg baik, menghadiri perayaan dan menyertai perkumpulan yg membawa manfa’at.

Inilah maksud firman Allah ta’ala”

” dan orang2 beriman lelaki dan perempuan, setengahnya menjadi penolong bg setengah yg lain, mereka menyuruh berbuat makruf dan mencegah mungkar.” AQT 9: 71

Dalam konteks ini, tiada halangan lelaki dan perempuan ajnabi berkawan dan bersahabat serta liqa’ atau pertemuan dalam bekerjasama dalam perkara2 kebaikan: menuntut ilmu, program2 kebajikan dan jihad.

Perincian Dr Abdul Halil Abu Syuqqah (sahabat Dr Qardhawi),
1. Pertemuan dan kerjasama itu hendaklah dalam suasana serius
2. menahan pandangan
3. menghindari berjabat tangan
4. mengenakan pakaian yg menepati syari’at (jilbab)
5. tidak bersesakan dan elok jika ada pemisahan
6. menghindari khulwah (berdua-duaan di tempat sunyi), namun boleh jika:
a. khulwah di kawasan awam yg ada orang ramai
b. beberapa lelaki dengan seorang perempuan
c. seorang lelaki dengan beberapa perempuan..

7. tidak terlalu lama dan berulang
8. menghindari tempat yg mencurigai
9. menjauhi perbuatan dosa

Etika khusus wanita jika keluar mengadakan pertemuan dengan lelaki:
1. jika bercakap tidak menggunakan bahasa yg lunak dan gaya yg menggoda
2. berjalan dengan sopan dan tertib
3. elakkan pergerakan yg manja dan menggoda
4. tidak memakai parfum/pewangi
5. serius dlm berbicara

Syarah Dr Abdul Halim* (Tahriir alMar’ah, Darul Qolam, Kuwait, 1990)amat panjang sekali bukunya membicarakan perihal etika pergaulan lelaki dan wanita secara Islam dalam bentuk rincian setebal 548 mukasurat dan saya ringkaskan shj. Juga Fatwa Dr Qardhawi setebal 22 halaman.

* Dr Abdul Halim Abu Syuqqah wafat 1995 adalah sahabat karib Dr Qardhawi di univ Qatar. Dr alQardhawi (80 tahun) adalah kelahiran Mesir dan menetap di Qatar. WA

sekian

Subhanallah.......please bro n sis.....make ur taubah now....

This post had been deleted as there was so many problem occur.....

To disbelievers, i hope u will be get hidayah frm Allah, and plz do not disturb others religion. It seems Islam is the true and very straight path to follow as many people (disbelievers) want to destroy it. If Islam is not true, why people so concern about Islam? In Islam, we has been taught not to disturb others religion.

To my brothers, may Allah reward u as u concern about Islam. Jazakumullah Khair Kathira.