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Dakwah Tajdid Sebenar

2011-04-22T08:40:00.000+08:00

Beberapa forum, laman dan blog mendakwa memperjuangkan tajdid dalam agama. Namun apabila kita mengembara ke dalam ruangan mereka, kita akan tertanya-tanya - apa benda yang didakwa tajdid dalam laman ini? Umumnya yang nampak hanyalah dakwah lama yang sudah tidak layak dipanggil tajdid lagi. Sebab itu ada pihak mengatakan, "Ini bukan dakwah tajdid, tapi dakwah takjadi."

Kata-kata ini ada benarnya juga walaupun nampak macam tuannya hendak berkelakar atau menyindir. Ini kerana apa yang diperjuangkan oleh pihak-pihak itu ternyata benda-benda lapok lagi sudah basi. Itu pun dinamakan tajdid? Yang kita tahu, tajdid benda baru. Yang mereka bawa tidak lain dakwah perpecahan umat masakini. Dakwah ini sudah lama berlalu. Ia sudah "out of date" pada zaman ini.

Antara isu yang didakwa sebagai tajdid ialah menghukum berdosa (melalui kata kunci "bidaah") majlis tahlil, sambut Maulidurrasul, dunia kesufian, Sifat 20, takwil dan banyak lagi. Inikah tajdid? Dicetuskan ratusan tahun lalu pun tajdid juga? Nyata mereka ketinggalan zaman. Dakwah tajdid ini kalau manusia sudah terlalu tua usianya. Untuk memudahkan pemahaman, selepas ini saya akan menamakannya "Tajdid Lapok". Tajdid Lapok ini sudah tidak layak disebut tajdid, tapi tak apalah. Kira tajdid jugalah agar golongan yang memperjuangkannya tidak terlalu kecil hati.

Yang hendak kita promosikan sekarang bukan Tajdid Lapok tapi Tadjid Segar dalam agama. Apakah Tajdid Segar? Ia adalah dakwah tajdid yang relevan dengan kurun ini, sedangkan dakwah Tajdid Lapok sepatutnya disimpan dalam muzium sahaja. Ada banyak perkara, tapi sebahagiannya tidak dinyatakan di sini kerana belum sampai masa untuk umat menerimanya. Biar lambat asal selamat.

Kita bentangkan dalam bentuk perbandingan agar pemahaman pembaca di tahap maksima.

TAJDID LAPOK
Apabila terjumpa orang, dia akan melihat apa perbezaan fahaman antara dirinya dengan orang itu terlebih dahulu. Baginya perbezaan ini adalah lebih penting daripada mencari persamaan. Tajdid Lama ini banyak membawa kerosakan dan perpecahan umat. Ia juga disokong oleh musuh-musuh Islam kerana membantu mereka mewujudkan perpecahan umat Islam.

TAJDID SEGAR
Apabila terjumpa orang, dia akan melihat apa persamaan fahaman dirinya dengan orang itu terlebih dahulu. Baginya mencari persamaan adalah lebih penting daripada mencari perbezaan fahaman. Tajdid Segar ini sangat berkesan untuk membawa perpaduan. Ia sangat digeruni oleh musuh-musuh Islam.

TAJDID LAPOK
Umumnya tidak menyokong gerakan-gerakan Islam yang ada seperti jemaah-jemaah sufi, parti-parti politik Islam, Ikhwanul Muslimin, jemaah Tabligh, Hizbut Tahrir, ABIM, JIM, ISMA dan lain-lain. Bagi mereka gerakan-gerakan ini hanya memecah-belahkan umat Islam menjadi 73 golongan sedangkan yang selamat hanyalah satu golongan sahaja iaitu mereka sendiri. Ada juga segelintir yang simpati dengan gerakan-gerakan Islam tapi mereka tetap tidak menjadi aktivisnya. Kalau jadi ahli pun sekadar ada nama sahaja. Nak kata digalakkan menyertai pun tidak, paling kuat kata harus saja. Mereka lebih utamakan perjuangan Tajdid Lapok. Kebanyakannya menghukum berdosa (melalui kata kunci bidaah) malah tidak akan selamat di akhirat ke atas semua gerakan Islam itu. Tajdid jenis ini memang menjadi kesukaan musuh-musuh Islam.

TAJDID SEGAR
Menggalakkan perkembangan jemaah-jemah Islam yang ada. Walaupun berbeza pasukan namun saling hormat-menghormati dan meraikan. Malah dari hari ke hari mereka berusaha mencari keselesaan untuk berjuang bersama. Pandang global, bergerak sebagai satu umat. Tajdid Segar ini amat digeruni musuh.

TAJDID LAPOK
Menghabiskan sebahagian besar masa, tenaga dan harta untuk membincangkan isu-isu khilaf. Seolah-olah itu sajalah perjuangan utama mereka dan itulah agama Islam. Tajdid Lapok ini direstui penuh musuh-musuh Islam. Mereka mahu umat Islam terutamanya golongan ulama sentiasa dalam keadaan bertelingkah. Kalau para ulama sudah berbalah, apa lagi orang awam.

TAJDID SEGAR
Mengutamakan isu-isu utama. Isu khilaf tidak ditinggalkan tetapi bukan menjadi agenda utama. Jika ada keluangan masa dalam memperjuangkan isu-isu utama, barulah dibuka isu-isu khilaf. Ini kerana telah terbukti bahawa isu-isu khilaf telah dibincangkan abad-berabad dan keputusannya, masih juga khilaf. Masa berabad-abad itu berlalu begitu sahaja tetapi keputusannya tetap sama. Ini membazir masa namanya. Kerja membazir ini sangat disukai Iblis dan syaitan. Jadi Tajdid Segar meletakkan perkara-perkara khilaf ke samping. Musuh-musuh Islam memang sakit hati dengan Tajdid Segar ini kerana umat Islam tidak ada masa untuk berbalah tetapi ada banyak masa untuk berhadapan dengan mereka.

TAJDID LAPOK
Biasanya menyebarkan perkara dusta dalam masalah "takwil, tak takwil". Mereka umumkan "Salaf tak takwil, khalaf takwil". Pembahagian ini kalau tidak disertai huraian sebagimana yang akan dinyatakan di bawah nanti, jelas satu pembohongan. Ini seolah-olah menggambarakn seluruh Salaf tak takwil dan seluruh khalaf takwil. Padahal pembahagian sebenarnya begini:

Salaf terbahagi kepada beberapa kelompok, bukannya satu kelompok sahaja sebagaimana pembohongan pembawa Tajdid Lama. Sekurang-kurangnya ada kelompok yang:

1. Tidak takwil tapi tidak dijumpai bukti dia menegah takwil;
2. Kadang-kadang takwil dan kadang kadang tidak takwil;
3. Tidak takwil dan dia menegah takwil (yang ini saya perlu kaji lagi);
4. Tidak diketahui pun sama ada dia takwil ataupun tidak, dan sama ada dia menegah takwil ataupun tidak.

Khalaf pula sekurang-kurangnya terbahagi kepada kelompok yang:

1. Takwil;
2. Kadang-kadang takwil dan kadang kadang tidak takwil;
3. Tidak takwil dan dia menegah takwil (ini golongan penjuang Tajdid Lama);
4. Tidak takwil tapi tidak menegah takwil;
5. Boleh takwil dan boleh tidak takwil.

Jadi pembohongan yang mengatakan "Salaf tak takwil, khalaf takwil" sepatutnya sudah lama dibakulsampahkan. Mereka mahu umat Islam seboleh-bolehnya percaya bahawa 100% salaf tak takwil. Padahal Imam Ahmad sendiri mentakwil hadis Nabi:

"Hajarul Aswad adalah tangan kanan Allah di muka bumi."
(Al Hakim)

"Hati orang beriman antara dua jari-jemari Ar-Rahman."
(Muslim)

"Aku dapat rasakan nafas Ar-Rahman dari sebelah Yaman."
(Ahmad)

SUMBER: Majmuk Rasail Hasan al-Banna.

Kata al-Banna:

Sebagaimana yang anda tahu, masalah yang dibincangkan sedikti sahaja dan membabitkan masalah yang mana SEBAHAGIAN ULAMA SALAF SENDIRI ADA MEMBUAT PENTAKWILAN.

Jelas bagai matahari di tengah hari yang cerah- dakwah "Salaf tak takwil, khalaf takwil" oleh penggerak Tajdid Lapok adalah penipuan terhormat. Kalau mereka jujur, pastinya mereka akan berkata "Salaf ada yang takwil dan tak takwil, khalaf pun begitu juga".

Mengapa dakwah mereka begitu? Mudah saja. Tentulah dengan tujuan untuk menakut-nakutkan umat Islam agar tidak berani takwil kerana kononnya bertentangan dengan Salafussoleh, bertentangan dengan Sunnah dan bertentangan dengan Islam. Maka umat Islam yang jahil dalam hal inipun akan bersama-sama mereka menghentam ulama-ulama khalaf yang takwil.

Musuh-musuh Islam tersenyum lebar. Teruskan… teruskan…. kata mereka sambil bertepuk tangan.

TAJDID SEGAR
Kita sebarkan "Salaf banyak tak takwil tapi ada yang takwil, khalaf banyak yang takwil tapi ada yang tak takwil dan ada yang tak mahu takwil." - sebagai contoh. Ini boleh diperhalusi lagi.

TAJDID LAPOK
Apa saja idea-idea yang bertentangan dengan mereka dengan kadar segera dan seboleh-bolehnya dikaitkan dengan Syiah.

TAJDID SEGAR
Idea-idea yang bertentangan dengan idea kita akan diselidiki sedalam-dalamnya terlebih dhaulu sebelum mengaitkannya dengan Syiah atau mana-mana pihak.

TAJDID LAPOK
Umumnya tidak ada harapan untuk bekerjasama dalam hal-hal yang disepakati bersama Syiah. Syiah dimusuhi semaksimanya. Umumnya menolak Syiah sepenuhnya hinggakan orang Syiah juga tidak ada hati untuk bekerjasam dengan mereka.

TAJDID SEGAR
Bekerjasama dengan Syiah dalam hal-hal yang disepakati. Umumnya tokoh-tokoh ala Tajdid Segar masih diterima oleh puak Syiah.

TAJDID LAPOK
"Bidaah" adalah satu hukum, seolah-olah hukum dalam Islam ada wajib, sunat, harus, makruh, haram dan bidaah. Keterlangsungan bagi bidaah adalah sama dengan haram atau berdosa. Ini mutlak.

TAJDID SEGAR
"Bidaah" bukan hukum. Hukum ke atas bidaah dijatuhkan mengikut keadaan "bidaah" itu sendiri. Sebab itu dalam kitab-kitab kita ada menemui ayat "bidaah yang makruh", "bidaah lagi makruh", "bidaah yang mungkar", "bidaah yang tidak disunatkan (bidaah yang harus)" dan seumpamanya.

Banyak lagi. Cukuplah setakat ini dahulu. Insyaalah idea saya dalam hal ini tidak pernah kering dengan izin Allah.

Sekarang tugasan anda para pembaca:

PERTAMA
Anda pejuang Tajdid Segar ataupun pejuang Tajdid Lapok?

Jawapan: ______________________

KEDUA
Tajdid yang disukai oleh musuh-musuh Islam ialah Tajdid _________

KETIGA
Tajdidi yang relevan untuk kurun ini adalah Tajdid __________

Akhirnya, jangan malu-malu untuk mengakui anda sebagai pejuang atau penyokong Tajdid Segar. Kalau di laman mereka, mereka letakkan cogankata memperjuangkan "tajdid", faham-fahamlah kita bahawa itu adalah Tajdid Lapok. Di laman kita juga kita boleh letakkan cogankata yang sama. Kami juga membawa tajdid. Oleh kerana perkatan "tajdid" mereka membawa maksud "Tajdid Lapok", maka untuk membezakannya kita letakkan saja "Tajdid Segar". Boleh juga "Tajdid Baru", "Tajdid Sebenar", "Tajdid Terkini", "Tajdid Abad Ini", "Tajdid Salaf" dan seumpamanya.

Untuk mereka, saya suka melabel "Tajdid Lapok" saja. Terpulanglah untuk anda melabelnya sebagai "Tajdid Orang Tua", "Tajdid Basi", "Tajdid Wahabi" dan lain-lain.

Diriwayatkan Sufyan ath-Thauri menegur kesalahan khalifah. Ketika dibantah khalifah dijawabnya lebih kurang . "Aku mesti menegur perkara yang salah, kalau tidak… kencingu akan bertukar menjadi darah." Dengan sebab itu dia dihukum bunuh tetapi diselamatkan Allah.
Saya tidak sahkan riwayat ini sebagai sahih, cuma ingin mengambil tamsilan bahwa begitulah sikap saya dalam hal ini.

Wallahulam.

PANDANG GLOBAL, BERGERAK SEBAGAI SATU UMAT

2011-04-04T19:22:00.001+08:00

PAPER MONEY

Its reality, history, value and legal ruling

by ‘Abdullah b. Sulayman b. Mani’,

Qadi in the Makkah Court and Member of the Council of Senior ‘Ulama, Saudi Arabia.

1st ed. 1391/1971, 2nd ed. 1404/1984

Abridgement and notes by Usama Hasan

This treatise is the author’s Master’s thesis submitted to the Supreme Judicial College of Saudi Arabia. The work was supervised by Shaikh ‘Abdul Razzaq ‘Afifi, and the published version has an introduction by Shaikh Salih b. ‘Abdul Rahman al-Husayyin.

The purpose of this highly-abridged translation is to introduce the Islamic legal discussions to an English-speaking audience, with the hope of stimulating further research into the subject, as desired by the author of the original work.

NOTES: Islamic Fiqh Academy Resolution (1986)

Resolution No.21 (9-3)
Concerning Shari'a Rules Governing Paper Money and Fluctuations in Currency Rates

* The Council of the Islamic Fiqh Academy, holding its Third Session in Amman (Hashemite Kingdom of Jordan), from 8 to 13 Safar 1407 H (1 to 16 October 1986);

Having taken note of the studies submitted on "Shari'a rules governing paper money and fluctuation in currency rate":

RESOLVES

First: Regarding Shari'a rules governing paper money:

A. Paper money is real money, possessing all characteristics of value, and subject to a Shari'a rules governing gold and silver vis-a-vis usury, Zakat, Salam and other transactions.

Second: Regarding fluctuation currency rates

A. To postpone deliberation on this issue until a study is undertaken on all its related aspects, for consideration during the fourth session of the Council of the Academy.

TABLE OF CONTENTS

CHAPTER ONE: THE NATURE OF MONEY
What is money?

CHAPTER TWO: THE ORIGIN AND DEVELOPMENT OF MONEY
Paper Money

CHAPTER THREE: THE BASIS OF PAPER MONEY

CHAPTER FOUR: THE SECRET OF PUBLIC ACCEPTANCE OF MONEY AS A MEDIUM OF EXCHANGE

VIEWPOINT 1: THE “MINERAL” VIEW
Critical analysis

VIEWPOINT 2: THE “GOVERNMENTAL” VIEW
Critical analysis

VIEWPOINT 3: THE “PSYCHOLOGICAL” VIEW

SUMMARY OF CHAPTERS 1-4

CHAPTER FIVE: ISLAMIC LEGAL RULINGS ON THE REALITY OF PAPER MONEY

VIEWPOINT 1: PAPER MONEY IS AN IOU FROM THE ISSUER,
i.e. A RECEIPT OF DEBT

Corollaries
Critical analysis of this viewpoint

VIEWPOINT 2: PAPER MONEY IS A COMMODITY, AND THEREFORE
CARRIES THE SAME CHARACTERISTICS AND LEGAL RULINGS AS
TRADE COMMODITIES

Summary of this viewpoint
Corollaries of this viewpoint
Critical analysis of this viewpoint

VIEWPOINT 3: PAPER MONEY IS THE SAME AS FULUS
Corollaries
Critical analysis
Statements of the Jurists: the Legal Rulings regarding Fulus
Conclusion

VIEWPOINT 4: THE “SUBSTITUTE” VIEW
Corollaries
Critical Analysis

CHAPTERS SIX AND SEVEN: THE ‘ILLAH OF RIBA IN THE EXCHANGE OF GOLD AND SILVER, AND THE WISDOM BEHIND THIS

CHAPTER EIGHT: THE PREFERRED VIEW ON THE REALITY OF PAPER MONEY
Corollaries

APPENDICES
APPENDIX ONE: FATWA OF THE COUNCIL OF SENIOR ‘ULAMA OF SAUDI ARABIA
Names of those in favour of the fatwa:
Names of those in abstention:
Other

APPENDIX TWO: TEXT OF THE DECLARATION OF THE ISLAMIC FIQH ACADEMY, 5TH SESSION

APPENDIX THREE: LETTER OF ENDORSEMENT FROM MUSTAFA AHMAD AL-ZARQA’

CHAPTER ONE: THE NATURE OF MONEY

What is money?

Linguistically, naqd (money or cash) is to distinguish something or determine its reality and meaning. The author of al-Qamus said: naqd is to distinguish dirhams and other items.

In economics, money has three properties:

1. A medium of exchange, as generally agreed.
2. A measure of value
3. A store of wealth (1)

Therefore, this excludes eggs for example, even if some people agree that they have Properties 2 and 3. It also excludes money that is annulled by government, or that in which people lose confidence: it was money, but is no more.

Property 1 implies 2 and 3, but 2 and 3 do not imply 1. Therefore, Property 1 is enough in defining money, since it implies 2 and 3. cf. GF Crowther, Monetary Economics - A Primer: “Old English pounds, money bills and share certificates are not money, even though they have Properties 2 and 3.” Money must especially have Property 1.

Hence, the definition of money (naqd) is, “Anything that gains general acceptance as a medium of exchange, whenever or wherever that occurs and in any way that it occurs.” Thus, this excludes promissory notes and cheques, etc.

“Anything” refers to whether it is intrinsically valuable, e.g. gold and silver, or whether its value is due to external factors imposed in order to avoid chaos, as is the case with paper money.

There is nothing to stop us accepting this definition. In fact, it is indicated by the words of some of our ‘ulama, e.g.

1. Imam Malik in Al-Mudawwanah, Kitab al-Sarf: “If the people were to agree amongst themselves on using skins (as money) such that these were made into coins and monetary units, I would dislike these to be sold for gold and silver with deferred payment.”

2. In Fatawa of Ibn Taymiyyah (9:251): “As for dirhams and dinars, there is no natural or legal definition for these; however, the matter returns to habit and terminology. This is because the basic principle is that the objective is not these coins in themselves; rather, the objective is that they should be a standard for mutual transactions. Dirhams and dinars are not sought for themselves. Rather, they are means by which mutual transactions are carried out, and this is why they serve as money … A pure means, the substance or form of which is not an objective in itself, achieves the objective, whatever it may be.” In this last sentence, there is an indication that money is whatever gains general acceptance as a medium of exchange, whatever its substance or form may be.

3. Our sheikh ‘Abdullah b. Muhammad b. Humayd mentioned to us that he read a quote of al-Ghazzali which says that money is whatever is agreed or accepted to be considered as such, even if it were pieces of stone or wood.

Therefore, we doubt the correctness of the claim that gold and silver were created to serve as money. This doubt is strengthened after our analysis of the historical phases through which money passed until it reached today’s stage.

Money is thus whatever is agreed to be such, whether by government authority or public practice. Regarding gold and silver as having been created for money thus lacks support from a legal, theoretical or historical perspective. However, it is accepted that they have been more suitable than other items as money, and this is why the sacred texts mention the ruling of riba regarding them, whether they are in minted or unminted form. The only exception to this is that caused by manufacture, e.g. ornaments and jewellery: the ruling of riba regarding these is a matter of disagreement amongst the ‘ulama, a matter to which we shall refer later.

CHAPTER TWO: THE ORIGIN AND DEVELOPMENT OF MONEY

With barter and the division of labour, there were difficulties due to the complexities of life. Therefore, money was needed. In coastal areas, they used shells. In temperate lands: beautiful items such as ivory and fishbones. In Japan: rice. In Central Asia: tea. In Central Africa: salt. (2)

Commodities turned out not to be good enough for money, with problems such as: (i) fluctuating value due to supply and demand; (ii) perishability and (iii) difficulty in transporting. Therefore, gold, silver and copper were used. These were vulnerable to abuse, since not everyone knows their weight and value. Hence the government intervention of minting coins in order to guarantee quality and weight.

The first to mint money was King Cryos of Lyddia, Southern Asia Minor, 7th century BC; there are examples in the British Museum. In the Greek civilisation, the coin was called drachma meaning “a handful,” and the word dirham derives from this. This was fine, except for the problems of (i) transportation in large quantities and (ii) the risk of loss or theft.

Paper Money

This was not something new, for Marco Polo brought paper money from China in the 14th century CE. The first issuer of paper money was Sun Tung in the 9th century, and this was continued by the kings of China and Mongolia. (3)

There were four stages in the development of paper money:

1. Merchants issued paper receipts, rather than carrying gold and silver in long journeys.

2. Goldsmiths and money-changers issued receipts for deposits, and these receipts began to be exchanged. This practice was limited at first but it later increased until it led to the issue of receipts that exceeded the deposits, i.e. the extra receipts were not backed by gold or silver.

3. This was now a significant change in the history of paper money: it had Properties 1-3 plus absolute buying power. The only problem was anarchy and abuse, since all goldsmiths could issue receipts. E.g. in 18th-century France, Jean-Louis & co. issued too many receipts, and this led to a loss of confidence [Crowther]. This led to state involvement, imposing paper money as legal tender.

Thus, paper money was not just based on custom and ‘urf, but fully supported by state enforcement of it as legal tender.

Question: Is paper money backed by gold or silver?

Initially, the answer was yes, except for extreme circumstances, e.g. the Bank of England honoured the promise (to pay the bearer on demand …) throughout, except during 1797-1819 (due to the Napoleonic wars) and 1914-25 (due to World War I and its aftermath). After 1925, it honoured the promise if the amount was over £1700. Thereafter, there was total confidence in the paper money so there was no need to honour the promise. Hence, the gold standard was abolished in 1931. Crowther: “The issuance of paper money needs to be controlled, but this does not need to be done with full backing by gold, as proved by the experience of Great Britain since 1931.” (4)

CHAPTER THREE: THE BASIS OF PAPER MONEY

Any money needs public confidence, backing and support for its function as a medium of exchange and for its buying power. This can be intrinsic, as with gold and silver, or extrinsic, e.g. full backing by gold and silver, property, shares, monetary bills, etc. The backing can be by government-enforcement – this is usually only in political crises; e.g. in 1946 the British government bought gold from the Bank of England to back its paper money during the Second World War.

The extrinsic backing can be partially with a precious commodity, supplemented by government-enforcement.

Gold and silver do not need backing. Governments realised, like the goldsmiths before them, that paper money does not need full-backing. Due to economic crises in Britain (1857, 1866, 1914 and 1931), when the public lost confidence in paper money, the Bank of England and the government realised that the gold-backing promise would have to be withdrawn. Similar crises occurred in France (1848-50), Colombia (1895), Portugal (1848), Italy (1894) and Argentina (1876, 1885). The gold standard was abolished in the UK in 1931 and in the USA in 1934.

In 1947 the US government ordered banks to have a 40% gold-backing. In 1928, similar orders had been given in France (35%) and Germany (40%).

Backing can be done with property, e.g. in Germany in 1923, public confidence in the mark collapsed. The German government issued the Rentenmark, backed by agricultural land.

Whether paper money is backed by gold, silver, precious stones, property, monetary bills, etc., the paper money is not derived from these bases; rather the purpose of backing is: (i) to instil confidence in the paper money into society, and (ii) fulfil the requirement of issuing paper money. Both of these factors have lost their importance: (i) people using paper currencies no longer worry about the extent of its backing, especially after annulment of the promise to pay the bearer on demand … (ii) most paper-money-issuing banks are central banks. (5)

CHAPTER FOUR: THE SECRET OF PUBLIC ACCEPTANCE OF MONEY AS A MEDIUM OF EXCHANGE

Economists have differed on this matter, taking three viewpoints, each of which could be correct for the period in which in appeared.

VIEWPOINT 1: THE “MINERAL” VIEW

Because of its intrinsic value, the money gains general circulation due to custom and government enforcement. Before being accepted as money, it is a rare and precious substance, e.g. gold, silver, bronze, etc. When it becomes accepted as a medium of exchange, it has no material superiority over its substance, except in rank. The American author Conant says in his book, Money and Banks, “Money is a commodity having intrinsic value that is acceptable in transactions; law and custom make it a means to settle debts.”

According to this view, paper could not be money, but only serve as a receipt for money that is intrinsically precious. This view was the correct one during the 19th century, but became obsolete once paper money was no longer backed.

Critical analysis

Although paper is not precious, it definitely qualifies as money and plays a leading role around the world in trade, insurance and savings, etc. It would be no exaggeration to say that paper money is now superior to precious metals and stones in being better for the exchange of goods and services and with respect to widespread use and general acceptance. The definition of money according to economists and monetarists is that it is whatever is acceptable as a medium of exchange. Therefore, precious commodities are only a subset of money. The extrinsic factor associated with money does not imply the money’s intrinsic value, contrary to this view.

As to the objection that paper money relies on backing by a valuable commodity such as gold or silver and the promise to pay, this is answered by saying that economists and politicians allow the issuance of paper money that is not fully backed, and experience shows that this does not affect its value. (6) The correct understanding is that money is whatever is generally accepted as a medium of exchange, whether its value is intrinsic (e.g. gold and silver) or extrinsic (e.g. public confidence and government enforcement). Cougarro says, “What matters to the person in possession of an amount of money is his confidence that it will facilitate his buying of the commodities that he desires.”

As for the promise to pay, it has no effect in reality. Everyone knows this, yet it has not affected the role of paper money as an agent of general exchange.

VIEWPOINT 2: THE “GOVERNMENTAL” VIEW

The value of money is derived from state authority and legislation, without reference to the value of the substance from which the money is manufactured. The state mints or issues money, sets its amount and value and enforces it as legal tender for transactions. The public do not differentiate between precious minerals and cheap materials as long as their value is the same with respect to other goods.

This viewpoint was known and accepted during medieval times, when rulers issued money and set its value. Later, Viewpoint 1 took over from it, but when Viewpoint 1 became obsolete, Viewpoint 2 took over again for a while. The German author Naab says, “Money is manufactured by the state, from which it derives its power and value. The value of the monetary unit is not intrinsic, but derived from the law that enforces it.”

Critical analysis

Government has authority and power, but these are limited. It can subdue criminal activity and rebellion with military might and can solve many social and economic problems, but it does have difficulties. It is difficult to enforce the general acceptance of money for circulation and legal tender by force of government alone, without natural reasons for its acceptance and public confidence in it. Government needs logical justification for its policies in order to keep the majority of citizens on its side. If the state enforces money, it must bolster it with measures to inspire confidence in it as a store of wealth, measure of value and medium of exchange, even crossing the state frontiers to serve as money in foreign transactions.

History has proved this viewpoint wrong. E.g. the issuance of paper money was mostly done by private banks; the state did not interfere by enforcing its acceptance. However, it enjoyed public confidence. In 1923 the German people lost confidence in the mark, which was the official currency, due to hyper-inflation. The German government issued new money called the Rentmark, backed by agricultural land, but did not enforce it as legal tender. The Germans abandoned the legislated legal money and used money that was not enforced by law.

VIEWPOINT 3: THE “PSYCHOLOGICAL” VIEW

Money is what people have confidence in as having absolute buying power and serving as a store of wealth. This public confidence does not simply follow from (i) intrinsic value, otherwise unbacked paper money would have no worth, or (ii) government enforcement, as with the German mark in 1923.

Public confidence is therefore wider than factors (i) or (ii), being based on many additional considerations. E.g. money may imply intrinsic value; political and economic stability may imply balance in the issuance of money, safeguarding its principles and confidence-inducing factors, protecting it from forgery and excessive issue.

This viewpoint is sound, extremely plausible and free from the criticisms and objections to the first two viewpoints. It neither excludes money from Viewpoint 1 nor enforces Viewpoint 2, but focuses on public confidence and its factors and supporting considerations.

SUMMARY OF CHAPTERS 1-4

1. Money is anything that enjoys general acceptance as a medium of exchange.

2. The original promise to pay printed on paper money has no reality now; it only serves as a reminder of the past and of the responsibility of the issuer in guaranteeing its value and limiting its issue.

3. It is allowed to have some amount of paper money that is not backed by a precious commodity, although this unbacked amount is usually less than 65% of the paper money in circulation.

4. The basis of paper money can not only be gold and silver, but it can be property or monetary bills.

5. The general acceptance of money may be from its intrinsic value, government enforcement and/or anything else that guarantees this confidence.

These points are the basis of subsequent chapters.

CHAPTER FIVE: ISLAMIC LEGAL RULINGS ON THE REALITY OF PAPER MONEY

Paper money was not known to the early jurists of Islam since it was not in circulation at their time, neither in Islamic nor in neighbouring lands, except that it is said that paper money was known and widespread in China – this would explain the view that the jurists of India were the first to discuss paper money.

For later jurists, their rulings on zakat, trade and exchange of paper money were based on their conception of its nature.

This led to four different views.

VIEWPOINT 1: PAPER MONEY IS AN IOU FROM THE ISSUER, i.e. A RECEIPT OF DEBT

The basis for this position is:

1. The promise to pay the value to the bearer on demand, printed on paper money.

2. The necessity of backing the paper money with gold and/or silver in the issuer’s reserves.

3. Paper money has no intrinsic value, e.g. currency notes denoting five and ten units are similar in size but very different in value.

4. The issuing authority guarantees the value of paper money when it is abolished and ceases to be legal tender.

Proponents of this view included several ‘ulama. The fatwa of the Shaykhs of al-Azhar was based on this viewpoint in the early years, as shown by several fatawa in the journal of al-Azhar, Majallah al-Azhar. Ahmad al-Husaini gave the fullest justification for this position, making the following points:

1. There is no meaning to the promise to pay if paper money is the actual currency.

2. “Banknote” is a French term and means, according to the Larousse Lexicon, “Paper currency that is used as mineral currency is used; it can be exchanged for its cash value, and must be guaranteed so that people have trust in it.”

3. Gold is sought after in every time and in every place, unlike copper.

Corollaries

This viewpoint leads to rulings that are difficult and contrived, e.g.

a) Paper money cannot be used for advance payment (bay’ salam) since one condition of bay’ salam agreed upon by the ‘ulama is that one of the parties must take possession of its side of the transaction (goods, commodities, money, etc.) at the place of transaction (majlis al-‘aqd). Paper money would not satisfy this, since it would only be hawalah (referral of a debt), not being cash in itself.

b) Paper money cannot be exchanged for gold and silver even if this is done on the spot, since paper money is an IOU for a debt unrelated to the contract of exchange. One condition of exchange (sarf) is that mutual exchange be done on the spot.

c) Dealing in paper money is equivalent to the referring of debt in transactions (al-hawalah bi l-mu’atah) to a third party, the issuer of the paper money. There is disagreement about the soundness of such third-party transactions. The mashhur position of the Shafi’i school is that it is unconditionally invalid since the condition of verbal offer and acceptance is not met. However, assuming that third-party transactions are acceptable, it is a condition of debt-referral that it should be to one who will fulfil the debt, due to the hadith of Abu Hurayrah, “The delay in payment by a rich person is injustice. If a debt is referred to someone who will fulfil it, the referral should be accepted.” The fulfiller should have the wealth to pay, should give his word so that he cannot delay payment, and must be present when the debt is settled. There is no doubt that the power and authority of the ruler make him untrustworthy with respect to his word and presence, for he is able to delay payment and refuse to attend the settlement meeting. Therefore, the debt-referral is invalid.

d) The disagreement regarding zakat on debt applies, i.e. is zakat on a debt obligatory before or after settlement? According to the latter view, zakat is not obligatory on paper money since the IOU has not been settled.

e) It is invalid to sell goods or precious minerals held in trust for paper money since the latter is a receipt for an absent debt, and this is a type of selling kali’ for kali’, which the Prophet SAWS forbade.

Critical analysis of this viewpoint

1. It relies on the promise to pay, which is no longer valid and has no reality, being only meaningless words.

2. Backing by gold and/or silver is not required in full. Most issuing authorities who have prior experience or are pioneers, operate in this way. Other issuing authorities, including all of the Islamic world, are following them in this. It is not necessary for paper money to be backed fully by wealth, for government guarantee plays a part, too.

3. The “no intrinsic value” argument: money is whatever is generally accepted as the medium of exchange, whether its value is intrinsic or extrinsic (or a mixture). This is supported by the fact that economic thought requires mints to make the value of mineral money greater than its intrinsic value, in order to safeguard its life and help avoid forgeries. E.g. one Saudi pound is worth 40 Saudi riyals by government decree, whereas a piece of gold weighing one Saudi pound is worth 35 Saudi riyals. The difference is enforced by government. We do not say that the difference is a state debt, so we cannot say that paper money is state debt, although the government must take care to stabilise its value, etc.

This is precisely the secret of the validity of paper money, since its value is not intrinsic but guaranteed by government. This does not imply that it is an IOU or debt since it cannot be redeemed in gold and/or silver. The IOU viewpoint leads to hardships and constriction upon the public, whereas a general principle in the Shari’a is that in a matter lacking an unequivocal text, there should be ease upon the people rather than a burden.

In a treatise arguing that banknotes are equivalent to fulus (i.e. token currency), Sheikh Ahmad al-Khatib says:

♦ If it is said that paper money is not intrinsically currency, for its issuer would otherwise not be obliged to redeem its value, we answer as follows. Transactions are intrinsically carried out using paper money: it is the paper money that is held, handled, exchanged and used in buying and selling like all other currencies. The issuer guarantees its value: this is no reason not to use it, since without this guarantee, it would never circulate to begin with. The cause of its circulation cannot be a reason to forbid its circulation! It is not a debt, but a guarantee of value to ensure circulation.

♦ Value is destroyed if the banknote is destroyed, unlike an IOU which is only a reminder, not used in transactions and has no monetary value except the value of the paper, etc. The debt is not tied to the IOU: the debt is the responsibility of the debtor. The amount written on an IOU is not the value of the IOU, but a debt for which the debtor is responsible. The debt does not disappear if the IOU is destroyed. Anyone who destroys an IOU (or certificate of ownership of a house, etc.) only pays for its price in terms of the paper, ink, etc. as our jurists have explicitly stated.

VIEWPOINT 2: PAPER MONEY IS A COMMODITY, AND THEREFORE CARRIES THE SAME CHARACTERISTICS AND LEGAL RULINGS AS TRADE COMMODITIES

The basis for this position is:

1. Sheikh ‘Abd al-Rahman b. Nasir al-Sa’di, in his treatise on the Ruling on Paper Money (publ. 1378 H), in the form of a trialogue amongst proponents of the IOU, Commodity and Value viewpoints, puts the Commodity viewpoint in the following way: Our evidence is as follows – the paper money is experientially the price and the commodity, but not equivalent to gold and silver. Transactions are based on the banknotes. They are not the same as gold and silver in substance and source, so the ruling on riba in exchange does not apply to them, even though they are equivalent in value to gold and silver, exactly as is the case with precious jewels and pearls, etc. The basic principle in trade is that transactions are halal; we cannot state that they are haram without decisive proof. The view that paper money is a debt leads to harm and difficulty: the Shari’ah makes matters easy for people, and is applicable to every time and place. People are in the situation of necessity, for most of the world uses paper money. Another piece of evidence that paper money is not like gold and silver is that the former’s value is based on governmental authority, and this value can vanish if the government is replaced or if it changes its policy. Thus, paper money is equivalent to gold and silver in trade and matters of monetary worship such as zakat and nisab, but not the same as gold and silver in the ruling on riba in exchange since the mashhur in our madhhab is that the ‘illah for the riba ruling on exchanging gold and silver is that they are weighed, and a banknote denoting 1,000 units may weigh the same as one denoting 100 units.

2. Sheikh Yahya Aman, a proponent of the “commodity viewpoint” said in treatises published in 1378 that paper money is valuable wealth, which people store for their needs. This is the meaning of wealth (mal): human nature inclines towards it, and it can be stored for occasions of need. The possessor of paper money takes ownership of it by giving dirhams or riyals. The paper money is regarded as wealth and treasured (like gold, silver and fulus), stored, gifted, bequeathed in wills and given in charity. People’s understanding and intentions are only that it is to be bought and sold: actions are by intentions. Therefore, paper money is wealth (i.e. a commodity).

3. Sheikh Ali Hindi quotes a fatwa from Sheikh Sulayman b. Hamdan, publ. 1378, as follows. Paper money is equivalent to trade commodities (goods), for the definition of trade commodities is that these are neither measured by volume or weight, nor are they animals or property. Commodities are valuable items, and paper money comprises items that have effective value on the basis of governmental authority. The names printed on the notes, e.g. riyal, dinar and pound, are metaphorical (majazi) since one can negate these names, e.g. by saying that this note is not a riyal of silver, a pound of gold, etc. Legal rulings in Shari’ah cannot be based on meaningless names divorced from reality, especially in matters of halal and haram.

Summary of this viewpoint

1. Paper money is desirable, valuable wealth. It is treasured and used for buying and selling. It is not similar to gold and silver in substance and source.

2. Paper money is not measured by volume or weight, and therefore does not fall under any of the six categories of items on which the ruling of riba applies in exchange.

3. The names of the currencies are metaphorical: the reality is that the paper money is valuable wealth.

4. Paper money is not equivalent to gold and silver in type and measure: paper is not a precious mineral; paper money is not weighed, unlike gold and silver.

Corollaries of this viewpoint

a) Bay’ salam is not allowed using paper money, according to the viewpoint that one counter-value in bay’ salam must be gold or silver.

b) Riba of both types does not apply to paper money: one is allowed to exchange different quantities of it with gold and silver, on-the-spot or with deferred payment.

c) Zakat is not payable on paper money unless it is set aside for sale.

Critical analysis of this viewpoint

The IOU and commodity viewpoints represent two extremes that open the door to riba and nullify most forms of zakat. E.g. A million pounds deposited upon a return of 8% interest would neither fall under riba nor be liable for zakat! People need to be deterred from the corruption and materialism of our time, not encouraged! Paper money is not the same as paper that is used for writing and packaging, etc. Sound qiyas is binding in Shari’ah: the correct ‘illah of riba in the exchange of gold and silver is that they are a measure of value, not their substance, source or weighability. As for the argument that paper money names are metaphorical not real, Sheikh ‘Abdullah b. Bassam has answered this in his fatwa of 1378 by saying that there are three types of realities: linguistic, legal and customary. Paper money has a customary reality (haqiqah ‘urfiyyah) since it is customarily a measure of value.

Thus, paper money has the same ‘illah as gold and silver: thamaniyyah (a measure of value or “moneyness”), but it is of a different type. Therefore, the ruling on exchanging paper money for gold and silver is from the hadith, “Exchange them as you wish, as long as it is hand-to-hand (i.e. on the spot).”

VIEWPOINT 3: PAPER MONEY IS THE SAME AS FULUS

This viewpoint is a moderate one between the IOU and commodity viewpoints. Fulus does not necessarily have to be made of copper, although it has been ever since the Arabs took the idea from the Byzantines. The Byzantine value and coinage of fulus was unstable, and the Arabs stabilised it: the copper coin weighed 0.194g, and 48 coins equalled one dirham in value. Proponents of this view and their arguments include:

1. Sheikh Ahmad al-Khatib: No zakat is to be paid on paper money unless it is set aside for sale, since paper money is the same as fulus. No riba applies on paper money: one can exchange it in equal or unequal quantities, on-the-spot or with deferred payment.

2. Sheikh Abdurrahman al-Sa’di: This viewpoint is a moderate one between the commodity view and the view that “paper money is equivalent to gold and silver,” and is the best way to reconcile the various legal evidence. Thus, paper money is equivalent to gold and silver in deferred transactions, so one cannot exchange 10 units for 12 units later, but equivalent to fulus in spot-transactions, so one can exchange whatever quantity one likes on the spot. This is the best view in the situation of need (hajah), for paper money is not the same as gold and silver in reality, and this view is based on the objectives of the Shari’ah without opposing its texts. Many ‘ulama allowed the spot-exchange of fulus with gold and silver in equal or unequal value, but not with deferred payment. This is true even though fulus is closer to gold and silver than paper money. Riba al-fadl is haram because it is a means to riba al-nasi’ah, and even fadl (exchange of unequal countervalues) is allowed out of necessity, e.g. the sale of ‘araya. Many ‘ulama including Sheikh-ul-Islam Ibn Taymiyyah allowed the sale of gold and silver jewellery for equal or unequal quantities of gold and silver coins or jewellery, considering the value and price of the jeweller’s labour. Because of today’s need (hajah) or even necessity (darurah), the fact that paper money is not the same as gold and silver and that we allow unequal exchange only on the spot, plus the disagreement of the ‘ulama about the ruling on paper money: all of these factors strengthen this view over all others.

3. Sheikh ‘Abdullah b. Bassam: Paper money resembles gold and silver in some respects and resembles IOUs or debt-receipts in other respects. However, its strongest resemblance is with fulus coinage such as nickel. Paper money is not intrinsically like gold and silver: its value fluctuates, just like fulus, due to supply, demand, circulation and governmental decree. Gold and silver are intrinsically desirable; paper money and fulus or qurush are only desirable due to government decree. Therefore, paper money is to be treated like fulus or qurush. The correct position in the madhhab of Imam Ahmad is that riba al-nasi’ah applies to qurush (i.e. exchange cannot take place with deferred payment) but riba al-fadl does not (i.e. unequal exchange can take place, but only on-the-spot).

Corollaries

a) Paper money is not the same as gold and silver, but treated like fulus.

b) In the view of Ahmad al-Khatib, neither riba al-fadl nor riba al-nasi’ah apply to paper money.

c) In the view of others, riba al-nasi’ah applies to paper money, but not riba al-fadl.

Critical analysis

Ahmad al-Khatib’s view is wrong, since it nullifies the possibility of zakat and riba in the case of paper money, as we have already discussed. The view of the others is closer to the truth in our view. However, it can be criticised on the grounds that the differentiation in the ruling between riba al-fadl and riba al-nasi’ah needs logical or textual evidence. If they answer by saying that fulus has two roles: (i) as a commodity in its substance and (ii) as a measure of value by government decree, then we answer by saying that in matters where there is a mixture of two situations, the most cautious approach is taken in order to preserve the five legal necessities: religion, life, intellect, progeny and wealth.

An example of this is the hadith transmitted by the five authorities (Bukhari, Muslim, Abu Dawud, Nasa’i and Ibn Majah) on the authority of ‘Aishah that Sa’d b. Abi Waqqas and ‘Abd b. Zam’ah referred their dispute to the Messenger of Allah (SAWS). [Sa’d’s brother ‘Utbah had had an illegitimate son by the slave-girl of Zam’ah, the father of ‘Abd.] Sa’d claimed that the person was his nephew and should be given to him, for ‘Utbah had entrusted him thus. ‘Abd claimed that the person was his half-brother, for the latter was born on his father’s bed. The Messenger of Allah (SAWS) saw the resemblance between the person and ‘Utbah and said, “He is yours, O ‘Abd b. Zam’ah: the child is attributed to the bed on which it is born, and the adulterer is stoned. O Sawdah bt. Zam’ah, veil yourself from him!” The person never saw Sawdah. Thus, the Prophet (SAWS) attributed the person to the bed where he was born, following the basic principle of the legal father. However, he also attributed the person to another for the mahram rule out of caution, after seeing the obvious resemblance with his biological father. This combination of two rulings was done in such a way that no prohibited matter would be violated; extra care was taken to safeguard progeny (lineage), one of the five legal necessities.

This is very different to allowing riba al-fadl in the case of fulus, a matter that will open the door to riba, since riba al-fadl is a means towards riba al-nasi’ah. Further, there are important differences between paper money and fulus, illustrating that the former should be given the same ruling as gold and silver:

1. Paper money is used for no other purpose than as a measure of value, unlike fulus that can be traded as a commodity in view of its substance.

2. When ordinary paper is converted into paper money, it loses its original nature, unlike the case of fulus. (7)

3. In value, fulus is much less than gold and silver whereas paper money reaches the same value as gold and silver. In fact, some banknotes are worth far more than any gold or silver coin.

4. Fulus is generally used in pricing low-value items, and this is partly why some ‘ulama have allowed riba al-fadl in the case of fulus.

5. Fulus cannot be used in pricing high-value items: only gold, silver or paper money are used for this. Riba usually occurs in high-value transactions.

These differences justify treating paper money on a higher level than fulus, with the corresponding extra rulings and effects.

Statements of the Jurists: the Legal Rulings regarding Fulus

The jurists have considered fulus and generally fallen into two camps, based on their view of fulus as (i) the original substance from which it is made, or (ii) its role as money and a measure of value. Based on these viewpoints, the jurists differentiated fulus from gold and silver, or equated it with them, respectively. Further, they respectively did not or did give fulus the same legal ruling as gold and silver in matters of riba, sarf, salam and zakat.

The First View: Fulus is different from gold and silver, and therefore does not share the same rulings regarding riba, sarf, salam and zakat.

1. The author of Sharh al-Muntaha (Hanbali law, vol. 2 p. 194) says, “Riba does not apply to fulus that is used by number, even if it is used for spending (nafiqah), for it is not measured by volume or weight and because of the absence of an unequivocal legal text (nass) and legal consensus (ijma’).”

2. “It is allowed to sell one fils for two in number, even if they are used for spending (nafiqah) because they are not measured by volume or weight.” Kashshaf al-Qana’ ‘ala Matn al-Iqna’, Chapter on Riba and Sarf, vol. 3 p. 206 (Hanbali)

3. “Gold and silver are the measures of value (thaman), so it [zakat on cash] does not apply to fulus, even if it is in general circulation.” (ibid., vol. 2 p. 205, section – Zakat on Cash)

4. “Fulus are like trade commodities: zakat is due on their value and the zakat cannot be paid from them, just like all other trade goods. (8) If the fulus is for spending, there is no zakat due upon it, just like perishable goods.” (ibid., vol. 2 p. 212, section – Zakat on Jewellery)

5. “Riba does not apply to fulus, even if it is in circulation.” (Sharh al-Bahjah al-Kabir – Shafi’i law)

6. “Riba only applies to the types of cash: gold and silver, even if they are unminted, such as jewellery and bullion, as opposed to trade goods and fulus, even if these are in circulation.” (Sharh al-Manhaj by Sheikh Zakariyya al-Shafi’i)

7. Sheikh ‘Iliyyish al-Maliki says in Fath al-‘Ali al-Malik ‘ala Madhhab al-Imam Malik, in a fatwa about zakat on paper money, “There is no zakat on copper fulus, minted by the ruler and in circulation … In the Mudawwanah, it is narrated that Malik was asked about a man who possessed fulus worth 200 dirhams upon which a year passed. He said that no zakat was due upon it.”

8. “Zakat is limited to gold and silver: there is no zakat due on copper fulus. This is the [Maliki] madhhab.” (Dirdir’s commentary on Mukhtasar Khalil)

9. Imam Abu Hanifah said that if a person bought fulus for dirhams and one of the parties paid whilst the other deferred payment, this was permissible. However, if both parties deferred payment, this was not permissible because it was a debt for a debt. If a person bought a gold or silver ring with fulus to be paid later, this was permissible. (Fatawa Hindiyyah, Hanafi law, quoting from Al-Muhit and Al-Mabsut respectively for the two situations.)

10. “It is permissible to sell one fils for two or more.” (Muhammad ‘Ala’ al-Din, al-Durr al-Mukhtar, Hanafi law) The commentary by Ibn ‘Abidin says that this is permitted by Abu Hanifah and Abu Yusuf because they are not intrinsically money (athman) and are therefore treated like commodities. (Radd al-Muhtar)

The Second View: Fulus is similar to gold and silver, and therefore shares the same rulings regarding riba, sarf, salam and zakat.

1. “Fulus in circulation is money (athman). This view is amongst those on the authority of Imam Ahmad … Ahmad said, ‘One fils must not be sold for two’ … There are two opposing narrations from Ahmad on this matter. In al-Talkhis, the matter was left undecided. One of the narrations is that unequal exchange is not allowed, and this is transmitted by a group of Ahmad’s students. It is the view preferred in al-Mustaw’ib and al-Hawi al-Kabir.” (Abu l-Khattab, Tashih al-Furu’, Hanbali law)

2. “For the exchange of fulus in circulation for cash [i.e. gold and/or silver], the conditions of spot-transaction (hulul) and taking delivery of payment (qabd) apply.” (Rawd al-Murbi’ Sharh Zad al-Mustaqni’, Hanbali law)

3. Ibn al-Qayyim has a valuable discussion on the matter of the ‘illah of riba in gold and silver in his I’lam al-Muwaqqi’in, in which he criticises those who treated fulus as trade goods. E.g. he says, “I saw the corruption of their dealings and the harm caused by them when fulus were treated as a commodity to be sold for profit. There was widespread harm and much injustice. If fulus were to be treated as a single currency (thaman) of stable value, by which other things’ value was measured and not vice-versa, public affairs would be set aright.” (vol. 2 p. 137, Hanbali law)

4. Ibn Taymiyyah was asked about the permissibility of fulus being bought for a specified amount of cash (i.e. gold and/or silver) and sold for profit with deferred payment. He replied, “In this matter, there is a well-known dispute amongst the people of knowledge, i.e. the exchange of fulus in circulation for dirhams: is the spot-transaction a condition, or is deferred payment allowed? They take two well-known views that are both found in the Madhhabs of Abu Hanifah and Ahmad b. Hanbal. One of these views, the one mostly related from Ahmad as well as being the view of Malik and one of the views transmitted from Abu Hanifah, is that it is not permissible; however, Malik said that it was not clearly prohibited. The second view is that of Shafi’i, Abu Hanifah in the other transmission and the narration of Ibn ‘Aqil from Ahmad is that it is permissible. Some of the ‘ulama take Ahmad’s forbiddance to mean a dislike, for he said, ‘It resembles exchange.’ The stronger position is to forbid this, for fulus in circulation is mostly regarded as money (athman) and is made a measure of the value of people’s wealth. … Establishing the ‘illah as moneyness (thamaniyyah) is to use an appropriate ‘illah, for the objective of money (athman) is to be a measure of the value of wealth, rather than to be benefited by it in itself. Thus, if some of it is sold for other of it with deferred payment, the objective becomes trade, which contradicts the purpose of moneyness. The conditions of spot-transaction and delivery of payment are to complete this objective. … The Lawgiver has thus forbidden that money (thaman) should be sold for money with deferred payment. Since fulus has become money, the same ruling applies to it: money must not be sold for money at a later time.” (Fatawa Ibn Taymiyyah, vol. 29 pp. 468-471, Hanbali law)

5. Ibn al-Qasim said: I asked Malik about fulus that was sold for dinars and dirhams with deferred payment, and about the sale of one fils for two. He replied, “I dislike that, as I dislike it for gold and silver.” (Al-Mudawwanah al-Kubra, Kitab al-Zakat, Maliki law)

6. Ibn al-Qasim said: Malik said to me about fulus, “There is no goodness in exchanging these for gold or silver with deferred payment. If the people were to agree amongst themselves on using skins (as money) such that these were made into coins and monetary units, I would dislike these to be sold for gold and silver with deferred payment.” Malik also said, “It is not allowed to sell one fils for two.” (ibid., Kitab al-Sarf)

7. Sheikh Muhammad ‘Ali b. al-Husayn, in his fatwa about the ruling on paper money (pp. 57-8), quotes from al-Mudawwanah al-Kubra as follows, “If someone buys fulus with a coin or ring of gold or silver and the two parties separate without both of them taking delivery of the countervalues, this is not allowed. This is because there is no goodness in exchanging fulus for gold or silver with deferred payment. Malik said, ‘It is not clearly prohibited, but I dislike the delay in payment.’ … This is not allowed, except in equal number: one fils for another, hand-to-hand. It is not valid to sell one fils for two, neither hand-to-hand nor at a later time. Fulus in number are like dirhams and dinars in weight. … Brass and copper are commodities as long as they are not minted into coins. Once they are minted as fulus, they are treated just like gold and silver in matters of halal and haram and exchange (sarf).”

Al-‘Adawi says in his margin to Khirashi’s commentary on Mukhtasar Khalil, “Malik’s dislike here is to be regarded as such (literally), not as prohibition.” However, this is dubious since Imam Malik expressed the same dislike regarding the prohibition of the unequal exchange of gold and silver by saying, “I dislike that, as I dislike it for gold and silver.”

Ibn al-Qayyim quotes in his I’lam al-Muwaqqi’in from Ibn Wahb: I heard Malik saying, “It was not the way of the people, nor of those who preceded us, nor did I ever come across people worth of being followed, saying about any matter, ‘This is halal and this is haram.’ They would not dare to say that. Rather, they would only say, ‘We dislike this,’ or ‘We regard this as good,’ or ‘This is fitting,’ or ‘We do not take this view’.”

‘Atiq b. Ya’qub also narrated this from Imam Malik; this transmission adds, “They would not say, ‘halal’ or ‘haram.’ Have you not heard the saying of Allah the Exalted, ‘Say: Do you see the sustenance that Allah has sent down for you, that you make some of it unlawful or lawful? Say: Has Allah granted you permission, or do you invent lies against Allah?” (9) The lawful is what Allah and His Messenger have made lawful, and the prohibited is what Allah and His Messenger have prohibited.

Ibn al-Qayyim commented on the above statements of Imam Malik by saying, “Many of the later followers of the Imams have mistakenly attributed matters to their Imams because of this cautious reluctance of the Imams to use the word ‘haram’ unreservedly. Thus, the later followers denied the prohibition of matters for which the Imams used the word, ‘dislike.’ Next, the word ‘dislike’ became easy for them and its seriousness lessened for them: some of them took it to mean ‘light dislike’ (tanzih); others went even further, taking it to mean ‘the dislike of leaving what is better’ (tark al-awla). This occurs extremely often in their expressions and because of it, a grave misunderstanding of the Shari’ah and the Imams has arisen.”

8. Sheikh Muhammad ‘Ali b. Husayn quotes from the Hidayah (Hanafi law) as follows, “It is not allowed to sell fulus for gold or silver with delayed payment, because our jurists have said explicitly that a weighable cannot be advanced in payment for another weighable. The only exception is when the weighable for which the sum is advanced is saleable, such as saffron etc. Fulus are not saleable goods: rather, they have become money. … The fatwa is that zakat is obligatory on fulus that is in circulation when its value reaches 200 dirhams of silver or 20 mithqals of gold.”

9. Imam Muhammad b. al-Hasan took a view contrary to his two companions (Abu Hanifah and Abu Yusuf), viewing fulus in circulation just like money (i.e. gold and silver), with all the necessary legal enforcements and prohibitions that this entails, such as zakat and riba. This is confirmed by al-Kasani in his Badai’ al-Sanai’ (vol. 5, p. 185, Hanafi law), and others.

Conclusion

From the preceding discussion, it is clear that most jurists have treated fulus as a trade commodity, but that those who have carried out critical analysis (the muhaqqiqin) have said that fulus is treated just like money. In my view, there is no doubt that those who say that fulus in circulation is just like gold and silver have a deeper understanding and stronger argument. The real world also supports their view, for fulus is money that is generally-accepted amongst the public as a medium of exchange just like gold and silver. Trading in fulus when in circulation has the same effects as trading in gold and silver. The view that fulus is a trade commodity is nothing but a literalist view, clearly distant from the spirit and secrets of the Law.

VIEWPOINT 4: THE “SUBSTITUTE” VIEW

According to this view, paper money is a substitute for gold and silver, and the substitute has the same ruling as the substituted. It has the same moneyness as the gold and silver on which it is based and by which it is backed. The Shari’ah is based on objectives and meanings, not mere words and labels. This view is supported by the fact that if the paper money loses its status as money, it reverts to being worthless paper.

Corollaries

a) Both types of riba, fadl and nasi’ah, apply to paper money.

b) Zakat is obligatory when paper money reaches the nisab amount of gold or silver, depending on its basis.

c) Paper money may be used in bay’ salam.

d) Paper money has the same legal rulings as gold or silver, depending on the precious metal upon which it is based.

e) Unequal exchange of two paper currencies based on the same precious metal is not allowed. E.g. Saudi riyals and Lebanese pounds may only be exchanged on the spot for the same value (in silver); similar is the case with Kuwaiti dinars and pounds Sterling (gold).

f) Unequal exchange of two paper currencies based on different precious metals is allowed, as long as this is done on the spot.

Critical Analysis

This viewpoint is the closest to the truth (10), except that as we saw in Chapter Four, paper money has passed through several stages until it gained the confidence of the public, who no longer asked about its backing. Thus, the issuing authorities saw that they did not need 100% backing – only an acceptable percentage of the paper money was backed; the rest could be regarded as promissory notes, in the sense that the issuing authority was required to guarantee their value. Furthermore, backing did not need to be with gold and silver – it could be done with property (e.g. Germany) or treasury bills.

This viewpoint is based on paper money being fully-backed by gold and/or silver. The real-world reality is different, however, for the backing for paper money comes from state enforcement and public acceptance. Therefore, this viewpoint needs support from the real world.

CHAPTERS SIX AND SEVEN: THE ‘ILLAH OF RIBA IN THE EXCHANGE OF GOLD AND SILVER, AND THE WISDOM BEHIND THIS

Conclusion: After numerous quotes from Ghazzali, Ibn Taymiyyah, Ibn al-Qayyim, Ibn Hajar, etc.: the ‘illah is thamaniyyah (moneyness), and the wisdom is that the money is used for its purpose as a medium of exchange, measure of value and store of wealth, and not traded like a commodity.

CHAPTER EIGHT: THE PREFERRED VIEW ON THE REALITY OF PAPER MONEY

Paper money has no intrinsic value, but has an extrinsic value that is based on the following factors, amongst others:

1. The economic situation of the state.

2. Public confidence in paper money as a trustworthy store of value and in its unrestricted buying power.

3. State enforcement of paper money as legal tender.

The preferred view is:

Paper money is an independent type of money (thaman), similar to gold, silver and other mineral money. Paper currencies from different issuing authorities are different types of money.

Corollaries

Some of the corollaries of this view are:

a) Both types of riba, fadl and nasi’ah, apply to paper money as they do to gold and silver, and to other forms of money such as fulus, according to the correct view amongst the ‘ulama. This implies that:

(i) Paper currencies cannot be exchanged for each other with deferred payment, under any circumstances.

(ii) Unequal amounts of the same currency may not be exchanged, whether on the spot or with deferred payment.

(iii) Different paper currencies may be exchanged in any agreed ratio, as long as this is done on the spot.

b) Zakat is obligatory on paper money if it reaches the lower nisab of gold or silver. This applies if the nisab is reached in one currency only or in a mixture of different currencies, or a mixture of paper money and trade goods.

c) It is allowed to use paper money as capital in bay’ salam and partnership (musharakah).

APPENDICES

APPENDIX ONE: FATWA OF THE COUNCIL OF SENIOR ‘ULAMA OF SAUDI ARABIA

Dated Rabi’ al-Thani, 1393 (c. 1973)

The conclusion of the fatwa is exactly the same as the “corollaries” in Chapter Eight of this book. The fatwa was passed after three sessions of deliberation between 1/4/1393 and 17/4/1393 that included questions and answers with Dr. Anwar Ali of SAMA and Dr. Umer Chapra, the economist.

Names of those in favour of the fatwa:
‘Abdul ‘Aziz b. Baz
‘Abdul ‘Aziz b. Salih
Sulayman al-‘Ubayd
Salih al-Luhaydan
‘Abdullah b. Ghudayyan
‘Abdullah b. Sulayman b. Mani’
‘Abdullah Khayyat
Ibrahim b. Muhammad Al al-Shaykh
Salih b. Ghasun
Muhammad b. Jubayr
Muhammad al-Harakan
‘Abdul Majid Hasan
Rashid b. Khunayn

Names of those in abstention:

Muhammad al-Amin al-Shinqiti (11)
‘Abdullah b. Muhammad b. Humayd (12)

Other

A different view, recorded with the fatwa, was taken by:

‘Abdul Razzaq ‘Afifi, 16/4/1393: The currency needs to be backed in principle by the resources of the country. It is not necessary that there be physical reserves of gold or silver, etc., as long as there are enough resources available within the country to produce items that have equivalent value of the gold, silver or other previous money. Questions were asked of the economic experts about backing of paper money, reasons for the fluctuations in currency values, whether the currency was an independent form of money or a substitute for another, etc. Some members of the council had further questions to ask that were dependent on the answers to the earlier questions. However, not all questions were taken, perhaps because of the shortage of time (although further sessions could have been called) or because of most members’ sufficing with the answers to some of the questions.

APPENDIX TWO: TEXT OF THE DECLARATION OF THE ISLAMIC FIQH ACADEMY, 5TH SESSION

Held at the HQ of the Muslim World League, Makkah al-Mukarramah, between the 8th and 16th of Rabi’ al-Thani, 1402

The basis of money is gold and silver. The most correct view regarding the ‘illah of riba in them is that it is thamaniyyah (moneyness).

The remainder of the declaration is very similar to the preceding fatwa.

Chair of the Islamic Fiqh Academy
‘Abdullah b. Muhammad b. Humayd (13)

Vice-Chair
Muhammad b. ‘Ali al-Harakan

Members
‘Abdul ‘Aziz b. ‘Abdullah b. Baz
Muhammad b. ‘Abdullah b. Subayyil
Mustafa Ahmad al-Zarqa’
Abu l-Hasan ‘Ali al-Hasani al-Nadwi
Dr. Muhammad Rashid Qabbani
Muhammad Mahmud al-Sawwaf
Mabruk al-‘Awadi
‘Abdul Quddus al-Hashimi
Abu Bakr Mahmud Gumi
Mahmud Shith Khattab
Salih b. ‘Uthaymin
Muhammad al-Shadhili al-Nayfar
Muhammad Rashidi
Hasnayn Muhammad Makhluf
Muhammad Salim ‘Amud
Muhammad ‘Abdul Rahim al-Khalid

APPENDIX THREE: LETTER OF ENDORSEMENT FROM MUSTAFA AHMAD AL-ZARQA’
Dated 29th Shawwal 1392 / 4th December 1972

A letter of praise and thanks for the work of Ibn Mani’. Enclosed with the letter was al-Zarqa’s treatise on the Islamic ruling on insurance contracts. There were also suggestions regarding some of the points mentioned in the text of the book, and Ibn Mani’s replies to these.

FOOTNOTE
Source: http://muslimvillages.com

1 [UH:] There is a fourth property of money in conventional economics:
4. A standard for deferred payments.
The following rhyme summarises these four properties:
Money is a matter of functions four:
A medium, a measure, a standard, a store.
I am grateful to Prof. Khurshid Ahmad for teaching me this rhyme!
2 [UH:] Tarek Diwany comments: This version of the history of money is especially by the banks, since it usually fits their purpose. However, there is an alternative view: since Adam (a.s.) was taught the names of everything, would he not have been taught the name, and therefore the nature, of money? In fact, there is a narration in which Ka’b al-Ahbar says that the first person to mint the dinar was Adam a.s., the first man. Allah knows best.
3 [UH:] Marco Polo says in his travelogue of China, “The people of China only buy and sell using pieces of paper, about the size of a person’s palm, stamped with the seal of the king. If the pieces of paper become torn, they are taken to a place resembling a mint where they are replaced with new pieces of paper without anything else being demanded in return. If a person goes to the market with silver or gold coins in order to buy something, these are not accepted from him and no-one even looks at him until he exchanges them for the paper money, upon which he can buy whatever he wishes.”
4 [UH:] An interesting chapter, especially the quote from Marco Polo, although the extent of material backing of the paper money is not clear from this quote. [TD:] The paper money in China was in use for several centuries, with its value based purely on state enforcement. In fact, within about a century of the Kublai Khan prohibiting the use of gold and silver, China experienced hyper-inflation and its economy was seriously weakened. Were the two events related? Whatever the case, the weakening of the economy aided the British economic forays into China.
5 [UH:] The preceding two chapters allude to fractional reserve banking. However, the author does not mention the growth in usurious money-lending that accompanied the spread of paper money, as first the goldsmiths and then the banks not only issued unbacked paper money, but lent it out at high rates of interest. This is a crucial matter that must be brought to the attention of the Shari’ah scholars, for fatwas on the legality or otherwise of fractional reserve banking, and Allah knows best.
6 [UH:] The views and practice of pro-usury economists and politicians would not appear to be a sufficient argument in Shari’ah. An Islamic legal ruling on fractional-reserve banking would be useful. It appears from the words of Sheikh ‘Afifi (see Appendix One) that the scholars would demand the full backing of state-issued currency, although this backing could be potential rather than actualised, e.g. the state would not necessarily need physical reserves of gold and silver etc. to issue paper money, as long as it was reasonably sure that it had the resources and means of production necessary to support its currency. However, further clarification of this matter from the viewpoint of Shari’ah would be extremely useful.
7 [UH:] This seems to be a weak argument. During the German hyper-inflation experience of the 1920s, already mentioned twice by the author, some people did indeed collect stacks of the now-worthless paper money (the mark) and sell it as paper, the original substance. However, this does not significantly weaken the overall point being made by the author.
8 [UH:] This is similar to the Murabitun’s position regarding the paying of zakat on paper money, except that they do not stipulate that it should be for sale, i.e. like trade goods. They treat paper money like gold and silver in being zakatable, but treat it like fulus in that the zakat on it must be paid in gold and/or silver.
9 [UH:] Surah Yunus, 10:59
10 [UH:] i.e. of the four viewpoints described in this chapter. See Chapter Eight for the author’s preferred view on the nature of paper money.
11 [UH:] The Sheikh al-Shinqiti of Chinquette (Mauritania) was perhaps the most senior, most learned and most traditional of the ‘ulama on the council. He passed away a few months after these sittings, may Allah have mercy upon him. It is an intriguing question as to what his position was on the matter, and why he abstained from endorsing this fatwa. Allah knows best.
12 [UH:] This scholar later endorsed the fatwa – see Appendix Two.
13 [UH:] Note that this jurist abstained from the fatwa of the Saudi council nine years earlier, but later agreed with the same view when it was adopted by the Islamic Fiqh Academy.

2011-04-04T19:20:00.001+08:00

LAHORE: As many as 31 top Islamic clerics and scholars of the country have declared the present Islamic banking system 'Hara'am' and 'Ghair Sharai' and termed all the dealings with such Islamic banks un-Islamic as they are based on interest.

The scholars declared the Islamic banking against the Islamic teachings and values, saying that all the business with these so-called Islamic banks was not Islamic.

They gave a 'fatwa' and urged the Muslims not to deal with these so-called Islamic banks.

They agreed on the final judgment after having deep thinking and consultation that no Islamic bank was lending interest-free loans and instead of issuing Qarz-e-Hasna, every institution is involved in interest-based business.

Dr Azizul Bari, a research economist, said that Islamic banking system did exist in Islam but there was no proper platform available for the purpose. "There is a need to introduce a new banking system different from the existing one for the 'real Islamic banking system," he said, adding that ulema, clerics and religious scholars must be consulted for finalising the theory.

He said without getting an expert opinion from the Islamic scholars, Islamic banking system, in its true spirit, could not be introduced and implemented. Commenting on the bank-lending system, He said the proposed banking system should not be devised to earn profit rather it must have the idea to support the borrower.

He, in his verdict regarding existing Islamic banking, said that Islam presents a complete code of life and similarly, in the money lending and borrowing, presents a set of rules but there is no platform present in the prevailing situations. "Furthermore, the rules presented for the system are not being used accurately," he added.

He said government should arrange discussions on Islamic economic system so that the practical shape of the Islamic system could emerge, adding, "We have moved from the divine path owing to which, we have indulged into a severe financial crisis. The nation is facing a financial crunch that was tarnishing the social and economic system in our society."

While referring to the responsibility of the parliament, he said that it was the prime responsibility of the parliament to debate on the issue of Islamic banking and to find a practical way out of the interest-based banking system. On the other hand, the grievances of borrowers must be redressed as no body was hearing against the interest charging on the borrowed amounts.

Islamic economist Abdul Wadood Khan said that no Islamic bank was lending interest-free loans, rather these banks were charging hefty amounts in term of profit against the lent money. He further said that Islamic banks were earning interest by lending and borrowing money on interest, adding that if interest-free lending is introduced, the prices of commodities would decline as the interest amount has been added in the prices of all items. He said Islamic banking was neither Islamic nor banking at all because there is no concept of interest in Islam.

The religious leaders who signed the 'fatwa' includes Maulana Salimullah Khan of Jamia Farooqia Karachi, Maulana Mufti Ghulam Qadir of Akora Khattak, NWFP, Mufti Hamidullah Jan of Jamia Ashrafia, Lahore, Maulana Mufti Ahtashamullah of Makran, Balochistan, Maulana Mufti Abdul Majeed Dinpuri of Jamia Banoria, Karachi, Maulana Mufti Saaduddin of Lakki Marwat, NWFP, Mufti Maulana Abdullah of Multan, Mufti Gul Hassan Bolani of Quetta, Maulana Zarwali Khan of Karachi, Maulana Saeed Ahmed Jalalpuri of Karachi, Maulana Mufti Hamid Hassan of Kabirwala, Punjab, Maulana Mufti Rozi Khan of Balochistan, Mufti Habibullah Sheikh of Karachi, Mufti Abdul Qayyum Dinpuri of Karachi, Mufti Nazir Ahmed Shah of Faisalabad, Mufti Saeedullah of Balochistan, Maulana Mufti Inamul Haq of Karachi, Maulana Mufti Ahmed Khan of Karachi, Maulana Mufti Imdadullah of Sindh, Mufti Amanullah of Karachi, Maulana Kalimullah of Sindh, Mufti Ahmed Khan of Sindh, Mufti Abdul Ghaffar of Sindh, Maulana Dr Manzoor Ahmed Mangal of Karachi, Mufti Asim Abdullah of Karachi, Mufti Samiullah of Karachi, Mufti Shoaib Aalam of Karachi, Mufti Rafiq Ahmed of Karachi, Mufti Ahmed Mukhtar of Karachi.

apa kehebatan solat diawal waktu

2011-03-03T01:53:00.000+08:00

Setiap peralihan waktu solat sebenarnya menunjukkan perubahan tenaga alam ini yang boleh diukur dan dicerap melalui perubahan warna alam.

Aku rasa fenomena perubahan warna alam adalah sesuatu yang tidak asing bagi mereka yang terlibat dalam bidang fotografi, betul tak?

Waktu Subuh

Sebagai contoh, pada waktu Subuh alam berada dalam spektrum warna biru muda yang bersamaan dengan frekuensi tiroid yang mempengaruhi sistem metabolisma tubuh.

Jadi warna biru muda atau waktu Subuh mempunyai rahsia berkaitan dengan penawar/rezeki dan komunikasi.

Mereka yang kerap tertinggal waktu Subuhnya ataupun terlewat secara berulang-ulang kali, lama kelamaan akan menghadapi masalah komunikasi dan rezeki.

Ini kerana tenaga alam iaitu biru muda tidak dapat diserap oleh tiroid yang mesti berlaku dalam keadaan roh dan jasad bercantum (keserentakan ruang dan masa) - dalam erti kata lain jaga daripada tidur.

Di sini juga dapat kita cungkil akan rahsia diperintahkan solat di awal waktu.

Bermulanya saja azan Subuh, tenaga alam pada waktu itu berada pada tahap optimum.

Tenaga inilah yang akan diserap oleh tubuh melalui konsep resonan pada waktu rukuk dan sujud.

Jadi mereka yang terlewat Subuhnya sebenar sudah mendapat tenaga yang tidak optimum lagi.

Waktu Zohor

Warna alam seterusnya berubah ke warna hijau (Isyraq & Dhuha) dan kemudian warna kuning menandakan masuknya waktu Zohor.

Spektrum warna pada waktu ini bersamaan dengan frekuensi perut dan hati yang berkaitan dengan sistem penghadaman.

Warna kuning ini mempunyai rahsia yang berkaitan dengan keceriaan.

Jadi mereka yang selalu ketinggalan atau terlewat Zuhurnya berulang-ulang kali dalam hidupnya akan menghadapi masalah di perut dan hilang sifat cerianya. Orang yang tengah sakit perut ceria tak?

Waktu Asar

Kemudian warna alam akan berubah kepada warna oren, iaitu masuknya waktu Asar di mana spektrum warna pada waktu ini bersamaan dengan frekuensi prostat, uterus, ovari dan testis yang merangkumi sistem reproduktif.

Rahsia warna oren ialah kreativiti.

Orang yang kerap tertinggal Asar akan hilang daya kreativitinya dan lebih malang lagi kalau di waktu Asar ni jasad dan roh seseorang ini terpisah (tidur la tu).

Dan jangan lupa, tenaga pada waktu Asar ni amat diperlukan oleh organ-organ reproduktif kita.

Waktu Magrib

Menjelang waktu Maghrib, alam berubah ke warna merah dan di waktu ini kita kerap dinasihatkan oleh orang-orang tua agar tidak berada di luar rumah.

Ini kerana spektrum warna pada waktu ini menghampiri frekuensi jin dan iblis (infra-red) dan ini bermakna jin dan iblis pada waktu ini amat bertenaga kerana mereka resonan dengan alam.

Mereka yang sedang dalam perjalanan juga seelok-eloknya berhenti dahulu pada waktu ini (solat Maghrib dulu la) kerana banyak interferens (pembelauan) berlaku pada waktu ini yang boleh mengelirukan mata kita.

Rahsia waktu Maghrib atau warna merah ialah keyakinan, pada frekuensi otot, saraf dan tulang.

Waktu Isyak

Apabila masuk waktu Isyak, alam berubah ke warna Indigo dan seterusnya memasuki fasa Kegelapan.

Waktu Isyak ini menyimpan rahsia ketenteraman dan kedamaian di mana frekuensinya bersamaan dengan sistem kawalan otak.

Mereka yang kerap ketinggalan Isyaknya akan selalu berada dalam kegelisahan.

Alam sekarang berada dalam Kegelapan dan sebetulnya, inilah waktu tidur dalam Islam.

Tidur pada waktu ini dipanggil tidur delta di mana keseluruhan sistem tubuh berada dalam kerehatan.

Qiamullail

Selepas tengah malam, alam mula bersinar kembali dengan warna putih, merah jambu dan seterusnya ungu di mana ianya bersamaan dengan frekuensi kelenjar pineal, pituitari, talamus dan hipotalamus.

Tubuh sepatutnya bangkit kembali pada waktu ini dan dalam Islam waktu ini dipanggil Qiamullail.

Begitulah secara ringkas perkaitan waktu solat dengan warna alam.

Manusia kini sememangnya telah sedar akan kepentingan tenaga alam ini dan inilah faktor adanya bermacam-macam kaedah meditasi yang dicipta seperti taichi, qi-gong dan sebagainya.

Semuanya dicipta untuk menyerap tenaga-tenaga alam ke sistem tubuh.

Kita sebagai umat Islam sepatutnya bersyukur kerana telah di’kurniakan’ syariat solat oleh Allah s.w.t tanpa perlu kita memikirkan bagaimana hendak menyerap tenaga alam ini.

Hakikat ini seharusnya menginsafkan kita bahawa Allah s.w.t mewajibkan solat ke atas hamba-Nya atas sifat pengasih dan penyayang-Nya sebagai pencipta kerana Dia tahu hamba-Nya ini amat-amat memerlukan-Nya.

Adalah amat malang sekali bagi kumpulan manusia yang amat cuai dalam menjaga solatnya tapi amat berdisiplin dalam menghadiri kelas taichinya.

Wallahualam.

Being Human s1 e1

2011-01-27T11:47:00.004+08:00

untuk cerita yang pertama aku nk uplode drama bersiri baru being human

http://hotfile.com/dl/99815213/cba897f/Being.Human.US.S01E01.HDTV.XviD-FQM.avi.001.html

http://hotfile.com/dl/99825764/d509dcb/Being.Human.US.S01E01.HDTV.XviD-FQM.avi.002.html

2010-08-14T22:37:00.000+08:00

Fadhilat terawih

1. Kelebihan Solat Tarawih Malam Pertama
Diampuni dosa orang-orang yang beriman sebagaimana keadaannya baru dilahirkan.

2. Kelebihan Solat Tarawih Malam Kedua
Diampunkan dosa orang-orang yang beriman yang mengerjakan solat Tarawih, serta dosa-dosa kedua ibubapanya.

3. Kelebihan Solat Tarawih Malam Ketiga
Para malaikat di bawah 'Arasy menyeru kepada manusia yang mengerjakan solat Tarawih itu agar meneruskan solatnya pada malam-malam yang lain, semoga Allah akan mengampunkan dosa-dosa mereka.

4. Kelebihan Solat Tarawih Malam Keempat
Orang-orang yang mengerjakan solat Tarawih akan memperolehi pahala sebagaimana pahala yang diperolehi oleh orang-orang yang membaca kitab-kitab Taurat, Zabur, Injil dan Al-Quran.

5. Kelebihan Solat Tarawih Malam Kelima
Allah SWT akan mengurniakan pahala seumpama pahala orang-orang yang mengerjakan sembahyang di Masjidil Haram, Masjidil Madinah dan Masjidil Aqsa.

6. Kelebihan Solat Tarawih Malam Keenam
Allah S.W.T akan mengurniakan kepadanya pahala seumpama pahala malaikat-malaikat yang bertawaf di Baitul Makmur serta setiap batu dan tanah berdoa untuk keampunan orang-orang yang mengerjakan tarawih malam itu.

7. Kelebihan Solat Tarawih Malam Ketujuh
Seolah-olah ia dapat bertemu dengan Nabi Musa a.s serta menolong Nabi itu menentang musuhnya Fir’aun dan Hamman.

8. Kelebihan Solat Tarawih Malam Kelapan
Allah S.W.T mengurniakan pahala orang yang bersolat tarawih sebagaimana pahala yang dikurniakan kepada Nabi Ibrahim a.s.

9. Kelebihan Solat Tarawih Malam Kesembilan
Allah S.W.T akan mengurniakan pahala dan dinaikkan mutu ibadat hamba-Nya seperti Nabi Muhammad s.a.w.

10. Kelebihan Solat Tarawih Malam Kesepuluh
Allah SWT mengurniakan kepadanya kebaikan dunia dan akhirat.

11. Kelebihan Solat Tarawih Malam Kesebelas
Ia meninggal dunia di dalam keadaan bersih dari dosa seperti baru dilahirkan.

12. Kelebihan Solat Tarawih Malam Keduabelas
Ia akan dibangkitkan pada hari kiamat dengan muka yang bercahaya-cahaya.

13. Kelebihan Solat Tarawih Malam Ketigabelas
Ia akan datang pada hari kiamat di dalam keadaan aman sentosa dari sebarang kejahatan dan keburukan.

14. Kelebihan Solat Tarawih Malam Keempatbelas
Malaikat-malaikat akan datang menyaksikan mereka bersolat Tarawih serta Allah S.W.T. tidak akan menyesatkan mereka.

15. Kelebihan Solat Tarawih Malam Kelimabelas
Semua malaikat yang memikul ‘Arasy dan Kursi akan berselawat dan mendoakannya supaya Allah mengampunkannya.

16. Kelebihan Solat Tarawih Malam Keenambelas
Allah S.W.T. menuliskan baginya dari kalangan mereka yang terlepas dari api neraka dan dimasukkan ke dalam syurga.

17. Kelebihan Solat Tarawih Malam Ketujuhbelas
Allah S.W.T menuliskan baginya pahala pada malam ini sebanyak pahala Nabi-Nabi.

18. Kelebihan Solat Tarawih Malam Kelapanbelas
Malaikat akan menyeru: Wahai hamba Allah sesungguhnya Allah telah redha denganmu dan dengan kedua ibu bapamu (yang masih hidup atau yang sudah mati).

19. Kelebihan Solat Tarawih Malam Kesembilanbelas
Allah S.W.T akan meninggikan darjatnya di dalam Syurga Firdaus.

20. Kelebihan Solat Tarawih Malam Keduapuluh
Allah S.W.T mengurniakan kepadanya pahala sekelian orang yang mati syahid dan orang-orang soleh.

21. Kelebihan Solat Tarawih Malam Keduapuluh satu
Allah S.W.T akan membina untuknya sebuah mahligai di dalam syurga yang diperbuat dari cahaya.

22. Kelebihan Solat Tarawih Malam Keduapuluh dua
Ia akan datang pada hari kiamat di dalam keadaan aman dari sebarang huru-hara pada hari tersebut.

23. Kelebihan Solat Tarawih Malam Keduapuluh tiga
Allah S.W.T akan membina untuknya sebuah bandar di dalam syurga daripada cahaya.

24. Kelebihan Solat Tarawih Malam Keduapuluh empat
Allah S.W.T akan membuka peluang untuk dua puluh tahun ibadat bagi orang-orang yang mengerjakan solat Tarawih pada malam tersebut.

25. Kelebihan Solat Tarawih Malam Keduapuluh lima
Allah S.W.T akan mengangkat seksa kubur darinya.

26. Kelebihan Solat Tarawih Malam Keduapuluh enam
Allah S.W.T akan mengurniakan pahala empat puluh tahun ibadat bagi orang-orang yang mengerjakan solat Tarawih pada malam tersebut.

27. Kelebihan Solat Tarawih Malam Keduapuluh tujuh
Allah S.W.T akan mengurniakan kepadanya kemudahan untuk melintasi titian sirat sepantas kilat.

28. Kelebihan Solat Tarawih Malam Keduapuluh lapan
Allah S.W.T akan menaikkan kedudukannya seribu darjat di akhirat.

29. Kelebihan Solat Tarawih Malam Keduapuluh sembilan
Allah S.W.T akan mengurniakan kepadanya pahala seribu haji yang mabrur.

30. Kelebihan Solat Tarawih Malam Ketigapuluh
Allah S.W.T akan memberi penghormatan kepada orang yang bertarawih pada malam terakhir dengan firman-Nya (yang bermaksud): Wahai hambaku!, makanlah segala jenis buah-buahan yang Engkau ingini untuk dimakan di dalam syurga dan mandilah kamu di dalam sungai yang bernama salsabil serta minumlah air dari telaga yang dikurniakan kepada Nabi Muhammad s.a.w. yang bernama Al-Kautsar

ramadhan menjelma

2010-08-13T03:29:00.002+08:00

sempena bulan pose ni terase plak nak cari buffet ramadhan yg menarik..

George Galloway Savages Sky News

2010-08-09T12:06:00.000+08:00

2010-07-30T19:11:00.000+08:00

Kenapa Tak Rogol Saya?

Kisah benar ini berlaku di US.

...Ia tentang seorang wanita dari Malaysia yang bekerja di US. Dia memakai tudung dan memiliki akhlak yang
bagus.

Suatu malam perempuan ini dalam
perjalanan balik ke rumah dari tempat kerjanya. Kebetulan dia mengambil jalan singkat untuk pulang. Jalan
yang diambil pula agak tersorok dan
tidak banyak orang yang lalu lalang pada masa itu.

Disebabkan hari yang agak sudah lewat,
berjalan di jalan yang agak gelap sebegitu membuatkan dia agak gelisah dan rasa
takut. Lebih-lebih lagi dia berjalan
bersaorangan.

Tiba-tiba dia nampak ada seorang lelaki (kulit putih Amerika) bersandar di dinding di tepi lorong
itu. Dia sudah mula rasa takut dan tak
sedap hati. Apa yang dia boleh buat waktu tu adalah berdoa ke hadrat Allah memohon keselamatan atas dirinya. Dia baca
ayat Kursi dengan penuh pengharapan agar
Allah membantu dia disaat itu.

Masa dia melepasi tempat lelaki itu
bersandar, dia sempat menoleh dan dapat mengecam muka lelaki itu. Nasib
baik lelaki itu buat tidak endah dan
perempuan ini selamat sampai ke
rumahnya.

Keesokkan paginya, wanita ini terbaca dalam akhbar yang seorang perempuan telah dirogol oleh seorang lelaki
yang tidak dikenali dekat lorong yang
dia jalan semalam hanya 10 minit selepas dia melintasi lorong tersebut. Muslimah ini yakin benar lelaki kulit putih
yang dia lihat semalam adalah perogol
itu.

Atas rasa tanggungjawab dia terus ke balai polis dan buat aduan. Wanita ni dapat mengenalpasti suspek
melalui kawad cam dan selepas siasatan
dilakukan, polis dapat bukti bahawa lelaki tersebut adalah perogol yang dicari.

Tapi perempuan ini hairan juga kenapa lelaki tadi tak jadikan dia mangsa ketika dia melalui lorong tersebut
walhal dia keseorangan di masa tu,
tetapi lelaki tadi rogol perempuan yang lalu selepas dia. Wanita ini nak
tahu sangat sebabnya. Jadi dia minta
kebenaran polis untuk bercakap dengan perogol
tadi sebelum hukuman dijatuhkan (sebelum lelaki tadi di bawa ke
tempat lain).

Dia pun tanya perogol itu..

“Why don’t you do anything to me on that
night even though you know that I’m alone?”
(Kenapa awak tak buat apa-apa kat saya
malam tu walaupun awak tau saya seorang je masa
tu?)

Perogol tu jawab:

“No, you are not alone. That night I saw
two young man walking with you. One on your right side and the other one
was by your left side. If you were alone
of course you will be my victim.”
(Tak, awak bukan berseorangan. Malam tu
saya nampak ada 2 orang lelaki berjalan dengan
awak. Seorang sebelah kanan awak dan sorang lagi sebelah kiri awak.
Kalaulah awak sorang2 malam tu, sudah
pasti awak jadi mangsa saya..)

Wanita ni rasa amat terkejut bila dengar
penjelasan perogol tu. Dia bersyukur ke hadrat
Allah kerana memelihara dia malam itu, mungkin juga berkat ayat Kursi
yang dia baca malam itu.

p/s : MORAL CERITA INI???

Jika kita sebagai hambaNya menurut
segala perintah dan meninggalkan segala laranganNya, Dia pastinya akan sentiasa dekat dengan kita dan
memelihara kita. Wanita tadi
pertama-tamanya menutup aurat di US dan memang seorang yang menjaga
batas-batas yang ditetapkan Islam.
Mungkin dua orang lelaki yang menemani wanita itu adalah malaikat yang diutuskan Allah untuk menjaga
hambaNya yang sentiasa ingat akan
diriNya.

"...Barang siapa membaca ayat Kursi apabila berbaring di tempat tidurnya,Allah mewakilkan 2 orang Malaikat
memeliharanya hingga subuh. Barang siapa
yang membaca ayat al-Kursi ketika dalam kesempitan nescaya Allah berkenan memberi pertolongan kepadanya ..."
[Dari Abdullah bin ‘Amr r.a.]

Sebuah kisah benar yang sangat sangat menarik pada pandangan ku...
semoga kite semua mendapat pengajaran dan ilmu yang bermanfat...
sebagai hamba kita seharusnya percaya dengan kemampuan senjata orang mukmin iaitu DOA….

semoga kita sentiasa dipeliara Allah dari
kejahatan syaitan yang di rejam…….

coke n ajinomoto

2010-06-30T10:57:00.002+08:00

Please inform all your daughters, family, wife, husband, children, mother, even grandmother for their protection.. . Message from the Kuala Lumpur Police department.

Police Message: Coke + Ajinomoto = Can be Used To Rape Ladies

For Info

DO YOU KNOW? Coke + Ajinomoto = Can be Used To Rape Ladies

I received a news about the recent tactic used to spike girls' drink.

It is a cheap and widely used method.

This method was used in Canny Ong murder.

Rapist uses this method.

Coca-cola + ajinomoto/monosodiu m glutamate = a medicine which will cause drowsiness and excitement in the victim.

This mixture is poisonous if used too often on the victim.

Please send this to all your female friends, sisters, & your loved ones and ask them to beware.

DO NOT accept coca-cola or any other drinks from stranger / even
if it is your friend that you are not very close with.

Iran Quiz Questions :

2010-06-28T04:53:00.000+08:00

1. Is Iran an Arab country?

2. Has Iran launched an aggressive war of conquest against another country since 1900?

3. How many known cases of an Iranian suicide-bomber have there been from 1989 to 2007?

4. What was Iran 's defense spending in 2008?

5. What was the U.S. 's defense spending in 2008?

6. What is the Jewish population of Iran ?

7. Which Iranian leader said the following? “This [ Israel 's] Occupation regime over Jerusalem must vanish from the page of time.”

8. True of False: Iranian television presented a serial sympathetic to Jews during the Holocaust that coincided with President Ahmadinejad's first term.

9. What percentage of students entering university in Iran is female?

10. What percentage of the Iranian population attends Friday prayers?

11. True or False: Iran has formally consented to the Arab League's 2002 peace initiative with Israel.

12. Which two countries were responsible for orchestrating the 1953 overthrow of Iran's populist government of democratically elected prime minister Mohammad Mossadegh, primarily because he introduced legislation that led to the nationalization of Iranian oil?

13. Who made the following address on March 17, 2000? “In 1953 the United States played a significant role in orchestrating the overthrow of Iran's popular prime minister, Mohammad Mossadegh. The Eisenhower administration believed its actions were justified for strategic reasons. But the coup was clearly a setback for Iran's political development. And it is easy to see now why many Iranians continue to resent this intervention by America in their internal affairs.”

14. Which countries trained the Shah's brutal internal security service, SAVAK?

15. Does Iran have nuclear weapons?

16. Is Iran a signatory of the Nuclear Non-Proliferation Treaty (NPT)?

17. Is Israel a signatory of the NPT?

18. Does the NPT permit a signatory to pursue a nuclear program?

19. Who wrote the following in 2004? "Wherever U.S forces go, nuclear weapons go with them or can be made to follow in short order. The world has witnessed how the United States attacked Iraq for, as it turned out, no reason at all. Had the Iranians not tried to build nuclear weapons, they would be crazy. Though Iran is ruled by Islamic fundamentalists, most commentators who are familiar with the country do not regard its government as irrational. ... [I]t was Saddam Hussein who attacked Iran, not the other way around; since then Iran has been no more aggressive than most countries are. For all their talk of opposition to Israel , Iran 's rulers are very unlikely to mount a nuclear attack on a country that is widely believed to have what it takes to wipe them off the map. Chemical or other attacks are also unlikely, given the meager results that may be expected and the retaliation that would almost certainly follow.”

20. What percentage of Iranians in 2008 said they had an unfavorable view of the American people?

21. What percentage of Iranians in 2008 expressed negative sentiments toward the Bush administration?

22. What were the main elements of Iran's 2003 Proposal to the U.S., communicated during the build-up to the Iraq invasion, and how did the U.S. respond to Iran's Proposal?

23. True or False: Iran and the U.S. both considered the Taleban to be an enemy after the 9/11 attacks.

24. Did the U.S. work with the Tehran-based Supreme Council of the Islamic Revolution in Iraq both before and after the 2003 invasion and occupation of Iraq?

25. In the aftermath of the 9/11 attacks, who said the following? "The Iranians had real contacts with important players in Afghanistan and were prepared to use their influence in constructive ways in coordination with the United States ."

26. Who wrote the following in 2004? “It is in the interests of the United States to engage selectively with Iran to promote regional stability, dissuade Iran from pursuing nuclear weapons, preserve reliable energy supplies, reduce the threat of terror, and address the ‘democracy deficit' that pervades the Middle East …”

2010-02-16T08:01:00.001+08:00

If I let you go
Something I belong
Forever will be gone
The love is never shine
Is so hard to say since you far away
Nothing gonna do
The love is only you
To the end of time
I’ll be missing you

Entah kemana
Akanku cari
Rasa cinta yang
Pernah ku miliki
Janji setia
Sehidup semati
Dan hanya waktu yang
Memisahkan kita
Namun semua
Telah berakhir
Untukku

Harus ku akui
Sampai detik ini
tak akanku lupa
Kisah cinta kita
Abadi untukmu
Yang ku ukir indah

If I let you go
Something I belong
Forever will be gone
The love is never shine
Is so hard to say since you far away
Nothing gonna do
The love is only you
To the end of time
I’ll be missing you

Harus ku akui
Sampai detik ini
Tak akanku lupa
Kisah cinta kita
Abadi untukmu
Kan ku ukir indah namamu

Harus ku akui
Sampai detik ini
Tak akanku lupa
Kisah cinta kita
Abadi untukmu
Kan ku ukir indah namamu

Harus ku akui
Sampai detik ini
Tak akanku lupa
Kisah cinta kita
Abadi untukmu
Kan ku ukir indah namamu

Abadi untukmu
Kan ku ukir indah namamu

2009-11-13T09:37:00.001+08:00

Pagi itu klinik sangat sibuk. Sekitar jam 9:30am seorang lelaki berusia 70-an

datang untuk membuka jahitan pada luka di ibu-jarinya. Aku menyiapkan peralatan

dan memintanya menunggu, sebab semua dokter masih sibuk, mungkin dia baru

dapat dirawat setidaknya 1 jam lagi.

Sewaktu menunggu, lelaki tua itu nampak gelisah, sebentar-sebentar melihat ke jam

tangannya. Aku merasa kasihan. Jadi ketika sedang sibuk aku cuba untuk memeriksa

lukanya, dan nampaknya cukup baik dan kering, tinggal membuka jahitan dan memasang

balutan baru. Pekerjaan yang tidak terlalu sukar, sehingga atas persetujuan dokter,

aku putuskan untuk melakukannya sendiri..

Sambil merawat lukanya, aku bertanya apakah dia punya janji lain hingga tampak

terburu-buru. Lelaki tua itu menjawab tidak, dia hendak ke satu tempat untuk makan

tengahari bersama istrinya, seperti yang dilakukannya sehari-hari. Dia menceritakan

bahwa istrinya sudah dirawat di sana sejak beberapa waktu dan istrinya mengidap

penyakit Alzheimer.

Lalu kutanya apakah istrinya akan marah kalau dia datang terlambat. Dia menjawab

bahwa istrinya sudah tidak lagi dapat mengenalinya sejak 5 tahun terakhir. Aku sangat

terkejut dan berkata, ?Dan pakcik masih pergi ke sana setiap hari walaupun istri pakcik

tidak kenal lagi?? Dia tersenyum ketika tangannya menepuk tanganku sambil berkata, ?

Dia memang tidak mengenali saya, tapi saya masih mengenali dia, kan?

Aku terus menahan air mata sampai pakcik itu pergi, aku kagum. Cinta kasih seperti

itulah yang aku mau dalam hidupku?

Cinta sesungguhnya tidak bersifat fisik atau romantis. Cinta sejati adalah menerima

apa adanya yang terjadi saat ini, yang sudah terjadi, yang akan terjadi, dan yang

tidak akan pernah terjadi.

Bagiku pengalaman ini menyampaikan satu pesan penting: Orang yang paling

berbahagia tidaklah harus memiliki segala sesuatu yang terbaik, mereka hanya

berbuat yang terbaik dengan apa yang mereka miliki.

Hidup ini bukanlah hanya menghadapi badai,

tapi bagaimana tetap menari di tengah hujan.?

2009-11-13T09:33:00.001+08:00

A kindergarten teacher has decided to let her class play a game. The teacher told each child in the class to bring along a plastic bag containing a few potatoes. Each potato will be given a name of a person that the child hates, so the number of potatoes that a child will put in his/her plastic bag will depend on the number of people he/she hates.

So when the day came, every child brought some potatoes with the name of the people he/she hated. Some had 2 potatoes; some 3 while some up to 5 potatoes.

The teacher then told the children to carry with them the potatoes in the plastic bag wherever they go for 1 week.

Days after days passed by, and the children started to complain due to the unpleasant smell let out by the rotten potatoes. Besides, those having 5 potatoes also had to carry heavier bags.

After 1 week , the children were relieved because the game had finally ended.

The teacher asked: "How did you feel while carrying the potatoes with you for 1 week?" The children let out their frustrations and started complaining of the trouble that they had to go through having to carry the heavy and smelly potatoes wherever they go.

Then the teacher told them the hidden meaning behind the game.
The teacher said: "This is exactly the situation when you carry your hatred for somebody inside your heart.

The stench of hatred will contaminate your heart and you will carry it with you wherever you go. If you cannot tolerate the smell of rotten potatoes for just 1 week, can you imagine what is it like to have the stench of hatred in your heart for your lifetime???"

Moral of the story:
Throw away any hatred for anyone from your heart so that you will not carry sins for a life time. Forgiving others is the best attitude to take!

2009-11-13T09:10:00.002+08:00

Taburkan benih perbuatan, maka anda menerima suatu
kebiasaan. Taburkan benih kebiasaan, maka anda akan
menuai tabiat. Taburkan benih tabiat, maka anda menuai
nasib. Tiap-tiap orang memikirkan bagaimana mereka dapat
menentukan sesuatu dengan sebaik-baiknya, tetapi semua
itu ditentukan oleh nasib.

Setiap orang memiliki nasibnya sendiri. Satu-satunya jalan
adalah mengikuti dan menerimanya di mana pun kita dibawa-
nya. Adalah lebih mudah memusnahkan atom sesuatu benda
daripada memisahkan antara orang dengan nasibnya. Kita
memerlukan perbuatan baik yang lebih banyak untuk mem-
pertahankan nasib baik, bukan nasib jelek.

Di belakang kita berdiri satu tugu yang bernama nasib, di sana
telah tertulis rol yang akan kita jalani. Mesti pun bagaimana
kita mengelak dari ketentuan yang tersebut dalam nasib itu,
tiadalah dapat, tetapi patuh pada perintahnya.

Ketentuan nasib kita telah ditentukan oleh ALLAH sejak azali
lagi, namun kita kena berusaha, berdoa dan selebihnya ber-
tawakkal.

Dari Abu Abdirrahman, Abdullah bin Mas’ud radhiyallahu’ anhu, dia berkata:
”Rasulullah shallallahu ‘alaihi wasallam telah bersabda kepada kami dan
beliau adalah orang yang selalu benar dan dibenarkan: ’Sesungguhnya
setiap orang diantara kamu dikumpulkan kejadiannya di dalam rahim ibunya
selama empat puluh hari dalam bentuk nuthfah(air mani), kemudian menjadi
‘alaqah(segumpal darah) selama waktu itu juga (empat puluh hari), kemudian
menjadi mudhghah(segumpal daging) selama waktu itu juga, lalu diutuslah
seorang malaikat kepadanya, lalu malaikat itu meniupkan ruh padanya dan ia
diperintahkan menulis empat kalimat: Menulis rizkinya, ajalnya, amalnya, dan
nasib celakanya atau keberuntungannya. Maka demi Allah yang tiada tuhan
selain-Nya, sesungguhnya ada diantara kamu yang melakukan amalan penduduk
surga dan amalan itu mendekatkannya ke surga sehingga jarak antara dia dan
surga kurang satu hasta, namun karena taqdir yang telah ditetapkan atas dirinya,
lalu dia melakukan amalan penduduk neraka sehingga dia masuk ke dalamnya.
Dan sesungguhnya ada seseorang diantara kamu yang melakukan amalan
penduduk neraka dan amal itu mendekatkannya ke neraka sehingga jarak
antara dia dan neraka hanya kurang satu hasta, namun karena taqdir yang
telah ditetapka atas dirinya, lalu dia melakukan amalan penduduk surga
sehingga dia masuk ke dalamnya.”
(HR. Bukhari dan Muslim)

2009-11-13T09:10:00.001+08:00

Make today a breeze not a battle. Never fight.

Nothing is worth fighting for.

Wisdom never fights, it waits patiently,

speaks positively, releases easily,

sees benefit in everything and envisions a future

of abundance...

knowing that all needs will be met at the right moment,

in the right way.

If you think life is a struggle you will always

be struggling, If you think life is a breeze,

your attitudes and actions will convey

lightness and easiness.

And that's what attracts everything you need,

and much more.
Make today a breeze not a battle.

2009-11-13T08:54:00.000+08:00

Janganlah menjadi begitu masin..
sehingga orang meludahmu..
Dan janganlah pula berlaku
terlampau manis, sehingga
mereka menelan dirimu
begitu saja...

Have a unique character like salt
its presence is not felt but its
absence makes things tasteless.

7 mitos

2009-11-12T12:15:00.000+08:00

Mitos ialah naratif yang dibuat bertujuan untuk memesongkan hakikat.

Contoh mitos : Raja di katakan jelmaan tuhan. Ini adalah mitos bertujuan untuk membodohkan kaum tani agar mereka memberikan tanaman mereka pada satu kumpulan manusia yang malas bekerja. Mitos ini berpanjangan dan ditokok tambah lepas satu – satu lagi ditambah. Hakikatnya mitos raja dari muntah lembu atau raja jelmaan tuhan bertujuan untuk menipu. Walhal antara raja dengan sesiapa sahaja tidak ada bezanya. Yang melahirkan perbezaan hanyalah mitos.

Contoh mitos : Pokok itu berhantu. Pokok itu wujud dan dapat dilihat dan dibuktikan. Tetapi hantu itu tidak wujud. Mitos hantu diwujudkan untuk menakut-nakut. Apabila kita takut maka kita akan mencari perlindungan. Peranan untuk melindungi kita dari hantu ialah bomoh dan dukun. Akhirnya kita tunduk pada kuasa bomoh dan dukun.

Mitos diwujudkan untuk tujuan baik dan tujuan jahat. Jangan pergi di dalam gua ini ada hantu – adalah nasehat yang bersalurkan penakutan. Nasehat ini baik kerana cuba menjaga keselamatan. Ianya juga tidak baik kerana asasnya satu pembohongan.

Hari ini mitos masih cuba di wujudkan – tetapi agak susah. Dengan kemajuan ilmu tidak ramai yang akan mempercayai mitos-mitos baru yang hendak direka. Mitos seperti angkasawan Neil Armstrong turun ke bulan terdengar suara azan. Atau mitos Bruce Lee mati kerana bersilat dengan Dicky Zulkarnain – semua ini cuba disebarkan untuk menjadi bahan lawak jenaka.

Tujuan asal mitos ialah untuk membodohkan dalam masa yang sama menakut-nakutkan orang ramai. Kalau Raja Jepun berasal Tuhan maka diharapkan rakyat Jepun akan tunduk – walhal kalau Raja Jepun ini makan petai – kencing dia tetap haring. Kalau Prince Charles tercirit baunya tetap busuk.

Lawan mitos ialah fakta. Fakta dapat dibuktikan melalui pengkajian. Ilmu pengetahuan manusia datang dari fakta dan pemikiran manusia. Semua ilmu dalam dunia ini berpunca dari tiga sumber. Pertama : Pengumpulan pengalaman. Kedua: Kaji selidik. Ketiga : Ujian dalam bilik makmal.

Mitos ini akan pecah jika kita berfikir secara rasional. Kajian ilmiah akan dapat membuktikan sama ada ianya mitos atau fakta. Jika sesuatu masih dalam kajian dan belum dapat dibuktikan betul atau slah maka ianya masih di tahap teori. Satu ketika dahulu Letupan Besar/ Big Bang hanya satu teori – hari ini telah diterima sebagai fakta. Teori menjadi fakta apabila kajian dapat dibuktikan teori ini.

Ilmu pengetahuan adalah pengumpulan pengalaman manusia dari satu zaman ke satu zaman. Buruk atau baik pengalaman ini akan menjadi panduan. Panduan ini adalah ilmu pengetahuan. Ada ilmu pengetahuan yang turun dari mulut ke mulut. Ada yang dibukukan.

Dalam negara kita ada beberapa mitos yang disebarkan. Pada ketika mitos ini disebarkan ramai warga negara kita belum bersekolah. Maka mitos ini di terima bulat-bulat. Penyebaran mitos ini memang bertujuan untuk membodohkan kita semua. Tetapi dengan adanya internet kita dapat memecahkan mitos-mitos ini melaui pengkajian berdasarkan fakta-fakta..

MITOS PERTAMA:

Hari Malaysia bukan pada 16 September tetapi 31 Ogos. BOHONG. Sabah , Serawak, Singapura dan Pesekutuan Tanah Melayu menjadi Persekutuan Malaysia pada 16 September 1963. Singapura meninggalkan Malaysia pada 9 Ogos 1965. Tidak percaya sila tanya orang Sabah dan Serawak.

MITOS KE DUA :

Merdeka dimulakan oleh United Malays National Organisation. BOHONG. Parti yang awal memperjuangan dan melaugkan slogan MERDEKA ialah Kesatuan Melayu Muda di tubuh pada 1938. United Malays National Organisation belum wujud lagi. Apabila wujud slogan United Malays National Organisation ialah HIDUP MELAYU dan bukan MERDEKA !

MITOS KE TIGA :

Kemerdekaan didapati tanpa tumpah darah. BOHONG. Parti Komunis Malaya, Angkatan Pemuda Insap, Angkatan Wanita Sedar, Hizbul Muslimin, Peta, Malayan Democratic Union, KMM dan ribuan warga telah bangun mengangkat senjata – pada mulanya melawan Jepun – kemudian melawan British. Tanpa angkat senjata British tidak akan undur.

MITOS KE EMPAT :

Lagu Negara-Ku dikatakan lagu kebangsaan kita. BOHONG. Lagi ini bukan ciptaan warga Tanah Melayu. Peciptanya orang Peranchis bernama Pierre Jean de Beranger (1780-1857). Nama asal ialah Memula Moon. Bertukar menjadi Terang Bulan. Di zaman Konfrontasi – Radio Republik Indonesia memainkan lagu ini untuk mengejek Tunku yang dianggap budak suruhan British. Dari Terang Bulan menjadi Negara-ku.

MITOS KE LIMA :

Bendera Jalur Gemilang – namanya baru 5 tahun. Ini adalah tiruan bulat bulat dari bendera Amerika Syarikat yang bernama Star Spangled –Banner, Stars and Stripes dan Old Glory. Nama jalur gemilang pun di ciplak dari nama bendera Amerika. Buktinya : lihat Jalur Gemilang tidak ada motif Nusantara/Melayu – warna merah dan puteh adalah motif Nusantara – merah darah rakyat – puteh hati rakyat. Motif Nusantara ini wujud dalam bendera Singapura dan Indonesia.

MITOS KE ENAM :

Wujud perpaduan Melayu. BOHONG. Tidak ada perpaduan Melayu. Tidak pernah terjadi perpaduan Melayu semenjak konsep Melayu itu wujud. Tidak mungkin adanya perpaduan Melayu seperti mustahilnya lahir perpaduan China, perpaduan Arab, perpaduan Itali , perpaduan India.

Mitos perpaduan Melayu bergerak dengan menakut-nakutkan orang Melayu dari di’telan’ oleh China dan India. Apabila Melayu jadi takut maka akan datang pembantu. Seperti mitos pokok ada hantu. Orang kampong takut pada hantu lalu memanggil bomoh untuk menghalau hantu. Ini cara klasik mitos bergerak. Takut-takut orang ramai. Apabila orang ramai takut maka mereka akan mencari perlindungan. Maka muncul United Malays National Organisation menjadi perlindung walhal yang menimbulkan kerena gerombolan ini.

MITOS KE TUJUH:

Malaysia negara unik. BOHONG. Mitos ini disebarkan untuk membodohkan rakyat negara ini yang malas membaca dan hanya suka mendengar. Mitos ini bertujun untuk menunjukkan hanya gerombolan United Malays National Organisation sahaja yang dapat memerintah kerana Malaysia unik.

Hakikatnya Malaysia tidak unik – bukan Malaysia sahaja dalam dunia ini yang berbilang kaum , yang berbilang bahasa, pelbagai agama dan budaya. Tidak ada negara yang monolith dalam dunia ini – semua ada kepelbagaian. Setiap negara dalam dunia ini ada kepelbagaian.

TEKNOLOJI PECAHKAN MITOS

Lihatlah betapa teknoloji dan ilmu pengetahuan telah memecahkan mitos-mitos ini. Betapa internet telah membolehkan kita bersama-sama mencari fakta dan menilai dokumen sejarah.

Kalau dulu kita tidak tahu asal usul lagu Negara-ku – hari ini gambar dan riwayat hidup pembuat lagu ini kita kenali. Kalau dulu ada yang menerima mitos tentang kemerdekaan dicapai tanpa tumpah darah. Hari ini mitos ini telah terbarai pecah. Dokumen-dokumen sejarah semuanya boleh kita baca melalui internet.

Kemajuan manusia akan terus memecahkan mitos mitos yang lapuk dan berkarat ini. Teknoloji akan membebaskan manusia dari diperangkap dan dibelenggu oleh mitos-mitos. Tanpa mitos manusia akan jadi berani. Insan yang berani bebas adalah insan yang berfikir. Manusia yang berfikir tidak akan tunduk kepada sesipa kecuali fikrahnya yang rasional. (TT)

2009-11-12T01:53:00.003+08:00

bodo punye security unimap
kan senang kalu parking kat umah je
jimat space..
tak payah susah2 nak sediakan parking,,
bangang bertingkat2
bende kecik macam tu pon tak buleh pikir ke

2009-11-11T19:31:00.001+08:00

aku duk KKC5...
jemput la datang kerumah...
kehkehkehkeh....

aku paste sbb aku suke

2009-10-09T13:07:00.000+08:00

REALITI 1 : HEP UniMAP telah diberikan arahan oleh Dato’ VC, (Kamaruddin Al-Kamiil wal Mutakammiiil) agar ditiadakan langsung pemilihanraya kampus melalui Stopa dan konco-konconya. Jika benar apa yang diceritakan (oleh staf UniMAP sendiri), pelajar UniMAP cubalah menghantar Borang Pencalonan untuk Menjadi Wakil (ketika pilihanraya). ANDA AKAN DAPATI , PELAJAR PERLU MENDAPAT “KEBENARAN” DARIPADA DEKAN PUSAT PENGAJIAN MASING-MASING. Ini langsung tidak demokratik kerana realitinya, TIADA SEORANG DEKAN DI PUSAT PENGAJIAN ANDA PUN YANG SANGGUP BERKATA “TIDAK” KEPADA DATO’ KAMARUDIN DAN KONCO-KONCONYA. Maka oleh sebab itulah, ramai Dekan-dekan Pro-Pelajar yang tidak disambung kontrak sebagai dekan e.g. Prof Sazali (Mekatronik) dan Dr. Shamsul (Bahan). Hanya DEKAN anda yang “YES MAN” sahaja yang akan dikekalkan. KETAHUILAH…ANDA SEMUA TELAH DITIPU !!!

REALITI 2 : Wahai para pelajar UniMAP. Sedarlah !!! Sesungguhnya, baru-baru ini IJM (Institut Jurutera Malaysia) atau BEM (Lembaga Jurutera Malaysia) telah menolak permohonan alumni (graduan UniMAP – kecuali PPK Mikroelektronik & PPK Komputer Perhubungan) untuk berdaftar dengan BEM (untuk dapat status Ir.) Alasannya : Semua kejuruteraan di UniMAP GAGAL mencapai status dan pengiktirafan dari BEM, apatah lagi melalui Akreditasi EAC (Engineering Accreditation Committee). Maknanya : Ijazah anda TIDAK SAMA SEKALI DIIKTIRAF oleh Lembaga Jurutera. Ketahuilah !! ANDA SEMUA TELAH DITIPU..!!

REALITI 3 : Disebabkan oleh Realiti 2 (di atas), USM, UM & UKM dan beberapa IPTA termasuk IPTS seperi UTP an UniTEN tidak teragak-agak untuk MENOLAK PERMOHONAN lepasan UniMAP untuk melanjutkan pengajian di peringkat MASTER & PhD. Tapi hanya satu IPTA sahaja yang masih berani menerima graduan UniMAP itu Universiti Malaysia yang terletak di Perlis !! Ketahuilah…ANDA SEMUA TELAH TERTIPU…!!!

REALITI 4 :

Sebagai “orang lama”, saya nasihatkan :

1. MPP bersuaralah bagi pihak rakan-rakan anda !!! Jangan jadi seperti ANJING yang terdiam setelah diberikan pelbagai kemewahan oleh pihak Universiti – melancong & sebagainya. Fikirkan tentang tanggungjawab dan amanah yang diberikan oleh rakan-rakan anda. FIGHT FOR THEIR RIGHT & YOUR OWN FUTURE !

2. ALUMNI juga perlu bangkit menentang rejim Kamarudin – Stopa – HEP – pembodek – pengampu yang nyata-nyata menyebabkan ijazah yang anda bersusah payah mendaptnya, tidak diiktiraf oleh Lembaga Jurutera Malaysia. Memang ada yang telah bekerja, tapi sia-sialah jika rakan-rakan dari IPTA lain boleh further studies, dan anda terus menjadi “orang suruhan” atau “kuli” di company tempat anda bekerja.

3. STAF UNIMAP terutamanya Dekan-dekan Pusat Pengajian juga perlu memberitahu kepada SEMUA pelajar – status pengiktirafan dari EAC yang “TERNYATA GAGAL” diperolehi. Wahai para Profesor & Prof. Madya yang cerdik pandai…tanya kepada diri anda, inginkah anda menghantar anak anda di UniMAP!? Jawapannya sudah tentu, ANDA SAHAJA YANG TAHU. Oleh itu, hentikan MENIPU PELAJAR!!

Kalau ada student UniMAP yang perlu keterangan lanjut (atau buat-buat tak faham), sila hubungi :

DIRECTOR, ENGINEERING ACCREDITATION UNIT
Prof. Madya Ir. Megat Johari bin Megat Mohd Noor
Director, Engineering Accreditation Unit
Tel : +603-7804 9862
Email : megatjohari@bem.org.my

KELUARLAH DARI ZON SELESA ANDA – DARI KAWASAN TANAH KUBUR WANG ULU atau KAWASAN PEMBUANGAN SAMPAH KUALA PERLIS – BUKTIKAN MAHASISWA TIDAK SEKALI-KALI BOLEH DITIPU SEWENANG-WENANGNYA !!!

UNIMAP HEP DAH TAKUT....

2009-10-09T12:33:00.002+08:00

ACCESS DENIED

URL: "http://unimapkini.blogspot.com/"

CATEGORIES: "Blogs/Personal Pages"

KAHKAHKAH... HEP dah cuak dengan suara kebangkitan student unimap sendiri sampai sanggup block blog ni. KAHKAHKAH.. lawak betul unimap ni.. pecah perut aku gelak. KAHKAHKAH..
lawak betul HEP ni. adeh.. sakit perut aku gelak. pagi tadi boleh lagi masuk blog ni. aku balik kelas ni try bukak tengok dah tak boleh. KAHKAHKAH... penakut ke? kehkehkeh.. gelak guling2 aku tengok HEP punye countermeasure...

2009-08-28T06:57:00.000+08:00

NFO UNTUK
ORANG BUKAN ISLAM YANG TIDAK TAHU,
ORANG ISLAM YANG JAHIL @
SENGAJA MENJAHILKAN DIRI!@DAN PEMIMPIN UMNO DAN AHLI UMNO YANG SAH JAHIL..

SEBAT CARA ISLAM

SEBAT CARA SIVIL

SUMBER:

Maklumat Ringkas:
SEBAT CARA ISLAM
1. Panjang rotan tidak lebih 1.22 meter , tebal tidak lebih 1.25 sm
2. Jika pesalah hamil, hukuman dilaksanakan selepas 2 bulan melahirkan anak.
3. Sebatan tidak boleh kena muka, kepala, perut, dada atau bahagian sulit.
4. Pesalah lelaki disebat berdiri manakala perempuan dalam keadaan duduk.
5. Sebatan dengan kekuatan sederhana.
6. Tukang sebat tanpa mengangkat tangannya melebihi kepala.
7. Tidak melukakan kulit pesalah.

SEBAT CARA SIVIL
1. Rotan yang digunakan terdiri daripada berbagai-bagai saiz.
2. Pesalah akan ditanggalkan pakaiannya dan digantikan dengan pakaian cawat.
3. Pakaian cawat hanya menutupi bahagian kemaluan depan sahaja.
4. Bahagian daging punggung akan terdedah untuk disebat.
5. Pesalah akan dibaringkan secara berdiri pada patung yang dikhaskan dan diikat kedua kaki dan tangan.
6. Sesetengah tukang sebat menyebat dengan cara terus.
7. Sesetengah tukang sebat menyebat dengan cara sentapan.
8. Sebatan dengan cara sentapan lebih menyakitkan kerana pesalah dapat merasakan cebisan kulit tersentap keluar.

AHHH SEKARANG YANG MANA ADIL......WAHAI PEMIMPIN UMNO......JGN PANDAI KOMEN KELAK....BINASA. .

2009-08-28T06:43:00.001+08:00

Bukanlah sukar untuk mengenal siapa pengkhianat Melayu.

- Siapakah yang meminda Perlembagaan Persekutuan mengurangkan kuasa Raja-raja Melayu?

- Siapakah yang melacur pendidikan negara dengan pelaksanaan PPSMI yang membunuh potensi Bahasa Melayu sebagai bahasa kebangsaan?

- Siapakah yang menyerahkan tanah seluas 51,170 hektar kepada Singapura dengan bayaran RM350 juta seperti didedahkan oleh hubaya tertentu?

- Siapakah yang menafikan hak masyarakat Melayu di negeri Kelantan dan Terengganu untuk memperolehi royalti petroleum sejak sekian lama?

- Siapakah yang memecat Almarhum Datuk Ishak Baharom yang menggazetkan fatwa pengharaman penyertaan orang Melayu di dalam Pertandingan Ratu Cantik Di Selangor satu ketika dahulu?

- Siapakah yang menyeleweng kuota masyarakat Melayu di dalam pengagihan kontrak-kontrak untuk kroni-kroni mereka semata?

- Siapakah yang meminda Perlembagaan Persekutuan untuk melaksanakan Persempadanan Semula kawasan Pilihanraya yang mengecilkan undi Melayu untuk tujuan kepentingan politik mereka?

- Siapa pula yang satu ketika dahulu bermati-matian mahu menggugurkan nama Islam di dalam semua pertubuhan politik dan NGO satu ketika dahulu?

Soalan-soalan ini jika dijawab hanya akan disimpulkan dengan satu jawapan, iaitu Umno.

2009-08-28T06:40:00.001+08:00

Lagi Pelik tapi Benar (aku jwb dalam tulisan berwarna biru)

1. Org melayu lagi dulu lagi mcm org arab. Susah nak bersatu. masing masing ada idealogi sendiri. tapi org CINA berlainan Ideologi akan bersatu bila org melayu dah berpecah. Hang semua tengok lah nanti. Sekarang Depa laga lagakan Melayu melayu yang bodoh bangang tak sedar diri.Hang jgn ingat DEPA kasihan kamu semua bila dpt memerintah. (awat tetiba hang keriau pasal MELAYU pulak ni? Dari dulu kini dan selamanya tak abis-abis cerita tu? Aku pun berketurunan MELAYU. Kat bawah ni aku sertakan beberapa petikan artikel drpd Pemimpin Ankatan Muda PKR dan juga sebait sajak drpd seorang rakyat biasa berketurunan MELAYU! Aku saja titipkannya untuk hang & kwn2 lain, itu pun kalau sudi nak baca sampai abis ler)

2. Ali Baba. Umno Pas PKR . Semua berniaga nak untung cepat dan ats angin aje.Hang tgk sendiri lah . Mcmana DEPA tekan kamu dalam niaga. Si Ali kena tunduk dan ikut je mcm Kerbau bila BABA arah. Itu dalam niaga.Bila DEPA memerintah mcmana. (bab ni yang aku paling seronok ni. Hang dok sembang pasal ‘konsep’ Ali Baba? Ni aku nak tanya sikit kat hang, siapa yang menyuburkan budaya Ali Baba ni? Pas ke? PKR ke? Hello ci abang, sesekali tu toleh2 ler ke belakang sejenak. Memang Pas wujud di Malaysia ni muda sikit jer drpd UMNO tapi depa tak pernah memerintah Malaysia dan sudah tentu ler bukan depa yang dok mengagih2kan kekayaan dan peluang perniagaan kepada para Ali Baba tu. PKR pulak? Parti tu baru jer wujud 10 tahun yang lalu. Bak kata pepatah MELAYU, ‘umur baru setahun jagung’ ler cik abang. Hang nak membebal pasal Ali Baba kat PAS & PKR ke? Hang nak buat lawak pagi Isnin ke ni?)

3. Melayu kalau Tgk melayu tak betul, cepat marah dan memberontak. . Tapi kalau DEPA cina buat mcmana pun melayu senyap mcm tikus.Dayus punya melayu dgn kaum sendiri berani. Hang tgk lah kalau melayu keje dgn Cina mcmana. (Jap, bagi aku gelak dulu… kah kah kah…kah kah kah… mana hang tau Cina sama Cina tak bertekak dan tak marah sesame mereka? Tu pasal ler sesekali tu kena gak baca media alternative dan tengok video alternative. Cuba ler hang tengok betul2 apa yang sedang berlaku antara PKR, PAS dan DAP sekarang ni? Tengok dengan mata hati dan minda yang terbuka. Orang lain aku tak tau ler, tapi aku sendiri pernah bekerja dengan orang Cina dan berkedudukan selesa. Kalau kaum / keturunan sendiri mundur jangan salahkan orang lain. Salahkan diri sendiri.)

4. Melayu kalau dah taksuf dgn Parti atau pemimpin, apa Ketua Bodoh cakap semua betul.Nik aziz kata mencarut, memaki pun Hang semua Diam dan Setuju dan Kata Betoi. Guna otk sikit Ketua bukan sema betoi. Dulu dia kata kalau undi org kafir kamu pun mcm kafir. Skrg dia kata undi org kafir utk keadilan kamu msk surga Undi BN msk neraka. Cuba kamu fikir Betoi ka tu. (Bab ni pun kelakar jugak ni… hang kata MELAYU taksub kepada pemimpin? Bagi aku gelak dulu.. kah kah kah… kah kah kah…Taksub ni ada dalam jiwa setiap manusia ler cik abang. MELAYU ke Cina ke India ke Inggeris ke Negro ke Arab ke…Kalau hang nak kata TGNA tu seorang yang bodoh, itu pilihan hang ler, aku tak nak ulas bab itu. Tapi bagi aku yang boleh baca AlQuran tapi tak tau bercakap bahasa Arab (ni aku ngaku kelemahan aku ler), aku terima dan percaya apa yang TGNA katakan tu. Sebabnya ialah bahasa AlQuran itu walaupun menggunakan bahasa Arab tetapi penyusunan ayat, pemilihan ayat dan perkataannya itu terlalu indah dan ‘simbolik’ yang hanya pakar2 bahasa Arab sahaja yang dapat menelah dan memahami maknanya. Sebagai contoh, Saiyidina Umar AlKhattab ialah seorang hartawan dan sasterawan Arab terkenal pada zaman itu, sangat terpesona dengan ayat-ayat ALLAH lantas meruntun jiwanya untuk memeluk Islam kerana belaiu tahu bahawa tidak mungkin ada seorang manusia yang mampu ‘membina’ ayat yang tersangat indah susunan dan pengertiannya!)

5. Kita msk masjid nak beribadah dan dgr ceramah Agama. Tapi jgn pulak berpolitik dan memaki dan menyumpah org. Org Islam dan betul betul islam tak mcm tu. Tapi org melayu je buat mcm tu. (Assalamu’alaikum Saudaraku, memang betul apa yang Saudaraku sebutkan itu. Hanya MELAYU yang berperangai sebegitu. Tetapi saya tidak tahulah samada Saudaraku sedar atau tidak bahawa Junjungan Besar kita, Rasulullah S.A.W. berpolitik dan mentadbir Negara Islam yang pertama di muka bumi ini iaitu Madinah AlMunawwarah mulai dalam masjid. Kerana apa wahai Saudaraku? Kerana Islam itu ialah Kehidupan. Islam itu Keselamatan. Islam itu ialah sebaik-baik tatacara mentadbir. Dari atas mimbarlah Baginda memberi peringatan samada peringatan yang lembut mahupun yang tegas / keras. Di dalam masjidlah dijalankan majlis2 usrah, tazkirah, kuliyyah dan sebagainya. Segala yang dirumuskan kemudiannya dibawa keluar dan diwar2kan kepada seluruh RAKYAT termasuklah Yahudi, Majusi dan Nasrani pada ketika itu. Sedarlah wahai Saudaraku, sesungguhnya kita tidak dapat lari dari politik. Samada hanya sebagai ahli parti tertentu atau hanya sebagai ‘PENGUNDI’ pada setiap kali PRU. Itupun jika Saudaraku turut sama menunaikan tanggungjawab sebagai warga MALYSIA!)