A good Muslim is one who is without denomination, faction, or any other special loyalty. The prophet (SAWS), in his final speech to the whole Ummah, said that between Muslims, there are no races or tribes. We have divided the Ummah which our nabi (SAWS) tried so hard to keep together. Allah warns us, in verse 105 of surah #3 not to allow ourselves to dissociate. The verse reads:

The approximate meaning in English is:
"And be not like those who are divided amongst themselves and fall into disputations after receiving clear signs: for them is a dreadful punishment in store".

Islam, being a flexible religion, allows for a variety of opinions and customs, as long as they do not contradict the religion. As mentioned, religious disagreements between the so-called sects of Islam can be resolved by turning to the Quran, not by segregation. The Quran is the book of guidance for ALL OF mankind. How can we convince anyone of this if we cannot even be united amongst ourselves! We are making a mockery of ourselves to non-muslims by refusing to follow the simple instructions of our own holy book! Allah's disapproval of disunity among Muslims is evident in verse 103 of surat Al-Imran:

The approximate meaning is:
And hold fast, all of you, to the rope of Allah, and do not separate. And remember Allah's favour unto you: how you were enemies and He made friendship between your hearts so that you became brothers by His grace: and how you were upon the brink of an abyss fire, and He did save you from it.

Thus, Allah maketh clear His revelations unto you that haply you may be guided.

The ayah refers to how the Meccans and Medinians were united by the grace of Allah. This example illustrates how Islam was, and should still be, a uniting force between Muslims despite any superficial differences which may exist between us. The ayah also tells us that the Quran contains very clear guidance. Given that, there is no reason why any two Muslims should not practice Islam the same way, the way Allah has instructed. 

The most shameful division among Muslims is that of denomination; the major ones being sunni, sheea, and ismaeli. These are all artificial divisions which have absolutely nothing to do with Allahs revealed deen. Who are we to cut up Allahs deen into little pieces, especially when Allah has forbidden us to do so? This is a crime committed by nearly 1 billion Muslims. A study of the history of these sects reveals that they were created PURELY by political disagreements. Later, innovations in religion lead to religious differences. An honest study of the Quran easily reveals these innovations (which I will not mention for the time being, due to time constraints). Nowhere in the Quran is there any mention of sunni, sheea, or ismaeli, and so we must make these terms alien to our vocabulary! 

The Quran is very clear in this matter. Allah has declared that sectarianism is Haram. As Muslims, we are prohibited even from involvement with people who restrict themselves to a so-called subdivision of Islam. This point is mentioned in verse 159 of surah #6:

As for those who divide their religion and break up into sects, thou hast NO PART IN THEM IN THE LEAST, their affair is with Allah, He will in the end tell them the truth of all that they did.

It is interesting to note that when Quran refers to those who will inhabit the jahannam, Allah often mentions that they will see the truth of all that they did or that they will receive just treatment for all that they used to do. These endings are never mentioned for those people who will enter Paradise. They are reserved especially for the sinners; those sinners who will be punished. So you be the judge: What do you think is in store for those people just described? Verses 27-28 of surah #45 of the Quran make this comparison too, but they also stress that on the Day of Judgment, followers of all sects will be in the same category. These verses read as follows:

...The Day that the Hour of Judgment is established, that day will the dealers in falsehood perish, and thou will see EVERY sect bowing the knee, every sect will be called to its record: This day shall ye be recompensed for all that ye did.

It is obvious that sinners are being described. Bowing the knee is a phrase used to describe the position of the wrongdoers on the Day of Judgment. In the example given, the sinners are those people who claim loyalty to ANY so-called sect of Islam.

A Muslim is defined as one who follows the religion of Allah, Al-Islam. Divisions exist to separate differences. If we divide ourselves, it is due either to some worldly difference between us or a difference in faith (as mentioned, neither is justifiable). A deliberate alteration of faith does not create a sect of Islam, it creates a distinct faith which the followers may claim to be a sect of Islam. Thus, there is a great danger involved in attributing oneself to one of the many so-called sects of Islam. Loyalty is allowed only for Allah, His messenger, and to those people who claim loyalty to Allah and his Messenger (SAWS) (i.e. the Muslims). Those of us who declare loyalty to a specific sect had better beware; sect of Islam is a contradiction of terms. You can have one or the other, not both! In accord with this, verse 32 of surah #30 of the Quran reads:

And be not like those who join gods with Allah, those who split up their religion and become (mere) sects, each party rejoicing in that which is with itself!

The words, "that which is with itself" refer to those differences which people use to justify their separation from Islam. Notice that polytheism, the greatest sin, is prohibited along side with division of religion. This pairing, like everything else in the Quran, is deliberate. It is meant to demonstrate the magnitude of this crime.

All of us must refuse to attribute ourselves to any of the man made divisions of Islam. If anyone asks you if you are Sunni, or Sheea, tell them that you are a Muslim, who believes in the seven beliefs, and practices the five pillars. Tell them that you strive to live according to the way Allah has instructed in the Quran.

Take a moment to reflect upon these questions: To what sect did Mohammed (SAWS) belong to? Whose example was the best example of how a Muslim should live his/her life? If the prophet (SAWS) were alive today, what would his opinion be on this subject? Should we, being followers of Islam, not try to keep our opinion consistent with the prophets (SAWS)? How can a non-Muslim be attracted to Islam knowing that there are so many versions of it, and if a non-Muslim decides to embrace Islam, wouldn't his/her joining of a sect ruin such a beautiful decision? During the time of our beloved prophet (SAWS), Muslims called themselves just that, Muslims. Nobody was a Sheea, or a Bohra, or an Ahmedi, or a Sunni, or an Ismaeli, or a Qadiani or a Duruz, or a Bahai, or an Ansarullah, or anything. All Muslims were equal. Everyone proudly proclaimed the Shahada:

Ash-hadu Allaa ilaaha ill-Allahu WaHdahu laa shareeka lah, 
wa Ash-hadu Anna MuHammadan abduhu wa rasooluh!

I now call upon all of you to immediately renounce any special religious loyalty which you may posses. For the love of Allah, the one who created you and blessed you with his deen, forget that you belong to any group and be proud that you are Muslim. And renouncing the sect is not enough if we continue to practice Islam with our differences. We must investigate what caused the formation of the sect and what characteristics of the sect are incompatible with Islam. We must seek knowledge of our religion in order to practice it as perfectly as we are capable. It is obvious that anyone who belongs to a sect and claims to be Muslim believes that their sect represents true Islam. I have two things to say to that. First of all, merely labeling oneself as one kind of Muslim or another is Haram as it is division in the most direct sense. Secondly, look up the date the Islam was revealed and then look up the date that your sect of the religion was born. After finding that they are not equal, dont even dare to claim that your sect is true Islam. That would be an insult to the Rasoolullah (SAWS).

As a final reminder, I will introduce another quote from the Holy Quran that again points to the fact that unity among Muslims is an indispensable, fundamental part of Islam:

The approximate meaning is:
"Verily, you are one Ummah. I am your Lord, worship me"

Kenapa Perlu KHUSYU' Dalam Solat ?


IMAM AL-GHAZALI menyatakan bahawa orang yang tidak khusyuk sembahyangnya adalah dikira sia-sia belaka, kerana tujuan solat itu selain untuk mengingati Allah SWT, ia juga berfungsi sebagai alat pencegah dari perbuatan keji dan mungkar. Apabila lalai ketika menunaikan solat bererti orang tersebut tidak akan berasa gerun ketika melakukan perkara keji dan mungkar.

Solat yang khusyuk ialah mereka yang sentiasa sedar dan mengikuti segala pengertian dari setiap kalimah yang di ucapkan di dalam solatnya. Justeru itu apabila ia membaca Fatihah, hatinya akan mengikuti dan memahami makna setiap kalimah yang terucap.

Misalnya apabila mereka membaca ayat keempat dari Surah Al-Fatihah yang bermaksud: “Tuhan yang memiliki hari Akhirat.” Maka tergambar segala kalut sibuk dan huru-hara manusia serta bersesak di padang Masyhar, ia akan terasa diri semakin kerdil dan lemah disisi Allah SWT.

Apabila membaca ayat kelima dari surah Al-Fatihah yang bermaksud : “Engkaulah yang kusembah dan Engkaulah tempatku bermohon.” Bererti mereka telah memberikan kesetiaan dan pengabdian hanya kepada Allah, bukannya menjadi penyembah hawa nafsu atau yang lain-lainnya. Akhirnya mereka tidak ada keinginan untuk melakukan perkara keji dan mungkar, kerana melakukan perbuatan keji bererti mereka telah menjadi hamba nafsu, yang demikian adalah bercanggah dengan ucapannya yang mengaku bahawa dia hanya menyembah Allah SWT semata-mata.

Selepas itu mengamati lain-lain bacaan dalam sembahyang dengan khusyuk, yang mengandungi berbagai bacaan dan doa-doa yang memperlihatkan kebesaran Tuhan. Jika difahami sungguh-sungguh cukuplah kesemua itu akan menghakis sikap-sikap hodoh yang ada pada diri manusia itu.

Rasulullah SAW bersabda yang bermaksud :

“Berapa banyak orang yang mendirikan solat, tetapi yang di perolehi hanya penat dan letih, kerana mereka itu lalai dalam sembahyangnya.”

Hadis tersebut menggambarkan betapa banyak sembahyang yang didirikan oleh seseorang itu, tetapi malangnya ia tidak memperolehi pahala melalui sembahyang itu.

Firman Allah yang bermaksud :

“Maka kecelakaanlah bagi orang-orang solat, (iaitu) orang-orang yang lalai dari solatnya.” [Surah al-Ma'un : ayat 4-5]

Nabi s.a.w bersabda lagi yang bermaksud :

“Tidak ada habuan bagi seseorang hamba dalam sembahyangnya kecuali sekadar mana yang dia ingat.”

Hadis tersebut menjelaskan bahawa solat seseorang yang dalam keadaan lalai, sesungguhnya tidak mempunyai sebarang nilai kebaikan di sisi Allah SWT. Malah solatnya itu akan sekadar menjadi kayu pengukur, jika seseorang ingin tahu sekadar mana pahala yang di perolehi dan sebanyak mana pula yang kosong, maka selepas solat cubalah adakan muhasabah, sebanyak manakah masa yang dia berada dalam keadaan khusyuk, iaitu ingat segala perbuatan dan ucapan mereka dalam sembahyang itu, atau sebanyak mana pula yang lalai. Kalau banyak masa lalai maka setakat baki yang sedikit itu tidak payahlah untuk menunggu akhirat bagi melihat pahala solat itu, sebaliknya didunia ini pun kita sudah boleh mengagak apa yang kita perolehi dari solat yang tidak khusyuk itu.

Sesungguhnya solat itu tidak sama dengan ibadah yang lain. Jika dibandingkan dengan ibadah puasa, memang dalam ibadah puasa tidak ada khusyuk, tetapi puasa yang memenuhi segala syarat akan kelihatan kesannya dari puasanya itu. Disebabkan menahan lapar dan dahaga bukan sahaja mereka akan kelihatan letih dan kurang bermaya, tetapi juga mereka kelihatan sebagai seorang yang tinggi pekertinya, senantiasa menjaga perkara yang boleh membatalkan puasa dan juga pahala puasa seperti menjaga lidahnya dari mengumpat dan mengeluarkan kata-kata yang tidak berfaedah.

Begitu juga zakat, walaupun ketika melakukan ibadah zakat itu tidak disertai dengan khusyuk namun maksud kepada penunaian zakat itu kelihatan juga. Menunaikan zakat dapat menghakis sifat bakhil seseorang. Orang-orang yang dikuasai oleh sifat bakhil tidak mungkin mampu menunaikan zakat.

Demikian juga dengan ibadah haji, walaupun ketika melakukan ibadah haji seseorang itu dalam keadaan lalai kerana ibadah haji melibatkan dua perkara iaitu tubuh badan dan harta benda. Sama ada menunaikan haji itu dalam keadaan lalai dan sebagainya, namun kesannya dari ibadah haji itu jelas ketara, kerana ia terpaksa membelanjakan wang beribu-ribu ringgit. Tubuh badan terasa letih dan wang ringgit habis.

Sebaliknya ibadah solat ini amat berbeza sekali dengan semua ibadah yang dinyatakan itu. Menurut Imam al-Ghazali bahawa solat itu merupakan “munajat” (berdialog dan berbisik) seorang hamba terhadap Tuhannya. Apabila solat itu sebagai munajat sudah tentu dilakukan dengan penuh kesedaran di samping khusyuk dan tawadhuk. Bagaimana mungkin seorang yang lalai boleh berbisik atau berdialog dengan Allah SWT.

Orang yang mengerjakan solat dalam keadaan lalai sama keadaannya orang yang mengigau ketika tidur, walaupun mungkin ia menyebut Allahu Akbar dan juga lain-lain kalimah yang memuji keagungan Allah SWT, seperti bertasbih mensucikan Allah, bertahmid memuji Allah namun semua itu tidak termasuk langsung dalam pengertian munajat kepada Allah kerana sebenarnya orang itu sedang mengigau. Sesungguhnya orang mengigau itu adalah orang yang bertutur di luar kesedaran.

Khusyuk menjadi syarat sama ada solat seseorang itu akan diterima oleh Allah SWT. Jika khusyuk tidak wujud dalam diri orang yang menunaikan solat, maka ruang kosong itu pasti terisi dengan sifat lalai. Orang yang lalai tidak akan merasai keagungan Allah SWT, sekalipun lidahnya mengucapkan kalimah-kalimah yang mengandungi segala puji-pujian terhadap Allah.

Segala puji-pujian yang ditujukan kepada Allah SWT bukan saja melalui ucapan lisan, tetapi juga dengan bahasa hati. Apabila hati lalai ia akan menjadi hijab yang menghalang seseorang itu untuk menghampiri Allah, meskipun Allah SWT menyatakan bahawa ia lebih hampir daripada saraf dan urat seseorang.

Firman Allah Taala yang berbunyi:

“Ketahuilah dengan menyebut nama Allah itu dapat menenangkan hati.” [Surah Ar-Ra'adu : ayat 28]

Dan ketahuilah, solat adalah ibadah utama yang akan dihisab terlebih dahulu di akhirat oleh Allah SWT, berbanding dengan amalan-amalan yang lain. Sekiranya solat seseorang itu dalam keadaan sempurna, maka barulah dihitung pula amalan yang lain.

Wallahu ta’ala a’lam. Wassalamu.



Jihaad is of various kinds, some of which are obligatory upon everyone who is accountable, and some are obligatory upon the community as a whole – if some people undertake them then the rest are relieved of the obligation. And some kinds of jihad are mustahabb.

Jihad al-nafs (jihad against one’s self) and jihad al-Shaytaan (jihad against the Shaytaan) are obligatory upon everyone who is accountable. Jihad against the munaafiqeen (hypocrites), kaafirs (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e. fighting) against the kaafirs may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Once this is understood, then jihad is of four kinds: Jihad al-nafs (jihad against one’s self), jihad al-Shaytaan (jihad against the Shaytaan), jihad against the kaafirs and jihad against the hypocrites.

Jihad al-nafs (jihad against one’s self) is of four kinds:

1 – Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter; if this is missing then one is doomed to misery in this world and in the Hereafter.

2 – Striving to make oneself act in accordance with what one has learned. Simply knowing without acting, even though it may not cause any harm, is not going to bring any benefit.

3 – Striving to call others to Islam, teaching those who do not know about it. Otherwise one will be one of those who conceal that which Allaah has revealed of guidance and teaching, and it will not benefit him or save him from the punishment of Allaah.

4 – Striving to bear patiently the difficulties involved in calling people to Allaah and the insults of people; bearing all that for the sake of Allaah.

If a person achieves all these four levels, then he will be one of the rabbaaniyyeen (learned men of religion who practise what they know and also preach to others. Cf. Aal ‘Imraan 3:79). The salaf were agreed that the scholar does not deserve to be called a rabbaani unless he knows the truth, acts in accordance with it and teaches it to others. Whoever teaches, acts in accordance with his knowledge and has knowledge, he will be called great in the kingdom of heaven.

Jihad against the Shaytaan is of two types:

1 – Warding off the doubts that he stirs up to undermine faith.

2 – Striving against him to ward off the corrupt desires that he provokes.

The first jihad is followed by certainty of faith, and the second is followed by patience. Allaah says (interpretation of the meaning):

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.)”

[al-Sajdah 32:24]

Allaah tells us that leadership in religion is attained through patience and certainty of faith. Patience wards off desires and certainty wards off doubts.

Jihad against the kaafirs and hypocrites is of four kinds: with the heart, the tongue, one’s wealth and oneself. Jihad against the kaafirs is more along the lines of physical fighting whereas jihad against the hypocrites is more along the lines of using words and ideas.

Jihad against the leaders of oppression and innovation is of three kinds:

1 – Jihad with one's hand (i.e., physical jihad, fighting) if one is able. If that is not possible then it should be with one's tongue (i.e., by speaking out). If that is not possible then it should be with one's heart (i.e., by hating the evil and feeling that it is wrong).

These are the thirteen types of jihad, and “Whoever dies without having fought or having resolved to fight has died following one of the branches of hypocrisy.” (Narrated by Muslim, 1910).

Zaad al-Ma’aad, 3/9-11)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

“Jihad is of various kinds, with one’s self, one's wealth, by making du’aa’, by teaching and guiding, by helping to do good in any way. The greatest form of jihad is jihad with one’s self (i.e., going oneself and fighting), followed by jihad with one's wealth, jihad by speaking out and guiding others. Da’wah is also part of jihad. But going out oneself to fight in jihad is the highest form.

(Fataawa al-Shaykh Ibn Baaz, 7/334, 335)


The idea of waging physical jihad against the kaafirs went through a number of stages, depending on the state in which the Muslim ummah was. Ibn al-Qayyim (may Allaah have mercy on him) said:

“The first thing which his Lord revealed to him was to read in the name of his Lord who had created. That was the beginning of his Prophethood, where Allaah commanded him to recite to himself but He did not yet command him to convey that. Then He revealed the words (interpretation of the meaning:

‘O you (Muhammad) enveloped in garments!

Arise and warn!’

[al-Muddaththir 74:1-2]

So he became a Prophet with the word ‘Iqra (Read!) and he became a Messenger with the words, ‘O you (Muhammad) enveloped in garments…’ Then Allaah commanded him to warn his closest kinsmen, then to warn his people, then to warn the Arabs around them, then to warn all the Arabs, then to warn all of mankind. He continued to call them for over ten years from the beginning of his Prophethood, without fighting or imposing the jizyah; he was commanded to refrain, to be patient and to be forbearing.

Then permission was given to him to migrate, and permission was given to him to fight.

Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him.

Then Allaah commanded him to fight the mushrikeen so that the religion would all be for Allaah.

After jihad was enjoined upon him, the kaafirs then fell into three categories: those with whom there was a truce or peace treaty; those with whom he was at war; and those who lived under the rule and protection of the Islamic state.”

(Zaad al-Ma’aad, 3/159)


The ruling on physical jihad against the kaafirs is that this is an obligation on the community as a whole (fard kafaayah).

Ibn Qudaamah said:

“Jihaad is an obligation upon the community; if some people undertake it, the rest are relieved of the obligation.”

What fard kafaayah means is that if it is not undertaken by enough people, then all the people are guilty of sin, but if enough people undertakes it, the rest will be relieved of blame. Initially the command is addressed to all of them, as in the case of an individual obligation (fard ‘ayn), but then in the case of fard kafaayah the obligation is dropped if enough of the people undertake to do it, unlike the case with fard ‘ayn where the obligation is not dropped if someone else does it. Jihad is a fard kafaayah, according to the majority of scholars.”

(al-Mughni, 9/163)

Shaykh ‘Abd al-‘Azeez ibn Baaz said:

“We have previously explained on more than one occasion that jihad is fard kafaayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da’wah and advice. If enough of them go out (to fight), the rest are freed from sin, but if none of them do that then all of them are sinners.

The Muslims in Saudi Arabia, Africa, North Africa and elsewhere are obliged to do their utmost, and if there is a jihad in one country, the surrounding countries should hasten to help them, the closest then the next closest. If one or two states, or three or more, manage to fulfil the obligation, then the rest are freed of responsibility. They deserve to be supported, and it is obligatory to help them against their enemies, because they are oppressed. Allaah has enjoined jihad upon all Muslims, and they must fight against the enemies of Allaah until their brothers are victorious. If they fail to do that then they are sinners, but if sufficient people undertake to do that, then the rest are absolved of sin.”

(Fataawa al-Shaykh Ibn Baaz, 7/335)


Physical jihad against the kaafirs becomes obligatory in four cases, which are:

1 – When the Muslim is present in a jihad situation.

2 – When the enemy has come and attacked a Muslim land

3 – When the ruler mobilizes the people, they must respond.

4 – When a person is needed and no one else can do the task except him.

Shaykh Ibn ‘Uthaymeen said:

Jihad is obligatory and becomes fard ‘ayn if a person is present where fighting is going on. This is the first of the situations in which jihad becomes an individual obligation, because Allaah says (interpretation of the meaning):

“O you who believe! When you meet those who disbelieve, in a battlefield, never turn your backs to them.

And whoever turns his back to them on such a day — unless it be a stratagem of war, or to retreat to a troop (of his own), — he indeed has drawn upon himself wrath from Allaah. And his abode is Hell, and worst indeed is that destination!”

[al-Anfaal 8:16]

The Prophet (peace and blessings of Allaah be upon him) said that running away on the day when the army is advancing is one of the sins that doom a person to Hell. He said: “Avoid the seven sins that doom a person to Hell…” among which he mentioned running away on the day when the army is advancing (agreed upon). But Allaah has made exceptions in two cases:

1- When it is a military manoeuvre, in the sense that he is leaving to bring reinforcements.

2- When he is going to join another group, when he has been told that there is a group of Muslims elsewhere who are about to be defeated, so he goes to join them in order to strengthen their numbers. This is subject to the condition that there is no risk to the group he is in; if there is a risk to the group that he is in, then it is not permissible for him to go to the other group. In this case (jihad) is an individual obligation upon him (fard ‘ayn) and it is not permissible for him to leave.

The second situation (in which jihad becomes an individual obligation) is when a city is besieged by the enemy. Then he has to fight in defence of the city, because when the city is besieged there is no alternative but to defend it, for if the enemy is going to prevent people from leaving the city or entering it, and prevent provisions from reaching it, and other things which are well known, then in this case the people of the city are obliged to fight in order to defend their city.

The third situation is when the leader tells the people to mobilize; the leader (imam) is the highest authority in the state, but he need not necessarily be the leader of all the Muslims, because there has been no leader of all the Muslims (khaleefah) for a long time. The Prophet (peace and blessings of Allaah be upon him) said: “Listen and obey, even if you are ruled by an Abyssinian slave.” So if a man becomes a leader, then his word is to be heeded and his commands are to obeyed.

(al-Sharh al-Mumti’, 8/10-12).

By: Islam online

Keajaiban Mekah


1. Mekah adalah kawasan yang mempunyai graviti paling stabil..

2. Tekanan gravitinya tinggi, dan di situlah berpusatnya bunyi-bunyian yang membina yang tidak boleh didengar oleh telinga..

3. Tekanan graviti yang tinggi memberi kesan langsung kepada sistem imun badan untuk bertindak sebagai pertahanan daripada segala serangan penyakit.

4. Graviti tinggi = elektron ion negatif yang berkumpul di situ tinggi=doa akan termakbul kerana di situ adalah tempat gema atau ruang dan masa serentak.

5. Apa yang diniatkan di hati adalah gema yang tidak boleh didengar tetapi boleh dikesan frekuensinya. Pengaruh elektron menyebabkan kekuatan dalaman kembali tinggi, penuh bersemangat untuk melakukan ibadat, tidak ada sifat putus asa, mahu terus hidup, penyerahan diri sepenuhnya kepada Allah.

6. Gelombang radio tidak boleh mengesan kedudukan Kaabah.

7. Malah teknologi satelit pun tidak boleh meneropong apa yang ada di dalam Kaabah. Frekuensi radio tidak mungkin dapat membaca apa-apa yang ada di dalam Kaabah kerana tekanan graviti yang tinggi.

8. Tempat yang paling tinggi tekanan gravitinya, mempunyai kandungan garam dan aliran anak sungai di bawah tanah yang banyak. Sebab itu lah jika bersembahyang di Masjidilharam walaupun di tempat yang terbuka tanpa bumbung masih terasa sejuk.

9. Kaabah bukan sekadar bangunan hitam empat persegi tetapi satu tempat yang ajaib kerana di situ pemusatan tenaga, graviti, zon magnetisme sifar dan tempat yang paling dirahmati.

10. Tidur dengan posisi menghadap Kaabah secara automatik otak tengah akan terangsang sangat aktif hingga tulang belakang dan menghasilkan sel darah.

11. Pergerakan mengelilingi Kaabah arah lawan jam memberikan tenaga hayat secara semula jadi daripada alam semesta. semua yang ada di alam ini bergerak mengikut lawan jam, Allah telah tentukan hukumnya begitu.

12. Peredaran darah atau apa saja di dalam tubuh manusia mengikut lawan jam. Justeru dengan mengelilingi Ka abah mengikut lawan jam, bermakna peredaran darah di dalam badan meningkat dan sudah tentunya akan menambahkan tenaga. Sebab itulah orang yang berada di Mekah sentiasa bertenaga, sihat dan panjang umur.

13. Manakala bilangan tujuh itu adalah simbolik kepada tidak terhingga banyaknya. Angka tujuh itu membawa maksud tidak terhad atau terlalu banyak. Dengan melakukan tujuh kali pusingan sebenarnya kita mendapat ibadat yang tidak terhad jumlahnya.

14. Larangan memakai topi, songkok atau menutup kepala kerana rambut dan bulu roma(lelaki) adalah ibarat antena untuk menerima gelombang yang baik yang dipancarkan terus dari Kaabah. Sebab itu lah selepas melakukan haji kita seperti dilahirkan semula sebagai manusia baru kerana segala yang buruk telah ditarik keluar dan digantikan dengan nur atau cahaya yang baru.

15. Selepas selesai semua itu baru lah bercukur atau tahalul. Tujuannya untuk melepaskan diri daripada pantang larang dalam ihram. Namun rahsia di sebaliknya adalah untuk membersihkan antena atau reseptor kita dari segala kekotoran supaya hanya gelombang yang baik saja akan diterima oleh tubuh.

12 Rabi ul Awwal and Love for Prophet Mohammad (pbuh)

بسم اللہ الرحمن الرحیم

Love for Prophet Mohammad (pbuh) is what differentiates the believers in the perfection of their Iman (faith). In an authentic hadith related in Bukhari and Muslim, the Prophet (pbuh) said: "None of you believes until he loves me more than he loves his children, his parents, and all people." In another hadith in Bukhari he said: "None of you believes until he loves me more than he loves himself" and Sayyidina `Umar said: "O Prophet, I love you more than myself."

Loving the Prophet (pbuh) and following him is a main component of Faith. ALLAH has repeatedly emphasized the believers in the Qur’an to Obey ALLAH and His Messenger (pbuh), and ignoring this Command puts one’s faith in doubt;

So fear ALLAH and set things right between you, and obey ALLAH and His Messenger if you are (in truth) believers. (Al-Anfaal 8:1)

Say (O Muhammad pbuh): "Obey ALLAH and the Messenger (Muhammad pbuh)." But if they turn away, then ALLAH does not like the disbelievers. [3:31-32]

Thus it is very important to follow the Prophet (pbuh) to have perfect Imaan (faith), ALLAH says in the Qur’an; Indeed in the Messenger of ALLAH (Muhammad pbuh) you have a good example to follow for him who hopes in (the Meeting with) ALLAH and the Last Day and remembers ALLAH much. [Al-Ahzab; 33:21], so ALLAH has placed a role model in front of us to pursue and adapt our lives according to it, with the guarantee from ALLAH of being the best model which ALLAH likes.

Rasulullah (pbuh) said in the Farewell hajj sermon;
“Imam Tirmidi has narrated from Sayyidina Jabir ; he states: ‘I saw Nabi (s.a.a.w) in Hajj on the day of Arafat, he was sat on a camel and he said: ‘O people! I am leaving with you such things that if you hold fast to them you will never go astray, they are the book of ALLAH (Quran) and my Sunnah.’ (Jami Tirmidhi)

He further said;
“…The people of Israel divide into divided into 72 sects, my Ummah will divide into 73 sects, all of them will be in the hellfire, and one of them will be in paradise.” We asked “Which one is saved?” The Prophet (saw) said, “The one that is with me and my Companions.”3 [Abdullah ibn Amru, Tirmidhi, Hadith No. 2565 ]

Now keeping these verses of the Qur’an and Hadith of Rasulullah (pbuh) in mind, lets see what was the sunnah of prophet Muhammad (pbuh) and his companions in regard to 12th Rabi ul Awwal or the birthday of the prophet (pbuh), in the following extracts:-

“Most historians are silent about the exact date of birth of the Prophet (s.a.w), where as those who do mention it, there are many contradictions and disagreements amongst them.
Muhammad Husain Haykal in the biography of Muhammad (s.a.w) writes :
“Historians have disagreed about the year of Muhammad’s birth. Most of them hold that it took place in “the Year of the Elephant,” i.e. 570 C.E. Ibn ‘Abbas claims that Muhammad (s.a.w) was born on “the Day of the Elephant.” Others claim that he was born fifteen years earlier. Still others claim that he was born a few days, months, or years, after “the Year of the Elephant.” Some even assert that Muhammad was born thirty years and others seventy years later than “the Year of the Elephant.” 

Historians have also differed concerning the month of Muhammad’s birth although the majority of them agree that it was Rabi` al Awwal, the third month of the lunar year. It has also been claimed that he was born in Muharram, in Safar, in Rajab, or in Ramadan. 

Furthermore, historians have differed as to the day of the month on which Muhammad was born. Some claim that the birth took place on the third, of Rabi` al Awwal; others, on the ninth; and others on the tenth. The majority, however, agree that Muhammad (s.a.w) was born on the twelfth of Rabi` al Awwal, the claim of ibn Ishaq and other biographers.”

The presence of such disagreements on the exact day of his birth, proves that birthdays were not important to the Arabs. Arabs were very well known for their great memorization skills. They used to know the lineage of their families and other Arabs by heart; they used to know hundreds of verses of poetry by heart, a great feat of memorization. 

If the birthday of Rasool ALLAH (s.a.w) was such an important celebration, surely they would have remembered it and noted it down. Furthermore, there is also no proof from history that Prophet Muhammad (s.a.w) mentioned his exact date of birth or encouraged his followers to hold milads/mawlid or recite durood loudly on this day. 

History proves that Prophet Muhammad (s.a.w) never celebrated his own birthday. He used to fast on Mondays irrespective of the month. All that we know for sure is that he was born on a Monday and that deeds are presented to ALLAH on Mondays, which is the reason he used to fast on Mondays. His exact date of birth and even the month is a subject of debate, which further proves the insignificance of birthday celebration of Prophet Muhammad (s.a.w)
Further more none of the Sahaba, his closest companions ever celebrated his birthday, decorated mosques, read aloud poetry in his praise or held milads or took out processions on 12th Rabiul Awal.
So when we say that we dearly love our Prophet saw and therefore there is no harm in displaying this love on 12 Rabiul Awwal, we need to analyze our selves and ask our selves…

If companions of Rasool ALLAH did not celebrate Milad then why are we celebrating it?
Do we love Prophet Muhammd saw more than his closest companions who sacrificed their lives, family , wealth and property for him? Do we love our Prophet (s.a.w) more than these sahaba? Do we know a better way of expressing our love then the sahaba?Are we better Muslims than the Sahaba Karam (ra)? Are we more pious than Abu Bakar and Umar and Ali and usman radiallahu anhum?? Are we more knowledgeable than these companions? Obviously Not!
This tradition of Milads seeped into Muslims culture later on and was not part of original Islam. It is clearly an innovation a new thing added into Islam which is a Bida and therfore should not be celebrated as it was not part of original Islam practiced by the companions at the time of Prophet Muhammad (s.a.w)

Rasool ALLAH (s.a.w) him self said:“Whoever has performed a deed which is not in the religion from its inception is rejected (not acceptable to ALLAH)“. (Bukhari and Muslim)

History of Mawlid
The basic earliest accounts for the observance of Mawlid can be found in 8th century Mecca, when the house in which Prophet Muhammad was born was transformed into a place of prayer by Al-Khayzuran (mother of Harun al-Rashid, the fifth and most famous Abbasid caliph).[5] Public celebrations of the birth of Muhammad did not occur until four centuries after his death. It was originally a festival of the Shia ruling class, not attended by the common people, with the first official Mawlid celebrations occurring in Egypt towards the end of the 11th century.[5][6] The early celebrations included elements of Sufic influence, with animal sacrifices and torchlight processions along with public sermons and a feast.[7][8] The celebrations occurred during the day, in contrast to modern day observances, with the ruler playing a key role in the ceremonies.[9] Emphasis was given to the Ahl al-Bayt with presentation of sermons and recitations of the Qur'an. The event also featured the award of gifts to officials in order to bolster support for the ruling caliph.[9]

Abu al-Abbas al-Azafi (1162–1236) established the custom of celebrating Mawlid in Morocco. His son Abu'l-Qasim propagated it throughout the Maghreb.[10]
The first public celebrations by Sunnis took place in twelfth-century Syria, under the rule of Nur ad-Din Zangi Though there is no firm evidence to indicate the reason for the adoption of the Shi'ite festival by the Sunnis, some theorize the celebrations took hold to counter Christian influence in places such as Spain and Morocco.[11] Theologians denounced the celebration of Mawlid as unorthodox,[12] and the practice was briefly halted by the Ayoubides when they came to power, becoming an event confined to family circles.[13] It regained status as an official event again in 1207 when it was re-introduced by Muzaffar ad-din, the brother-in-law of Saladin, in Arbil, a town near Mosul, Iraq.[7][8] 

The practice spread throughout the Muslim world, assimilating local customs, to places such as Cairo, where folklore and Sufic practices greatly influenced the celebrations. By 1588 it had spread to the court of Murad III, Sultan of the Ottoman Empire.[5][14] In 1910, it was given official status as a national festival throughout the Ottoman empire. Today it is an official holiday in many parts of the world.[5] 

5. ^ a b c d "Mawlid (a.), or Mawlud", Encyclopedia of Islam
6. ^ Kaptein (1993), p.29 
7. ^ a b "Mawlid", Encyclopædia Britannica
8. ^ a b Schussman (1998), p.216
9. ^ a b Kaptein (1993), p.30
10. ^ Marion Holmes Katz, The birth of the prophet Muḥammad: devotional piety in Sunni Islam, Routledge, 2007, p. 10 and throughout
11. ^ "Festivals and Commemorative Days", Encyclopedia of the Qur'an
12. ^ Hava Lazarus-Yafeh. "Muslim Festivals". Numen 25.1 (1978), p. 53
13. Celebrating the Prophet's Birthday. Fatwa by former head of Al-Azhar Fatwa Committee.
14. ^ Schussman (1998), p.217

So it is clearly seen that celebrating 12th Rabi ul Awwal was a practice not to be found in the history of Islam till many hundred years after the time of Prophet Muhammad (pbuh) and his companions. The Prophet (pbuh) did not encourage his sahaba to celebrate his birthday and not only that, the following hadith reveal that he disliked to be magnified and exaggerated, 

Anas said that none was dearer to them than ALLAH's Messenger, and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi (Adab - 5:90 # 44) said it is hasan sahih (fair and sound).

He (pbuh) said in another hadith: "Do not praise me in the fashion that the Christians praised `Isa ibn Maryam" (Bukhari 6:478 Bk. 60 Anbiya' #48 and Ahmad 1:23,24). 

It is observed these days that in addition to or as a pretext to showing love to the holy Prophet (pbuh) the mawlid or Eid Milad un Nabi has become a display of celebrating, merrymaking and of some acts which have no evidence of acceptability from the sunnah of the Prophet (pbuh) and his companions, but are actually discouraged, like dancing on a beat of a drum etc. Instead of spending the time in such actions we should concentrate on the teachings of the Prophet and make an effort to follow his Sunnah and make it a part of our lives, for true love is not just an outward expression, it is a matter that involves the heart and affects both the outward and the inward. When we truly love someone, then, because of the influence of that love, we dislike to behave in a manner which contradicts with the likings of the loved one. So we can analyze for ourselves that when we claim to love our beloved Prophet (pbuh), do our actions really harmonize with his teachings and preferences. How ironical it is that with a closer observation one can see that those involved in celebrations for the Prophet’s (pbuh) birthday, do not even have a good knowledge about the life history of the Prophet (pbuh). Then one may wonder what kind of expression of love is this, where the method of that expression goes against the norms of the loved one!

Anas bin Maalik (radi Allahu anhu) said: “The Messenger of ALLAH (sal Allahu alaihi wa sallam) came to Madinah and the people had two days when they would play and have fun. He said, ‘What are these two days?’ They said, ‘We used to play and have fun on these days during the Jaahiliyyah (Days of Ignorance). The Messenger of ALLAH (sal Allahu alaihi wa sallam) said, ‘ALLAH has given you something better than them, the day of (Eid) Adhaa and the day of (Eid) Fitr.’”
[Sunan Abu Dawood - Classed as Sahih by Shaykh al-Albaani] 
Rasoolullah (pbuh) did not mention a third day of eid or the day of his birth as a day of rejoicing and celebrationg.

ALLAH says, “O you who believe! Do not put (yourselves) forward before ALLAH and His Messenger (SAW), and fear ALLAH. Verily! ALLAH is All-Hearing, All-Knowing.
O you who believe! Raise not your voices above the voice of the Prophet (SAW), nor speak aloud to him in talk as you speak aloud to one another, lest your deeds may be rendered fruitless while you perceive not.” [Al-Hujuraat 1-2]
ALLAH knows best

[Continue reading for more information about the history of Mawlid]
The Sayings of A’immah Muhaditheen about the History of Celebrating Eid Milad Un Nabi :
The Bid’ah custom of Eid Milad Un Nabi was not established amongst the Ummah after the time of the prophet until six centuries (600 years) had surpassed. There was no evidence from the Companions, Tabi’een, Mujtahideen, Muhaditheen or Awliya of this Ummah to ever have even thought of performing this act of celebrating the birth of the Prophet .Yet, all of these great personalities had even greater knowledge of the Holy Qur’an and Hadith, which the Ahle Bid’ah ‘use’ to support their innovated practice. This act was first performed by a ruling king, Muzafarudeen Ibn Arbal (died 630H) and his friend who was a worldly orientated scholar by the name of Ibn Wahiya Abul Khattab (died 633H), in the Muslim area of Mosul, Iraq in 604 Hijri. (Dowlul Islam, p104)

Imam Ahmed bin Muhammad Misri Maliki رحمه الله writes: ‘That king (Muzafarudeen Ibn Arbal) used to tell the scholars in his time that whatever Ijtihad he would dictate should be adopted and nothing else was to be followed. He managed to select a group from the scholars who were inclined to Duniya to support his view. In this way he started celebrating ‘Milad Un Nabi’ and he is the 1st person amongst the Muslims kings to create this innovation.’ (Al Qawlul Mu’tamit)
To propagate and spread this Bid’ah further, the king would utilise hundreds of thousands of Dinars from the Muslim treasury. Allamah Dhahabi رحمه الله (died 748H) stated: ‘Every year he (this king) would spend 300,000 Dinar on this event. To try to establish proof for this celebration, he commissioned a book written by Ibn Wahiya and for this effort he paid Ibn Wahiya 1000 Dinar in modern day terms. (Dowlul Islam, p103-4)
Hafiz Ibn Hajar Asqalani رحمه الله stated in respect of Ibn Wahiya: ‘He would greatly disrespect and dishonour the pious predecessors and scholars of the past. He was foul tongued (bad language, filthy talk, etc) extremely proud and foolish individual. He was lazy, narrow minded and unmindful in respect of religious works.’ (Lisaanul Meezan, vol 4, p296)
Nowadays there are people who have engulfed themselves in innovated practices (Ahle Bid’at). It is claimed from some of their leaders that a ‘Wahabi’ is that person who is disrespectful of the Awliya ALLAH. The qualities these people attribute to ‘Wahabis’ are ironically the very same qualities that are renowned to the individuals who started the innovation (Bid’ah) of Milad-un-Nabi. Muzafarudeen Ibn Arbal and Ibn Wahiya would greatly disrespect the Awliya and Scholars. These two individuals also held views similar to the Ghair Muqalideen, as they would rely on their own Ijtihad to formulate rulings, leaving aside scholars and religious rulings. Therefore, according to the definition of Ahle Bid’at, they
too must be ‘Wahabi’ themselves! This celebration also serves as a way to dupe simple people, who have little knowledge of Deen but desire it in their lives, in order to preserve a position of power over them.
It is a blessing of ALLAH that even today, those that adhere to the path of the Ahle Sunnat Wal Jamat do not follow such innovated practices.
Further, Ibn Hajar رحمه الله has written that Allamah Ibn Najjar رحمه الله stated: ‘I have found people to be unanimous upon his (Ibn Wahiya) being a liar.’ (Lisaanul Meezan, vol 4, p295)
Ibn Katheer رحمه الله stated: ‘Ibn Wahiya was an untruthful individual. People had forsaken the act of relating Hadith from him and he was regarded untrustworthy. This was due to the fact that his condition was very bad (character).’ (Al Bidaya Wal Nihaya, vol 13, p145)

The Saying of the Scholars and Awliya ALLAH :رحمهم الله
Through the above mentioned references, it is clear how and where this innovation began after the 6th Century Hijri. The question must arise, why then are people still acting upon this today if it is incorrect?
As mentioned above previously, the individual who commenced this practice was a king himself. There is an Arabic saying ( النّاس على دين ملوآهم ) ‘People are upon the religion of their leaders.’ For the layman it is somewhat understandable. However, some of those who have knowledge are well aware that this Bid’ah was not present for 3 blessed generations of this Ummah. They try to falsely establish evidence from the Qur’an and Sunnah for this and form their own Qiyas on narrations that have no relation to the birth of the Prophet . This is in fact propaganda against the pure teachings of Islam, to the extent that an individual of immense knowledge and calibre Imam Jalaludin Suyuti رحمه ال(died 911H) had to state: ( ليس فيه نص ولكن فيه قياس ) ‘The permissibility of Mawlud is not established anywhere from the Qur’an or Sunnah. It is only Qiyas.’ (Fe Amalil Mawlood)

From the above saying we can understand that there is no evidence to make the act of Milad-un-Nabi permissible in light of the Qur’an, Sunnah or Ijma. It is only a forcefully fabricated Qiyas to appease the Nafs. Allamah Abdur Rahman Maghribi رحمه الله writes in his Fatawa: ‘Verily, the performing of Milad (as a celebration) is Bid’ah. There is no evidence that the Prophet , the rightly guided companions or A’ima Mujtahideen practiced upon this themselves or ordered others to practice upon it.’ (Fe Shiratil Ilahiyah)
ان عمل المولد بدعة لم يقل به ولم يفعله رسول الله والخلفاء والائمة- (آذافى الشرعة الإ لهيه)

Imam Ahmed bin Muhammad Misri Maliki رحمه الله writes: ‘The scholars of the four schools of Fiqh are all unanimous upon the evil of this action of Milad.’ (Al Qawlul Mu’tamit)
Imam Abu Ishaaq Shatibi رحمه الله writes it is also Bid’ah ‘To take the day of birth of the Prophet and celebrate it as an Eid’. (Al E’tisaam, vol 1, p39)
It is clear that the scholars of the four schools of Fiqh are unanimous in their verdict of declaring the celebration of Eid Milad Un Nabi to be incorrect. How can it not be, as the name of the Prophet is being used to establish that deed wherein, all things are against the teachings of the Prophet ? This is definitely a greater disobedience and disrespect to the Prophet !. Certain things have been taken from the Christian teachings, and some from the manner of the Rawafid (Shia) association to Muharram. The Ahle Bid’ah takes these two evils and combines them under the name of the Prophet, disrespecting the Prophet personality and the teachings of Islam. They proclaim that this deed represents belief and love for the Prophet .
Shah Waliullah Muhaddith Dehlawi رحمه الله writes: ‘The Prophet said: ‘Do not make my grave a place of celebration.’ In this Hadith, the Prophet has prevented any innovation coming into the Deen with respect to the blessed grave. Due to the fact that the Christians and Jews did this very same deed with the graves of their pious people.’ (Hujatullahi Baligha)
The Scholars of Truth in every generation have strongly opposed this act of Milad celebration: Ibn Taymiyyah Hanbali stated in Fatwa Ibn Taymiyyah, vol 1, p312; Imam Naseer ud Deen Shafi رحمه الله stated in Rashad ul Akhyar, p20. 
Mujadid Alf Thani Hanafi رحمه الله stated in Mutkoobat, vol 5, p22; Shah Abdul Aziz Muhadith Dehlawi رحمه الله stated in his Fatawa Azizi, p93.
By, Mufti Muhammad Yusuf Danka
01/Jamad ul Awwal / 1431 Hijrah- 16. 04. 2010.[Pbuh].pdf

Bercinta♥ sebelum nikah

Bayangkan seseorang yang sedang di lamun cinta sekarang ini,
yang mana hubungan cinta mereka belum pun termeterainya sebarang ikatan dalam pernikahan,
kemudian mereka berkasih-kasihan,
berpegangan tangan,
memberi hadiah dan sebagainya...
Berbual di dalam telefon di setiap malam sampai awal pagi,
saling berbalas pesanan ringkas yang isi kandungannya tentang cinta dan rindu dan sebagainya..

Sedangkan kita tidak tahu pun siapa sebenarnya jodoh yang telah Allah tetapkan untuk kita sebelum di lahirkan kedunia ini lagi..

Bayangkanlah jika seseorang bercinta 4 - 5 tahun atau 7 - 8 tahun,
kemudian tiba-tiba terpisah kerana tidak sehaluan dan sebagainya,
tidakkah ada apa-apa perasaan terhadap jodoh yang telah Allah tetapkan dan tentukannya untuk kita semua sejak kita berada dalam alam kandungan lagi?

Sedangkan sebelum ini kita telah menggunakan seluruh kekuatan tenaga untuk mencintai orang yang salah,
yaitu bukan jodoh seperti yang telah Allah takdirkan.
tetapi setelah kita memiliki jodoh yang sebenar yang namanya telah tertulis untuk kita, apa yang ia miliki dari kita hanyalah bekas-bekas cinta yang telah ternoda itu..
Dapatkah kita meraih dan memilik cinta suci setelah kita mencemarkannya?

Bayangkanlah jika jodoh kita itu seorang yang baik dan berhati mulia,
tetapi kita telah merosakkan atau mengganggu haknya sebelum kita disatukan dengannya, kasihan dia bukan?
Janganlah kamu menodai cintamu dengan mencintai orang yang salah..
Fikirkanlah si dia yang telah Allah takdirkan itu jika kamu benar-benar menyayanginya,
kasihanilah dia yang akan hadir sebagai teman hidupmu sepanjang hayatmu nanti..
cuba hindarkan bercinta sebelum ada ikatan pernikahan..
kerana kamu tidak mengetahui siapa jodoh kamu yang sesungguhnya,
biarkan angin membawanya kepadamu,
dan melafazkan ucapan janji di hadapan saksi..

Bercintalah setelah itu,
dan binalah serta pupuklah cinta yang indah selepas kamu bernikah,
dan janganlah kamu terpengaruh dengan cinta sebelum nikah..
kerana syaitan mempunyai pengalaman untuk membinasakan kamu,
terlalu mudah baginya untuk menjerumuskan kamu kedalam kehancuran dan kebinasaan walaupun kamu seorang yang bijaksana..

Hayati kisah cinta di bawah ini dan kutiplah taburan mutiara hikmah yag ada padanya..
Doa dan amal soleh itu mampu membawa harapan itu kepadamu..

Setelah pernikahan antara Ali dan Fatimah,
maka Fatimah pun berterus terang kepada Ali.

“Wahai Ali, sebelum aku bernikah dengan engkau di Kota Mekah ini,
ada seorang pemuda yang menjadi idola di hatiku.
Aku sangat inginkan kelak dia menjadi suamiku.
Tapi semuanya itu aku simpan di dalam hatiku,” kata Fatimah.

“Kalau begitu engkau menyesal menikahi aku? Tanya Ali.

“Tidak, kerana pemuda itu adalah engkau.” Jawab Fatimah.

Memendam perasaannya.
Merindui kehadirannya.
Menanti saat tiba waktunya....

Akhirnya, setelah rasulullah s.a.w nikahkan mereka,
diluahkan segala isi hatinya yang pendam itu,
dengan penuh rasa kasih sayang dan cinta.
Dan cintanya bersambut, itu yang pasti!

Jagalah dirimu, atau lebih tepat, diri kita, sebelum menikah.
Mudah-mudahan di awal kehadiran insan yang telah di janjikan itu nanti dapat kita hadiahkan keistimewaan ini bahawa kita telah menjaga diri kita dari segala rintangan dalam menuju penjanjian itu..

“Katakanlah kepada orang-orang beriman lelaki,
supaya mereka menundukkan pandangan dan menjaga kehormatan. Itu lebih suci bagi mereka.
Sesungguhnya Allah Maha Mengetahui apa-apa yang mereka usahakan.
Katakanlah kepada orang-orang beriman perempuan,
supaya mereka menjaga kehormatannya dan janganlah mereka memperlihatkan perhiasannya,
kecuali apa yang biasa lahir daripadanya…..”

*Quran - Surah an-Nur : 31-32*

By : Classic Berbisik



Ketika merasa lelah dan tak berdaya dari usaha yang sepertinya sia sia…
Allah Subhanahu Wa Ta'ala tahu betapa keras engkau telah berusaha...

Ketika menangis sekian lama dan hatimu telah merasa pedih...
Allah Subhanahu Wa Ta'ala telah menghitung air matamu.

Ketika brpikir hidupmu menunggu sesuatu dan waktu serasa berlalu begitu saja...
Allah Subhanahu Wa Ta'ala sedang menunggu bersamamu.

Ketika merasa sendirian dan teman temanmu terlalu sibuk untuk menelpon....
Allah Subhanahu Wa Ta'ala selalu berada disampingmu.

Ketika berpikir telah mencoba segalanya dan tidak tahu lagi hendak berbuat apa lagi....
Allah Subhanahu Wa Ta'ala sudah tahu jawabannya.

Ketika segala sesuatu menjadi tidak masuk akal merasa tertekan...
Allah Subhanahu Wa Ta'ala dapat menenangkanmu.

Jika tiba tiba kau dapat melihat jejak jejak harapan...
Allah Subhanahu Wa Ta'ala sedang berbisik kepadamu.

Ketika segala sesuatu berjalan lancar dan kau ingin mengucap syukur...
Allah Subhanahu Wa Ta'ala telah memberkatimu.

Ketika sesuatu telah terjadi dan kau dipenuhi ketakjuban...
Allah Subhanahu Wa Ta'ala telah tersenyum kepadamu.

Ketika kau mempunyai tujuan untuk dipenuhi dan mimpi untuk digenapi....
Allah Subhanahu Wa Ta'ala telah membuka matamu dan memnaggilmu dengan namamu.

Dimanapun dan kemanapun kau menghadap....

By : Intan Zaharah

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