Muslim Family

Brought in an Islamic family is yearning and aspirations of each Muslim. But to get to the highest dignity and glory, the various factors into consideration while determining the future orientation. The family is the smallest unit in society consisting of father, mother and child. The family became "a true garden of love" children in the formation of the potential, talent, character and personality traits.

Parental love is unconditional of all time and is a pure love in raising and educating their children. Pure love it is the ability of parents to love and be loved by unselfish and without taking into account social rewards.

Islamic law provides the demarcation line that every Muslim is obliged to establish and maintain good Islamic family. The family of a harmonious, happy, prosperous and unseen, living quiet serene, peaceful and loving (sakinah mawaddah, warahmah) according to instructions the Koran and the Prophet Muhammad exemplary household. Married life is a Sunnah of the Prophet as well as enhancements to the value of worship. The Prophet said: "If a servant has a family, it means that he has perfected half of the practice of religious teachings, then the fear of God against the other half

The purpose of family life is not simply legitimize a sexual relationship of two different sexes, but more is to produce quality offspring by considering several aspects, creating a calm life of the world. Through the family, there was a mechanism to maintain the existence of life in order to continue the regeneration of mankind on earth. Allah says: "Among the signs of God's power is created for you spouses of your neighbor's life so that you find rest and placed his affection among you. Indeed such was the power of God's signs for those who think. " (Ar-Rum, verse 21)

Modern society, particularly Muslims, was dragged by the further development of civilization. Oriental traditional religious values following the once proud, now faded, faded due to the fragility of the fortress of faith and cultural censorship of imported institutions, non-Islamic lifestyle that global. Even in the field of religion is quite sacred ones. As views on the meaning of a marriage or family, are experiencing a shift in values and underestimate the significance, as if impressed that the wedding reception for example, only to squander the money in a ceremonial and formality, with no amount of worship was built, developed and preserved. No longer meaningful as an expression of light towards spiritual elevation ark Islamic household

Life now has tinged mindset that completely practical, simple and instant, More details can be seen some changes in attitudes and views of modern society on the meaning of marriage or family that has changed drastically in this period,

So we all decide to stay, what kind of family that we want in the future. let us antisipai to return to the basic ideas that marriage is not only to justify sexual relations, but also to establish an Islamic family, maintain and nurture generations of human existence Kurani. During this mindset that says "a lot of kids a lot of luck" should be interpreted and translated into many children in accordance with the provision that the child's ability to achieve this. In realizing that families of high and noble dignity.

The family is the "land nursery" noble values for the entire race. We must be able to put the family as a source of strength in building the morality of a sovereign nation. Today's modern century life quite different to his previous life. Challenges, trials, obstacles and the threat of increasingly complex and diverse. So obligatory for us, that to establish an Islamic family in the modern era is not easy and lightweight, but require sacrifice and struggle at the same time requires discipline, mental readiness, resilience faith in accordance with Quran and Sunnah

Hopefully we will not surrender to face the situation and conditions At present, no demoralization drifted, so that we can create an Islamic family in order to create lasting peace and tranquility on Earth.
Amen

MUSLIM BROTHERHOOD

THE CONCEPT OF ISLAMIC BROTHERHOOD

" The Believers are a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy."

"O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are "(indeed) doing wrong.  
Al-Hujraat : 10 - 11

All Muslims are brothers. Therefore, if a fight they must unite again and brothers as usual. This is reinforced by the prohibition of the Prophet Muhammad to the enmity between Muslims. Abu Ayyub al-Anshary narrated that the Messenger of Allah said, "Not a Muslim decides kinship with other Muslims over three nights each of which when met each other away. The best among them is the start saying hello to the others. "(Bukhari and Muslim)

Brotherhood is not intended by geneologi ties, but by bonds of faith and religion. This is hinted at in Allah ban people who are not Muslims pray after their deaths. Word of God Almighty: "Nor should the prophet and those who believe to ask forgiveness (of Allah SWT) for the polytheists, idolaters even though it is relative." (At-Tauba: 113)

This in no way means that a Muslim is allowed to ignore his family ties with relatives although non-Muslims. Giving priority to the Islamic brotherhood is more than the others and did not affect blood ties, even with non-Muslim relatives.Prophet of Islam emphasize the importance of building brotherhood within the practical constraints in the form of caring and helping each other. For example, he said, "Allah Almighty to help His servant as long as the servant helps his brother" (H.R.Muslim)

The third pillar of Islam, zakaat, is a duty for the rich or relatively rich to give up some of their annual savings to poor people, is a manifestation of social and economic responsibility of brotherhood. Because, although the generosity highly recommended by Islam as a religion which by others, this responsibility in Islam institutionalized and levied by the state to ensure the economic viability of the poor. Actually, all the economic laws of Islam has always stressed the protection of the rights of brotherhood. Economic practices that in some way benefit or harm members of the community members are forbidden hard. So the loan is recognized in Islam is a loan without interest, for loans with interest rates generally take unfair advantage of others.

The Authenticity principles of Islamic brotherhood which includes all the religious rites and laws of Islam have been and continue to be a key factor in attracting people all over the world to convert to Islam.The weakness that hit the Muslim life today, ranging from the collapse of the Islamic state until the decline of Islamic countries that have become part of the third world, is one of the most obvious indication of a declining sense of brotherhood among Muslims themselves. The divisions among the people who have the interests of groups involved to destroy the pillars of  Islamic brotherhood. So the key word to be able to enforce Islam in the entire universe, is to strengthen brotherhood among Muslims and get rid of far-away feeling ta'asubiyah (group), and full conviction that nationalism is not from our part at al.

SHADAQAH

Sadaqah or Saddka is an Islamic term that means "voluntary charity". Sadaqah/Saddka on Quran:

Have you seen the one who denies the Religion? Such is he who repulses the orphan, and who does not urge others to feed the poor. Woe to worshippers, who are absent-minded to their prayer, those who make a show (of piety), and refuse to render small acts of kindness (towards others).(Al-Ma`un 107: 1-7)

And spend something (in charity) out of the substance which We have bestowed on you, before Death should come to any of you and he should say, “O my Lord! Why didst Thou not give me respite for a little while? I should then have given (largely) in charity, and I should have been one of the doers of good.” But to no soul will Allah grant respite when the time appointed (for it) has come; and Allah is well-acquainted with (all) that ye do. (Al-Munafiqun 63: 10-11)

Saddka should be given solely out of love for God, out of the desire to do good to His creation, as the Quran says about the righteous:"They give food, out of love for Him (Allah), to the poor, the orphan, and the slave, saying: We feed you only for Allah's pleasure - we desire from you neither reward nor thanks." (Qur’an76:8,9)

Giving Saddka will not diminish a Muslim's wealth. It serves as expiation for sins and yields rewards in the next life. Allah says: "For those who give in charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward."(Qur'an 57:18).

The legitimacy of giving sadaqah other than that of Zakat is not restricted by a time limit or definite nisab. The amount designated for expenditure need not be a certain percentage (for example, a tithe, a one-quarter tithe, or a one-tenth tithe). It is an open-ended matter that is left to the beneficence, generosity, and condition of the one who gives. The protection of a revered (muhtaram) man from destruction and harm is an obligation upon whoever can help him, but more than that, it is left unquantified. People overlook most of the public rights which the Qur'an supports, for these rights seek to establish an honorable and just social life. People spend only a smalI amount on the needy and even less for beggars because they are considered the least deserving nowadays. This is due to the fact that beggars have made begging a profession (hirfah), even though most of them are well-to-do. Ibn Hazm says: "It is enjoined upon the rich of every country to support their poor, and the ruler has the authority to force them to do so. This is called for when the prescribed Zakat or the holdings of other Muslims are not enough to meet the needs of the poor. In that case, their food and their clothing to protect them from the elements and the eyes of the passer-by would be provided by the rich." The proof for this is in the saying of Allah, the Exalted One: "Give the kinsman his due, and the needy, and the wayfarer" [al-Isra' 26]. Allah also says: "[Show] kindness to parents, to near kin and orphans, to the needy, to relatives, to neighbors who are not related to you, to fellow travelers and wayfarers, and [to the slaves] whom your right hand possesses" [an-Nisa' 36]. Generosity urges support for the above-mentioned people and forbids harming them. Referring to the guilty in the life to come, the Qur'an says that they would ask each other: "What brought you to this hellfire?" They will answer: "We were not of those who prayed, nor did we feed the needy" [al-Muddaththir 42-44]. Thus, Allah links feeding the needy with performing prayers. According to the following hadith, related by authentic sources, the Messenger of Allah, upon whom be peace, said: "He who does not have mercy upon people, Allah's mercy will be kept from him." Anyone upon whom Allah bestowed His grace and who sees his Muslim brother hungry, in need of clothes, and miserable, and still does not help him, he will, indeed, deprive himself of Allah's mercy.

'Uthman an-Nahdi reported that 'Abdurrahman ibn Abi Bakr as-Siddiq informed him that the companions of as-Saffah were poor and that the Messenger of Allah, upon whom be peace, said: "He who has enough food for two, let him invite a third, and he who has food for four, let him invite a fifth or a sixth." It is related from Ibn 'Umar that the Messenger of Allah, upon whom be peace, said: "A Muslim is a brother of another, and he should neither do injustice to him nor betray him." Thus, anyone who lets a needy Muslim go without food or clothes while, in fact, he is able to feed and clothe him would have betrayed him. It is related from Abu Sa'id al-Khudri that the Messenger of Allah, upon whom be peace, said: "He whose holdings exceed his needs, let him support the one whose holdings do not, and he whose food exceeds his needs, let him share it with him who does not have food." Abu Sa'id al-Khudri says: "Then he mentioned so many kinds of property that we thought no one of us had the right to have anything surplus with us." his is the consensus of the companions, as it was reported by Abu Sa'id alKhudri. Concerning this tradition, it is reported on the authority of Abu Musa al-Ash'ari that the Prophet, upon whom be peace, said: "Feed the hungry, visit the sick, and ransom the prisoner." There are many 'ayahs in the Qur'an and numerous sound hadith on this subject. 'Umar says: "If I were to live again the past which I have already lived, I would take the surplus from the rich and distribute it among the poor immigrants (mujhajirun)." This is considered to be the most authentic report. 'Ali said: "Allah, the Exalted One, has placed a due upon the properties of the rich to meet the needs of the poor. Thus, if the poor go hungry or naked or struggle because of the neglect of the rich, then Allah will hold them [the rich] accountable on the Day of Judgment and will punish them." Ibn 'Umar is reported to have said: "There is a due on your property other than Zakat." It is related from 'Aishah (the mother of the believers), al-Hasan ibn 'Ali, Ibn 'Umar that all of them replied to those who had asked them: "If you are asked for help in cases of blood money, heavy debt, or desperate poverty, then it is a must for you to give them from your holdings."

It was accurately reported by Abu 'Ubaidah ibn al-Jarrah and 300 companions that (once) when their provisions had run very low, Abu 'Ubaidah ordered them to collect what was left and place it into two bags and then allot it to each one equally. Then he said: "It is not permissible for a hard-pressed Muslim to eat the meat of a dead animal or a pig when he can find surplus food from either a Muslim or a dhimmi. It is an obligation of the one who has food to feed the hungry." This has the consensus among the companions, and there are no contrary views concerning it. It was accurately reported from ashShu'bi, Mujahid, Tawus, and others that: "There is a due on property other than Zakat." If such is the case, then a hard-pressed person is not forced to eat the meat of dead animals or pigs. He has the right to fight for it and, if he is killed, then retaliation by killing (qawad) will be imposed upon the killer. If the property holder who prevents him from receiving his due is killed, then may he have the curse of Allah upon him because he withheld a right (haqq), and he will be regarded as being among the unjust. Allah, the Exalted One, says: "And if one party of them does wrong to the other, fight those who do wrong until they return to the ordinance of Allah." Thus, one who withholds a right is an oppressor of his brother. The latter is the possessor of that right. On this basis, Abu Bakr as-Siddiq waged war against those who refused to pay their Zakat. From the preceding, one can see the degree of compassion and commiseration that Islam has for the deprived. Islam, in fact, excels over all other faiths and systems. They are like weak, sputtering candles when placed next to the bright and steady light of the sun of Islam. The Insolvent Debtor Whoever has property must pay its proper Zakat. If the property is indebted, he may first pay off his debt, then in case the remainder is enough to constitute a nisab, he must pay Zakat. If he does not hold the nisab, he does not have to pay it since he is poor. The Messenger of Allah, upon whom be peace, said: "Only the wealthy are required to give charity." This hadith is related by Ahmad and al-Bukhari. The latter records it in mu'allaq form. The Prophet also said: "Zakat is levied on the rich and paid to the poor." It is all the same, whether he is indebted to Allah or to man, because one hadith states: "Allah's debt is more deserving of fulfillment.

Key Beliefs of Islam

ISLAM is one of the three monotheistic religions, along with Christianity and Judaism. Islam in Arabic means “submission” and is derived from the Arabic root salima, meaning “peace, purity, submission, and obedience”. Islam is the submission to the will of God, or Allah. Islam is a whole way of life based upon the will of God
revealed in the Qur’an, and in the sayings and actions of the Prophet Muhammad. Every aspect of life is seen as part of an indivisible whole, literally inseparable from all other aspects.

For Muslims, the Qur’an is immediate to God. Everything necessary for salvation and the understanding of
God’s covenant with humankind is contained between its covers. The Qur’an, moreover, is composed not of
Muhammad’s words, but of God’s words. To read the Qur’an aloud is to say God’s words, and to listen to it is to listen to God’s words as though God were saying them.

Key Beliefs of Islam :

God

The most fundamental belief of a Muslim is that there is only one God, who is the Creator and Sustainer of everything in the universe.There are no other gods besides God. God created the universe and everything in it. In Arabic, the word for God is ‘Allah’,and often Muslims prefer to use this name. In the Qur’an, God is given many names such as Merciful, Compassionate, Forgiving, and Just. God is neither male nor female.

Prophets

Muslims believe that God has sent prophets and messengers to all the peoples on the earth. Adam is the first
prophet, Muhammad the last. The Qur’an mentions twentyfive of the prophets sent by God. These include Abraham, Ishmael, Moses, David and Jesus.

Scriptures
Muslims believe that God gave scriptures to prophets. The Qur’an mentions the Torah given to Moses, the Psalms of David and the Gospel. These contain revelations from God, but the Qur’an is held as the definitive and final scripture.

Angels
Muslims believe that God created special beings called angels with certain functions and duties to fulfil. Gabriel, for example,carried messages of divine guidance to the prophets. 

Day of Judgement
Muslims believe that one day life as we know it will come to an end and at some point the Day of Judgment will come. On that day each person will be accountable to God for his or her actions in this life. God will bring back to life all human beings and gather them for judgment, showing everything each person has done in his or her life.

God’s timeless knowledge

Muslims also believe that God knows everything that happens in the universe. God has full knowledge of the past, present and future, although we cannot understand how. God’s foreknowledge does not detract from human free will.

Read more Pilars Of islam I

PILLARS OF ISLAM

Zakat is one of the [pillars of Islam], and became one of the principal elements for the establishment of [Islamic law] Therefore the law of zakat is obligatory (Fardhu) on every Muslim who has fulfilled certain requirements. Zakat is included in the category of worship, such as: prayer, pilgrimage, and fasting that have been regulated in detail and patent based on the Qur'an and Sunnah, as well as a social charity and humanity that can develop in accordance with the development of mankind.

Etymology :

Zakat literally means "grow", "developing", "purify", or "clean" While the terminology shariah, zakat refers to the activity giving away some wealth in the number and specific calculations for certain persons as mentioned in Quran : 

خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا وَصَلِّ عَلَيْهِمْ إِنَّ صَلاتَكَ سَكَنٌ لَهُمْ وَاللَّهُ سَمِيعٌ عَلِيمٌ 

 Take charity from their wealth, the charity that you clean up [*] and purified [**] them and pray for them. Surely your prayer is (a) relief to them, And Allah hears and knows.

 * Meaning: Zakat is to clean them from the avarice and excessive love of wealth

** Meaning: Zakat is nourishing properties of goodness in their hearts and develop their property.

At the time of the caliph, alms collected by civil servants and distributed to certain groups of society, The group is the poor, widows, slaves who want to buy their freedom, those who incurred debts and unable to pay.

Zakat is divided into two types:

Zakat Fitrah : Zakat that is compulsory issued ahead of Idul Fitri, the Muslim month of Ramadan the amount of  Zakat is equivalent to 2.5 kilograms of staple food in the area concerned.
Zakat Maal (Treasury) : this type of zakat are Include the results of commerce, agriculture, mining, marine products, livestock products, finding treasure, gold and silver, Each type has its own calculations.


Based on the word of Allah Surah At-Tauba verse 60, that are eligible to receive zakat / mustahik as follows : 

1.      Indigent person: a person very miserable life, do not have the wealth and power to fulfill their livelihoods.

2.      Poor people: people who are not quite in a state of living and shortages.

3.      Governing charity: people who are tasked to collect and distribute zakat.

4.      Muallaf: pagans who converted to Islam there is hope and people who are new to Islam whose faith is weak.

5.      Emancipate slaves: includes also to release Muslim who is captured by infidels.

6.      People in debt: who owes due to the interest that is not ma'siat and can not afford it. As for those who owe to maintain the unity of Muslims in paying its debt with the charity, although he could afford.

7.      In the way of Allah (sabilillah): namely for the purpose of defense of Islam and the Muslims. Among mufasirin argue that Fisabilillah it includes common interests such as establishing schools, hospitals, madrasas, mosques, schools, economic, race, etc.

8.      People who are on their way which is not for ugliness experiencing hardship in the journey, Or also people who study in distant places that run out of stock.

What is Zakat Maal..?