Penalty slanderer and Scoffer, and also parsimonious

Often without realizing we criticaster & scoffing others. including ridicule, belittle, demean, and also throw in other people even with a mask to make a funny-persiflage. In fact in the Qur'an it has been discussed with palpable ...
try to open the Holy Qur'an Surah Al Humazah.

In ayat 1 is translated "Woe to every slanderer and scoffer." In Tafsir Ibn Katsir: Al Hummazu (People who revile the word) and Al Lummazu (People who revile the act) can be as those who defame / scoff other people, both with words and deeds. This also includes defamation, ghibah, or spelled in modern act is gossip, or insulting.

In verse 2 and 3 added more stingy with the people who love to collect treasure and save it, he thought it will give eternal life of wealth. People like this will not quiet life, it is a fear the day the goods lost, and cannot sleep at night because of its wealth.
People like this have been promised in the Qur'an will be thrown into Huthamah. What Huthamah is?
In verse 5-7 are described in more detail again the fire of hell is
prepared by Allah that burn the hearts. Tsabit Al-Banani said "The fire will burn until the their hearts, while they are still alive."
In the next verse (verse 8) the translation is: "Indeed, it fire up them closely". It means that they are locked in Hell. then proceed with the translation of verse 9 "(They) tied to the poles that are so high". some scholars have argued the poles made of iron. As Saddy is argued that the poles are made of fire. While Ibn 'Abbas said this verse means is the door in there (hell Huthamah) all at great length.
Likewise tafseer from Surah Al Humazah, so ... still want to play monkey-teasing? Na'udzubillaahi min dzalik.

Belongs to Allah, and all praised the gift. True God Almighty with all His word.
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Definition of Tafsir (From Wikipedia)

Tafsir (Arabic: تفسير‎, tafsīr, "interpretation") is the Arabic word for exegesis or commentary, usually of the Qur'an. It does not include esoteric or mystical interpretations, which are covered by the related word Ta'wīl. An author of tafsīr is a mufassir (Arabic: 'مُفسر‎, mufassir, plural: Arabic: مفسرون‎, mufassirūn).
The five traditional sources for commentary of the Qur'an are:

1. The Quran: The highest form of tafsīr is when one verse of the Quran is used to explain another.
2. The Ḥadīth: the second highest grade of tafsīr is where the Prophet Muhammad commented on the meaning or virtues of particular verses of the Quran, and those statements have been passes down to us. Many of the great collections of Ḥadīth have separate sections about tafsīr.
3. The reports of the Ṣaḥābah: The Ṣaḥābah, or companions of Muhammad, also interpreted and taught the Quran. If nothing is found in the Quran or the Hadīth, the commentator has recourse to what the Ṣaḥābah reported about various verses.
4. The reports of the Tābi'ūn, the next generation who learned from the Ṣaḥābah: these people grew up with people who had enjoyed everyday interaction with the Prophet Muhammad, and had often asked about the meanings of verses or circumstances of their revelation.

The standard approach taken by any major Tafsir (like at-Tabari and Ibn Kathir) is very conservative for the following reasons

* The Quran states that it is made easy to understand (V11:1, V41:3, V41:44, V54:17, V54:22, V54:32, V54:40 and in many other places) so no one is allowed to divert its literal meaning.
* Prophet Muhammad said: وقال رسول الله (صلى الله عليه وسلم): من قال في القرآن برأيه فأصاب فقد أخطأ (أي أخطأ في فعله بقيله فيه برأيه وإن وافق قيله ذلك عين الصواب) translation: the one who interprets Quran from his own point of view and he was right then he erred. Err here refers to the act of trying to interpret Quran the wrong way, which means no guessing should be made, trying to know the meaning should only be based on authentic sources and certain reasoning.
* Abu Bakr (the companion of prophet Muhammad) said: قال أبو بكر الصديق (رضي الله عنه): أي أرض تقلني وأي سماء تظلني إذا قلت في القرآن ما لا أعلم ! translation: Which land shall hold me, and which sky shall I be beneath (I can't imagine my self in a position) If I say about Quran what I don't know.

This can be seen in the introduction of any major Tafsir.

The standard approach of Tafsir depends on

* Interpreting Qur'an by Qur'an. Because what is made brief in a place, it is detailed in another.

it mentioned in Quran { الر كِتَابٌ أُحْكِمَتْ آَيَاتُهُ ثُمَّ فُصِّلَتْ مِنْ لَدُنْ حَكِيمٍ خَبِيرٍ } meaning translation { ALR. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things) } (Quran V11:1)

* The Sunnah (traditions of prophet Muhammad) is another source as it mentioned in Quran that

{ بِالْبَيِّنَاتِ وَالزُّبُرِ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ } meaning translation { (We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thoumayest explain clearly to men what is sent for them, and that they may give thought. } (Quran V16:44) and { وَمَا أَنْزَلْنَا عَلَيْكَ الْكِتَابَ إِلَّا لِتُبَيِّنَ لَهُمُ الَّذِي اخْتَلَفُوا فِيهِ وَهُدًى وَرَحْمَةً لِقَوْمٍ يُؤْمِنُونَ } meaning translation { And We sent down the Book to thee for the express purpose, that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe. } (Quran V16:64)

* Quran is sent down in the clear language (Arabic) which have a systematic way of shaping words (see morphology) one can know the meaning by knowing the root and the form the word was coined from.

It is mentioned in Quran {بِلِسَانٍ عَرَبِيٍّ مُبِينٍ} meaning { In the perspicuous Arabic tongue.} (Quran V26:195)

There are various approaches to interpret the Qur'an

* Interpretation of the Qur'an by the Qur'an: Because of the close interrelatedness of the verses of the Qur'an with one another, the Qur'anic verses explain and interpret one another.[1] Many verses or words in the Qur'an are explained or further clarified in other verses of the Qur'an.Tafsir al-Mizan is an example of this kind.
* Interpretation of the Qur'an by the Hadith: In this approach the most important external aids used in interpreting the meanings of the Qur'an are the hadith — the collected oral traditions upon which Muslim scholars (the ulema) based Islamic history and law. While certain hadith — the hadith qudsi — are thought to reflect non canonical words spoken by God to Muhammad, Muslims do not consider these to form any part of the Qur'an.
* Interpretation of the Qur'an by the History: Most commentators considered it extremely important for commentators to explain how the Qur'an was revealed—when and under which circumstances. Much commentary, or tafsir, was dedicated to history. The early tafsir are considered to be some of the best sources for Islamic history. Famous early commentators include at-Tabari and Ibn Kathir.

(These classic commentaries usually include all common and accepted interpretations; modern fundamentalist commentaries like that written by Sayyed Qutb tend to advance only one of the possible interpretations.)

Commentators feel fairly sure of the exact circumstances prompting some verses, such as Surah Iqra, or many parts, including ayat 190-194, of surat al-Baqarah. In other cases (eg Surat al-Asr), the most that can be said is which city Muhammad was living in at the time (dividing between Meccan and Medinan suras.) In some cases, such as surat al-Kawthar, the details of the circumstances are disputed, with different traditions giving different accounts.

* Theologies approach: Theologists are divided into myriad of sects; and each group clung to the verse that seems to support its belief and try to explain away what was apparently against it.

The seed of sectarian differences was sown in academic theories or, more often than not, in blind following and national or tribal prejudice; but it is not the place to describe it even briefly. However, such exegesis should be called adaptation, rather than interpretation. There are two ways of interpreting a verse — One may say: "What does the Qur’an say?" Or one may say: "How can this verse be explained, so as to fit on my belief? " The difference between the two approaches is quite clear. The former forgets every preconceived idea and goes where the Qur’an leads him to. The latter has already decided what to believe and cuts the Qur’anic verses to fit on that body; such an exegesis is no exegesis at all.

* Philosophic approach: The philosophers try to fit the verses on the principles of Greek philosophy (that was divided into four branches: Mathematics, natural science, divinity and practical subjects including civics). If a verse was clearly against those principles it was explained away. In this way the verses describing metaphysical subjects, those explaining the genesis and creation of the heavens and the earth, those concerned with life after death and those about resurrection, paradise and hell were distorted to conform with the said philosophy. That philosophy was admittedly only a set of conjectures — unencumbered with any test or proof; but the Muslim philosophers felt no remorse in treating its views on the system of skies, orbits, natural elements and other related subjects as the absolute truth with which the exegesis of the Qur'an had to conform.

* Scientific approach:Some people who are deeply influenced by the natural and social sciences followed the materialists of Europe or the pragmatists. Under the influence of those secular theories, they declared that the religion's realities cannot go against scientific knowledge. one should not believe except that which is perceived by any one, of the five senses; nothing exists except the matter and its properties. What the religion claims to exist, but which the sciences reject -like The Throne, The Chair, The Tablet and The Pen — should be interpreted in a way that conforms with the science; as for those things which the science is silent about, like the resurrection etc., they should be brought within the purview of the laws of matter; the pillars upon which the divine religious laws are based — like revelation, angel, Satan, prophethood, apostleship, Imamah (Imamate) etc. - are spiritual things, and the spirit is a development of the matter, or let us say, a property of the matter; legislation of those laws is manifestation of a special social genius, who ordains them after healthy and fruitful contemplation, in order to establish a good and progressive society. They believe one cannot have confidence in the traditions, because many are spurious; only those traditions may be relied upon which are in conformity with the Book. As for the Book itself, one should not explain it in the light of the old philosophy and theories, because they were not based on observations and tests — they were just a sort of mental exercise which has been totally discredited now by the modem science.

* Sufistic: It is an interpretation of the Qur’an which includes attribution of esoteric or mystic meanings to the text by the interpreter. In this respect, its method is different from the conventional exegesis of the Qur’an, called tafsir. Esoteric interpretations do not usually contradict the conventional (in this context called exoteric) interpretations; instead, they discuss the inner levels of meaning of the Qur'an. A hadith from Muhammad which states that the Qur’an has an inner meaning, and that this inner meaning conceals a yet deeper inner meaning, and so on (up to seven levels of meaning), has sometimes been used in support of this view. Islamic opinion imposes strict limitations on esoteric interpretations specially when interior meaning is against exterior one.

Esoteric interpretations are found mainly in Sufism and in the sayings (hadiths) of Shi'a Imams and the teachings of the Isma'ili sect. But the Prophet and the imams gave importance to its exterior as much as to its interior; they were as much concerned with its revelation as they were with its interpretation.

Muslims believe that it is prohibited to perform Qur'anic interpretation using solely one's own opinion. This, they base on an authenticated hadith of Muhammad which states that it is prohibited.

Imam al-Ghazali qualifies this tradition, with the following understanding:

"The truth is that prophetic Traditions (akhbar) and statements of the Prophet's companions and of other pious Muslims in early Islam (athar) prove that 'for men of understanding there is wide scope in the meanings of the Qur'an'. Thus 'Ali (may God be pleased with him!) said, 'except that God bestows understanding of the Qur'an upon a man.' If there is no meaning other than that which is related [from Ibn 'Abbas and other exegetes] what is that understanding of the Qur'an [which is bestowed upon a man]? The Prophet (may God bless him and greet him) said, 'Surely the Qur'an has an outward aspect, an inward aspect, a limit and a prelude.' This is also related. by Ibn Mas'ud on his own authority and he is one of the scholars of Qur'anic interpretation. [If there are no meanings of the Qur'an besides the outward ones], what is the meaning of its outward aspect, inward aspect, limit and prelude? 'Ali (may God show regard to his face!) said, 'If I so will I can certainly load seventy camels with the exegesis of the Opening Sura of the Book.' What then is the meaning of this statement of 'Ali, when the outward exegesis of this sura is extremely short us [and can be set forth in a few pages]? Abu Darda' said, 'One cannot [fully] understand the religion until one sees the Qur'an from different perspectives.' A certain religious scholar said, 'For every Qur'anic verse there are sixty thousand understandings [comprehensible to man]. The understandings of it which remain [incomprehensible to man] are even more than these in number.'[6]

The Qur'an, the utmost authority on Islam asserts that the word was sent to all of mankind and it is up to the whole of mankind to receive it and sincerely ponder upon its meaning. Islam acknowledges no "clergy" nor monopolisation of "The Word of Allah (swt) i.e God", Islam only acknowledges the "knowledgeable" ones from among a community of people, the "Ulama" or scholars if they are known and famous for their Islamic correct faith. In the Qur'an, Allah i.e. God exhorts mankind to "think" and "ponder" and "realise" for themselves, thereby awakening true belief inside each and every human being.
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Shalihah Women

"This world is Jewelries, and the best Jewelry is Shalihah Woman" ( Hadis Told by Muslim).
Our wife as a Shalihah woman is seen by her loyalty to Allah and Muhammad SAW. Its rule is universal, not just for married women but also teenage girls. Glory for Shalihah Woman.
In the world, she will be a light for her family and will give birth the new best generation. If she dies, Allah will make her a beautiful woman in heaven.
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Hukuman Kebiasaan Mencela & Mencemooh, serta Menyimpan Harta (Pelit)

Seringkali tanpa sadar kita mencela & mencemooh orang lain. termasuk mengejek, meremehkan, merendahkan dan juga menjatuhkan orang lain meskipun dengan kedok untuk membuat lucu-lucuan. Ternyata dalam Al Qur'an hal itu sudah dibahas dengan gamblang lho...
coba deh buka Al Qur'an Surah Al Humazah.

Di ayat 1 aja terjemahannya "Kecelakaanlah bagi setiap pengumpat lagi pencela". Dalam tafsir Ibnu Katsir Al Hummazu (Orang yang mengumpat dengan kata) dan Al Lummazu (Orang yang mengumpat dengan perbuatan)dapat disimpulkan sebagai orang-orang yang mengumpat/mencela orang lain, baik dengan perkataan maupun perbuatan. hal ini juga termasuk fitnah, ghibah, atu dalam bahasa modern dibilang nge-gossip, menyumpah-nyumpah atau dalam bahasa Jawa misuh-misuh.

Di Ayat ke2 dan ke3 ditambahkan lagi dengan orang yang pelit yang sukanya mengumpulkan harta dan menyimpannya, dia menyangka akan hidup kekal karna harta itu. Orang seperti ini tidak akan tenang hidupnya, udah siang takut barangnya hilang, malem gak bisa tidur mikirinharta.
Orang seperti ini sudah dijanjikan dalam Al Qur'an akan dilempar ke dalam Huthamah. Apa Huthamah itu?
Di ayat 5-7 dijelaskan lebih rinci lagi yaitu api neraka yang sudah
disiapkann oleh Allah yang akan membakar sampe ulu hati. Tsabit Al Banani berkata "Api itu akan membakar sampai ulu hati mereka, sementara mereka tetap hidup".
Di ayat selanjutnya (ayat8)terjemahnya Sesungguhnya api itu ditutup rapat atas mereka. maksudnya mereka itu terkunci di dalam neraka. kemudian dilanjutkan lagi dengan ayat 9 yang terjemahannya (Sedang mereka itu) diikat pada tiang-tiang yang panjang. sebagian ulama ada yang berpendapat tiang-tiang yang terbuat dari besi. As Saddy berpendapat bahwa itu adalah tiang-tiang yang terbuat dari api. Sementara Ibnu 'Abbas berkata ayat 9 ini maksudnya adalah Pintu-pintu di sana (neraka Huthamah) itu panjang-panjang.
Demikian tafsir dari Surah Al Humazah, jadi,...masih mau main olok-olokan? atau masih males bersedekah? Na'udzubillaahi min dzalik.

Milik Allah-lah segala puji dan karunia. Maha Benar Allah dengan segala Firmannya.
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Dakwah harus punya dasar ilmu yang kuat

Dakwah merupakan suatu aktivitas yang sangat krusial bagi seorang muslim. Karena hanya dengan berdakwahlah Islam dapat tersebar dan dapat diterima oleh manusia. Adapun pengertian dakwah itu sendiri menurut pengertian secara harfiah (bahasa) dan dari sudut pandang istilah adalah:
a. Menurut bahasa
Arti dakwah menurut bahasa merupakan ajaran atau seruan.
b. Menurut istilah
1) Mengajak manusia dengan cara bijaksana ke jalan yang benar sesuai dengan perintah Allah untuk kemaslahatan dan kebahagiaan manusia di dunia dan akhirat.
2) Setiap usaha aktifitas tertulis atau lisan yang bersifat menyeru untuk beriman, taat sesuai dengan syariat, aqidah, dan akhlak.

Sehingga essensi dakwah itu sendiri merupakan aktivitas dan upaya mengubah manusia baik secara individu ataupnu kelompok, dari situasi yang tidak baik menjadi lebih baik. Jadi, dakwah dalam bahasa Islam yaitu mengkomunikasikan pesan atau ajaran serta risalah Islam yang berisikan informasi, nasehat, peringatan, dll.
Setiap orang muslim memiliki kewajiban untuk berdakwah. Karena dalm Al Qur’an telah banyak tertulis ayat-ayat yang memerintahkan kaum muslimin untuk berdakwah. Yaitu antara lain dalam Surah An-Nahl : 125 , Surah Ali Imran: 110, Surah At Taubah: 67 & 71, serta surat Al Midah 78-79. Firman Allah tersebut di atas intinya adalah memerintahkan ummat Muhammad ( Islam ) untuk Beramar Ma’ruf, Nahi Munkar, serta beriman pada Allah SWT sebagai landasan utama bagi segalanya.
Disamping itu, dasar hukum untuk berdakwah juga disabdakan oleh Rasulullah Muhammad SAW untuk beramar Ma’ruf Nahi Munkar dalam Haditsnya:
1. “Barangsiapa diantara kamu melihat keunkaran, maka hendaklah dia mencegah dengan tangannya; jika ia tidak sanggup, maka dengan lidahnya; dan jika tidak sanggup, maka cegahlah dengan hatinya dan yang dengan demikian itu adalah selemah-lemahnya iman”.(HR. Muslim)
2. “Demi Dzat yang menguasai diriku, haruslah kamu mengajak kepada kebaikan dan haruslah kamu mencegah perbuatan yang munkar, atau Allah akan menurunkan siksa-Nya kepadamu kemudian kamu berdoa kepada-Nya dimana Allah tidak akan mengabulkan permohonanmu”.(HR. Imam Tirmidzi)

Adapun mengenai hakikat dakwah meliputi tiga hal. Yaitu bahwa dakwah itu merupakan sebuah kebebasan, rasionalitas, dan universal.
a) Kebebasan
Islam memiliki prinsip dalam berdakwah yang memiliki nilai tinggi dimana kebebasan dalam memeluk agama. Dengan kata lain dakwah Islam adalah ajakan yang tujuannya dapat tercapai tanpa paksaan.

b) Rasionalitas
Dakwah Islam merupakan ajakan untuk berpikir, berdebat, dan berargumen, serta untuk menilai suatu kasus yang muncul. Jadi, dakwah Islam merupakan proses kritis penalaran dan tidak bersifat dogmatis.

c) Universal
Maksudnya adalah objek dakwah Islam adalah semua manusia tanpa mengenal batasan (universal).

Dakwah juga memiliki keutamaan apabila kita sebagai umat muslim menjalaninya dengan sepenuh hati. Keutamaan-keutamaan dakwah itu antara lain:
1. Dakwah merupakan amalan yang mulia
2. Dakwah merupakan jaln hidup Nabi Muhammad SAW
3. Pahala dari berdakwah akan mengalir terus-menerus
4. Dakwah merupakan bagian dari Jihad Fiisabilillah.
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Bom JW Marriot & Ritz Carlton. Kasus Politik atau Penolakan Tim Manchester United?

Bismillaahirrohmaanirrohiim
Meledaknya bom di hotel JW Marriot & Ritz Carlton di Jakarta hari Jum'at tanggal 17 Juli 2009 yang lalu mengguncang jagad berita bumi pertiwi. banyak korban berjatuhan baik WNI dan juga Warga Negara Asing. Semoga saudara-saudara sesama muslim yang meninggal di waktu itu dimapuni dosa-dosanya dan berada bersama Rasulullaah pada saat pintu surga dibuka. Amiin...
Yang jadi pertanyaan sekarang adalah "Mengapa harus ada Bom? Mengapa harus kedua hotel itu yang menjadi sasaran? Mengapa pada hari Jum'at? Apakah karena alasan politik seperti yang sedang panas dibicarakan di berbagai media? atau ada alasan lain?
Jawabannya Mungkin bukan karena alasan politik. Yaaah mungkin karena tanggalnya berdekatan dengan pesta demokrasi di negara kita, jadi banyak politikus berdiskusi ini, disebabkan karena adanya "ketidaksukaan" dengan hasil PilPres beberapa hari yang lalu. banyak pula yang memperkirakan bahwa peledakan masih ada hubungannya dengan gerakan teroris JI "Nurdin Mohd. Top".
Bagaimana dengan batalnya klub sepakbola Inggris Manchester United (MU), yang dijadwalkan bertanding dengan tim Nasional Indonesia tanggal 20 Juli? ada nggak sih yang berfikir tanggal 20 Juli kan bertepatan dengan peringatan Israa Mi'raj Nabi Muhammad SAW. saya pun sebagai seorang muslim sebenarnya kurang setuju jika pertandingan diadakan tanggal 20 Juli (meskipun saya juga suka sepakbola). tapi kan itu hari besar agama, kenapa kok digunakan untuk pertandingan sepakbola dan sangat berlebih-lebihan digembar-gemborkan di media, seolah-olah ada seorang "Dewa" dari Eropa mau datang ke negeri Indonesia. jadi wajar dong para Mujahid yang fanatik merasa "terusik" dengan semarak kedatangan pasukan "setan merah" ke Indonesia yang notabene negara dengan populasi Muslim terbesar di dunia.
Jika kita memperhatikan lokasi pengeboman seharusnya itu sudah jadi sebuah petunjuk untuk kita. dari Media Indonesia.com menulis Kesebelasan Manchester United menurut rencana akan tiba dengan pesawat carteran di bandara Halim Perdanakusuma, Sabtu (18/7) malam dengan berkekuatan 90 orang, terdiri atas pemain dan ofisial, serta manajemen tim. Mereka direncanakan menginap di hotel Ritz Carlton, Mega Kuningan.......... apakah Anda memiliki satu pikiran dengan saya????
Mengapa hari Jum'at? karena hari Jum'at merupakan hari suci ummat Islam. wajar kalau para Mujahid ingin berjihad memilih hari jum'at. (saya pun kalo boleh milih hari kematian akan memilih hari Jum'at... hehe)
yaah ini cuma opiniku dalam membaca kasus peledakan Bom. Bagaimana dengan Anda?
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