Akademi al-Qur'an ke-4 PICC

selamat datang ke rehlah sy ke PICC sempena Akademi al-Quran ke-4 akhir pada 6hb Ogos 2010. bersama lawatan Quranic Youth Club & JKQ, sy beserta 40 rakan lain yg menyertai bus Maaruf Club btolak ke Putrajaya seawal 630pm utk tiba di sana sblm 9pm.

perjalanan bhenti sekitar 8pm utk solat maghrib sbb jalan jam dr highway menghala ke putrajaya, menyebabkan kami tiba 10 minit slps rancangan bmula dgn tak de seat (-.-) sabo jelah...



antara wajah2 empat peserta ke peringkat akhir...:











cuba jeling sket kat para pengadil.. di sudut kanan dewan


tak ketinggalan juri jemputan & bekas2 juara A.Q 1 hingga A.Q 3 turut datang menyaksikan (uwaaa... sy tak sempat ambil gambar idola sy abdullah fahmi -.- )









antara tetamu (a.k.a mustami'un) yg hadir, termasuk para penyokong yg ber-bus2 dtg memenuhi dewan..

ada yang sampai kena duduk kat tangga.. ish2..

ni plak para asatizah yg khusyu' mendengar + tadabbur.. ^.^

peserta menanti keputusan yg akan diumumkan... sape kah...

selingan nasyid dr UNIQUE (juara A.Q 3 anggota kumpulan nie.. patut pun djemput buat persembahan)

tahniah buat para pemenang dr tempat pertama sampai la ke tempat keempat..

majlis tamat sekitar jam 1130pm..



ngeh2.. tangan sy gatal merakam setiap perjalanan.. (buat muka tak malu je dgn unskilled style..)



wa ilalliqa' utk rehlah akan datang..

(dr rehlah2 la datang nama Irtihaly awwal sbb sy kaki jalan...)

modernization..? apakah...??

THE CONCEPT OF MODERNIZATION : AN ANALYSIS OF CONTEMPORARY ISLAMIC THOUGHT

the content of this issue: ~happy reading li sahabati al-ahibba' (^-^) ~

1. The western view of modernization
2. Contemporary Islamic thought on some aspect of modernization
3. The need for a Redefinition of modernization
4. The phases of Islamic modernization
   

sebagai permulaannya:
Main characteristic of contemporary Islamic thought is critical attitude toward both Islamic heritage and western ideas, concepts and theories.

Thinkers neither rejected nor blindly accepted entirely the western contribution toward knowledge like rejectionist and adoptationist.

Thinkers do not accept western ideas without critical evaluation from Islamic perspectives.

Islamic movement such as Muslim Brotherhood and Jama‘at-e-Islami as well as Islamization of knowledge movement was conceived the modernization based on Islamic epistemology.

Islamic modernization may be redefined as the process of increasing technological skills and knowledge in the physical and social sciences in order to harness the bounties and resources of the natural world on the basis of an Islamic epistemology and toward regeneration of new Islamic civilization .


The western view of modernization
Was developed during the renaissance and enlightenment(16 and 18 centuries C.E)
Became widespread beyond the borders of the west during the 19 and 20 centuries C.E.

West conceives of modernization in several ways :

1. As a process of change in the social structure and social system through an increased knowledge in science and technology
2. As a movement of transition from traditional society of religion, magic and superstition to a modern and postmodern society that is free from religious matrix.
3. As a process of mobilization, differentiation, industrialization, and secularization
4. As a process toward high economic growth, stable democracy, and a capitalist economy.
5. As a process to overcome nature and become independent of its control.
6. As a movement toward the construction of a healthy, peaceful, content and prosperous society as Europeanization, Americanization and Westernization.
   

Contemporary Islamic thought on some aspects of modernization

• Muhammad Iqbal
• Sayyid Qutb
• Abul A‘la Mawdudi
• Ismā‘il Rājī al-Fārūqī
• Naquib al-Attas

Muhammad Iqbal

Important issue in western conception of modernization is the relation of the human individual with society. Discouraged the extreme forms of individualism and collectivism demanded by modernist. Modernist contend that the faster a society modernizes, the greater an individual separates him/herself from other people, family, community and society for various reasons. He believed that individuality can only preserved within society and asserted that modernized societies are insecure, due to all kinds of violence.

He condemned the both ideologies of the west which are socialism and capitalism for their deceptiveness and failure to recognize God. Secularization is essential ingredient of modernization of the west. Critique on western concept of democracy in political modernization and argues that the intellect of 200 asses may not equal the thought of a perfect man. In Islamic perspective, ijtihad is the principle of modernization and the main causes of deterioration if Muslim’s ummah is the absence of ijtihad. Ijtihad is instrumental for balanced development and modernization.

He against the West’s ideas on reason and sense perception as the only sources of knowledge for modernization.

He emphasized the importance of revelation, intuition, and inspiration along with reason and sense perception.

He rejected of any revelation-reason and revelation-science conflicts.

Sayyid qutb

An intellectual leader of Muslim Brotherhood who argued that all modern ideologies have lost their vitality. He asserted that Muslim society is completely antithetical to the secular modernity. He argued that a civilized Islamic society does not downgrade matter, but rather considers material production to be the backbone of the vicegerency of God on Earth. Unlike qutb, western modernization views the advancement science and technology as necessary to increase material production.

He critically studied that the resurgence of science in the west was suffered from the lack of a spiritual foundation and a reviving spirit. For Qutb and Iqbal, all knowledge ultimately comes from God. Qutb recommends strongly that Islamic leadership should be well balanced between science and technology and Islamic values in order to be more constructive and dynamic. As Iqbal,he agreed that technologization and industrilization are the important aspects of modernization by rejected the secularization and westernization.

~fuhh..! it needs a lot of patient to read & understand all of this (-.-) byk gunakan akal jd student comparative religions/usuluddin ni~

dah penat berbahas di sini, sy akan sambung ke next post lak. sbnrnya diskusi bab ini memakan masa dua sesi kelas. agak panjang sbb tu sy lambat post... insya allah masa akan dtg akan dkongsikn sedikit tntg apa contoh2 yg kami 'kerjakn' dlm kelas utk setiap point2 hujah..

(sy dh bhutang dua hujah & klarifikasi dgn blog ni; utk sesi islam & secularism dan modernization)

stay tuned..!! (^.~)

MUSLIM Dilemma

assalam..
food of tought hari ini dari kelas usuluddin sy nak kongsikan sedikit analisis dari buku ISLAM & SECULARISM karya Syed Muhammad Naquib al-Attas juga dari perbincangan dgn madam/ustazah che amnah.

Problem of Thought in Muslim Ummah - “ EXTERNAL CAUSES ”

MUSLIM DILEMMA

The rise of Islam changed the world. The dissimination of Islam throughout the world changed western culture and civilization. Islam also caused revolutionary changes in linguistic, social,cultural,political and economic aspect of western life. Islam played dominant role in the shaping of the world of history from the time its advent onward at least for a thousand years. The western counter attack came gradually beginning with the scientific revolution in the 13th century. Western colonization occurred 17th century onwards till our time almost part of the world. The west able to inculcate their worldview in the Muslim mind.

Causes of Muslim Dilemma

1. Confusion and error in knowledge.


2. The loss of adab within the community.


3. The rise of leaders who are not qualified for valid leadership of the Muslim community.
   
   All the above roots of our general dilemma are interdependent and operate in a vicious circle.
   

• Confusion of truth is because of ignorance of it.

The basic problem is that of education; the lack of proper and adequate Islamic education. The confusion in knowledge of Islam and Islamic worldview creates the condition which enables false leaders to emerge and to thrive, causing the condition of injustice. In respect of the individual, creates in him an overweening sort of individualism. He thinks himself the equal of others who are in reality superior to him, and cultivates immanent arrogance and obstinacy and tend to reject authority.

This jahili streak of individualism have perpetrated among the extremists of many sort in all periods of Muslim history. When Muslim become confused, these extremists tend to spread among them and influence their thinking and infiltrate into positions of religious leadership. They exhibit and encourage its practice among Muslim.
This action lead to destruction and undermining of legitimate authority and hierarchy in the human order. It is the levelling of all to their level.It is injustice.

Islam in not religion for fools. We must refresh our knowledge of Islam and the Islamic worldview and be vigilant against false interpretations. How can the Ummah and the Islamic state be developed and established if individually Muslim become confused and ignorant about Islam and its worldview and are no longer good Muslim? Confusion and error in knowledge cause corrupt leadership and then decline of the Ummah. Knowledge in inherent in man as individual, and not in society and state and Ummah. So, as a matter of strategy, it is important to stress the individual in seeking a just solution to our problem rather than society and state.

• THE LOSS OF ADAB WITHIN THE COMMUNITY

It was the chief cause of Muslim Dilemma. It means loss of discipline. The discipline of body, mind, and soul. The discipline that assures the recognition and acknowledgement of one’s proper place in relation to one’s self, society and community. The recognition and acknowledgement of one’s proper place in relation to one’s physical, intellectual, and spiritual capacities and potential, The recognition and acknowledgement of the fact that knowledge and being are ordered hierarchically.

The chief characteristic symptoms of loss of adab within the community is the process of levelling. Levelling means levelling of everyone, in the mind and attitude, to the same level of the leveller. It was perpetrated through the encouragement of false leaders who wish to demolish legitimate authority and valid hierarchy.

Loss of adab implies corruption and loss of knowledge. Loss of adab implies loss of justice, which in turn betrays confusion of knowledge. It also implies loss of the capacity and ability to recognize and acknowledge true leaders.

• THE RISE OF UNQUALIFIED LEADER

Who do not posses the high moral, intellectual and spiritual standards required for Islamic leadership. Who perpetuate the condition confusion and error in knowledge and ensure the continued control of the affairs of the community by leaders like them who dominate in all fields. The rise of false leaders is follows from loss of adab and confusion and error in knowledge. They are Ulama’ who restrict knowledge to the domain of jurisprudence. Their misguidance leads to the emphasis on differences between the various madhahib.

The false leader among Muslim are responsible for causing:
1) romanization of the originally Arabic script of the language,
2)dearabization,
3)westernization and confusion of the language and its semantic and general vocabulary,
4) the emergence of the journal and the newspaper,
5) the widespread emergence of the marginal Muslim and the marginal society stranger to the Ummah,
6)to perpetuate the secular ideology,
7)disintegration of consciousness in the ummatic solidarity, and many more.

The false ulama’ are not able to develop the interpretation of the mujtahidin along their proper courses within the clear guidelines.

OTHER CAUSES OF MUSLIM DILEMMA
Influence of Western ideas on human evolution and historical development and secular science. They tried to Islamize the ideas they brought in.

SOLUTION
In order to break this vicious circle and remedy this grave problem, we must first come to grips with the problem of loss of adab.

No true knowledge can be instilled without the precondition of adab in the one who seeks it and to whom it is imparted.

p/s: solution ini ditinggalkan utk kita sama2 kerahkan sedikit tenaga & intelek kita utk meneruskan bacaan & analisis seniri (^-^) kalau tak faham isi kupasan syed naquib al-attas tu jom sama2 consult dgn asatizah.. sy willingly nak follow the consultation. JZKK.

madam ada juga attachkan bebrapa current isu yg bkaitan dgn sume point2 kat ats. antaranya kes pecah amanah pemimpin sekarang, kes pemimpin DAP tu, MB dua hari yg dcampakkan ke dlm perigi dan segala cth 'little napoleon'. nt sy re-story kt post2 akan dtg bila ada kaitannya kelak.

carte blanche

bismillah..

semalam sy baca mesej seorang sahabat ''perpisahan dan perpecahan itu amat menyakitkan..'' -_- merujuk kepada Umat islam ari ini yg msh brpecah dan tidak bersatu..

baru sy teringat sesuatu. hal itu ada kaitan dgn apa yg sedang sy usahakan (dh submit pun ptg td dlm cluz), analysis Contemporary Islamic Asalah: The Only Solution
The Approach to the Solution oleh abdul hamid a.abu sulayman. antara buku rujukan utk subjek contemporary issues in Usuluddin.

sini sy attachkn cket kupasan beliau:

"In truth, the Ummah's present infirmity and backwardness have become so pronounced that its very existence is threatened by the challenge of Western civilization to its way of life, thought, and institutions. What is called for is a comprehensive and deeply analytical examination of every facet of the Ummah, for only such an analysis will allow us to trace the path which has brought, and continues to bring, the Ummah to the depths to which it has fallen."

antara yg abu hamid sulayman kupaskan kt sni ialah analysis beliau tentang punca utama kenapa ummah sekarang makin teruk sosialnya, ekonominya, politiknya. ada punca2 dan komplikasi yg berkait rapat dgn zoharal fasad fil-ardh sekarang ni. walaupun segala macam produk islam, bank islam, universiti islam, insurance islam etc gah dpertontonkan secara zahir tapi hakikatnya nilai & pati kepada islam tu sendiri makin menurun.

pecaya atau tidak itu lah yg sedang berlaku. tak tengok peratusan anak2 tak sah taraf dah bape cepat meningkat? ditambah lagi dengan bertekak isu itu isu ini yg x pernah selesai, perbalahan dlm istilah2 sedangkan memaknakan istilah tak berlangsung pun.

"Since their tribal mentality had not been totally transformed by the teachings of Islam, they soon began to cause great upheaval and eventually brought down the government of the third khalifah, 'Uthman ibn 'Affan, when they attacked Madinah, the capital of the prophetic state. This event led to the creation of states with distinctly tribalistic and ethnic leanings, states that were essentially a mixture of Islamic and pre-Islamic teachings and heritages"

punca berpuak2 juga makin parah. masing2 nak pertahankan ideology suku-sakat sendiri. orang itu salah orang sini salah, kita je betul. sedang ulama' pun bercanggah atau tak nak bersatu inikan lagi layman cam kita ni. mereka jadi ikutan utk berpadu & bersatu.. lalu mana pergi role model?

salah satu analysis dr kitab abu hamid ni, a sister dr iran bincangkn dalam cluz kami td:

"the causes which are behind the failure of the ummah is the Islamic Rationalism.
He explains that because of the style of thinking among muslims, it was a clear division in the society of the ummah. On the one hand was the individual & on the other the society."

sbb ada antara scholars yang menolak pengunaan akal as a tool utk satukan reason & revelation. even sampai sekarang pun masih ada ulama' kat iran yg tak terima reasoning dalam memahami wahyu.

"The result of this separation was a weakening of political leadership & the lack of any comprehensive educational or cultural program. The other result was that the ummah divided into different sects, tribes & serfdom."

satu perkongsian cerita dr iranian sister (maryam) ni sy nak citer kt sni:
di iran ada sebuah negeri, Balugistan kalu tak silap sy (maaf la klu salah ejaan), majoriti penduduk di sana berpegang bahawa niqab tu wajib.

maryam cerita lagi: baru2 ni iranian society organized satu computer workshop, lalu dia ajak rakan senegaranya ikut serta. lalu dia ditanya siapa teacher yg akan mengajar computer tu? lelaki atau perempuan. bila dikatakan padanya lelaki dia terus tak nak pergi. kata kawan maryam ni "kalau ada satu cluz kosong di sebelah kelas belajar computer tu dan suara cikgu computer tu blh didengari dari situ baru saya akan pergi"

maryam jwb: "but you are wearing niqab, what is the problem?" berbalas soal jawab akhirnya dia kata ayahnya tak benarkan apa agenda yg melibatkan lelaki! itu culture mereka sejak dulu. terlopong kami satu kelas dengar citer maryam tu.

itu dari satu sudut. sudut lain pula, di negeri lain di iran. ada satu upacara yg dinamakan 'sighey maharamiyyat' satu kontrak menghalakan hubungan lelaki dan perempuan utk menjadi mahram berlaku antara seorang ulama' dengan dua pihak yg ingin bersaudara ini (antara lelaki & perempuan). astaghfirullah..!

lagi satu cerita buatkan kami dan madam che amnah pun terkezut. mana tidaknya, dah la nikah mut'ah pun wujud di sana, ditambah lagi plak dgn 'sighey muharamiyyat' ni. nikah mut'ah memang byk mengakibatkan kes buang & bunuh bayi sbb si ibu tak sanggup nak bela anak yg tak de ayah. bila kontrak menghalalkan bukan mahram utk tidur sekali, makan sekali etc pun sekali ni juga wujud, maka lagi banyak kes2 sosial yg meruncing timbul. itu pengakuan maryam sendiri.

apa kaitan citer2 maryam dgn kupasan abu hamid ni? isu tentang kesatuan ummah yang makin sirna. kerana penerimaan reasoning dalam wahyu mjadi punca terbesar. ulama' tak nak pun bincangkn hal2 asas ni supaya satu solution bkuatkuasa menyatukan fahaman, yg berlaku sebaliknya; masing2 bsikap individualism, pendapat mazahib lain tak pula diperjelas mengikut aturan sebenar syara'. yang ulama' cuma sepakat atas hal2 yg dah jelas halal/haramnya (mksd sy, ulama' sama2 duduk semeja bincang jalan keluar bagi masalah isu2 semasa dan 'clear'kn pada ummah knp itu boleh ini tak boleh bersesuaian dgn zaman kita sekarang)

"According to him (abu hamid) there is not conflict between wahy & Aql, but among the traditional islamic issues is the issue of Naskh that proves that there is not conflict between them. Generally we can see that shari’ah is dealing with different situation according to their conditions, the shari’ah has flexibility to deal with issues & changing conditions. He mentioned that the abrogated (mansukh) verses are compatible to act according them in our today problems & issues."

The author believes that nowadays the problem is not only in traditional methodology, but also the problem is how to apply this methodology, this is because we couldn’t know the reason & wisdom which are behind this this methodology (الدال و المدلول)

Another issue which he is talking about is prophetic speech (hadith), there are lots of disagreement among scholars to understand sunnah.
He believes that hadith should be purified & suggested 4 classification:
Sanad & matn both are sahih
Matn is sahih but sanad has problem
Sanad is sahih baut matn has problem
Sanad & ,atn both are not sahih

dalam kelas nizom hukum (juristic study of islamic polity) pun ustaz sikandar shah kupas tentang islam gah hanya pada nama, sume nk di islamize kn. tapi praktikalnya tak berhasil langsung. tempang! ini bukan isu nama, tapi isu diri individu ummah itu sendiri. letak la banyak mana CCTV pun kalau still nak berzina bercouple juga tak de sape blh halang kehendak 'jiwa binatang' dalam diri manusia tu. madam che amnah pun ada gak cakap tentang "how western people want to islamize the communist? it is impossible!"

ustaz sikandar shah citer lg: dulu dia awal2 mengajar kt an institution of higher education ni, mse tu hanya 300 org pelajar. budaya bercakap2 dgn lelaki dipandang taboo dikalangan siswazah mse tu. jgn kn nk bcouple, nk cakap tepi2 jalan pun dh dpandang serong. sekarang ni..? sume dh jd 'common'. "stakat sembang je pn.." balas budak2 mentah or org 'berusia' yg TERKEJUT (kayaknya baru kenal apa itu cinta diluar nikah) dgn dunia bercinta.

ustaz ckp, mse tu org gelar 'a loser gurl' kat prempuan2 yg bebas ikhtilat dgn lelaki. lalu sy teringat yg mdm che amnah cerita tntg sblm dean KIRKHS skrg naik as a dean, beliau pernah tangkap a couple time siang ramadhan dcelah2 jalan nk ke tandas blok HS! kedua2nya dtg dr kulliyyah yg mantap2!. (sedangkn yg belajar agama pun kecundang, tak mustahil anak2 ustaz/ustazah juga kecundang ~kerana iman itu tidak boleh diwarisi~)

gamam..! itu je yg mampu terungkai dr benak.. dari raut wajah pelajar2 kelas kami.

lalu kita perlu create suasana imbal balik yg menampakkan org couple skrg dpandang serong. amacam..? kerana apa? kerana dgn cara itu mungkin Allah akan mencampakkan balik rasa tidak tenang dlm hati ummah bahawa budaya ikhtilat ni punca 'KECIL' bagi segala masalah sosial sekarang. mungkin pelaku2 ikhtilat tak buat zina fizikal, tp zina hati sudah tentu plus lagi memberi contoh pula pada remaja2 'baru kenal dunia' utk keluar dr kepompong adab

p/s: cuba men-sinergi-kan sedikit konsep asalah dgn isu2 semasa, kerana subject sy ni tentang isu2 semasa melibatkan usuluddin & fiqh. hasil munaqasyah dgn madam & ustaz dalam kelas.

hubb al-firasyah

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Ku manusia yang penuh dosa
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Melihat dilangit kesempurnaan hati-Mu
Kau cinta pertama dalam hidup

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luahan isi hati terkadang galau. serba tak kena bila ada salah yg tak disengajakan atau dlm mencari perhatian yg Satu. kadang ia datang tiap saat kadang ia hilang. bagaimana mengemudi turun naiknya iman...??
ke mana kita andai redho & cinta Teragung itu kita lemparkan di tepian jalan cuma. mahu kah kelak kita dipandangNya..?

Persahabatan kerana ALLAH,memberi tanpa minta diganti,menyokong tanpa minta disanjung,memuji tidak kerana budi,berkorban tanpa menuntut ganjaran.Semuanya hanya mengharapkan kurnian ALLAH jua yang menjadi punca kecintaan dan kasih sayang itu MEKAR antara satu sama lain.Carilah prinsip perjuangan yang ALLAH redha,disana KITA akan bertemu sahabat-sahabat yang setia kerana ALLAH. (meminjam kata2 dr sahabat Kori)

angin muhasabah...
cinta sang rama2 ibarat panjang hayat makhluq itu juga,
sedetik cuma..

Kau cinta pertamaku
Kau cinta terakhirku
Tiada apa yang bisa
Menafikan kasih kita

Kau ayu di mataku
Satu antara seribu
Tiada tara di dunia

Mungkin kan terputus di tengah jalan
Mungkin kan terlerai tanpa ikatan
Usah ragu dengan takdir

Kau ayu di mataku
Satu antara seribu
Tiada tara di dunia

Mungkin kita kan berbeza haluan
Berakhirnya cerita percintaan
Segalanya ketentuan Tuhan

Lagu/Lirik: Hafiz Hamidun
Artis: Aiman

Aiman - Cinta Terakhir Found at abmp3 search engine

Islamic Gold Dinar

assalam..

hero saya minta ceritakan serba sedikit tentang dinar emas pagi tadi. payah nk menulis dlm sms so saya sertakan beberapa lampiran & rujukan di sini buat Fakhrur-razi. kebetulan saya dulu pernah fokus assignment (first year) dalam topik ni dgn ustaz zaharuddin :) tp buat pelajar SPM mungkin belum terdedah dgn sume ni.

“Abu Bakr ibn Abi Maryam reported that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: "A time is certainly coming over mankind in which there will be nothing [left] which will be of use save a dinar and a dirham."
(The Musnad of Imam Ahmad ibn Hanbal)”

The Islamic gold dinar (sometimes referred as Islamic dinar or Gold dinar) is a bullion gold coin made from 4.25 grams of 22k gold with historical Islamic significance. Gold dinar may also refer to various historic gold coins denominated in dinars. There are information that dinar are being used privately by 22 nations. Today’s gold dinar is minted in 4 nations. There are also online transactions using dinar and dirham via the internet.

Specification Of Gold Dinar

The Islamic Dinar is a specific weight of 22k gold (917.) equivalent to 4.25 grams.
The Islamic Dirham is a specific weight of pure silver equivalent to 3.0 grams.

Umar Ibn al-Khattab established the known standard relationship between them based on their weights: "7 dinars must be equivalent to 10 dirhams."

"The Revelation undertook to mention them and attached many judgements to them, for example zakat, marriage, and hudud, etc., therefore within the Revelation they have to have a reality and specific measure for assessment [of zakat, etc.] upon which its judgements may be based rather than on the non-shari'i [other coins].

Know that there is consensus [ijma] since the beginning of Islam and the age of the Companions and the Followers that the dirham of the shari'ah is that of which ten weigh seven mithqals [weight of the dinar] of gold. . . The weight of a mithqal of gold is seventy-two grains of barley, so that the dirham which is seven-tenths of it is fifty and two-fifths grains. All these measurements are firmly established by consensus." Ibn Khaldun, Al-Muqaddimah

The History of the Dinar & Dirham

In the beginning the Muslims used gold and silver by weight and the dinar and dirhams that they used were made by the Persians.

The first dated coins that can be assigned to the Muslims are copies of silver dirhams of the Sassanian Yezdigird III, struck during the Khalifate of Uthman, radiy'allahu anhu. These coins differ from the original ones in that an Arabic inscription is found in the obverse margins, normally reading "in the Name of Allah". Since then the writing in Arabic of the Name of Allah and parts of Qur'an on the coins became a custom in all mintings made by Muslims.

Under what was known as the coin standard of the Khalif Umar Ibn al-Khattab, the weight of 10 dirhams was equivalent to 7 dinars (mithqals)

In the year 75 (695 CE) the Khalifah Abdalmalik ordered Al-Hajjaj to mint the first dirhams, thus he established officially the standard of Umar Ibn al-Khattab. In the next year he ordered the dirhams to be minted in all the regions of the Dar al-Islam. He ordered that the coins be stamped with the sentence: "Allah is Unique, Allah is Eternal". He ordered the removal of human figures and animals from the coins and that they be replaced with letters.

This command was then carried on throughout all the history of Islam. The dinar and the dirham were both round, and the writing was stamped in concentric circles.

Typically on one side it was written the "tahlil" and the "tahmid", that is, "la ilaha ill'Allah" and "alhamdulillah"; and on the other side was written the name of the Amir and the date. Later on it became common to introduce the blessings on the Prophet, salla'llahu alayhi wa sallam, and sometimes, ayats of the Qur'an.

Gold and silver coins remained official currency until the fall of the Khalifate. Since then, dozens of different paper currencies were made in each of the new postcolonial national states created from the dismemberment of Dar al-Islam.

And amongst the People of the Book there are those who, if you were to entrust them with a treasure (qintar), he would return it to you. And amongst them is he who, if you were to entrust him with a dinar would not return it to you, unless you kept standing over him. Qur'an (3,75)

Qadi Abu Bakr Ibn al-Arabi, the greatest authority on Qur'anic Law wrote in his famous "Ahkam al-Qur'an" about this ayat:

"The benefit that can be taken from this is the prohibition of entrusting the People of the Book with goods".

Qadi Abu Bakr said: "The question concerning entrusting property is legislated by the text of Qur'an." This means that the ayat is a legal judgement of absolute validity and of the greatest importance to the deen.

Entrusting wealth to non-Muslims is not allowed, but furthermore, taking a non-Muslim as a partner outside Dar al-Islam (where we stand over them) is extremely restricted, because they might cheat or use our wealth in forbidden transactions.

Since paper-money is a promise of payment, can it be permitted to trust the issuers while they hold the payment (our property) outside our jurisdiction? History has also demonstrated repeatedly that paper money has been a permanent instrument of default and cheating the Muslims. In addition, Islamic Law does not permit the use of a promise of payment as a medium of exchange.

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sesuai sgt utk pelajar bakal SPM bce ni dlm english. selamat membaca (^-^)

Bahamas' 'blue holes' hold wonders and weird science

ada sesuatu yg sgt menarik perhatian ana ketika melihat gambar di bawah..
di sini ana ingin kongsikan bersama betapa hebatnya ciptaan Yang Maha Mencipta

What lies below the Bahamas in the Caribbean? A veiled world of fossils, blind creatures and scientific riddles.

Mysteries within: From a cove on Long Island, the cave known as Dean?s Blue Hole plunges more than 600 feet into darkness.

Photos by Wes C. Skiles, National Geographic

In next month's issue of National Geographic magazine, an international team of cave divers led by anthropologist Kenny Broad of the University of Miami reveals the mysteries hidden from vacationers' view.

The two-month expedition, paid for by the National Geographic Society, was merely a small slice of time in a years-long effort to uncover the secrets of this realm, which has been plumbed by researchers for at least three decades.

Only a few miles inland from the Bahamas' sparkling coral reefs, the islands' limestone boasts dozens of submerged caves, "blue holes," some of them hidden in what look like island swimming holes linked to the ocean.

But swimming holes they are not. The inland caves on five islands sport freshwater caps covering heavier saltwater layers, sometimes filled with clouds of poisonous hydrogen sulfide released by salt-eating microbes, acting to preserve whatever falls within. Others contain whirlpools powered by the tides.

"Cave diving is really about knowing your limits," Broad says. "But it provides one of the most amazing experiences in life, and the scientific opportunities are tremendous."

Says cave diver and geologist Patricia Beddows of Northwestern University in Evanston, Ill., who was not part of the expedition: "Each one of these cave diving expeditions, without fail, provides an enormous amount of information. Cave diving is an extraordinarily powerful tool to allow us to get into the heart of karst (cave) systems worldwide."

In submerged caves such as Stargate on Andros island in the Bahamas, the expedition team reports:

• Specialized "chemosynthetic" bacteria that live without oxygen and feast on chemical reactions possible only in the caves.

• Stalactite curtains, or "speleothems," that contain a record of past sea level and climate conditions locked in their structures.

• Fossils of Lucayan tribe members who lived on the islands until the 1500s.

"We've brought scientists from many disciplines together so our results inform each other's work," Broad says. "The initial exploration is just a proof of concept. We still have lots of work ahead."

Coastal regions of the Caribbean, such as Florida, Cuba and the Yucatán, and other regions worldwide contain limestone permeated with caves, Beddows notes, leading to such blue holes. In addition to their scientific value, they often serve as freshwater resources for increasing numbers of people in those regions, which makes investigation of them essential for public health.

Sea level about 20,000 years ago, during the height of an Ice Age, was hundreds of feet lower in the Bahamas. The transition has left its mark on the speleothems and geology of the caves, Broad says, making each one a laboratory for measuring the effects of past changes in climate.

Each cave diving expedition requires years of preparation, and the results will affect scientific conclusions for years afterward.

"It's possible to make a direct comparison between what we do and exploring outer space," Beddows says. Years of training for short investigations in a hostile environment are the hallmarks of cave diving science, which she describes as a "select" discipline, slowly growing in numbers but now increasingly established.

Alongside the danger, the blue holes of the Bahamas have offered little allure for divers who in some cases could instead walk to beaches with access to some of the world's most beautiful coral reefs.

"Why dive into a muddy-looking hole when you can head for the beach?" Broad says. "But (the holes) are really fascinating places once you start looking."

By Dan Vergano, USA TODAY