Nabi saw bersabda:

لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلَا اللَّعَّانِ وَلَا الْفَاحِشِ وَلَا الْبَذِيءِ

Seorang mukmin bukanlah orang yang banyak mencela,
bukan orang yang banyak melaknat,
bukan orang yang keji (buruk akhlaknya), dan
bukan orang yang kotor kata-katanya.

[HSR. Tirmidzi, no. 1977; Ahmad, no. 3839]

Allah tidak membebani seseorang melainkan sesuai dengan kesanggupannya. ketika nikmat(ujian) Allah datang menghampiri kita. beruntunglah bagi seorang Muslim itu, jika diberi ujian ia bersabar dan jika diberi nikmat ia bersyukur

(Surah Al-Baqarah ayat 286)

semua manusia telah diberi pilihan

sama ada memilih cara baik atau cara buruk untuk menangani masalah atau ujian

setiap ujian bersesuaian dengan kadar imannya

"beruntunglah bagi seorang Muslim itu, jika diberi ujian ia bersabar dan jika diberi nikmat ia bersyukur"

hanya yang beruntung, Muslim yang bersabar & bersyukur

Orang yang bunuh diri juga ada pilihan untuk tidak berbuat demikian, tetapi dia memilih untuk meneruskannya

keputusan di atas tangan masing2

(ini hanyalah pendapat saya.
boleh rujuk pada beberapa pakar untuk perbandingan jawapan yang lebih tepat)

This post has been edited by boca120879: Jun 27 2018, 05:43 PM

sama2, WinkyJr

cute la you punye gamba signature

This post has been edited by boca120879: Jun 27 2018, 09:14 PM

Nabi SAW bersabda yang bermaksud:

“Mahukah kalian aku beritahu sesuatu yang lebih aku takutkan daripada Dajal?

Kami katakan: Tentu.

Baginda bersabda: Riak, syirik yang tersembunyi iaitu apabila seseorang mengerjakan solat lalu dia menyempurnakan solatnya apabila mengetahui seseorang memandangnya.” 

(Hadis Riwayat Ibnu Majah)

thanks also to you, seiferalmercy, for been a TS

since 2014

This post has been edited by boca120879: Jun 28 2018, 11:05 AM

(Kalau orang yang demikian dikira dari bilangan orang-orang yang mendustakan agama), maka kecelakaan besar bagi orang-orang Ahli Sembahyang -

(Al-Maa'uun: ayat 4)

(laitu) mereka yang berkeadaan lalai daripada menyempurnakan sembahyangnya;

(Al-Maa'uun: ayat 5)

(Juga bagi) orang-orang yang berkeadaan riak (bangga diri dalam ibadat dan bawaannya),

(Al-Maa'uun: ayat 6)

Dan orang-orang yang tidak memberi sedikit pertolongan (kepada orang yang berhak mendapatnya).

(Al-Maa'uun: ayat 7)

Da start tp byk dugaan makanan (makanan hamper ofis salah satu)

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرو بْنِ الْعَاصِ رضي الله عنهما أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ بَلِّغُوا عَنِّي وَلَوْ آيَةً وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلَا حَرَجَ وَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّار

Daripada ‘Abdullah bin ‘Amru bin al-‘Ash r.a.,
bahawa Rasulullah s.a.w. bersabda:

“Sampaikanlah dariku walau satu ayat,
dan ceritakanlah tentang Bani Israil tanpa perlu takut.
Dan barangsiapa berbohong ke atasku dengan sengaja maka bersiaplah dia mengambil tempat duduknya di Neraka.”

(Riwayat Al-Bukhari)

This post has been edited by boca120879: Jun 29 2018, 11:53 AM

إِنَّ قَارُونَ كَانَ مِن قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وَآتَيْنَاهُ مِنَ الْكُنُوزِ مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ

Sesungguhnya Qarun adalah ia dari kaum Nabi Musa, kemudian ia berlaku sombong dan zalim terhadap mereka; dan Kami telah mengurniakannya dari berbagai jenis kekayaan yang anak-anak kuncinya menjadi beban yang sungguh berat untuk dipikul oleh sebilangan orang yang kuat sasa. (Ia berlaku sombong) ketika kaumnya berkata kepadanya: "Janganlah engkau bermegah-megah (dengan kekayaanmu), sesungguhnya Allah tidak suka kepada orang-orang yang bermegah-megah. (seperti lagakmu itu).

Surah Al-Qasas (ayat 76)

This post has been edited by boca120879: Jun 29 2018, 11:54 AM

Abu Hurairah r.a telah berkata bahawa Rasulullah s.a.w. telah bersabda:

"Sesiapa yang mencari dunia untuk berbangga-bangga ke atas orang lain,
untuk menjadi kaya atau untuk mendapat nama,
walaupun dengan cara yang halal,
dia akan bertemu Allah SWT dalam keadaan Allah SWT sangat murka terhadapnya.
Dan sesiapa yang mencari dunia dengan cara yang halal bertujuan supaya dia tidak perlu meminta-minta kepada orang lain,
untuk mencari rezeki kepada ahli keluarga
dan supaya dia mampu melakukan kebajikan kepada jiran tetangga;
maka pada hari kiamat dia akan bertemu Allah SWT dalam keadaan wajahnya bercahaya seperti bulan purnama."

(Hadis Riwayat Baihaqi).

Amr bin ‘Auf r.a. telah menceritakan bahawa Rasulullah s.a.w. telah bersabda:

"Demi Allah! Bukanlah kemiskinan itu yang aku khuatirkan terhadap kamu,
tetapi yang aku khuatirkan kepada kamu ialah dunia dilapangkan kepada kamu,
sepertimana ia telah dilapangkan kepada orang-orang sebelum kamu,
kemudian kamu akan berlumba-lumba untuk mendapatkannya sepertimana orang-orang sebelum kamu berlumba-lumba untuk mendapatkannya.
Lalu dunia akan melalaikan kamu sepertimana ia telah melalaikan mereka.

(Hadis Riwayat Bukhari).

This post has been edited by boca120879: Jun 29 2018, 12:13 PM

Dari Abu Hurairah r.a., Nabi s.a.w. bersabda,

بَدَأَ الإِسْلاَمُ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ غَرِيبًا فَطُوبَى لِلْغُرَبَاءِ

“Islam datang dalam keadaan yang asing,
akan kembali pula dalam keadaan asing.
Sungguh beruntunglah orang yang asing”

(HR. Muslim no. 145)

Bermegah-megahan telah melalaikan kamu,

(At-Takaathur: ayat 1)

sampai kamu masuk ke dalam kubur.

(At-Takaathur: ayat 2)

Janganlah begitu, kelak kamu akan mengetahui (akibat perbuatanmu itu),

(At-Takaathur: ayat 3)

dan janganlah begitu, kelak kamu akan mengetahui.

(At-Takaathur: ayat 4)

Janganlah begitu, jika kamu mengetahui dengan pengetahuan yang yakin,

(At-Takaathur: ayat 5)

niscaya kamu benar-benar akan melihat neraka Jahiim,

(At-Takaathur: ayat 6)

dan sesungguhnya kamu benar-benar akan melihatnya dengan 'ainul yaqin.

(At-Takaathur: ayat 7)

kemudian kamu pasti akan ditanyai pada hari itu tentang kenikmatan (yang kamu megah-megahkan di dunia itu).

(At-Takaathur: ayat 8)

Sombong adalah
menolak kebenaran
dan merendah-rendahkan orang lain

وعن أَبي موسى – رضي الله عنه – قَالَ: قُلْتُ: يَا رسولَ اللهِ أَيُّ المُسْلمِينَ أفْضَلُ؟ قَالَ: «مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ» متفق عَلَيْهِ

Daripada Abu Musa Al-Asy’ari r.a., dia berkata,
“Wahai Rasulullah, orang Islam yang bagaimanakah yang paling utama?

Baginda menjawab, “Orang yang kaum Muslimin selamat dari lisannya dan tangannya.” 

(Riwayat Al-Bukhari dan Muslim)

وعن أَبي هريرة – رضي الله عنه: أنَّه سمع النبيَّ – صلى الله عليه وسلم – يقول: «إنَّ العَبْدَ لَيَتَكَلَّمُ بالكَلِمَةِ مَا يَتَبَيَّنُ فِيهَا يَزِلُّ بِهَا إِلَى النَّارِ أبْعَدَ مِمَّا بَيْنَ المَشْرِقِ والمَغْرِبِ» متفق عَلَيْهِ.

ومعنى: «يَتَبَيَّنُ» يُفَكِّرُ أنَّها خَيْرٌ أم لا.

Daripada Abu Hurairah r.a., bahawasanya dia mendengar Nabi s.a.w. bersabda,

“Sesungguhnya seorang hamba berbicara dengan suatu perkataan yang tidak dia fikir, sehingga dengannya dia terjerumus ke dalam Neraka yang jaraknya lebih jauh daripada timur dan barat.” 

(Riwayat Al-Bukhari dan Muslim)

The Strange Cases of Anti-Islam Politicians Turned Muslims
Three recent incidents seem to highlight a quirk of sociology.

DAVID A. GRAHAM
JAN 25, 2018

Last fall, Arthur Wagner was part of something remarkable: His political party, the anti-Islam, anti-immigrant Alternative für Deutschland, entered the Bundestag, becoming the first far-right party in the body since the 1950s. This year, Wagner has done something even more remarkable: He has converted to Islam and left AfD.

Wagner was a leading party official in the state of Brandenburg, and had been a representative since 2015. Deutsche Welle drily noted that Wagner is of Russian origin and “was a member of the state committee with responsibility for churches and religious communities.” A party spokesman told the paper his departure was personal. “The party has no problem with that,” the spokesman said of the conversion. Still, one can imagine his new religious identity would create some awkwardness with his old chums. AfD has, for example, used the slogan “Islam does not belong to Germany.”

Even stranger, Wagner is not the first person to leave a far-right, anti-Islam party in Europe and become a Muslim. Arnoud van Doorn, a member of Geert Wilders’s Dutch Freedom Party—which is another far-right, anti-Islam party—left it in 2011, converted to Islam in 2012, and soon after made hajj, the pilgrimage to Mecca Muslims are obliged to make at least once in their lifetimes. And in 2014, Maxence Buttey, a local councillor for the National Front (FN), France’s analogous far-right party, converted to Islam and was suspended from the party committee.

In the United States, a grisly story made headlines last year when an 18-year-old former neo-Nazi in Tampa who said he had converted to Islam confessed to killing two (apparently still) neo-Nazi roommates, though that case is so grotesque, and the use of violence so far from mainstream Muslim practice, that it defies comparison to the European examples. (The suspect also shouted a nonsensical, non-Muslim phrase.)

In all cases, the shift from anti-Muslim to Muslim is counterintuitive. One potential factor is the ease of conversion to Islam. One can declare oneself a Muslim after uttering the shahada, with no requirements like the baptism or confirmation needed to become Christian or the process and certification used in Judaism. Someone can announce they are a Muslim without demonstrating any particular devoutness, longevity of commitment, or knowledge of the religion’s precepts. This is not to say than any given convert is not sincere, but that stating someone has converted to Islam doesn’t really clarify much on its own.

These cases of anti-Muslim activists in Europe converting to Islam don’t represent a trend, but there are enough of them to wonder what might inspire such apparently 180-degree turnarounds. When he converted, Buttey, the FN councillor, argued that the far-right movement had more in common with the religion than its members realized. “Both are demonized and very far from the image portrayed in the media,” he told Le Parisien. “Like Islam, the FN defends the weakest. The party denounces exorbitant interest rates charged on the debt of our country, and Islam is against the practice of usury.” It’s hard to imagine many French Muslims accepting a kinship with the FN, but in any case a more fruitful direction might be not to look for what far-right parties share with Islam but rather what forces might attract members to both.

There seem to be some people who are joiners, eager to become part of larger groups. Almost everyone will know someone like this, perhaps someone who is constantly searching for new social groups or joining new organizations, or perhaps even a spiritual seeker-type who flirts with a succession of faiths. The cliche about the “zeal of the convert” exists for a reason.

According to Michael Hogg’s uncertainty-identity theory, people seek to reduce questions about who they are, where they fit in the world, and how people view them. “One way to satisfy this motivation is to identify with a group (a team, an organization, a religion, an ethnicity, a nation, etc.) a process that not only defines and locates oneself in the social world but also prescribes how one should behave and how one should interact with others,” Hogg writes.

Far-right (as well as far-left) political groups benefit from people struggling with such questions. “Extreme groups ... have precisely the properties that are ideally suited to reduce self-uncertainty because they provide a clear and unambiguous sense of self and place in the world,” Hogg and Janice Adelman write in a 2013 paper.

This explains why people like Wagner, van Doorn, and Buttey ended up in the constellation of far-right European parties. One might expect that the brand of Islam they would take up would also be radical—and perhaps even tip over into violent jihadism. As my colleague Julia Ioffe wrote in the aftermath of the white-supremacist violence in Charlottesville, Virginia, in August 2017, the forces that draw people (and especially young men) to extreme movements are almost identical, even though political discourse separates them. “The process and structure of radicalization and extremism are the same in different kinds of movements, even when the content of the extremist belief is different (such as with neo-Nazis and jihadists),” J.M. Berger, a fellow with the International Centre for Counter-Terrorism in The Hague, told Ioffe.

But it doesn’t necessarily happen that way. Hogg and Adelman note that extreme groups present various disadvantages for joiners as well. “People are unlikely to be strongly attracted to them unless uncertainty is relatively chronic, pervasive, or acute, or they have few other viable identity options (see below),” they write.

Mainstream, non-violent Islam can provide many of the same benefits without the social disadvantages. In general, Hogg and Adelman argue that the best venues for reducing uncertainty are “distinctive and well-structured groups that have clear boundaries and membership criteria, and consensual and prescriptive attitudinal and behavioral attributes grounded in a relatively homogeneous world view.” Hence associating oneself with Islam—especially in the context of Western Europe, where Christian cultural identity has suffused society for centuries, and where Islam is relatively marginalized—offers just such a group. Islam is distinctive, it has clear membership criteria and boundaries (one either is or is not a Muslim), and prescribes attitudes and behaviors. (Compared to a political party or to mainstream Christianity, Islam is relatively non-hierarchical.) Importantly, however, taking up fundamentalist Christianity would present a similar payoff for the “convert.”

The idea of far-right critics of Islam converting seems to be new in history, in part because far-right, anti-Islam parties are a new phenomenon. In earlier ages, all of European politics would have been fairly anti-Islam, while there would have been little proximity to actual Muslims or opportunities to mix with them. The rise of the internet, which can facilitate radicalization, also gives joiners easier ways to learn about new identities. There are older cases of Quran skeptics, like the French surgeon Maurice Bucaille, who have converted. (Bucaille became an advocate of the idea that the Quran is scientifically perfect.)

For the recent crop of converts, trying on a new identity does not necessarily mean a new personality. Van Doorn, for example, has since his conversion transferred his vitriol toward Jews, making anti-Semitic comments that he passed off as jokes. He was also convicted in 2014 of selling drugs to minors and other offenses; he claimed he was conducting a sting, but a court rejected the excuse. Van Doorn, in other words, seems to have traded one form of charlatanism for another. This should not come as a surprise, though. His change of religion, and those of Wagner and Buttey, say more about the men themselves than they do about either far-right politics or Islam.


DAVID A. GRAHAM is a staff writer at The Atlantic, where he covers U.S. politics and global news.

the source

as an encouragement to strengthen Iman

This post has been edited by boca120879: Jul 4 2018, 12:00 PM