Muslim family is the family that built on obedience to Allah SWT.Basic understanding of the members are looking for the love of Allah and His governed by rules.Exercise its rights and obligations in accordance with the rules of Allah.Family builds on the Islamic ideology.Islam and syariah used as a solution to the whole problem that happens in family life.Enjoin (amarmaarufnahimungkar) good and evil practice among family members.Practicing the Sunnah, such as reciting the Quran, charity, doing prayers in the family.Family institution in Islam is the most basic unit in the process of formation of individual behavior.Parents as the first educators to introduce patterns of thinking, understanding and implementation of the values, traditions and religion is understood and practiced to children.Prophet Muhammad is a good example to the characteristics of a happy family.
Children are a source of vigour to the heart, joy to the souls and pleasure to the eyes. Wealth and children are adornments to human beings which allure them toward worldly life. Muslim parents are in obligation to pass on the amanah (Trust) of faith to their children from the very young and tender age, so that they can grow with balanced Muslim personalitySons and Daughters to be Treated EquallyThe gender of a child should not bother parents. After all, it is divine will. Sons and daughters must be treated equally. Whoever takes care of two girls until they reach adulthood he and I will stay on the Day of Resurrection - and he interlaced his fingers (Muslim). Prophet's behaviour with his daughter Fatima was exemplary.Love is at the core of family life. It is the gel that produces a rock-solid relationship among the members. Love emanates from heart. Hearts join and create the fountain of love between people. Love is imbedded in human nature and a gift from Allah. An Islamic vision of life in the family makes love exceptionally rewarding. This needs Allah's special blessing without which men and women could be in the pit of fire (al-Qur'an 8:63). Love should not be blind, except for Islam. Islam demands unconditional love for Allah and His messenger, above anything else, including one's life. (al-Qur'an 9:24).
In Qur’an, there has set principles of all areas of human life like tolerance and its relationship with other faiths. Allah S.W.T created man on earth with a variety of ethnic origin, race, religion and ethnicity. The concept of tolerance is created with the aim to create peace of mankind on the earth.Different Religion was not a hindrance on establishment of harmony and peace among people. Although we life with people that different faith but the peace of life remains as priority. Allah S.W.T allow His people to collaborate and do good to those who profess the religion of non-Muslims.He teaches us how to respect and protect the rights of others. The most important lesson is that we must be fair to other people. On this basis, Islam rejects the attitude that differentiates the degree elevation of a group of people on the basis of race, color, language, nationality and the like. Islam stipulates that determine the degree of mere mortals on the ground as a deceived manifestation of jahiliyyah.
Quran clearly spell out the characteristics of the righteous person and to help neighbors and those who are in need
PROBIHITION OF RIBA’ IN QURANFirst stage (30:39) Compareriba with zakat and charityPraising zakat and charity, not ribaSecond stage (4:160-161)Attaching the practice of riba’ with JewsConsider the practice asa an iniquity (zulm)Third stage (3:130)Probihiting the practice of charging double and multiple riba’Fourth stage (2:275-281)Conclusively probihiting all form afriba’Any axcess over the capital is disallowedThere are also a number of narrations from the Sunnah on the prohibition of riba’Some of the narrations give general prohibition of riba’, e.g.:“The Prophet of Allah s.a.w cursed the receiver and the payer of riba’, the one who records it and the two witnesses to the transaction and said: they are alike (in guilt).”
The word gharar and its derivatives appear in the Qur’an in 27 instancesBut, in all these instances, the word gharar has been used to refer to theological and religious themes, i.e., the need for the believers to be aware and vary of the deceptive character of the worldly pleasures of this profane life, and not to be deceived by such temptationsThus, the jurists did not use these 27 references to gharar in the Qur’an to justify the prohibition of gharar in contracts – they were meant exclusively for religious themesInvolves the creation of risk for the sake of risk A combative relationship between two contracting parties, each of whom undertakes the risk of loss and the loss of one means gain for the otherApply to all game of pure chanceNo economic activities are gained in the practice. The gambler will simply seek to amass wealth without effortsGambling is gharar in its worst scenario
» Man is a vicegerent on earth so if human position to be a leader, must choose and obey the leader.Ibn 'Umar r.a. The Prophet said: he said: you guys are the leaders and you will be responsible for his consignment. A ruler is a leader of men, and is responsible to the people. A husband is the leader of his family, and he will be responsible for them. A woman is a domestic leader, husband and children, she will be responsible for them. A slave is a guardian of the property of his master » From Sura Al-Imran ( verses 103-104) we can see that a muslim is the brother of another muslim. Whoever wishes to help the brothers, then God will always help on the wishes of people and whoever enlarges to a Muslim be an affliction, then Allah will make room for him to toil of the many hardships at last. From this we can see the importance and advantages of leader who unite the people.and he is responsible for it. Remember, all of you are the leader and will be responsible.
POLITIC: RIGHT TO JUSTICE The right to seek justice and the duty to do justice are greatly emphasized in the Qur’an. Almighty Allah says,(O you who believe, be maintainers of justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) near relatives, whether (the case be of) a rich or a poor, for Allah is nearer unto both (than you are). Therefore, do not follow (your) low desires, lest you deviate, and if you swerve or turn aside, then surely Allah is Ever-Aware of what you do.)(An-Nisaa’4:135)In the context of justice, two concepts are used in the Qur’an: `adl (Arabic forjustice) and ihsan(Arabic for goodness and perfection). Almighty Allah says,(Verily Allah enjoins the doing of justice and the doing of good and the giving to the kindred, and He forbids lewdness and abomination and wickedness.) (An-Nahl 16:90)Both concepts are enjoined, and both are related to the idea of balance. However, the two concepts are not identical in meaning. `Adl is defined by A.A.A. Fyzee, a well-known Muslim scholar, as to be equal, neither more nor less.Explaining this concept, Fyzee wrote,In a court of justice, the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced.
`Adl was described in similar terms by AbulKalam Azad(1888–1958), a noted writer and famous translator of the Qur’an:What is justice but the avoiding of excess? There should be neither too much nor too little, hence the use of scales as the emblems of justice.Lest any one try to do too much or too little, it is pointed out in the Qur’an that no human being can carry another’s burden or attain anything without striving for it. Almighty Allah says,(Or has he not been informed of what is in the Scriptures of Moses and (of) Abraham, who fulfilled (the commandments), that no bearer of burden shall bear the burden of another and that man shall have nothing but what he strives for?)(An-Najm 53:36–39) As individual merit is part of `adl, the Qur’an teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion; it is rather determined by righteousness. Righteousness consists of both right iman (faith or belief) and just `amal (actions or deeds), as clearly indicated by Almighty Allah:(It is not righteousness that you turn your faces toward the east and the west, but righteous are those who believe in Allah and the Last Day and the angels and the Book and the Prophets, and give away wealth, out of love for Him, to the kinfolk and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the slaves, and keep up Prayer and pay the poor rate, and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts. Such are they who are true (to themselves), and such are they who guard (against evil).)(Al-Baqarah 2:177)(Verily the most honored of you in the sight of Allah is the most righteous of you.)(Al-Hujurat 49:13)Surat An-Nisaa’ clearly distinguishes between passive believers and those who strive in the way of Allah:(Not equal are those of the believers who sit still — other than those who have a (disabling) hurt — and those who strive in the way of Allah with their wealth and lives. Allah has conferred on those who strive with their wealth and lives a rank above the sedentary, and unto each Allah has promised good, but Allah shall grant to those who strive a great reward above the sedentary.) (An-Nisaa’ 4:95)
Responsibility to lead and manage a group of individuals or a society to achieve the objective or goal is to shoulder the leader. As such, a leader should communicate with their subordinates so that the objectives and desired outcome is achieved.This is because, the success and progress of a nation depends heavily on the leadership of their leader and it is closely related to the awareness fulfilling the responsibilities by community leaders, and further to the pleasure of Allah.There are many terms associated with leadership in Islam as 'khalifah', 'imamat', 'qiyadah', 'za'mah', 'ri'ayah', 'ri'asah' and 'siyadah'. All these terms indicate the existence of a hierarchy in the Islamic leadership and can be seen in several verses of the Qur'an
In the spirit of `adl, just as special merit is considered in the context of rewards, special circumstances are also considered in the context of punishments. For instance, for crimes of unchastity, identical punishments for a guilty man or woman are prescribed in the Qur’an. However, the Qur’an differentiates between different classes of women: For the same crime, slave women were given half of the punishment, while the Prophet’s wives were warned of double the punishment given to a “free” Muslim woman.Here, it is self-evident that the Qur’an upholds high moral standards, particularly in the case of the Prophet’s wives, whose actions had a normative significance for the community. However, such a distinction also reflects Allah’s compassion for slave women, who were sociallydisadvantaged.While `adl is constantly enjoined in the Qur’an, the Qur’anic context goes beyond this concept to ihsan, which literally means restoring the balance by making up a loss or deficiency. Understanding this concept necessitates the understanding of the nature of the ideal Ummah or society envisaged in the Qur’an.The word ummah comes from the root umm(Arabic for mother). The ideal Ummah cares about all its members, just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs.While showing undue favor to any child would be an unjust act, a mother who gives a disabled child more care than the care she gives to other children is not considered unjust. In fact, such a mother exemplifies the spirit of ihsan by helping to make up for the deficiency of a child who is unable to perform some or all the basic tasks of daily life.Thus, ihsan is the embodiment of sympathy for the “disadvantaged” segments of human society, such as women, orphans, slaves, poor and infirm people, and minorities
the holy al quran
THE HOLY AL-QURAN Humanities in QuranSOCIAL ECONOMIC POLITIC
NO NAME MATRIC NO1 NUR ATIKAH BINTI AMU BG111103912 MASYITAH BINTI MOHAMAD IDRIS BG111606423 NUR SYAFIQAH BINTI KAMIN BG111104084 SHINTA BINTI JEFFRYDIN BG111104885 NORIMAH BINTI JUMAHAT BG111103826 NURLINDAH BINTI BANDU BG111104237 AINUN NAJWA BT REDZUAN BG111100688 SHAYDATUL NABILA BT MOSLI BG111606579 ADILAH BINTI ABDULLAH BG1111005810 IRMAWAN BIN SUDORA BG1116067411 MOHAMAD HAFIZ ALI BG11110301
SOCIAL-individual• When you’re sad (Quran 2:25) Meanings: But give glad tidings to those who believe and work righteousness, that their portion is Gardens…• You have sinned (Quran 39:53) … … meaning: …for Allah forgives all sins…
SOCIAL-individual• You’re seeking peace (Quran 05:16) … meaning: Wherewith Allah guided all who seek His good pleasure to ways of peace and safety…• For deliverance from fear (Quran 2:62) … meaning: on them shall be no fear, nor shall they grieve.
SOCIAL-family• Children should obey their parents for not disobey Allah SWT. (Quran 31:14) … Meaning: and we have enjoined on man (in order to do good) to his parents….• Children must also be devoted and humble themselves in front of the parents. (Quran 17:23-24) … … Meaning: and that ye be kind to parents Meaning: and lower yourself to them with love and care and love them as they both taught me when I was little.
SOCIAL-family• (Quran 4:36) Meaning: “And serve Allah and do not ascribe to Him anything. And do well to parents, close relatives, orphans, the poor, close neighbors and far neighbors. Allah does not love the arrogant and self-pride”.
SOCIAL-family• Parenting Responsibility (Quran 66:6) … meaning: O ye who believe! save yourselves and your families from a Fire whose fuel is Men and Stones
SOCIAL-society• (Quran 6:108) … … meaning: And do not insult those they invoke other than Allah…Thus We have made pleasing to every community their deeds...• (Quran 49:13) meaning:O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other)
SOCIAL-society• Zakat (Quran 9:60) Meaning: Alms are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of Allah. and for the wayfarer…• (Quran 59:7) … meaning: What Allah has bestowed on His Messenger (and taken away) from the people of the townships,- belongs to Allah,- to His Messenger and to kindred and orphans, the needy and the wayfarer
SOCIAL-society• (Quran 2:215) … meaning: They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers.• (Quran 3:134) … meaning:Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men
SOCIAL-society . (Quran 90:11-16)And then being among those who believed and advised one another topatience and advised one another to compassion.But he has not brokenthrough the difficult pass.And what can make you know what is [breakingthrough] the difficult pass?It is the freeing of a slave.Or feeding on a day ofsevere hunger.An orphan of near relationship.Or a needy person in misery.
ECONOMIC• Leasing (Quran 2: 282) … meaning: O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing…
ECONOMIC• Riba (Quran 30:39) meaning :That which ye lay out for increase through the property of (other) people, will have no increase with Allah• Riba (Quran 3:130) meaning: O ye who believe! Devour not usury, doubled and multiplied
ECONOMIC• Gharar (Quran 4:29) meaning: O ye who believe! Eat not up your property among yourselves in vanities: But let there be amongst you Traffic and trade by mutual good-will• Gambling (Quran 5:90) meaning : O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satans handwork: eschew such (abomination), that ye may prosper
POLITIC• Obedience to leader/government (Quran 24:48) Meaning: And when they are called to [the words of] Allah and His Messenger to judge between them, at once a party of them turns aside [in refusal].• (Quran 5:8) meaning: O you who believe, be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to deal justly. Deal justly…
POLITIC• Consultation and the decision in Islam (Quran 3:159) meaning: It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for ((Allah)s) forgiveness for them; and consult them in affairs (of moment).
POLITIC• Necessity for United and Divided Ban (Quran 3:103) meaning: And hold firmly to the rope of Allah all together and do not becomedivided. And remember the favor of Allah upon you - when you were enemies and He broughtyour hearts together and you became, by His favor, brothers….• Being Fair and Honoring Justice ; Justice in the Commanding (Quran 4:58) Meaning: Allah doth command you to render back your Trusts to those to whomthey are due; And when ye judge between man and man, that ye judge with justice…
POLITIC• The Leader(Quran 2:247)And their prophet said to them,Indeed, Allah has sent to you Saul as a king." Theysaid, "How can he have kingship over us while we are more worthy of kingshipthan him and he has not been given any measure of wealth?" He said, "Indeed,Allah has chosen him over you and has increased him abundantly in knowledgeand stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing.
POLITIC• (Quran 7:142) meaning : … And Moses had charged his brother Aaron (before he went up): "Act for me amongst my people: Do right, and follow not the way of those who do mischief
POLITIC• (Quran 5:8) … meaning: O you who believe, be upright for Allah, bearersof witness with justice, and let not hatred of a people incite younot to deal justly. Deal justly…
POLITIC• (Quran 3:104) Meaning: And let there be [arising] from you anation inviting to [all that is] good, enjoining what isright and forbidding what is wrong, and those will bethe successful.