4 Cara Allah SWT Memberi Rezeki Kepada Makhluk



“Tidak suatu binatangpun (termasuk manusia) yang bergerak di atas bumi ini yang tidak dijamin oleh Allah rezekinya.” [QS. 11: 6]

Artinya Allah akan memberikan kesehatan, makan, minum untuk seluruh makhluk hidup di dunia ini. Ini adalah rezeki dasar yang terendah.


“Tidaklah manusia mendapat apa-apa kecuali apa yang telah dikerjakannya.” [QS. 53: 39]

Allah SwT akan memberikan rezeki sesuai dengan apa yang dikerjakannya. Jika ia bekerja dua jam, dapatlah hasil yang dua jam. Jika kerja lebih lama, lebih rajin, lebih berilmu, lebih sungguh-sungguh, ia akan mendapat lebih banyak. Tidak pandang apakah dia itu muslim atau kafir.


“… sesungguhnya jika kamu bersyukur, pasti Kami akan menambah (nikmat) kepadamu, jika kamu mengingkari (nikmat-Ku), maka sesungguhnya azab-Ku sangat pedih.” [QS. 14: 7]

Inilah rezeki yang disayang Allah. Orang-orang yang pandai bersyukur akan dapat merasakan kasih sayang Allah dan mendapat rezeki yang lebih banyak. Itulah janji Allah! Orang yang pandai bersyukurlah yang dapat hidup bahagia, sejahtera dan tentram. Usahanya akan sangat sukses, karena Allah selalu menambahnya.


“…. barang siapa yang bertaqwa kepada Allah niscaya Dia akan mengadakan baginya jalan keluar. Dan memberinya rezki dari arah yang tiada disangka-sangkanya. Dan barangsiapa yang bertawakkal kepada Allah niscaya Allah akan mencukupkan (keperluan)-nya. Sesungguhnya Allah melaksanakan urusan (yang dikehendaki)-Nya. Sesungguhnya Allah telah mengadakan ketentuan bagi tiap-tiap sesuatu.”

Peringkat rezeki yang ke empat ini adalah rezeki yang istimewa, tidak semua orang bisa meraihnya. Orang istimewa ini (muttaqun) adalah orang yang benar-benar dicintai dan dipercaya oleh Allah untuk memakmurkan atau mengatur kekayaan Allah di bumi ini.


Facts about Jesus (peace be upon him) and his Mother (Mary) in the Islamic Teachings

The Qur’an does not present a detailed biography of Jesus (peace be upon him). However, it does highlight the important aspects of his birth along with his miracles, his mission and his ascension. The Qur’anic account of Jesus’ ministry confirms most of his miracles mentioned in the Bible; it even identifies some which are not mentioned in the Bible. What we know about Prophet Jesus Christ (peace be upon him) can be divided into two topics: his personality and his message. Eleven facts have been detailed below. What you should know about Jesus (peace be upon him)


1. The status of Jesus (peace be upon him) in Islam Islam teaches that Prophet Jesus (peace be upon him) is one of the most respected prophets because of his efforts in spreading the word of Allah. It displays a true spirit of love towards him and his mother, Mary. There is not a single disparaging remark against Prophet Jesus (peace be upon him) or any other prophet in the entire Qur’an or other Islamic literature or Islamic history books. An evidence of praise for Jesus (peace be upon him) is the fact that his story along with that of his mother’s has been mentioned in three places in the Qur’an: chapters 3, 4 and 19.

In fact, an entire chapter of the Qur’an, (chapter 19), is named after ‘Maryam’ (Mary) in her honour.2 Another evidence of praise is that the name of Prophet Jesus (peace be upon him) has been mentioned 25 times in the Qur’an; this is in contrast to the mention of Prophet Muhammad (blessings and peace be upon him), whose name is mentioned only four times. This proves that Islam honours all prophets for the message they have in common; it did not discard one prophet with the advent of another.

Jesus (peace be upon him) has been referred to in the Qur’an with many titles, Ibn Maryam (son of Mary), the Messiah (the anointed one), ‘Abdullâh (slave of Allah),3 and Rasool Allâh (the messenger of Allah). This praise and glorification agrees with what Jesus (peace be upon him) is reported to have said in John 16:144 describing the prophet who would succeed him: “He will glorify me.

2. The beginning of his lineage

The Qur’anic account of Jesus (peace be upon him) starts with the story of his mother, Mary. When she conceived her, Mary’s mother vowed to dedicate her unborn child to the worship of Allah and service to Jerusalem Mary grew up to be very righteous. She dedicated herself to the worship of Allah and was supplied with provision from Him. Therefore, it is no mystery as to why she was chosen to be the mother of Jesus (peace be upon him). The Qur’anic verses inform us: {[Mention, O Muhammad], when the wife of ‘Imrân said: My Lord, indeed I have pledged to You what is in my womb, consecrated [for Your service5 ], so accept this from me. Indeed, You are the Hearing, the Knowing. But when she delivered her, she said: My Lord, I have delivered a female – and Allah was most knowing of what she delivered – and the male is not like the female; I have named her Mary, and I seek refuge for her in You and [for] her descendants from Satan, the expelled [from the mercy of Allah]. So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said: O Mary, from where is this [coming] to you? She said: It is from Allah. Indeed, Allah provides for whom He wills without account.} (Qur’an 3: 35-37)

It is interesting to note that when the mother of Mary delivered her child, she was a bit disappointed to discover that she did not have a son. This was because she had always wished for her child to be dedicated to the worship of Allah. However, little did she know that this very child would be extremely righteous, and end up being the mother of Jesus himself. This was better for her than a son, hence, Allah’s words: {…and Allah was most knowing of what she delivered…}


3. The status of Mary Mary, mother of Jesus, is very highly respected in Islam. Her story is an important one that is mentioned several times in the Qur’an. Mary is mentioned by name 31 times in the Qur’an, and in fact an entire chapter of the Qur’an is named after her.

This is an honor that not even the women in Prophet Muhammad’s family were accorded. Although there are stories and anecdotes in the Qur’an about other women of strong faith, and others of importance in the history of the three Abrahamic religions, none other than Mary is actually mentioned by name. Allah has said: {And [mention] when the angels said: O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds. O Mary, be devoutly obedient to you Lord and prostrate and bow with those who bow [in prayer]. That is from the news of the unseen which We reveal to you, [O Muhammad]…} (Qur’an 3: 42-44)

4. The news about Jesus (peace be upon him) When Mary approached adulthood, she was informed about the honour of bearing this noble son well before his birth. It was the angel Gabriel (peace be upon him), who appeared in front of her with this news. The following verses in the Qur’an describe the dialogue between Mary and the angel: {[And mention] when the angels said: O Mary, indeed Allah gives you good tidings of a word from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the hereafter and among those brought near [to Allah].

He will speak to the people in the cradle and in maturity and will be of the righteous. She said: My Lord, how will I have a child when no man has touched me? [The angel] said: Such is Allah; He creates what He wills. When He decrees a matter, He only says to it: Be, and it is.} (Qur’an 3: 45-47)

5. The birth of Jesus (peace be upon him) Mary conceived this child miraculously (the first miracle) and retired to a distant place where she waited for the birth of her child. This amazing story has been related to us in chapter 19 of the Qur’an, titled Maryam (Mary):

{So she conceived him, and she withdrew with him to a remote place. And the pains of childbirth drove her to the trunk of a palm tree. She said: O, I wish I had died before this and was in oblivion, forgotten. But he called her from below her: Do not grieve; your Lord has provided beneath you a stream. And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be contented. And if you see from among humanity anyone, say: Indeed, I have vowed to the Most Merciful abstention, so I will not speak today to [any] man.} (Qur’an 19: 22-26)


What It Means To Eat Religiously

The Prophet Muhammad advised his followers to treat animals with kindness and, if needed, kill them mercifully for food. And he didn’t mince words.

“Whoever kills a sparrow or anything bigger than that without a just cause, Allah will hold him accountable on the Day of Judgment,” the Prophet reportedly said.

Remembering these instructions, New York farmer Zaid Kurdieh says much of the meat that brands itself as halal, or religiously permissible, is nothing but a sham.

For Kurdieh, if it’s not organic, it’s not halal.

“Most people associate halal with slaughter. But that’s just the end of the process,“ the 50-year-old Norwich farmer told the Huffington Post. “All animals have a right to live to a certain age, to eat good food, get good treatment. All of those things constitute halal.”

The Islamic Food and Nutrition Council of America, a halal certification organization, estimates that the U.S. halal market is worth at least $20 billion. And the industry is expected to grow, the AP reports.

Muslims like Kurdieh are now thinking deeply about how the recommendations the Prophet gave his followers centuries ago fit in with today’s fast-paced, global food markets.

For meat to be halal, animals are required to be killed by hand using a sharp knife, with a single slash to the throat. The person doing the killing should ideally be a Muslim who utters God’s name as the animal exhales its last breath. The practice is intended to make sure the creatures die swiftly and without much pain.

Death matters, of course. But quality of life matters, too.

“I don’t want to eat animals that were systematically abused their whole lives,” Nuri Friedlander, a Muslim chaplain at Harvard University, told the Daily Beast. “From a spiritual practice, I didn’t want to get that into my body.”

That’s why some Muslims are beginning to look past the halal label and examine where exactly their meat is coming from.

Kurdieh is the managing owner of Norwich Meadows Farm, a small, certified organic company that raises chicken and turkey, while sourcing their lamb and beef from trusted local family farms. None of their animals are given growth hormones, antibiotics, or genetically modified foods crammed with animal byproducts. The creatures are raised outdoors and grass-fed, given the space to roam and grow at their own pace.

“When you take an animal out of the wild, you’re responsible for its eating, its drinking, whatever it needs,” Kurdieh said. “It’s a tenet of our religion.”

This philosophy is maintained by Honest Chops, a halal butcher shop in New York City that cuts up hand-slaughtered, ethically-raised beef and chicken.

Along with the word halal, Chops co-founder Imam Khalid Latif says the Koran uses the word “tayyib” when it talks about what kinds of foods Muslims should eat. Tayyib means something that is pure or clean.

“There’s a lot of unhygienic, unethical practices taking place,” Latif told the Huffington Post. “Animals are being fed excrements and processed carcasses of their own species. They’re lodged on top of each other with no room to walk. It’s disgusting and inhumane.”

Honest Chops has pledged an “Honest to God Guarantee” that its meats are grass-fed and raised in a way that conforms to Islam’s guidelines. They’ve also promised to pay workers “dignified” wages and give back to the community.

During this year’s Eid Al Adha holiday, which falls on Oct. 4, Honest Chops launched an Udhiya/Qurbani campaign. For Eid, Muslims are encouraged to offer an animal as a sacrifice in remembrance of God’s mercy towards Abraham, then offer portions of the meat to charity.

Latif said that the 2014 campaign will help feed 200 local families in need.

But conscious eating comes with a price. Kurdieh said his customers often experience “sticker shock” when they see the prices of his meats.

“A pound of chicken at the green markets is $7, while they’re buying industrial chicken at $1.50,” the farmer said. “A lot of education has to happen before this becomes a widespread movement.”

For Latif, change starts with understanding that worship happens in a “framework of selflessness.”

“People have to understand that being Muslim isn’t something that just benefits them, but also brings benefit to the society around them,” Latif said. “It’s understanding that you have something to give back.”

By |  | 10 Oct 2014


Imam Al-Bukhari and The Science of Hadith

In Islamic sciences, all knowledge of the religion comes back to two sources: the Quran and the sayings and doings of the Prophet Muhammad ﷺ– the hadith. The Quran is of course considered the un-changed word of Allah as revealed to Prophet Muhammad ﷺand is thus the foundation of all Islamic knowledge. Second after the Quran is the example set forth by the Prophet ﷺ.

But considering that he lived 1400 years ago, how can we be sure that the sayings and doings we attribute to him are real and unchanged? To someone unfamiliar with the science of hadith, the collections of hadith may seem unreliable and susceptible to corruption. However, due to the work of Imam Muhammad al-Bukhari in the 9th century, the science of hadith has been protected from such problems using a systematic and thorough method of verification for each and every saying attributed to the Prophet ﷺ. Thus, in the 21st century we can still benefit directly from the authentic sayings of the Prophet Muhammad ﷺ.

Al-Bukhari’s Early Life

Abu Abdallah Muhammad ibn Ismail al-Bukhari was born in 809 or 810 in the city of Bukhara, in what is now Uzbekistan. He came from a Persian family that converted to Islam 3 generations before his time. Unfortunately for the young al-Bukhari, his father died while he was still an infant, leaving his upbringing to his mother. Despite the difficult circumstances, al-Bukhari dedicated himself to studying Islamic sciences from a young age.

Studying with the scholars in and around his hometown, al-Bukhari immersed himself in hadith studies as well as fiqh, Islamic jurisprudence. From a young age he showed a unique ability to understand complex issues of law, but more importantly, he was capable of remembering long and complex chains of narrations of hadiths. For a hadith to be considered authentic, a reliable chain of narrators is needed to connect that saying to the Prophet Muhammad ﷺ. In this, al-Bukhari excelled.

By his late teens, al-Bukhari had completed his studies in Bukhara and set out to Makkah to do Hajj (pilgrimage) with his mother and brother. Since the rise of Islam in the 600s, Makkah has been a unique mixing place for world travelers. Since all Muslims are obligated to complete the Hajj at least once, Makkah is constantly visited by people from all corners of the world. For a hadith scholar like al-Bukhari, this type of environment was invaluable.

He stayed in Makkah and Madinah for several years, where he continued to collect hadiths from some of the leading hadith scholars of the world, memorizing the text of the hadiths (the matn), the chain of narrators (the isnad), and advancing his understanding of the reliability of those narrators (the knowledge of men – ‘ilm al-rijaal). He traveled through Egypt, Syria, and Iraq to continue his studies throughout his adult life, finally settling in Basra, where he would compile his monumental hadith collection.

Sahih al-Bukhari

Although Imam al-Bukhari authored several works on the science of hadith, his most lasting contribution to Islamic sciences was his compilation of over 7000 hadiths, which he called al-Jaami’ al-Sahih al-Musnad al-Mukhtasar min Umur Rasool Allah wa sunanihi wa Ayyamihi, meaning “The Abridged Collection of Authentic Hadith with Connected Chains regarding Matters Pertaining to the Prophet, His practices and His Times”. This collection took him 16 years to complete and since its compilation has been considered the most authentic book of hadith in history, thus the book’s common name: Sahih al-Bukhari meaning “The Authentic Hadiths of al-Bukhari”.

What makes Sahih al-Bukhari so unique was Imam al-Bukhari’s meticulous attention to detail when it came to the compilation of hadiths. He had far stricter rules than other hadith scholars for accepting a hadith as authentic. The chain of narrators for a particular hadith had to be verified as authentic and reliable before Imam al-Bukhari would include that hadith in his compilation. For example, the first hadith in the book begins:

“We have heard from al-Humaydi Abdallah ibn al-Zubayr who said that he heard from Sufyan, who said he heard from Yahya ibn Sa’eed al-Ansari who said he was informed by Muhammad ibn Ibrahim al-Taymi that he heard ‘Alqama ibn Waqqas al-Laythi say that he heard ‘Umar ibn al-Khattab say on the sermon pulpit that he heard the Prophet Muhammad ﷺsay: ‘Actions are only by intentions…’”

This chain of six narrators was meticulously inspected by Imam al-Bukhari. In order for him to consider the hadith authentic, he had to study the lives of all the people in the chain in depth. He studied where and when the narrators lived, in order to make sure that if someone narrates from someone else, they must both have been in the same place at the same time and have actually met and discussed hadith. Other hadith scholars did not all require evidence that two consecutive narrators met personally, but Imam al-Bukhari’s strict requirements is what makes his compilation unique.

Imam al-Bukhari also studied the lives of narrators, to make sure they were trustworthy and would not fabricate, or change the wording of a hadith. If he discovered that someone in a chain openly sinned or was not considered trustworthy, that hadith was immediately discarded and not included in his book unless a stronger chain for it existed.

Using his strict guidelines for hadith acceptance, Imam al-Bukhari was the first to make a systematic approach to classifying hadith. Each hadith he analyzed was labelled as either sahih (authentic), hasan (good), mutawatir (recurrent in many chains), ahad (solitary), da’eef (weak), or mawdu’ (fabricated). This system for hadith then became the standard by which all hadiths were classified by other hadith scholars.


Imam al-Bukhari’s Fiqh

Imam al-Bukhari’s collection of hadiths is a monumental achievement and an irreplaceable cornerstone of the science of hadith scholarship. Through his work, hadith studies became a science with governing laws that protected the field from innovations and corruptions. However, his Sahih is not just a simple collection of hadiths. Al-Bukhari organized his collection in a way that it can also be used to help deduce rulings within Islamic law – fiqh.

The Sahih is divided into 97 books, each with numerous chapters within it. Each chapter is then titled with a ruling on a particular issue within fiqh. Then within the chapter will be all the hadiths that he considered authentic that support that ruling. For example, the chapter about extra prayer during the month of Ramadan (Taraweeh) is titled “The Superiority of Extra Prayers at Night in Ramadan” and it contains six sayings of the Prophet ﷺthat indicate how important the Taraweeh prayer is.

Thus, not only is Sahih al-Bukhari the most authentic book of hadith ever compiled, but Imam al-Bukhari also had the foresight to organize it into a book of law that helps everyday Muslims live their lives as close to the life of the Prophet ﷺas possible. His monumental work would go to inspire generations of hadith scholars, including al-Bukhari’s student Muslim ibn al-Hajjaj, who would go on to collect Sahih Muslim, which is considered second only to Sahih al-Bukhari in authenticity.

One of the common accusations made by non-Muslims against Islamic sciences and the study of hadith is that there is no way of verifying the hadith and that they should not be used as a source of belief or law. This argument is based on a very rudimentary and flawed understanding of how the hadith were collected and the incredible amount of effort scholars such as al-Bukhari put into verifying their authenticity. With the monumental work of al-Bukhari and other scholars of hadith, we have been able to know what words and actions can truly be attributed to the Prophet Muhammad ﷺeven 1400 years after his life.

Source : LostIslamicHistory


Benefit of Reciting Salawat

Ibn Mas’ud (may Allah be pleased with him) reported: The Messenger of Allah, peace and blessings be upon him, said:

أَوْلَى النَّاسِ بِي يَوْمَ الْقِيَامَةِ أَكْثَرُهُمْ عَلَيَّ صَلَاةً

The closest of the people to me on the Day of Resurrection are those who invoked the most blessings upon me.

Source: Sunan At-Tirmidhi 484, Grade: Hasan

Whenever we invoke peace and blessings upon the Prophet, Allah will send peace and blessings upon us ten times, thereby filling our records with good deeds.

Abu Huraira (may Allah be pleased with him) reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللَّهُ عَلَيْهِ عَشْرًا

Whoever sends blessings upon me once will have Allah send blessings upon him ten times.

Source: Sahih Muslim 408, Grade: Sahih

Quran – The Final Revelation