Sejarah Teori Pengaturan / Kendali

 Sumber : Control Theory Timeline
Please note the following:
The five areas of control theory discussed below are inspired from the latest materials and survey papers available and do not by any means try to cover the multi-disciplinary and broad area of control systems.
The materials outlined below are extracted from the standard resources and the references therein. Related and appropriate references are cited but they are far from being complete.
Control Theory: A Quick Overview
Adaptive Control
Filtering and Stochastic Control
H-Infinity Control
Linear Matrix Inequality
Nonlinear Control
References
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Control Theory: A Quick Overview
1642-1754
The work of I. Newton (1642-1727) and G.W. Leibniz (1646-1716), the brothers Bernoulli (late 1600’s and early 1700’s), J. F. Riccati (1676-1754) led to the discovery of the infinitesimal calculus which in turn helped the development of differential equations theory. ([26])


1736-1865
J. L. Lagrange (1736-1813) and W. R. Hamilton (1805-1865) established the use of differential equations in analyzing the motion of dynamical systems. ([26])


1868
J. C. Maxwell analyzed the stability of Watt’s flyball governor. ([26])


1877
E. J. Routh provided a numerical technique for determining when a characteristic equation has stable roots. ([193])
I. I. Vishnegradsky analyzed the stability of regulators using differential equations independently of Maxwell. ([194])


1892
A. M. Lyapunov studied the stability of nonlinear differential equations using a generalized notion of energy. ([1], [26])


1892-1898
O. Heaviside invented operational calculus and studied the transient behavior of systems, introducing a notion equivalent to that of the transfer function. ([26])


1893
A. B. Stodola studied the regulation of a water turbine using the techniques of Vishnegradsky. ([26])


1895
A. Hurwitz solved independently the problem of determining the stability of the characteristic equation. ([195])


1920-1939
P. S. de Laplace (1749—1827), J. Fourier (1768—1830), A.L. Cauchy (1789—1857) developed the frequency domain approaches at Bell Telephone Laboratories, and explored and used these in communication systems. ([26])


1922
N. Minorsky introduced his three-term controller for the steering of ships, thereby becoming the first to use the PID controller. He considered nonlinear effects in the closed-loop system. ([199])


1927
H. S. Black demonstrated the usefulness of negative feedback. ([196])


1932
H. Nyquist developed Regeneration Theory for the design of stable amplifiers and derived his Nyquist Stability Criterion based on the polar plot of a complex function. ([197])


1938
H.W. Bode used the magnitude and phase frequency response plot of a complex function and investigated closed-loop stability using the notions of phase and gain margin. ([198])


1941
A. C. Hall recognized the deleterious effects of ignoring noise in control system design. ([200])
A. N. Kolmogorov provided a theory for discrete time stationary stochastic processes. ([203])


1942
N. Wiener analyzed information processing systems using models of stochastic processes and developed a statistically optimal filter for stationary continuous-time signals that improved the signal-to-noise ratio in a communication system while working in the frequency domain. ([159])


1945-1955
The first textbooks on Control Theory appeared which discussed straightforward design tools and provided great insight and guaranteed solutions to design problems. ([204], [205], [206], [207], [208])


1947
N. B. Nichols developed his Nichols chart for the design of feedback systems. ([26], [201])


1948
W. R. Evans presented his root locus technique, which provided a direct way to determine the closed-loop pole locations in the s-plane. ([202])


1950’s
C. E. Shannon, at Bell Labs, revealed the importance of sampled data techniques in the processing of signals. ([191])


1952
J. R. Ragazzini, G. Franklin, and L. A. Zadeh developed the theory of sampled data systems. ([214], [215])


1955
Tsypkin used the phase plane for nonlinear controls design. ([7], [8])


1957
R. Bellman applied dynamic programming to the optimal control of discrete-time systems, demonstrating that the natural direction for solving optimal control problems is backwards in time. His procedure resulted in closed-loop, generally nonlinear, feedback schemes. ([209])


1958
L. S. Pontryagin had developed his maximum principle, which solved optimal control problems relying on the calculus of variations developed by L. Euler (1707-1783). He solved the minimum-time problem, deriving an on/off relay control law as the optimal control. ([210])


1960
R. E. Kalman and J. E. Bertram publicized the vital work of Lyapunov in the time domain control of nonlinear systems. ([211])
R. E. Kalman discussed the optimal control of systems, providing the design equations for the Linear Quadratic Regulator (LQR). ([88])
R. E. Kalman developed optimal filtering and estimation theory, providing the design equations for the discrete Kalman Filter. ([81])
E. I. Jury advanced the theory of sampled data systems. ([216])


1961
R. E. Kalman and R. S. Bucy developed the continuous Kalman Filter. ([82])


1963
B. C. Kuo provided analysis and synthesis of sampled-data control systems. ([217])


1964
J. Kudrewicz formalized the use of frequency-domain techniques to systems with simple types of nonlinearities using the describing function approach which relies on the Nyquist criterion. ([26])


1964-1966
G. Zames ([11] [12]), I. W. Sandberg ([13]) , K. S. Narendra ([212]) , C. A. Desoer ([213]) , and others extended the work of Popov and Lyapunov in nonlinear stability.


1966
G. Zames presented the small gain theorem. ([11], [12])


1970
K. J. Åström established the importance of digital controls in process applications. ([218], [219])


1970’s
H. H. Rosenbrock ([190]) , A. G. J. MacFarlane and I. Postlethwaite ([189]) initiated a great deal of activity to extend classical frequency-domain techniques and the root locus to multivariable systems.


1976
D. Youla, H. Jabr, and J. Bongiorno introduced the parameterization of all stabilizing controllers for a particular system in a very effective manner. ([184], [185])


1981
J. Doyle and G. Stein ([188]) , M. G. Safonov, A. J. Laub, and G. L. Hartmann ([188]) showed the importance of the singular value plots versus frequency in robust multivariable design. Using these plots, many of the classical frequency-domain techniques can be incorporated into modern design.


1986
M. Athans pursued the importance of the singular value plots versus frequency in robust multivariable design in aircraft and process control. ([186])

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Adaptive Control
Mid-1950’s
Significant growth of interests in adaptive control with flight control a major driving force ([63]).


1950’s
The idea to ignore uncertainty and treat estimates as true values is the so-called certainty equivalence principle ([72]). See [97] for a discussion on the relationship between the separation principle and the certainty equivalence principle. It should be mentioned that the certainty equivalence principle was discussed in the economics literature in the late 50’s ([98]).


1951
A self-optimizing controller was proposed for driving a combustion engine under optimal conditions toward optimal working conditions, and the design was successfully flight tested ([71]). This ushered in a new era in the field of control.


1957-1961
A major step forward in the direction of formulating optimization problems to obtain adaptive controllers was taken by the development of dynamic programming [73]. The application of such methods to adaptive control is discussed in [74].


1958
The model reference adaptive control was introduced and used to solve the flight control problems ([64], [65]).


1965
Experiments and simulations of model reference adaptive control indicated that there could be problems with instability specifically if the adaptive gain was too large. The stability issues of such systems were first approached using Lyapunov theory ([66]).


1966
In attempts to replace the MIT-rule by other parameter adjustment rules which ensured stability, it was shown in [67] that one could achieve stability if all state variables were measured.


1970’s-80’s
Much work on the self-tuning regulator was carried out in the 1970's and 1980’s, e.g. see [70].


1980
The solution to the flight control problem was given by gain scheduling not by adaptive control ([68]).


1980
Process control was instrumental in the development of a self-tuning regulator which was first proposed in ([69]).


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Filtering and Stochastic Control
A comprehensive survey of linear filtering theory can be found in [75].
1950
H. W. Bode and C. E. Shannon proposed the solution to the problem of prediction and smoothing ([76]). A modern account of the solution can be found in [77] and more detailed treatment of the ideas are presented in [78] [79].


1960
R. E. Kalman ([81],[82],[83]) made explicit that an effective solution to the Wiener-Hopf equation using method of spectral factorization ([80]) could be obtained when the continuous process had a rational spectral density.
Stratanovich derived the conditional density equation using the so-called Stratanovich calculus ([111]).


1960-63
The theory of optimal stochastic control in the fully observable case is quite similar to that of non-linear filtering in connection with the linear quadratic stochastic control problem ([79]). Early works in this area are due to Howard ([121]), Florentin ([91]), and Fleming ([122]); See also [123].


1960-64
Inspired by the development of Dynamic Programming by Bellman ([85]) and the ideas of Caratheodory ([86]) related to Hamilton-Jacobi Theory, the development of optimal control of nonlinear dynamical systems took place ([87], [88]), see [89], [84], [90] for further details of the ideas.


1961-1973
The solution to quadratic cost optimal control for linear stochastic dynamical systems was provided by Florentin ([91], [92]), by Joseph in discrete-time ([93]), and by Kushner ([94]). The definitive treatment of the problem was proposed by Wonham ([95]), see also [96].


1962
The partially observable stochastic control problem treated by Florentin ([92]), Davis and Varayia ([125]) and Fleming and Pardouz ([126]). Detailed discussions can be found in [127] and the references therein.


1964
For a good discussion on the distinction between open-loop stochastic control and feedback control see [99].


1965
Non-linear filters are almost always infinite dimensional and there are only a few known examples where the filter is known to be a finite dimension. The Kalman filter is an example and the other finite-state cases are first discussed in [104] [114] and also [112] [113].


1967-79
A difficulty is that one of the fundamental equations of non-linear filtering turns out to be a non-linear stochastic partial differential equation ([79]). Zakai ([105]), Duncan ([106]), and Mortensen ([107]) proposed alternative solutions to the above difficulty which involves a linear stochastic differential equation.


1971
Giransov introduced the idea of measure transformation in stochastic differential equation, see [79], [110], [115] and the references therein for details.


1971-72
The earlier ideas of nonlinear filtering were developed and introduced by Forest and Kailath ([100]), and in definitive form by Fujisaki, Kallianpur, Kunita ([101]).


1976
Bobrovsky and Zakai proposed a method for obtaining lower bounds on the mean-squared error ([119]).


1978
As an attempt to address some of the issues with non-linear filtering, pathwise non-linear filtering was considered where the filter depends continuously on the output ([117], [118]).


1996
The Linear Quadratic Gaussian methodology and optimal non-linear stochastic control have found a wide variety of applications in aerospace, multi-variable control design systems, finance, etc. ([115], [128]).


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H-Infinity Control
1970’s
Robust Control aimed to blend the best of the classical methods of the 1940—50’s with the more sophisticated modern theory of the 1960—70’s ([27]).


1976-1981
G. Zames introduced the theory of H-infinity control. He formulated a basic feedback problem as an optimization problem with an operator norm, in particular, an H-infinity norm ([34], [35], [36]).
Related contemporaneous works in the theory of H-infinity control are those of J.W. Helton ([37]) and A. Tannenbaum ([38]).


1981
The input-output mapping for a standard feedback system ([27]) has four transfer functions and it is said to be internally stable if these four transfer functions are all in H-infinity. Internal stability is robust if it is preserved under perturbation of the plant model. J.C. Doyle and G. Stein showed that internal stability is preserved under special perturbations ([39]). This led to the robust stability design problem.
G. Zames postulated that measuring performance in terms of the infinity-norm rather than the traditional 2-norm (LQG) might be much closer to the practical needs. This ushered in the era of H-infinity optimal control. The H-infinity control problem synthesizes a controller which guarantees the stability of the closed-loop and minimizes the L2 induced gain from exogenous inputs to regulated outputs ([27], [33]).


1981-1992
Relations between H-infinity and many other topics can be found in areas like Risk Sensitive Control (P. Whittle) ([56], [57]); Differential Games (T. Bagar, P. Bernhard, M. D. J. Limebeer, B. D. O. Anderson, P. P. Khargonekar, M. Green) ([33], [58], [60]); J-lossless Factorization (M. Green) ([59]); Maximum Entropy methods (H. Dym and I. Gohberg) ([61], [62]).


1982
John C. Doyle argued that model uncertainty is often described very effectively in terms of norm-bounded perturbations. For these perturbations and the H-infinity performance objective he developed a powerful tool, the structured singular value, for testing robust stability ([42], [43]).


1984
John C. Doyle presented the 1st solution to a general MIMO H-infinity optimal control problem ([47]), which relies on state-space methods.
K. Glover tackled the problem of model reduction and presented the solution using Hankel norm of an error, and an explicit algorithm was given for state-space LTI systems ([48]).


1987
B. A. Francis and J. C. Doyle presented a summary of the theory of H-infinity Control in [40].
B. A. Francis gave a detailed treatment of the theory of H-infinity Control in [41]. He developed an operator-theoretic approach to the H-infinity control problem.
B. A. Francis and John C. Doyle gave a modified solution to the general rational MIMO H-infinity optimal problem but suffered from the high order of the Riccati equations ([49], [50]).


1988
D. J. N. Limebeer, G. D. Halikias and Y. S. Hung showed that a subsequent minimal realization of the controller has state dimension no greater than that of the plant. This suggested the likely existence of similarly low dimension optimal controllers in the general two-by-two case ([50], [51], [52]).
Simple state space H-infinity controller formulae were first announced by K. Glover and J. Doyle ([53]) .


1988-1990
P. P. Khargonekar, I. R. Petersen, M. A. Rotea, and K. Zhou showed that for the state feedback H-infinity problem one can choose a constant gain as a sub-optimal controller, and a formula for the state-feedback gain matrix was given in terms of an algebraic Riccati equation. They also established connections between H-infinity optimal control, quadratic stabilization, and linear-quadratic differential games and showed that the state-feedback H-infinity problem can be solved by solving an algebraic Riccati equation and completing the square ([54], [55]).


1989
John C. Doyle, K. Glover, Khargonekar, B. A. Francis developed state-space procedures for solving H-infinity problem ([32]).
K. Glover and D. C. McFarlane introduced the H-infinity loop-shaping design method which provides systematic procedures for obtaining sensible controllers that meet performance objectives and guarantee robustness against model uncertainty and unmeasured disturbances ([27], [29], [31]).
Most of the solution techniques for the H-infinity control problem were in an input-output setting and involved analytic functions (Nevanlinna-Pick interpolation ([27])) or operator theoretic methods ([44], [45], [46]).


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Linear Matrix Inequality (LMI)
1890
A. M. Lyapunov published his seminal work known as Lyapunov theory ([1]). This is usually referred to as the first appearance of the Linear Matrix Inequality (LMI) in control theory; analytical solution of the Lyapunov LMI via Lyapunov equation.


1940’s
A. I. Lur’e and V. N. Postnikov were first to apply Lyapunov’s methods to some specific practical problems in control engineering, specifically the problem of stability of a control system with nonlinearity in the actuator. Small LMIs were solved by hand ([2], [3]).


Early 1960’s
R. E. Kalman, V. A. Yakubovich and V. M. Popov managed to reduce the solution of the LMIs that arose in the problem of Lur’e to simple graphical criteria known as Kalman-Yakubovich-Popov (KYP) lemma ([4], [5], [6]).


1964
The KYP lemma resulted in Popov criterion, Circle criterion, Tsypkin criterion ([7], [8]) and many variations.


1962-1965
V. A. Yakubovich published many papers ([6], [9], [10]) highlighting the important role of LMIs in control theory; e.g. The solution of certain inequalities in automatic control theory (1962) and The method of matrix equalities in the stability theory of nonlinear control systems (1965).


Late 1960’s
The Kalman-Yakubovich-Popov (KYP) lemma and extensions were extensively studied and found to be related to the idea of passivity, the small gain criteria introduced by Zames ([11], [12]) and Sandberg ([13], [14], [15]) and quadratic optimal control .


1965
The idea of having a computer search for a Lyapunov function appeared in the literature.


1970
By then, it was known that LMI appearing in the KYP lemma could also be solved by solving a certain algebraic Riccati equation ([16]).


Early 1970’s
B. D. O. Anderson and S. Vongpanitlerd noted the difficulty in solving the LMI directly ([17]).


1971
J. C. Willems in a paper on Quadratic Optimal Control pointed out that an LMI problem could be solved by studying the symmetric solutions of a certain Riccati equation ([19]).


1976
H. P. Horisberger and P. R. Belanger observed that the existence of a quadratic Lyapunov function that simultaneously proves stability of a collection of linear systems is a convex problem involving LMIs ([22]).


1982-1983
E. S. Pyantnitskii and V. I. Skorodinskii were perhaps the first to assert that many LMIs that arise in control and systems theory can be formulated as convex optimization problems which can be reliably solved by computer solutions for which no analytical solution was likely to be found. They were the first to formulate the search for a Lyapunov function as a convex optimization problem, and then apply an algorithm guaranteed to solve the optimization problem ([20], [21]).


1984
N. Karmarkar introduced a new linear programming algorithm that solved linear programs in polynomial-time, like the ellipsoid method, but in contrast to the ellipsoid method, was also very efficient in practice ([24]).


1988
Yu. Nesterov and A. Nemirovski developed interior-point methods that apply directly to convex problems involving matrix inequalities, and in particular, to the problems encountered in control theory ([25]).


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Nonlinear Control
1883-1892
Lindstedt ([129]) and Poincare ([130]) tackled the problem of finding a limit cycle solution for some of the second-order nonlinear differential equations.


1892
Poincare ([130]) introduced the phase plane method in studying the second-order nonlinear differential equations. This method became the dominant approach and a valuable tool available to control engineers from the late 1930’s.
Following Poincare, many contributions were made to the field of phase plane topology such as information on singular points and the structure of trajectories near them, and conditions for the existence of limit cycles ([134]).


1915
Stability theory for linear differential equations was established around the work of Poincare but little was done on the general nonlinear differential equations case as Lyapunov's original work was neglected ([135]).
Major research efforts into the effects of nonlinearity in control systems was carried out at MIT as Bush and his colleagues studied nonlinear differential equations considering differential analyzers using mechanical integrators. These efforts included implementation of various designs by Hazen including some using relays being aware of the limitations on the performance due to backlash in gears ([136]).
Motivated by wartime, the need for accurate fire control systems led to significant work on servomechanism in the western world. The phase plane methods and describing function approach were being used to study the nonlinear effects ([136]).


1918
Continuing Duffing's seminal work ([133]), various forms of harmonic balance technique were used to study both free and forced oscillations in the second-order nonlinear differential equations ([176]).


1941
Minorsky ([137]) made a brief reference to nonlinear control problems and the possibility of using Lyapunov’s method.


1949-1958
In studying relay systems, it was realized that the output from a relay, once it had switched, became independent of the input which led Hamel ([170]) and Tsypkin ([171]) to develop techniques for accurate measurement of the limit cycle in such systems. Further details can be found in [168], [169], [172].


1949-1958
For detailed discussions on this topic and latest developments in nonlinear control see [177], [178], [179], [180], [181], [182], [183].


1950’s
Phase plane technique was the main focus in studying the nonlinear differential equations with many papers and books appearing during this year ([138], [139], [140], [141], [142]). However, different nonlinear effects in specific second-order systems were investigated and understood later; nonlinear effects like the effects of torque saturation, nonlinearities in the error channel, backlash, friction, and relay control in second-order systems, optimum control using relays, chattering in relay systems. Detailed coverage of these developments were published, see e.g. [143], [144], [145], [146], [147].
Goldfarb, Dutilh, Oppelt, Kochenburger and Daniell appeared to have independently used the describing function in studying nonlinear differential equations ([148]). The method is identical to a harmonic balance approach, where the first harmonic only is balanced, but was developed in a way more suitable for use in feedback control, in which nonlinear systems were modeled in terms of interconnected blocks of static nonlinear and transfer function elements ([176]).


1954
The problem of examining nonlinear systems with random inputs was first pioneered by Booton ([160]) who approximated the nonlinearity by a linear gain such that the error between the nonlinearity output and that from the linear gain with the same random input (Gaussian) was minimum. Other related materials and contributions can be found in ([161], [162], [164], [165]).


1954-1955
The extension of the describing function theory to determine the stability of any predicted limit cycle ([150]) and to utilize the describing function to determine the forced harmonic response of a nonlinear system ([151], [152]).


1956
In attempts to study the occurrence of nonlinear phenomena in control loops by extending the describing function, particularly servomechanism, West et al. ([156]) realized that the response of nonlinear elements to two harmonic inputs had to be examined.


1956-58
To avoid limit cycles predicted by the describing function method, a common procedure was to change the open-loop dynamics so that no intersection existed between the loci of the system and the specialized describing function on the Nyquist diagram ([176]). Other alternatives either placed nonlinearity in series or parallel with the inherent system or used nonlinear integrators for specific problems ([154], [155]).


1957-58
The incremental describing function was used to assess the stability of a limit cycle ([157], [158]).


1962-1943
Van der Pol ([131], [132]) and Krylov and Bogoliubov ([132]) introduced averaging methods for obtaining solutions to the second-order nonlinear differential equations.


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References
[1] M. Lyapunov. Probleme general de la stabilite du mouvement, volume 17 of Annals of Mathematics Studies. Princeton University Press, Princeton, 1947.

[2] I. Lur'e and V. N. Postnikov. On the theory of stability of control systems. Applied mathematics and mechanics, 8(3), 1944. In Russian.

[3] I. Lur'e. Some Nonlinear Problems in the Theory of Automatic Control. H. M. Stationery Off., London, 1957. In Russian, 1951.

[4] R. E. Kalman. Lyapunov functions for the problem of Lur'e in automatic control. Proceedings of National Academy of Sciences., USA, 49:201-205, 1963.

[5] V. M. Popov. Absolute stability of nonlinear systems of automatic control. Automation and Remote Control, 22:857-875, 1962.

[6] V. A. Yakubovich. The solution of certain matrix inequalities in automatic control theory. Soviet Math. Doklady, 3:620-623, 1962. In Russian, 1961.

[7] Ya. A. Tsypkin. Frequency criteria for the absolute stability of nonlinear sampled data systems. Automatic Remote Control, 25:261-267, 1964.

[8] Ya. Z. Tsypkin. A criterion for absolute stability of automatic pulse systems with monotonic characteristics of the nonlinear element. Soviet PhY8. Doklady, 9:263-266, 1964.

[9] V. A. Yakubovich. Solution of certain matrix inequalities encountered in nonlinear control theory. Soviet Math. Dokl., 5:652-656, 1964.

[10] V. A. Yakubovich. The method of matrix inequalities in the stability theory of nonlinear control systems, I, II, Ill. Automation and Remote Control, 25-26(4):905-917,577-592,753-763, April 1967.

[11] G. Zames. On the input-output stability of time-varying nonlinear feedback systems-Part I: Conditions derived using concepts of loop gain, conicity, and positivity. IEEE Transactions on Automatic Control, AC-11:228-238, April 1966.

[12] G. Zames. On the input-output stability of time-varying nonlinear feedback systems-Part II: Conditions involving circles in the frequency plane and sector nonlinearities. IEEE Transactions on Automatic Control, AC-11:465-476, July 1966.

[13] I. W. Sandberg. A frequency-domain condition for the stability of feedback systems containing a single time-varying nonlinear element. Bell Systems Technology Journal, 43(3):1601-1608, July 1964.

[14] W. Sandberg. On the boundedness of solutions of non-linear integral equations. Bell Systems Technology Journal, 44:439-453, 1965.

[15] W. Sandberg. Some results in the theory of physical systems governed by nonlinear functional equations. Bell Systems Technology Journal, 44:871-898, 1965.

[16] S. Boyd and E. Feron and V. Balakrishnan and L. El Ghaoui. History of linear matrix inequalities in control theory. In Proceedings of American Control Conference, pp. 31-34, 1994.

[17] D. O. Anderson and S. Vongpanitlerd. Network analysis and synthesis: a modern systems theory approach. Prentice-Hall, 1973.

[18] J. C. Willems. Least squares stationary optimal control and the algebraic Riccati equation. IEEE Transactions on Automatic Control, AC-16(6):621-634, December 1971.

[19] V. A. Yakubovich. Dichotomy and absolute stability of nonlinear systems with periodically non-stationary linear part. Systems and Control Letters, 1988.

[20] E. S. Pyatnitskii and V. I. Skorodinskii. Numerical methods of Lyapunov function construction and their application to the absolute stability problem. Systems and Control Letters, 2(2):130-135, August 1982.

[21] E. S. Pyatnitskii and V. I. Skorodinskii. Numerical method of construction of Lyapunov functions and absolute stability criteria in the form of numerical procedures. Automation and Remote Control 44(11):1427-1437, 1983.

[22] H. P. Horisberger and P. R. Belanger. Regulators for linear, time invariant plants with uncertain parameters. IEEE Transactions on Automatic Control, AC-21:705-708,1976.

[23] G. Schultz, F. T. Smith, H. C. Hsieh, and C. D. Johnson. The generation of Lyapunov functions. In C. T. Leonde, editor, Advances in Control Systems, volume 2, pages 1-64. Academic Press, New York, 1965.

[24] N. Karmarkar. A new polynomial-time algorithm for linear programming. Combinatorica, 4(4):373-395, 1984.

[25] Yu. Nesterov and A. Nemirovsky. Interior point polynomial methods in convex programming: Theory and application. SIAM, 1993.

[26] F. L. Lewis, Introduction to Modern Control Theory, Prentice-Hall, 1992.

[27] K. Zhou, J. C. Doyle and K. Glover, Robust and Optimal Control, Prentice-Hall, 1996.

[28] J. C. Doyle, B. A. Francis and A. R. Tannenbaum, Feedback Control Theory, Macmillan, 1992.

[29] K. Glover, D. McFarlane, "Robust stabilization of normalized coprime factor plant descriptions with H-infinity bounded uncertainty", IEEE Transactions on Automatic Control, 34 (1989), 821-830.

[30] McFarlane, D.C., and K. Glover, "A Loop Shaping Design Procedure using Synthesis," IEEE Transactions on Automatic Control, vol. 37, no. 6, pp. 759- 769, June 1992.

[31] D. C. McFarlane and K. Glover, Robust Controller Design Using Normalized Coprime Factor Plant Descriptions, Lecture Notes in Control and Information Science, No. 138, Springer-Verlag, Berlin, 1989.

[32] J. Doyle, K. Glover, P. Khargonekar, and B. Francis, "State-space solutions to standard H2 and H-infinty control problems," IEEE Transactions on Automatic Control, vol. 34, pp. 831--846, Aug. 1989.

[33] M. Green and D. J. N. Limebeer, Linear Robust Control. Englewood Cliffs, NJ: Prentice-Hall, 1995.

[34] G. Zames, "Feedback and complexity, Special plenary lecture addendum" , IEEE Conf. Decision Control , 1976.

[35] G. Zames, "Optimal sensitivity and feedback: weighted seminorms, approximate inverses, and plant invariant schemes" , Proc. Allerton Conf. , 1979.

[36] G. Zames, "Feedback and optimal sensitivity: model reference transformations, multiplicative seminorms, and approximate inverses" IEEE Transactions on Automatic Control, AC-26, 1981, pp. 301–320.

[37] J. W. Helton, "Operator theory and broadband matching", Proc. Allerton Conf. , IEEE,1979.

[38] A. Tannenbaum, "On the blending problem and parameter uncertainty in control theory", Technical Report Dept. Math. Weizmann Institute, 1977.

[39] J. C. Doyle, G. Stein, "Multivariable feedback design: concepts for a classical modern synthesis", IEEE Transactions on Automatic Control , AC-26, 1981, pp. 4–16.

[40] B. A. Francis, J. C. Doyle, "Linear control theory with an H-infinity optimality criterion", SIAM J. Control and Opt., 25, 1987, pp. 815–844.

[41] B.A. Francis, "A course in H-infinity control theory", Lecture Notes in Control and Information Science, 88, Springer, 1987.

[42] Packard, A.K., M. Fan and J. Doyle, "A power method for the structured singular value," Proc. of IEEE Conference on Control and Decision, December 1988, pp. 2132-2137.

[43] J. Doyle. Analysis of feedback systems with structured uncertainties. Proc. IEE, 129:242-- 250, 1982.

[44] D. Sarason, Generalized Interpolation in H-infinity, Transactions of the American. Math. Society 127 (1967), 179-203.

[45] V.M. Adamjan, D.Z. Arov, and M.G. Krein, Infinite block Hankel matrices and related extension problems, Transactions of the American Math. Society, 111: 133-156, 1978.

[46] J. A. Ball and J. W. Helton. A Beurling-Lax theorem for the Lie group U(m,n) which contains most classical interpolation theory. Journal of Operator Theory, 9:107-142, 1983.

[47] J. C., Doyle, Lecture Notes in Advances in Multivariable Control, ONR/Honeywell Workshop, Minneapolis, MN, 1984.

[48] K. Glover. All optimal Hankel-norm approximations of linear multivariable systems and their L-infinity error bounds. International Journal of Control, 39:1115-1193, 1984.

[49] B. A. Francis, A course in H-infinity control theory, Lecture Notes in Control and Information Sciences, vol. 88, 1987.

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Inilah Islam dan Seruan Islam

Oleh: Syaikh Muqbil bin Hadi

1. Kita beriman kepada Allah, nama-nama-Nya dan sifat-sifat-Nya, menurut apa yang terdapat dalam Al-Qur’an dan As-Sunnah, tanpa tahrif(menyimpangkan maknanya), mentamtsil (memisalkan dengan makhluk), mentasybih(menyerupakan dengan makhluk) dan tanpa menta’thil (meniadakan atau menghapus sifat itu dari Allah)

2. Kita berkeyakinan bahwa berdo’a kepada orang mati, meminta tolong kepada mereka dan begitu juga terhadap orang yang masih hidup pada masalah yang tidak disanggupi kecuali oleh Allah adalah syirik. Begitu juga keyakinan terhadap jimat-jimat, bahwa dia bisa memberikan manfaat bersama Allah atau tanpa Allah adalah syirik. Dan membawanya tanpa keyakinan adalah khurofat

3. Kita berpegang dengan dhazir ayat dan Sunnah. Kita tidak menta’wilkannya kecuali ada dalil yang membolehkan untuk melakukan itu dari Al-Qur’an dan Sunnah

4. Kita beriman behwa kaum mukminin akan melihat Rabb mereka pada Hari Akhir tanpa mentakyif (menanyakan bagaimana). Dan kita beriman dengan syafa’at dan akan dikeluarkannya orang-orang yang bertauhid dari neraka

5. Kita mencintai para Sahabat Rasulullah shallallahu alaihi wa sallam dan membenci orang-orang yang mencela mereka. Kita meyakini bahwa menghina mereka berarti menghina agama ini. Karena merekalah yang membawanya kepada kita. Kita mencintai Ahlul Bait Nabi dengan kecintaan yang berdasar syariat

6. Kita mencintai Ahlul Hadits dan seluruh para salaf (pendahulu) ummat ini dari kalangan Ahlus Sunnah

7. Kita membenci Ilmu Kalam. Dan kita berkeyakinan bahwa dialah penyebab terbesar perpecahan ummat ini.

8. Kita tidak menerima keterangan dari kitab-kitab fiqih, tafsir, cerita-cerita lampau dari sejarah Nabi shallallahu alaihi wa sallam, kecuali yang ditetapkan Allah dan Rasul-Nya. Bukan berarti kita membuangnya dan tidak butuh kepadanya, tetapi kita mengambilnya dari kesimpulan para ulama kita yang faham dan yang selain mereka. Dan kita tidak menerima hukum kecuali yang berdasarkan argumen yang shahih

9. Kita tidak menulis dalam kitab-kitab dan pelajaran-pelajaran kita serta kita tidak berkhutbah kecuali dengan Al-Qur’an atau Hadits yang shahih untuk berhujjah. Kita membenci apa yang terdapat dalam kebanyakan kitab-kitab para pemberi nasehat, yaitu cerita-cerita bohong dan hadits-hadits lemah, bahkan palsu.

10. Kita tidak mengkafirkan seorang muslim kecuali karena kesyirikan atau karena meninggalkan shalat atau murtad. Semoga Allah melindungi kita dari hal-hal itu

11. Kita beriman bahwa Al-Qur’an adalah Kalamullah (ucapan Allah), bukan makhluk

12. Kita berpendapat wajib saling tolong-menolong sesama muslim mana saja dalam kebenaran. Dan kita berlepas diri dari dakwah-dakwah jahiliyah

13. Kita berpendapat tidak boleh memberontak terhadap pemerintah kaum muslimin selama mereka masih muslim. Kita tidak berpendapat bahwa revolusi adalah cara yang membawa kebaikan, bahkan itu adalah cara yang merusak masyarakat. Adapun sikap kita terhadap penguasa ‘Aden (Penguasa yg berhaluan komunis/sosialis), maka kita berpendapat bahwa memerangi mereka adalah adalah wajib hingga mereka mau bertaubat dari penyelewengannya, yaitu sosialisme dan mengajak manusia untuk beribadah kepada Lenin, Karl Mark dan tokoh-tokoh kafir lainnya

14. Kita berpendapat bahwa jama’ah-jama’ah yang baru dan banyak sekarang ini adalah penyebab perpecahan kaum muslimin dan yang melemahkan mereka

15. Kita berpendapat bahwa dakwah Ikhwanul Muslimin tidak cocok dan tidak baik untuk perbaikan masyarakat, karena mereka adalah dakwah politik, bukan dakwah yang bertujuan untuk memperbaiki jiwa. Dan dia juga dakwah bid’ah, karena dia adalah dakwah untuk membai’at orang-orang bodoh. Dan dakwah Ikhwanul Muslimin juga adalah dakwah fitnah, karena berdiri dan berjalan diatas kebodohan

Kita menasehati sebagian teman-teman kita yang masih bekerja didalamnya agar mereka segera meninggalkannya, hingga dengan itu dia tidak menyia-nyiakan waktunya pada masalah yang tidak bermanfaat bagi Islam dan kaum muslimin. Dan wajib bagi setiap muslim meyakini bahwa Allah akan menolong Islam dan kaum muslimin melalui tangan muslim mana saja dan jama’ah mana saja.

16. Adapun tentang Jama’ah Tabligh, silakan Anda membaca penuturan Syaikh Muhammad bin Abdul Wahhab Al Washshabi, beliau berkata:
(a). Mereka mengamalkan hadits-hadits dhaif (lemah), maudhu’ (palsu) dan yang tidak ada asalnya
(b). Tauhid mereka penuh dengan bid’ah, bahkan dakwah mereka berdasarkan bid’ah, karena dakwah mereka dasarnya adalah Al-Faqra yaitu khuruj (keluar). Dan ini diharuskan setiap bulan 3 hari. Setiap tahun 40 hari dan seumur hidup 4 bulan. Setiap minggu ada 2 Jaulah…Jaulah pertama di masjid yang didirikan shalat padanya. Dan yang kedua berpindah-pindah. Disetiap hari ada 2 halaqah, halaqah pertama di masjid yang didirikan shalat padanya. Yang kedua di rumah. Mereka tidak senang terhadap seseorang kecuali bila ia mengikuti mereka. Tidak diragukan lagi bahwa ini adalah bid’ah dalam agama yang tidak diperbolehkan oleh Allah
(c). Mereka berpendapat bahwa dakwah kepada tauhid itu memecah belah
(d). Mereka berpendapat bahwa mengajak manusia kepada sunnah itu memecah belah ummat
(e). Pemimpin mereka berkata dengan tegas bahwa: bid’ah yang bisa mengumpulkan manusia lebih baik daripada Sunnah yang memecah belah manusia
(f). Mereka menyuruh manusia untuk tidak menuntut ilmu yang bermanfaat secara halus atau terang-terangan
(g). Mereka berpendapat bahwa manusia tidak bisa selamat kecuali dengan cara mereka. Dan mereka membuat permisalan dengan perahu Nabi Nuh ‘alaihis salam, siapa yang naik akan selamat dan siapa yang tidak naik akan hancur. Mereka berkata:”Sesungguhnya dakwah kita seperti perahu Nabi Nuh”. Saya sendiri yang mendengarkannya di Urdun dan Yaman
(h). Mereka tidak menaruh perhatian terhadap Tauhid Uluhiyah dan Tauhid Asma wa Sifat
(i). Mereka tidak mau menuntut ilmu dan berpendapat bahwa waktu yang digunakan untuk menuntut ilmu hanya sia-sia belaka

17. Kita mengikat pemahaman kita dengan Al-Qur’an dan Sunnah Rasulullah shalallahu ‘alaihi wasallam yang berdasarkan pemahaman Salaf (pendahulu) ummat ini dari kalangan ahli hadits tanpa fanatik terhadap individu mereka, tetapi kita mengambil kebenaran dari orang yang membawanya. Kita tahu ada orang yang mengaku-ngaku sebagai Salafi (pengikut Salaf), padahal Salaf berlepas tangan dengan mereka, sebab dia berteman dengan orang-orang yang menghalalkan apa yang diharamkan Allah

18. Kita berkeyakinan bahwa politik adalah bagian dari agama ini. Dan orang-orang yang memisahkan antara agama dan politik berarti ingin menghancurkan Dien (agama) ini dan ingin menyebarkan kekacauan seperti yang terjadi disebagian negeri kaum muslimin. Mereka mengatakan “Agama untuk Allah dan negara untuk bersama”. Ini adalah slogan-slogan jahiliyah

19. Kita berkeyakinan bahwa tidak ada izzah (kemuliaan) dan pertolongan bagi kaum muslimin, hingga mereka mau kembali kepada Kitabullah dan Sunnah Rasulullah shalallahu ‘alaihi wasallam

20. Kita membenci kelompok-kelompok baru: Komunisme, Ba’tsi, Nashiry, Sosialisme, dan Rafidhah yang telah keluar dari Islam. Kita berpendapat bahwa manusia sekarang menjadi 2 golongan, yaitu golongan Hizbur Rahman (kelompok Allah), yaitu orang-orang yang melaksanakan rukun-rukun Islam dan Iman tanpa menolak sedikitpun syariat Allah, dan Hizbusysyaithan (kelompok setan), yaitu yang memerangi syariat-syariat Allah

21. Kita mengingkari orang yang membagi agama menjadi “kulit” dan “inti”. Dan ini adalah dakwah yang menghancurkan

22. Kita mengingkari orang yang merasa tidak butuh kepada ilmu Sunnah dan mengatakan “Ini bukan waktu mempelajarinya”. Beginilah orang yang enggan mengamalkan Sunnah Rasulullah shalallahu ‘alaihi wasallam

23. Kita berpendapat handaknya kita mendahulukan yang paling penting dari yang penting. Maka wajib bagi seorang muslim untuk bersungguh-sungguh memperbaiki aqidah, kemudian membinasakan komunisme dan Ba’tsiyyah dan itu bisa tercapai dengan persatuan yang berdasarkan Al-Qur’an dan Sunnah

24. Kita berpendapat bahwa jama’ah yang merangkul Rafidhah, Syi’ah, Sufi, dan Sunni tidak bisa menghadapi musuh karena itu tidak akan tercapai kecuali dengan ukuwwah (persaudaraan) yang jujur dan persatuan dalam aqidah

25. Kita mengingkari orang yang berkata dan menyangka bahwa para da’i yang mengajak manusia kembali kepada Allah adalah orang-orang Wahhabi. Kita tahu bahwa mereka memiliki maksud yang sangat jijik dan kotor yaitu ingin memisahkan para ulama dengan masyarakatnya

26. Dakwah kita dan aqidah kita lebih kita cintai dari diri-diri, harta-harta dan anak-anak kita. Kita tidak akan rela menjualnya dengan emas dan uang…Kita suarakan terus dakwah ini sampai pupus harapan orang yang ingin memperalat dakwah ini. Dia mengira dia bisa mendikte kita dengan uang dan harta. Oleh sebab ini, mereka menjadi putus asa untuk membujuk kita dengan harta dan kedudukan

27. Kita membenci pemerintah-pemerintah yang ada, sekedar (sesuai dengan) kejahatan yang mereka lakukan dan kita mencintai sekedar (sesuai dengan) kebaikan yang ada padanya. Kita tidak boleh memberontak kecuali bila kita telah melihat adanya kekafiran yang jelas pada pemerintahan-pemerintahan itu berdasarkan burhan (bukti nyata) dari Allah

Pemerintah yang paling kita benci sekarang adalah pemerintahan ’Aden yang berhaluan komunis lagi Atheis, semoga Allah segera membinasakannya dan menyucikan negeri-negeri Islam darinya

28. Kita menerima bimbingan dan nasehat dari siapa saja, karena kita adalah para penuntut ilmu yang bisa benar dan salah

29. Kita mencintai Ulama Sunnah yang hidup sekarang. Dan kita ingin mengambil faedah dari mereka. Dan kita merasa sedih karena kejumudan sebagian mereka

30. Kita tidak menerima fatwa kecuali berdasarkan Al-Qur’an dan Sunnah Rasulullah shalallahu ‘alaihi wasallam yang tsabit (kokoh)

31. Kita mengingkari kepada pihak-pihak yang bertanggung jawab dan sektor lainnya dengan adanya usaha mengunjungi kuburan Lenin dan tokoh-tokoh sesat lainnya untuk menghormati mereka

32. Kita mengingkari pemerintah muslim yang melakukan kerja sama dengan musuh-musuh Islam, baik itu antek-antek Amerika atau komunis

33. Kira mengingkari dakwah-dakwah jahiliyah seperti kesukuan dan fanatisme Arab. Kita menggolongkannya sebagai dakwah-dakwah jahiliyah dan termasuk sebab yang memundurkan umat Islam

34. Kita menunggu seorang mujaddid yang Allah akan memperbaharui agama ini melaluinya. Ini berdasarkan hadits yang diriwayatkan Abu Daud dalam sunannya dari Abu Hurairah radhiyallahu’anhu dari Nabi shalallahu ‘alaihi wasallam:”Sesungguhnya Allah akan membangkitkan bagi umat ini disetiap 100 tahun orang yang akan memperbaharui untuk mereka agama mereka” Dan kita berharap agar kebangkitan Islam menjadi mudah karenanya

35. Kita berkeyakinan bahwa orang yang mengingkari hadits tentang Al-Mahdi dan Dajjal serta turunnya Isa bin Maryam adalah sesat. Dan bukan yang kita maksudkan imam Mahdi dari kalangan Rafidhah, akan tetapi dari Ahlul bait Nabi yang tergolong Ahlus Sunnah. Dia akan memenuhi bumi dengan keadilan sebagaimana sebelumnya bumi ini telah dipenuhi dengan kezaliman. Kita katakan “yang tergolong Ahlus Sunnah”, karena orang yang mencela Sahabat tidak dianggap adil

36. Ini sekilas tentang aqidah dan dakwah kita. Kalau disebut dengan dalil akan memperpanjang kitab ini. Dan telah kusebut dengan panjang lebar dalam kitab “Al-Makhraj minal Fitnah”. Dan siapa yang memiliki keyakinan yang sebaliknya dari yang telah kita sebutkan ini, maka kami bersedia menerima nasehat jika dia benar dan kami bersedia berdebat jika dia salah serta berpaling darinya jika dia membangkang

Ini yang perlu kita ketahui. Dan ini bukan seluruh dakwah dan aqidah kita, karena dakwah kita berdasarkan Al-Qur’an dan Sunnah dan mengajak kepada Al-Qur’an dan Sunnah. Demikianlah aqidah ini. Cukup Allah bagi kita dan Dia adalah sebaik-baik tempat bertawakal. Tidak ada daya dan kekuatan kecuali dengan izin Allah. (Diambil dari kitab “Hadzihi Da’watuna wa ‘Aqidatuna hal 11-23 dan dialih bahasakan oleh Mummad ‘Ali ‘Ishmah Al-Medani)

(Diambil dari Buletin Al-Manhaj, edisi 7/1419 H/1999 M, yang diterbitkan oleh Lajnah Khidmatus Sunnah wa Muharobatul Bid’ah. Ponpes Ihyaus Sunnah. Degolan-Yogyakarta)

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Perlindungan Jiwa dan Harta

Allah azza wa jalla berfirman يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ وَلا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا “Hai orang-orang yang beriman, janganlah kamu saling memakan harta sesamamu dengan jalan yang batil, kecuali dengan jalan perniagaan yang berlaku dengan suka sama-suka di antara kamu. dan janganlah kamu membunuh dirimu; Sesungguhnya Allah adalah Maha Penyayang kepadamu.” (Q.S. An-Nisaa:29)

Agama Islam mengakui dan melindungi hak milik perseorangan, asal diperolehnya dengan jalan yang halal. Sebab itu, diperintahkan kepa Publish Post da orang-orang beriman, supaya jangan memakan atau mengambil harta sesamanya dengan jalan yang tidak halal. Itu namanya memakan harta yang haram. Mengambil dan memakan harta orang lain dengan cara yang tidak halal itu banyak macamnya, misalnya dengan jalan mencuri, merampas, menipu, kemenangan judi, uang suap, jual beli barang yang terlarang dan riba. Salah satu jalan yang dihalalkan pengambilan dan pertukaran harta ialah perniagaan, jual beli yang dilakukan suka sama suka antara sipenjual dan si pembeli dengan cara jujur dan tidak ada penipuan di dalamnya. Termasuk mengambil dan memakan harta orang lain dengan cara yang batil, memajukan perkara ke depan pengadilan, supaya menjadi sah menurut hukum secara lahir, sedang pada hakikatnya adalah harta orang lain. Allah SWT berfirman: وَلا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِنْ أَمْوَالِ النَّاسِ بِالإثْمِ وَأَنْتُمْ تَعْلَمُونَ “Dan janganlah sebahagian kamu memakan harta sebahagian yang lain di antara kamu dengan jalan yang bathil dan (janganlah) kamu membawa (urusan) harta itu kepada hakim, supaya kamu dapat memakan sebahagian daripada harta benda orang lain itu dengan (jalan berbuat) dosa, Padahal kamu mengetahui.” (QS Al-Baqarah:188) Dapatlah dipahami bahwa putusan hakim (pengadilan) tidak dapat menjadikan yang haram itu menjadi halal menjadi haram pada sisi Tuhan, karena yang haram tetap haram dan yang halal tetap halal. Nabi saw. sesudah memberikan keputusan tentang suatu perkara harta benda, beliau pernah mengucapkan bahwa beliau memutuskannya menurut apa yang kelihatan menurut lahirnya, tetapi mungkin salah seorang di antara yang berperkara, yang satu lebih pintar lebih pandai berbicara dan lawannya, sehingga beliau memenangkan orang itu. Selanjutnya beliau memperingatkan, kalau putusan itu tidak tepat, berarti beliau memberikan kepada orang yang menang bara api. Kalau dia mau, silakan nengambi1nya sedikit atau banyak. Putusan Nabi sendiri tidak menghalalkan yang haram atau mengharamkan yang halal. Berkenaan dengan perniagaan sebagai suatu cara pemindahan dan peredaran harta yang dihalalkan, berdasarkan sukarela antara kedua belah pihak, si penjual dan si pembeli, masih ada beberapa hal yang perlu diperhatikan berkenaan dengan perniagaan ini. Ada perniagaan yang haram disebabkan oleh beberapa keadaan, misalnya menjual barang yang haram, barang terlarang memakan, meminum atau memakainya dan barang yang berasal dari curian dan rampasan. Seterusnya menjual barang yang tidak terang keadaannya, belum tentu baiknya atau tidak dapat dikirakan berapa jumlah yang sebenarnya. Terlarang pula mengurangi sukatan, ukuaran dan timbangan. Berkenaan dengan mengurangi sukatan, ukuran dan timbangan ini disebuutkan dalam firman Firman Allah SWT: وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلا “Dan sempurnakanlah takaran apabila kamu menakar, dan timbanglah dengan neraca yang benar. Itulah yang lebih utama (bagimu) dan lebih baik akibatnya.” (QS. Al-Isra’:35) وَيْلٌ لِلْمُطَفِّفِينَ.الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ.وَإِذَا كَالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ. “Kecelakaan besarlah bagi orang-orang yang curang, (yaitu) orang-orang yang apabila menerima takaran dari orang lain mereka minta dipenuhi, Dan apabila mereka menakar atau menimbang untuk orang lain, mereka mengurangi.” (QS. Al-Mutaffifin:1-3) Dalam melakukan perniagaan ini hendaklah ada kejujuran dan tidak ada penipuan. Dalam suatu hadis disebutkan, bahwa Rasulullah saw pada suatu waktu lewat di tempat orang menjual bahan makanan dan beliau tertarik melihatnya. Kemudian beliau memasukan tangannya dalam bahan makanan itu dan tangan Beliau kelihatan basah. Nabi bertanya kepada penjual bahan makanan, apa sebabnya begitu? Dijawab karena kena hujan. Nabi bersabda: “Mengapa tidak diletakkan sebelah atas supaya kelihatan. Kemudian beliau memberikan ancaman keras, dengan sabda beliau yang artinya: “Siapa yang menipu kita, dia bukan golongan kita”. (HR. Muslim). Kaurn saudagar apabila menjual barang yang ada cacatnya, hendaklah hal itu diterangkan dan siapa yang mengetahuinya wajib pula menerangkannya kepada si pembeli. Sabda Beliau yang artinya: “Seseorang menjual barang yang ada cacatnya, wajib menjelaskan cacat itu dan bagi orang yang mengetahuinvu, wajib pula menjelaskannya”.(Diriwayatkan oleh Hakim dan Baihaqi). Di samping perlindungan terhadap hak milik, diperlukan pula perlindungan terhadap nyawa. Sebab itu terlarang mumbunuh orang, apalagi membunuh diri sendiri, karena Allah itu sangat sayang kepada hambaNya. Membunuh itu adalah suatu kejahatan dan dosa besar, bisa menggemparkan dan mengganggu keamanan masyarakat. Sebab itu, dalam ayat lain disebutkan, bahwa siapa yang melanggar hak milik dan membunuh orang kepadanya diancam akan beroleh siksaan neraka di hari akhirat dan hukum kisas di dunia. Allah SWT berfirman: وَمَنْ يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا ”Dan Barangsiapa berbuat demikian dengan melanggar hak dan aniaya, Maka Kami kelak akan memasukkannya ke dalam neraka. yang demikian itu adalah mudah bagi Allah.” (QS. An-Nisaa:30) Apabila perlindungan terhadap hak milik dan nyawa dapat berjalan dengan baik, tentu akan terciptalah keamanan dan ketenteraman dalam masyarakat. Sebaliknya dengan tidak ada perlindungan terhadap hak milik dan nyawa, akan terjadilah kekacauan dan silang sengketa yang tidak habis-habisnya.  Sumber disini

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Futur (Melemah atau Penurunan Kualitas Kegiatan Kebaikan), penyebab dan obatnya

Seorang penuntut ilmu tidak boleh futur dalam usahanya untuk memperoleh dan mengamalkan ilmu. Futur yaitu rasa malas, enggan, lamban dan tidak semangat, padahal sebelumnya ia rajin, bersungguh-sungguh dan penuh semangat.

Futur adalah satu penyakit yang sering menyerang sebagian ahli ibadah, para da'i dan penuntut ilmu. Sehingga menjadi lemah dan malas, bahkan terkadang berhenti sama sekali dari melakukan aktivitas kebaikan, misalnya futur dalam menuntut ilmu syar'i, futur dalam aktivitas dakwah, futur dalam beribadah kepada Allah dan lainnya.

Orang yang terkena penyakit futur ini ada 3 golongan:

1. Golongan yang berhenti sama sekali dari aktivitasnya dengan sebab futur, dan golongan ini banyak sekali.
2. Golongan yang terus dalam kemalasan dan patah semangat, namun tidak sampai berhenti sama sekali dari aktivitasnya, dan golongan ini lebih banyak lagi.
3. Golongan yang kembali pada keadaan semula, dan golongan ini sangat sedikit.

Futur memiliki banyak dan bermacam-macam sebab. Apabila seorang muslim  selamat dari sebagiannya, maka sedikit sekali kemungkinan selamat dari yang lainnya. Sebab-sebab ini sebagiannya ada  yang bersifat umum dan ada yang bersifat khusus.

Diantara sebab-sebab futur:

1. Hilangnya keikhlasan
2. Lemah dalam menuntut ilmu syar'i
3. Ketergantungan hati kepada dunia dan melupakan akhirat
4. Fitnah(cobaan) berupa istri, anak dan harta
5. Hidup di tengah masyarakat yang rusak.
6. Berteman dengan orang-orang yang memiliki keinginan yang lemah dan cita-cita duniawi
7. Melakukan dosa dan maksiat serta memakan barang-barang yang haram
8. Tidak mempunyai tujuan yang jelas (baik dalam menuntut ilmu maupun berdakwah)
9. Lemahnya iman
10. Menyendiri (tidak mau bergaul dengan komunitas yang baik)
11. Lemahnya pendidikan

Futur adalah penyakit yang sangat ganas, namun tidaklah Allah menurunkan penyakit melainkan Dia pun menurunkan obatnya. Akan mengetahui orang-orang yang mau mengetahuinya, dan tidak akan mengetahui orang-orang yang enggan mengetahuinya.

Diantara obat penyakit futur adalah:

1. Memperbaharui keimanan. Yaitu dengan mentauhidkan Allah dan memohon kepada-Nya agar ditambah keimanan, serta memperbanyak ibadah, menjaga shalat wajib yang lima waktu dengan berjamaah di masjid, mengerjakan shalat-shalat sunnah rawatib, melakukan shalat tahajjud dan witir. Begitu juga dengan bersedekah, silaturahmi, berbakti kepada kedua orang tua, dan lain-lain dari amal-amal ketaatan.
2. Merasa selalu diawasi Allah ta'ala dan banyak berdzikir kepada-Nya
3. Ikhlas dan bertakwa
4. Mensucikan hati (dari kotoran syirik, bid'ah dan kemaksiatan)
5. Menuntut ilmu, tekun menghadiri pelajaran, majelis taklim, muhadharah ilmiyyah dan dauroh-dauoroh syar'iyyah.
6. Mengatur waktu dan mengintrospeksi diri
7. Mencari teman yang baik (shalih)
8. Memperbanyak mengingat kematian dan takut terhadap su'ul khatimah (akhir kehidupan yang jelek)
9. Sabar dan belajar untuk sabar
10. Berdoa dan memohon pertolongan Allah

Sumber: Menuntut Ilmu, Jalan Menuju Sorga karya Yazid bin Abdul Qadir Jawas

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I’ll Stand By You

Oh, Why you look so sad?
Tears are in your eyes
Come on and come to me now
Don’t be ashamed to cry
Let me see you through
Cause I’ve seen the dark side too.
When the night falls on you
You don’t know what to do
Nothing you confess
could make me love you less

I’ll stand by you
I’ll stand by you
Won’t let nobody hurt you
I’ll stand by you

The Pretenders- I'll Stand by You (live) - More amazing video clips are a click away

So,
If your mad, get mad
Don’t hold it all inside
Come on and talk to me now
But hey, what you’ve got to hide
I get angry too
But I’m a lot like you
When you’re standing at the crossroads
Don’t know which path to choose
Let me come along
Cause even if your wrong…

I’ll stand by you
I’ll stand by you
Won’t let nobody hurt you
I’ll stand by you
Take me in into your darkest hour
And I’ll never desert you
I’ll stand by you
And when,
When the night falls on you baby
Your feeling all alone
Walking on your own

I’ll stand by you
I’ll stand by you
Won’t let nobody hurt you
I’ll stand by you
Take me in into your darkest hour
And I’ll never desert you
I’ll stand by you
I’ll stand by you
Won’t let nobody hurt you
I’ll stand by you
Won’t let nobody hurt you
I’ll stand by you
I’ll stand by you
Won’t let nobody hurt you
I`ll stand by you

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Mak Rempit di Malaysia

SEREMBAN, 11 Sept (Bernama) -- Mahkamah Majistret di sini pada Jumaat megenakan hukuman penjara 20 bulan dan denda RM8,000 terhadap seorang buruh setelah didapati bersalah terbabit dalam lumba motosikal haram di sini empat tahun lepas.

Majistret Mohd Aizuddin Zolkeply turut memerintahkan supaya lesen memandu tertuduh Jaini Jani, 26, dari Sikamat di sini digantung selama dua tahun mulai Jumaat.

Dalam penghakimannya, beliau berkata pihak pembelaan gagal menimbulkan keraguan munasabah.

Mengikut kertas pertuduhan, Jaini didakwa terbabit dalam lumba motosikal haram di Persiaran Senawang di sini di antara lampu isyarat stesen minyak Esso hingga lampu isyarat Taman Matahari Height pada 1.20 pagi, 12 Feb 2005.

Dia didakwa melakukan kesalahan itu mengikut Seksyen 42(1) Akta Pengangkutan Jalan (JPJ) 1987 yang membawa hukuman penjara tidak lebih lima tahun, denda tidak melebihi RM15,000 dan hilang kelayakan lesen memandu selama dua tahun.

Peguam tertuduh K. Indran dalam rayuannya berkata ini adalah kesalahan pertama tertuduh dan beliau mempunyai isteri dan anak.

Pegawai pendakwa C/Insp Jusman Ahmad pula berkata pada tahun lepas sebanyak 76 kali operasi lumba haram dijalankan manakala tahun ini sehingga bulan ini sebanyak 83 kali operasi yang sama diadakan.

"Di sini menunjukkan peningkatan operasi lumba haram di mana penunggang motosikal didapati tidak serik. Dengan itu, saya memohon pada mahkamah supaya tertuduh dihukum paling maksimum sebagai pengajaran. Lumba haram bukan saja membuang masa tapi merugikan diri sendiri," katanya.
sumber : harian bernama
diambil dari sini

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Etika Berdagang

1. Sikap jujur dalam berbicara
2. Berlaku sopan dan lembut kepada orang lain
3. Bangun pagi, berusaha mendapatkan sesuatu yang disyukuri
4. Selamat dari transaksi riba
5. Menunaikan zakat harta
6. Menolong yang lemah
7. Memuliakan tamu
8. Memelihara waktu shalat wajib
9. Ikhlas niatnya dalam ber-shadaqah

Merekalah orang -orang yang akan mendapat balasan dari Allah SWT, orang-orang berharta yang akan pergi dengan pahala. Orang-orang yang bekerja dengan baik, memiliki usaha yang disyukuri serta perdagangan yang tidak akan merugi. Mereka membangun masjid sebagai tempat ruku dan sujud, memberi makan kepada fakir miskin, memberi keringanan kepada mereka yang membutuhkan, serta menanggung hidup anak yatim. Mereka menghimpun kebaikan setiap waktu.

Orang pelit itu buruk sikapnya, sedangkan orang yang memberi akan banyak balasannya. Celakalah hamba uang , karena uang akan menunjukkan pemiliknya pada neraka, sebagaimana uang akan mengitari pemiliknya dengan keinginan.

Jika orang-orang justru menyimpan harta mereka di bank-bank, memelihara uang dalam dokumen-dokumen dan melindungi hartanya dengan pagar kawat maka janganlah kita seperti mereka. Jadilah orang yang menyimpan uang di bank Ar Rahmaan, peliharalah amalan kita dari syaitan, pagari niat dari keculasan dan kejahatan, ramaikan rumah dengan taqwa, berikan kemuliaan kepada tetangga, serta syukurilah apa yang telah diterima.

Penyakit para pedagang adalah kekurangan darah, keinginan berlebih, dan selalu gelisah. Kurang darah karena sibuk sehingga lupa makan, atau makannya tidak teratur. Banyak keinginan karena selalu disibukkan dengan uang, cek, serta simpanan di bank. Pikirannya tertuju pada urusan pengiriman dan penerimaan barang dagangannya. Kegelisahan muncul karena ambisinya selalu bertambah, selalu kuatir dengan nasib anak cucunya. Lalu kebahagiaan pergi darinya dan kesibukan menjadikannya tak sempat lagi beribadah.

Tak heran bahwa tema ilmu yang paling disenangi oleh pedagang yang kikir adalah tema yang menganjurkan hidup secara ekonomis. Adapun ilmu yang dibencinya adalah tema anjuran untuk banyak memberi dan ber-shadaqah.

Dr. Aidh bin Abdullah al Qarni, penulis Best Seller Laa Tahzan
Disadur dari Rubrik Wahat, Hal 68-69 Tarbawi Edisi 171 Th 8/Muharram 1429 H/17 Januari 2008 M
Judul asli: Tanamlah Uang di Bank Ar Rahmaan

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Ust. Yusuf Mansur: SBY Pilih Menteri dari Penghafal Al-Qur’an

Sumber disini
Siapa yang tak kenal Boediono, calon Wakil Presiden RI terpilih yang sebelum Pilpres Juli 2009 lalu begitu ramai dibicarakan mengenai ke-Islamannya. Namun seakan menepis keraguan itu semua, sesuatu yang di luar dugaan telah terjadi, atas izin Allah SWT. Sepekan sebelum Ramadhan, Boediono menyetor hafalan surah Al-Kahfi dengan lancar dan fasih kepada Ustadz Yusuf Mansur, demikian tutur Ustadz Yusuf Mansur pada ceramah ba’da Shubuh MQFM Bandung, 24 Ramadhan 1430H.

Tak lama kemudian, Presiden SBY yang juga menyaksikan setoran hafalan tersebut mendekati Ustadz Yusuf Mansur. Beliau mengatakan bahwa ia akan memilih para penghafal Al-Qur’an sebagai menteri di kabinet barunya. Subhanallah, insya Allah para menteri di republik ini adalah penghafal Qur’an. Sebagai pendengar siaran live itu, rasa haru tentu tak terbendung, air mata tercurah atas berita bahagia tersebut.

Tiba-tiba Ustadz Yusuf Mansur terbangun dari tidurnya, dan tersadarlah ia bahwa semua itu hanya penghias tidur belaka. Saat cerita ini disampaikan, sontak pendengar yang tadinya terharu serentak berubah emosinya menjadi tawa, sambil menelan kekecewaan bahwa cerita itu tak lebih dari cuplikan mimpi.

Ceramah ba’da Shubuh MQFM tersebut disiarkan langsung dari Daarut Tauhiid, pesantren binaan Aa Gym di Bandung. Ceramah yang juga di-relay oleh puluhan stasiun radio di tanah air tersebut juga memperdengarkan hafalan Qur’an nan anggun yang dilantunkan oleh Durratul Muqoffah, hafidzah cilik yang masih duduk di kelas 1 Madrasah Tsanawiyah.

Ia hadir ditemani ayahnya, Ustadz Sulaiman, seorang hafidz. Karena ditanya oleh Ustadz Yusuf Mansur, Ustadz Sulaiman berkisah bahwa ia memiliki 7 anak yang semuanya insya Allah disiapkan untuk menjadi penghafal Al-Qur’an. Sejak usia 3,5 tahun anaknya mulai diajar membaca Al-Qur’an, usia 4 tahun sudah lancar, dan usia 5 tahun sudah mulai meniru ibunya yang juga hafidzah, untuk melantunkan ayat suci Al-Qur’an tanpa memegang mushaf.

Ustadz Yusuf Mansur juga menimpali, ia baru saja memberikan kata pengantar bagi sebuah buku baru berjudul 11 Bintang. Penulis buku tersebut juga merupakan kepala keluarga, yang mulai dari Ayah, Ibu dan ke-11 anaknya semuanya adalah hafidz dan hafidzah, istilah bahasa Arab bagi para penghafal Al-Qur’an. Salah satu anak dari keluarga tersebut bersekolah di Pesantren Daarul Qur’an yang dibina oleh Ustadz Yusuf Mansur.

Subhanallah, semoga Allah SWT memperbanyak generasi Qur’ani di negeri kita tercinta dan menjadikan kita dan keturunan kita adalah salah satu di antaranya. Malu kita kepada Palestina yang tiada henti dari peperangan, namun pada perayaan tahun baru lalu mewisuda 3000 penghafal Qur’an, bahkan Perdana Menteri Palestina Ismail Haniya adalah juga seorang hafidz. Sudah saatnya kita stop dreaming start action.

Dalam kesempatan yang sama, Ustadz Yusuf Mansur juga berharap bahwa di tahun 2024 nanti, para pemimpin dan calon pemimpin negara kita, siapapun orangnya adalah berasal dari generasi penghafal Al-Qur’an. Yah, sudah ada sedikit tanda kemajuan, calon Wakil Presiden kita sudah setor hafalan Al-Kahfi, walaupun masih di dalam mimpi Ustadz Yusuf Mansur.
Stop Dreaming Start Action

Ya, stop dreaming start action. Dari mimpi semua bermula, tapi tanpa usaha mimpi itu tiada guna. Kalau kita kombinasikan konsep stop dreaming start action dengan jurus 3M dari Aa Gym, berikut ini langkah-langkah yang perlu kita lakukan untuk mewujudkan mimpi tersebut.

Pertama, mulai dari diri sendiri, stop dreaming start action, marilah kita:

* mendeklarasikan niat dan senantiasa memotivasi diri untuk menghafal Al-Qur’an
* mencari komunitas penghafal Al-Qur’an untuk menumbuhkan iklim kompetisi dalam kelompok
* tetap istiqamah dalam menempuh cara menggapai tujuan menjadi penghafal Al-Qur’an

Yang kedua, mulailah saat ini, stop dreaming start action, marilah kita:

* menyediakan slot khusus untuk agenda harian dan pekanan dalam menghafal Al-Qur’an
* menyetorkan hafalan kepada Ustadz/Ustadzah/Murabbi kita setiap pekan secara teratur
* menjadikan Al-Qur’an sebagai hiburan dan bacaan utama

Yang ketiga, mulailah dari hal-hal yang kecil dan sepele, stop dreaming start action, marilah kita:

* mengurangi tidur dan waktu luang yang terbuang utamanya saat berada di ruang tunggu atau perjalanan
* mengurangi menonton televisi, mendengar radio dan browsing internet di luar agenda
* menghindari overload alunan musik, syair lagu dan cerita film yang menyesakkan memori kita

Sambil menghafalkan Al-Qur’an, insya Allah itu akan lebih memudahkan kita untuk mengerti makna Al-Qur’an sambil berusaha mengamalkannya sebagaimana teladan kita Rasulullah SAW yang mampu menjadi Al-Qur’an yang hidup. Semoga Allah meridhai rencana dan upaya kita untuk menjadi generasi Qur’ani yang tiada hari tanpa Al-Qur’an, amin, ya Rabbal ‘Alamin.

Stop dreaming start action, Allah SWT yang menentukan hasilnya, tetapi kita bebas memilih jalan yang mana yang akan kita tempuh. Bangunlah dari mimpi, gapai tujuanmu dengan langkah nyata. Stop dreaming start action.

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Celoteh ......

NGERUMPI CEWEK .....
can you mention here that are single imagine being married to a woman that won't shut up all she does is go on and on and on and on, some people just don't know when to sit down and give in, i call it learning to be humble, be quick to hear and slow to speak and also pray for Wisdom.
So lady give us a break ok the whole page is about you and what you think. Go pray get quiet,bake a cake for someone, do something but I don't think the blogs are for you kath ....
And beside this, giving all diligence, add to your faith virtue, and to virtue knowledge,
And to knowledge temperance, and to temperance patience, and to patience godliness,
And to godliness brotherly kindness, and to brotherly kindness charity. (Which is love).

Teh Kotak Indonesia
(wacanen : tenaga kerja indonesia)

aku mung teh kotak
lamun candhak ciak guwak
sepet rinasa ilat kawak
legi kukus pulung ati katerak
narima lerem watak
gegayuhan telak glagak

sengkud tandang bathi sanak
sengkud ati bathi kricak
sengkud nyawiji balak

satleraman
pegaweyan
panglimunan
geguritan
pakulinan

duh gusti ….
faridrahmanhakim@yahoo.com

Best way to live and die
INTRODUCTION
Every day the sun shines on new people recognizing the truth and returning to their Creator in repentance and submission to Him. They are ambitious for his reward of eternal happiness in Paradise. These new followers give a new flavor to the Muslims of today with their sincerity, keenness and solid adherence to the teaching of Islam. From their vast experiences in the past, they command strong endurance and a particular understanding of their newly found path of truth to which God has guided them, finding their way with easiness and surety in life. They came to Islam with broad-mindedness and discernment of what is right and wrong. Some of them had reached satiety and disgust with material, promiscuous life and turned to Islam with true love for purity and homage to their Creator.
It is with pleasure that I introduce a friend whom God has guided to Islam, and indeed he has been guided well. Herein he relates his journey. I wish him success and happiness in the right path of God. We look forward to more people following in his footsteps.
Muhammad Abbas Nadeem
Acknowledgements
First of all, I would like to praise God for guiding me to Islam. May He accept this work in His cause, and make it a means for individuals to find and follow the truth.
I�d also like to express my sincere gratitude to the individuals who informed me about Islam and those who were responsible for expanding my knowledge of Islam once I had become a Muslim. In addition, I wish to thank the Muslim brothers who encouraged me to writ this story. Furthermore, I would like to recognize Dr. Wajieh Abderrahman, Um Muhammad, Ahmad Nurideen, Dr. Al-Taher Al-Hafez, Muhammad Yaqoob and Abdulhag Darden for reviewing this work. Likewise, I must acknowledge Al-Eman Printing Press for its diligence in publishing this story and the World Assembly of Muslim Youth(WAMY) for its support and distribution of this booklet. Lastly, special appreciation is due to Abdultawwab Abdulmalik for being a liaison between WAMY and Al-Eman during the publishing process. May we all reside in a lofty place in Paradise, God Willing!!!
(Yahya) Donald W. Flood
Madinah, Saudi Arabia
June 1999
Gathering the Initial Pieces of �the Purpose of Life Puzzle�
I once thought my upbringing offered an excellent way of life, especially since I felt satisfied both mentally and physically. As a young man, I lived the life of an average American who had a rather hedonistic lifestyle; I was found of music, a festive atmosphere dames, sports, travel, ethnic foods and foreign languages. I reached a point, however, where I felt �spiritually bankrupt� and I asked myself, �now what?� and I thought, �there has to be more to life than this.� This realization was the impetus that led me to search for the truth through diverse avenues.
I assumed the reason I felt spiritually unfulfilled had to do with my lifestyle in America, which was often tied to instant gratification and impulsive behavior. As a result, I speculated that the answer might lie in finding a better locale. Thus, I began looking for that perfect place. After traveling to numerous destinations, I discovered that it wasn�t so much a perfect location I was looking for, but a particular culture with the most suitable approach to life. When I found what I considered to be the most appealing culture, I recognized that it still had flaws. Thereafter, I surmised that we should learn about the different ways people live and then select the best from these practices. This was perhaps the road to the truth.
Unable to really implement the life of a global citizen, I chose to read materials on metaphysics because the esoteric things in life always intrigued me. I quickly learned everything functions according to universal laws which can be used for one�s own benefit. After reading many books on this subject, I concluded that more important than these laws is the One Who created them, i.e., God I also discovered metaphysics can be a precarious path to follow, in which case, I refrained from any further reading in this area.
On the suggestion of a good friend, we went on a three-month camping trip all over America and Western Canada with the intention of discovering the purpose of life. We witnessed the marvels of nature and realized this world could not have been created by mistake, and that it was clearly a wonderland of signs pointing to its Creator. Hence, this trip reinforced my belief in God.
After returning home, I felt distressed at the busy life of the city, so I turned to meditation for relief. I was able to find inner peace through meditation techniques. Nevertheless, this tranquil feeling was only temporary; once I stood up, I couldn�t take that feeling with me. Likewise, being consistent with meditation became too much of a formidable task, so I slowly started losing interest.
Before long, I thought the truth might lie in self-improvement. Therefore I became a voracious reader of motivational materials and attended related seminars. In addition, I was striving to live up to the US Army�s slogan on TV commercials, �Be all you can be�, through endeavors in fire-walking, skydiving and martial arts. Due to my reading and challenging exploits, I gained a keen sense of self-confidence, but in fact, I still hadn�t discovered the truth.
Soon afterwards, I read numerous books on various philosophies. I found many interesting concepts and practices; yet, there wasn�t any particular philosophy that I could totally agree with. Thus, I chose to consolidate what I thought was the best wisdom from among these doctrines. It became sort of a �religion � la carte� which mainly emphasized good moral behavior. I eventually concluded that good morality is good, but it is not good enough to solve �the purpose of life puzzle� a more spiritual approach to life.
Shortly thereafter, I obtained a job in a Muslim country where I had enough of free time to read and reflect on life. While continuing my search for the truth, I found a recommendation in a book concerning the need for sincere repentance to God. I proceeded to do so and felt remorse for all the people I had wronged in my life, to the degree that tears started rolling down my face.
A few days later, I had a conversation with some Muslim friends. I mentioned to them that I was used to having a lot more freedom in America than that was present in their country. One person said, � Well, it depends on what you mean by �freedom�. In your part of the world, no matter how well parents teach morality to their children inside the home, as soon as they go outside, they generally encounter the society in contradiction to that morality. On the other hand, in most Muslim communities, the morals taught to the children at home are very similar to what they find away from home. So who really has the freedom here?� From this analogy, I inferred that the Islamic guidelines and restrictions partially sanctioning human behavior are not meant to curtail human freedom; rather, they serve to define and dignify human freedom.
A further opportunity to learn about Islam arose when I was invited to sit with a group of Muslims over dinner. After mentioning to the group that I had been living in Las Vegas, Nevada before coming to the Middle East, a Muslim from America said, � You must make sure you die as a good Muslim.� I immediately asked him to explain what he meant. He said � If you die as a non-Muslim, it is like playing the game of roulette in which you put all of your chips (all of your life, including your deeds and your particular belief in God) on only one number, just hoping that perhaps by the Mercy of God, you will enter Paradise on Judgment Day. In contrast, if you die as a good Muslim, it is like spreading your chips all over the roulette board, so that every number is covered in this way, no matter what number the ball falls on, you�re safe. In other words, living and dying as a good Muslim is the best insurance you will not go to the Hell, and at the same time, it is the best investment that you�ll go to Paradise.� As a former resident of Las Vegas, I could directly relate to this poignant example with the game of roulette.
At this point, I understood I would not find the truth until I established a relationship with concentrate on those religions in which God had sent revelation to His prophets and messengers. Hence, I chose to continue my search for the truth through Christianity and Islam.
Christianity in Focus
Even though I up as a Christian, I had been confused and uninterested in Christianity. I felt like I inherited a mysterious religion beyond understanding. I believe it was for this reason that I was a Christian by name but not in practice. Furthermore, I realized my doubt about Christian beliefs caused me to be in a state of non-religiousness. Nonetheless, while I was searching for the truth, I had a chance to re-examine those beliefs I inherited from my parents yet never bothered to scrutinize.
Through booklets, cassettes and videotapes on Christianity produced by Muslims and non-Muslims, I surprisingly found out about hundreds of verses in Bible which reveal a lack of harmony in Christian beliefs. According to these materials, God was One prior to Jesus (peace be upon him; pbuh). Likewise, Jesus (pbuh) propagated the belief in One God. However, after Jesus (pbuh) Christianity emphasized the Trinity instead of the Oneness of God. Also, before Jesus (pbuh), God was without sons and equals. Similarly, Jesus (pbuh) said he was God�s messenger, whereas after his time, Christianity stressed that Jesus (pbuh) is God�s son or God Himself.
Regarding monotheism, the first of the Ten Commandments upholds Jesus� (pbuh) assertion for the belief in One God, ��Here, O Israel, the Lord our God is one Lord.� (Mark 12:29)[1] Likewise, there is plethora of verses in the Bible that refute the divinity of Jesus (pbuh). For example, Jesus (pbuh) admitted he could not do miracles independently, but only by the Will and permission of God.[2] Interestingly, it says in the Bible that Jesus (pbuh) prayed.[3] I asked myself, �How can Jesus (pbuh) be God and pray to God at the same time?� A praying God is a contradiction. Additionally, Jesus (pbuh) states that his teachings are not his own, but those of One who sent him.[4] Logically, if what he says is not his own, he is just a prophet receiving revelation from God like those before (and after) him. Moreover, Jesus (pbuh) admits that he does what he taught by God.[5] Again, I asked myself, �How can Jesus (pbuh) be taught and be God at the same time?� In my discussions with Muslims, they concurred with what Jesus (pbuh) commanded with respect to the belief in only One God, as in the following Qur�anic verse: Say, � He is God, [Who is] One.� (112:1)[6]
I was also surprised to find out about the verses in the Bible which refer to Jesus (pbuh) as a prophet of God.[7] Likewise, I learned about the Islamic view of Jesus (pbuh) which is that he is a prophet and messenger of God. In the Qur�an God says, �The Messiah, son of Mary, is not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded.� (5:75)
Another common belief in Christianity is that Jesus (pbuh) is the son of God.
According to the Bible, it was customary to call any prophet of God, or righteous man, a son of God. Jesus (pbuh) called himself the son of man, not God or God's literal son.[8] Evidently, Paul was most responsible for elevating the status of Jesus (pbuh) to the son of God, distorting the teachings of Jesus (pbuh).[9]
What's more, Jesus (pbuh) did not appear to be the 'begotten' son of God (as it used to say in John 3:16) since this word has been cancelled from the Revised Standard Version (RSV), as well as many other new versions of the Bible. Furthermore, God emphatically says in the Qur'an that He does not have a son.[10] However, God also declared that He created Adam (pbuh) and Jesus (pbuh): "Indeed, the example of Jesus to God is like that of Adam. He created him from dust; then He said to him "Be", and he was." (3:59)
Subsequent to these modification emperors and clergy made further fabrications, contrary to what Jesus (pbuh) said or did. Of these is the concept of Trinity in which Jesus (pbuh) is one of the three manifestations of the Trinitarian God [the Father, the Son and the Holy Ghost].[11] In the Bible, this verse given as the best proof for the Doctrine Trinity, even though this doctrine was never forth by Jesus (pbuh), his disciples, or a Christian scholars. In fact, it was enacted after much disagreement and conflict among Christians in the year 325 AD at the Council Nicea. Interestingly, this verse has been expunged from the Bibles of the modern age.
In addition, the Qur'an warns the Jews Christians to refrain from disbelieving in revelation of God and against believing in Trinity.[12]
A related area of controversy I read about was 'original sin' and salvation through 'the crucifixion' of Jesus (pbuh). Presumably, before Jesus (pbuh), there was no Doctrine of Original Sin. However, after Jesus (pbuh), the Doctrine of Original Sin appeared. Moreover, before Jesus (pbuh), salvation was obtained by obedience to God whereas after Jesus (pbuh), salvation was achieved through his crucifixion so they said.
In Christianity, the Doctrine of Original Sin is the justification for having salvation through the crucifixion of Jesus (pbuh). Nevertheless, I found out that this doctrine is strongly negated in the Old Testament.[13] It seems this concept may have been designed as a way for its believers to eschew their accountability of sins before God on Judgement Day.[14] It was brought to my attention that, according to Jesus (pbuh), man is saved through obedience and submission to God.[15] Correspondingly, in the Qur'an, every soul is compensated for what it earns.[16] However, it seems that changed this doctrine, making salvation through the crucifixion of Jesus (pbuh).[17]
The theory of salvation through crucifixion holds that Jesus (pbuh) offered himself will to be crucified to ransom and save humanity If so, why did Jesus (pbuh) request help God before the soldiers came to arrest him?: ��Father, save me from this hour.� (12:27) Likewise, why does the Bible say Jesus (pbuh) cried out in a loud beseeching God for help on the cross: ��My God, my God, why have you forsaken me?�(Matt. 27:46) In addition, how could Jesus (pbuh) have been crucified for the of all humans when he was sent only to the Children of Israel?[18] This is clearly contradiction. I found the foregoing verses be very convincing that Jesus (pbuh)was crucified on the cross to redeem the sins mankind. The Qur'an says they did not crucify him, but it was someone else who was made to look like him.[19] If this is correct, then it may explain the appearance of Jesus (pbuh) to his disciples after the crucifixion. If he had really died on the cross, then he would have come to his disciples in a spiritual body. As shown in Luke 24:36-43, Jesus (pbuh) met them with his physical body after the event of his alleged crucifixion. Accordingly, I learned it was Paul who taught the resurrection of Jesus(pbuh).[20] Paul also admitted the resurrection was his own gospel.[21]
I came across many sources indicating that Paul and others were frustrated by the Jewish rejection of the message of Jesus (pbuh), so they extended their call to the Gentiles. They reached into southern Europe, where polytheism and idolatry were spreading. Gradually, the message of Jesus (pbuh) was modified to suit the tastes and traditions of the Romans and Greeks of those days.[22] The Bible warns against adding or removing information from its teachings, which is precisely happened.[23] God addresses this point in Qur'an as well, "So woe to those who write the "scripture" with their own hands, then say, "This is from God," in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn. " (2:79)
Prophet Muhammad (pbuh) in the Scriptures
Another interesting point I learned about concerns Biblical prophecies on the advent of Prophet Muhammad (pbuh). I discovered that clear prophecies exist in the Bible, (even the original text had been distorted), foretelling the coming of Prophet Muhammad (pbuh) after Jesus (pbuh).[24] Muslim scholars have affirmed that the description by Jesus (pbuh) of the one to come after him(in the verses cited in below) cannot apply to any other person but Prophet Muhammad (pbuh). Furthermore, there is a verse in the Holy Qur'an confirming what Jesus (pbuh) said regarding this point, "... O Children of Israel, I am the Messenger of God to you confirming what came before me of the Torah and bringing good tidings of a Messenger to come after me, whose name is Ahmad ... " (61:6) The name Ahmad is another name for Prophet Muhammad (pbuh) and derived from the same root word.
Prophet Muhammad (pbuh) in the Qur'an
I observed that the Qur'an directs us to believe in God and Prophet Muhammad (pbuh) as in the following verse: Say, [O Muhammad], "O mankind, Indeed, I am the Messenger of God to you all, [from Him] to Whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death. So believe in God and His Messenger, the illiterate prophet, who believes in God and His words, and follow him that you may be guided. " (7-158)
I came to know that the Qur'an also refers to Prophet Muhammad (pbuh) as the last prophet: "Muhammad is not the father of [any] of your men, but [he is] the Messenger of God and seal [i.e., last] of the prophets..." (33:40) Even though God states in the Qur'an that Muhammad (pbuh) is the last prophet, I discovered that Muslims still believe in and accept all the previous prophets, along with the revelations they received in their original form.[25]
The Qur'an: The Last Revelation
I comprehended that it was found amen due to innovations attributed to Divine revelation that the need arose for another prophet after Jesus (pbuh) with another revelation after the Gospel. This is why God sent Muhammad (pbuh) with the last Message, (i.e., the Qur'an), to bring all of mankind back to the belief in and worship of One God, without partners or intermediaries. According to Muslims, the Holy Qur'an is the permanent ultimate source of guidance for mankind offers a rational and historical elucidation of the magnificent role of Jesus. The name Jesus (pbuh) is cited twenty-five times in the Qur'an, which contains a chapter called Maryam(Mary), named after the mother of Jesus (pbuh).
Regarding the Divine authenticity of this revelation, I found the following Qur'anic verses very compelling: "And it was not [possible] for this Qur'an to be produced by other than God, but [it is] a confirmation of what was before it and a detailed explanation of the [former] Scripture, about which there is no doubt, from the Lord of the worlds." (10:37) and "And indeed, it is the truth of certainty." (69:51) Similarly, I was concerned about the adulteration of the Qur'an since this was a major problem with the previous revelations. I read that the Qur'an will never change or be abrogated: "Indeed, it is We who sent down the message [i.e., the Qur'an], and indeed, We will be its guardian. " (15:9)[26]
I was also informed about some of the scientific phenomena mentioned in the Qur'an, which give credence to the belief that the Qur'an is the literal word of God. There are verses describing human embryonic development,[27] mountains,[28] the origin of the universe,[29] the cerebrum,[30] seas,[31] deep seas, and internal waves[32] and clouds.[33] It is beyond explanation that anyone, more than fourteen hundred years ago, could have known the facts, which were found or confirmed on recently by advanced mechanisms a sophisticated scientific procedures.
Islam: The Essence and Culmination of Revealed Religions
Muslims believe that the essential purpose for which mankind was created is the worship of God. As He said in the Qur'an, "And I did not create the jinn [i.e., a type of creation, created by God from fire] and mankind except to worship Me" (51:56) Related to this, a well known Islamic scholar from the West says, "The most complete system of worship available humans today is the system found in the religion of Islam, The very name 'Islam' means 'submission to the Will of God'. Although it commonly referred to as 'the third of the three monotheistic faiths, it is not a new religion at all. It is the religion brought by all the prophets of God for humankind. Islam was the religion of Adam, Abraham, Moses and Jesus.''[34]
In addition he states, "Since there is only One God, and humankind is one species, the religion that God has ordained for humans is [essentially] one... Human spiritual and social needs are uniform and human nature has not changed since the first man and woman were created�.[35]
Uncovering the fact that the message of God has always been the same, I realized it is the duty of all human beings to seek the truth and not just blindly accept the religion that their society or parents follow, According to the Qur'an, "You worship besides Him not except [mere] names you have named, you and your fathers, for which God has sent down no authority..." (12:40) Regarding fitrah [i.e., the inherent nature of man to worship God prior to the corruption of his nature by external influences], Prophet Muhammad (pbuh) said, "Every child is born on Al-Fitrah, and his parents convert him to Judaism or Christianity or Magianism. As an animal delivers a perfect baby animal, do you find it mutilated?"[36] Furthermore, God says,, 'So direct your face [i.e., self] toward the religion, inclining toward truth. [Adhere to] the fitrah of God upon which He has created [all] people. No change should there be in the creation of God. That is the correct religion, but most of the people do not know. " (30:30)[37] Moreover, I learned there no other religion acceptable to God besides Islam, as He clearly states in the Qur'an: "And whoever desires other than Islam as a religion, never will it be accepted from him, and he, in the Hereafter, will be among the losers. " (3:85). I deduced that man might neglect the guidance of God and establish his own standards of living. Ultimately, however, he will discover it is only a mirage that alluded him.
A Traveler
As I continued to read the Qur'an and learn about the sayings and doings of Prophet Muhammad (pbuh) [the Sunnah], I noticed Islam views man as a traveler in this life and the 'Home' is in the next life for eternity. We are here for a short period and we cannot take anything with us from this life except our belief in God and our deeds. Thus, man should be like a traveler who passes through the land and does not become attached to it. As travelers on this journey, we must understand that the meaning of being alive is to be tested. Hence, there is suffering, joy, pain and elation. These tests of good and evil are intended to evoke our higher spiritual qualities. Yet, we are incapable of benefiting from these tests unless we do our best, have complete trust in God and patiently accept what He has destined for us.
The Road to Paradise
It was very meaningful to learn about Paradise since this must certainly be the ultimate goal of every individual. Regarding this eternal home, God says, "And no soul knows what has been hidden for it of comfort for eyes [i.e., satisfaction] as a reward for what it used to do. " (32:17) 1 also became aware of a pleasure that is beyond all imagination, which is to be in the Presence of the Creator Himself. I wondered who are the souls worthy of such a reward? This reward of Paradise is too great not to have a price. I was told the price is true faith, which is proven by obedience to God and following the Sunnah(way) of Prophet Muhammad (pbuh).
I grasped that mankind must worship God to attain righteousness and the spiritual status necessary to enter Paradise.[38] This means human beings have to comprehend that worship is as indispensable as eating and breathing and not a favor they are doing for God. Likewise, I found out that we need to read the Qur�an to find out what kind of people God wants us to be and then try to become as such. This is the road to Paradise.
Overcoming an Obstacle
At this point, I felt about 80% sure I wanted to become a Muslim, but something was holding me back. I was concerned about the reaction of my family and friends if they knew that I had become a Muslim. Shortly thereafter, I expressed this concern to a Muslim who told me that on Judgement Day, no one will be able to help you, not your father, mother or any of your friends.[39] Therefore, if you believe Islam is the true religion, you should embrace it and live your life to please the One who created you. Thus, it became very lucid to me that we are all in the same boat; every soul shall taste death and then we'll be liable for our particular belief in God and for our deeds.[40]
A Meaningful Videotape
By this stage in my search for the truth, I was on the verge of embracing Islam. I watched an Islamic lecture on videotape about the purpose of life. The main theme of this lecture was that the purpose of life may be summed up in one word, i.e., Islam (peaceful submission to the Will of God).
An additional point was that, unlike other religions or beliefs, the term 'Islam' is not associated with any particular person or place. God has named the religion in the following Qur'anic verse: "Indeed, the Religion in the sight of God is Islam..." (3:19) Anyone who embraces Islam is called a Muslim regardless of that person's race, sex or nationality. This is one of the reasons why Islam is a universal religion.
Prior to my search for the truth, I had never seriously considered Islam as an option because of the constant negative portrayal of Muslims in the media. Similarly, it was disclosed in this videotape that although Islam, is characterized by high moral standards, not all Muslims uphold these standards. I learned the same can be said about adherents of other religions. I finally understood that we cannot judge a religion by the actions of its followers alone, as I had done, because all humans are fallible. On that account, we should not judge Islam by the actions of its proponents, but by its revelation (the Holy Qur'an) and the Sunnah of Prophet Muhammad (pbuh).
The last point I picked up from this lecture concerned the importance of gratitude. God mentions in the Qur'an that we should be grateful for the fact that He created us: "And God has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and hearts [i.e., intellect that perhaps you would be grateful. " (16:78) God has also cited gratitude along with belief, and has made it clear that He gains nothing from punishing His people when they give thanks to Him and believe in Him. He says in the Qur'an, "What would God do with [i.e., gain from] your punishment if you are grateful and believe? ..." (4:147)
The truth Unveils Itself
As soon as the videotape had finished, I experienced the truth being unveiled to my spirit. I felt a huge burden of sins flying off my back. Moreover, it felt like my soul was rising above the earth, refusing the makeshift delights of this world in favor of the eternal joys of the Hereafter. This experience, coupled with the long process of reasoning, solved the 'purpose of life puzzle'. It revealed Islam as the truth, thereby replenishing my 'spiritual landscape' with belief, purpose, direction and action. I therefore entered the gate of Islam by saying the declaration of faith required to become a Muslim: Ashhadu an La ilaha illa Allah wa ashhadu anna Muhammadan Rasoolu llah. (I bear witness that there is no deity but God and Muhammad is His Messenger). I was informed that this formal testimony confirms one's belief in all the prophets and messengers of God, along with all of His Divine revelations in their original form, thereby updating and completing one's religion to the last of the prophets [Muhammad (pbuh)] and to the final revelation of God [the Qur'an]. The following point became overwhelmingly clear to me: Had Jesus (pbuh) been the last prophet of God an had the Gospel been the final book revelation, I would have attested to that. As a result, I have naturally chosen to follow the final revelation from the Creator as exemplified by the seal of the prophets.
Impressions of a New Muslim
During my search to find the truth, the lesson, which, transcended all lessons, was that all objects of worship other than God are mere delusions. To anyone who sees this clearly, the only possible course is to bring one's own will and actions into complete unison with that of God. Acquiescing to the Will of God has enabled me to feel peace with the Creator, with others and finally, with myself. Consequently, I feel very grateful, that by the Mercy of God, I have been rescued from the depths of ignorance and have stepped into the light of truth. Islam, the true religion of all times, places and peoples, is a complete code of life Which guides man to fulfill the purpose of his existence on earth, and prepares him for the Day when he will return to his Creator Following this path in a devout manner enables one to gain the pleasure of God and be closer to Him amid the endless delights of Paradise while escaping from the punishment of Hellfire Another bonus is that our present life will be much happier when we make such a choice.
A Deceptive Enjoyment
Embracing Islam has given me more of an insight into the illusive nature of this life. For instance, one basic object of Islam is the liberation of man. This is why a Muslim calls himself 'Abdullah', the slave or servant of Allah (i.e., God) because enslavement to God signifies liberation from all other forms of servitude, and although modern man may think that he is liberated, he is in fact a slave to his desires. He is generally deceived by this worldly life. He is 'addicted' to hoarding wealth, sex, violence, intoxicants, etc. But above all, he is often seduced by the capitalist system that tends to work through the invention of false needs, which he feels must be satisfied instantly, As God says in the Qur'an, "Have you seen the one who takes as his god his own desire? Then would you be responsible for him? Or do you think that most of them hear or reason? They are not except as livestock. Rather, they are [even] more astray in [their] way. )� (25: 43-44)
Correspondingly, we should not let our zeal to enjoy the pleasures of this fleeting life jeopardize our opportunity to enjoy the ecstasy of Paradise. As God says in the Qur'an, "Beautified for people is the love of that which they desire - of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land. That is the enjoyment of, worldly life, but God has with Him the best return [ie. Paradise]. Say, "Shall /inform you of something better than that? For those who fear God will be gardens in the presence of their Lord beneath which rivers flow, wherein they abide eternally, and purified spouses and approval from God..." (3:14-15) Therefore, the real competition in this life is not the accumulation of wealth or the desire for fame; it is facing with one another to perform good deeds to please God, while having our lawful portion of enjoyment in this life.[41]
The Right Path to God
There are many religious alternatives available to man and it is up to him to choose the one he wishes to follow. He is like a merchant with many goods in front of him, and it is his choice which one to trade in. He will obviously select the one he thinks will be the most lucrative. However, the merchant is unsure and has no guarantee of prosperity; his product may have a market and he may make handsome returns, but he could just as easily lose all of his money. In contrast, the believer in the Oneness of God who submits to His Will (a Muslim), is completely sure that if he follows the path of guidance [the Qur'an and the Sunnah of Prophet Muhammad (pbuh)], there will undoubtedly be success and reward waiting for him at the end of this path. Fortunately, this success also starts at the beginning of the path. Narrated by Abu Sa'id Al-Khudri(may God be pleased with him)- God's Messenger(pbuh) said, "If a person embraces Islam sincerely, then God. shall forgive all his past sins, and after that starts the settlement of accounts: the reward of his good deeds will be ten times to seven hundred times for each good deed, and an evil deed will be recorded as it is unless God forgives it .[42]
Epilogue
Based on my search for the truth, I concluded that the precise way we believe in God and the deeds we perform determine our future condition for eternity. Our Creator is giving us all an equal chance, regardless of our circumstances, to earn His pleasure in preparation for Judgement Day, as in the following Qur'anic verses: "And obey God and His messenger that you may obtain mercy. And hasten to forgiveness from your Lord and a garden [i.e., Paradise] as wide as the Heavens and earth, prepared for the righteous. " (3:132-133)[43]
If we sincerely seek the truth of this life, which is Islam (peaceful submission to the Will of God), God will guide us there, God Willing. He directs us to examine the life and the Sunnah of Prophet Muhammad (pbuh), as he represents the best role model for mankind to follow Furthermore, God directs us to investigate and ponder what He says in the Qur'an. One will see that the Qur'an is indeed like a persistent and strong knocking on a door, or loud shouts seeking to awaken those who are fast asleep because they are just completely absorbed by this life on earth. The knocks and shouts appear one after the other: Wake up! Look around you! Think! Reflect! God is there! There is planning, trial, accountability, reckoning, reward, severe punishment and lasting bliss!
Clearly and unequivocally, the best way to live and die in this world is as a righteous Muslim! When one comes to the conclusion that Islam is the truth, he should not delay in becoming a Muslim because he may die first, and then it will be too late.[44]
A few months after embracing Islam, I found two verses in the Qur'an that mirror what the American Muslim told me regarding how we should live and die: "And Abraham instructed his sons and [so did] Jacob, [saying], �O my sons! Indeed God has chosen for you this religion, so do not die except while you are Muslims." (2:132) and �O you who have believed, fear God as He should be feared and do not die except as Muslims [in submission to Him]." (3:102)

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