Guangzhou Siri 2...

Salam semua...

Anda jadi 'raja" jika berada di Guangzhou...bayangkan dengan tukaran wang Renminbi yg menguntungkan pelancong Malaysia...anda dapat lebih dengan modal yg sedikit. Teringat saya, RM15 ringgit kalau tak silap...anda dapat pendrive 8gb..tak pasti la samada pendrive itu benar benar boleh diguna atau tidak....apapun kalau tak boleh dipakai..tak ralat 'lebur' RM15....berbalik kepada cerita stokin....memang murah..itu belum T-Shirt pelbagai jenis dan fesyen..anda boleh minta untuk meletakkan apa sahaja 'jenama' yg anda mahu dan mereka akan urus dengan serta merta. Sehelai T-Shirt macam yg kita beli di kedai Al-Ikhsan...huhuhuhu cukup murah hanya RM10 jer lebih kurang nilainya dengan duit kita.

Saya teringat isteri saya nak beli langsir siap, untuk satu rumah atas bawah..hanya RM250 jer duit Malaysia..pakat memborong semua rakan rakan sepelancongan...itu belum lagi pakaian kanak kanak yg selalunya berharga dalam RM30 ke atas harganya yg dijual di kedai kedai harga patut di Malaysia...Jangan terkejut...hanya RM10 untuk 2 pasang. Memang murah.

Bila difikirkan..macam mana boleh murah sebegini??? Rupa rupanya...kos upah mereka sangat rendah, rakyat sangatlah ramainya dan industri tekstil mereka sudah berusia ratusan tahun.....sejak zaman 'Silk Road' lagi....mereka sudah terkenal dengan benang sutera China.

  

Share the 'sweet' with us......

We r told: Khazanah and EPF will keep Plus on our behalf.We will manage it properly, rakyat have no fear...If that is the case, then we 'rakyat' order you to lower the toll rates.Since Plus is making revenue of around RM 2.1 billion a year,hefty profit margin, please return some to rakyat in the form of lower rates. It's not that you will suffer losses. It's just that you make lower profits.

Apa yg kupelajari di Guangzhou...murahhhhh

Salam muhibbah buat para pembaca.

Mengimbau kembali perjalanan percutian pada tahun 2005 yg lalu, aku merasa sangat bertuah kerana dpt keluar dari ruang lingkup suasana yg berbeza di negeri orang. Kali ini Guangzhou menjadi pilihan dan lokasi tujuan. Sebuah bandar perdagangan yg besar berdekatan dengan tanah besar Hong Kong. Sebenarnya saiz bandar ini memang besar walaupun sebenarnya pada saiz negara China yg sememangnya besar, ia hanya bandar perdagangan yg sibuk dan lebih kecil dengan bandar bandar besar yg lain seperti Beijing dan Shanghai yg jauh lebih besar samada dari segi kepadatan penduduk dan luas kawasan geografinya. Apapun Guangzgou adalah bandar perdagangan terkemuka untuk barangan tekstil yg murah dan punyai pelbagai pilihan yg sangat banyak. Tukaran matawang Renminbi yg murah berbanding dengan Ringgit Malaysia merupakan faktor utama bandar ini menjadi syurga membeli belah buat rakyat Malaysia mahupun pelancong pelancong asing yang lain. Nilai Ringgit Malaysia yg tinggi menjadikan segalanya yg sememangnya murah, menjadi lebih murah. RM1=Renimnbi 2 atau 2Yuan. Menjadikan segala barangan yg ditawarkan 50% lebih murah jika dinilai dengan tukaran Ringgit Malaysia.

Kes 1, sebagai contoh:
Dengan hanya 10 Yuan anda akan dapat membeli 20 pasang stokin berbagai jenama terkenal atau boleh sahaja menempah utk di 'print' jenama apa sahaja yg anda sukai jika anda ialah seorang pemborong. Memang murah kerana Guangzhou ialah syurga tekstil di dunia. Ini bermakna, 20 pasang stokin=RM5...berbanding dengan RM10=2 pasang stokin atau 3 pasang stokin yg dijual di Mydin atau pasaraya borong yang lain. Sememangnya, jika dinilai sebegitu tanpa mengambil kira faktor kos import dan segala macam cukai sebelum barangan tersebut dapat masuk ke Malaysia, ia sngat murah. Apapun, terfikir di benak kepala, jika kerajaan ingin membuat KAWALAN harga terhadap kos barangan yg semakin meningkat, boleh juga kerajaan melalui  State Economic Development Corporation (SEDC) yg diwujudkan di setiap negeri melaksanakan peranan sebagai pengimport dan membekalkan barangan pukal yg diimport ke seluruh negara. Setiap SEDC mempunyai kelompok jenis barangan yg diimport, justeru para pengedar boleh lah mengambil bekalan melalui SEDC yg tersenarai...secara langsung, KAWALAN harga akan lebih mudah dilakukan dan PEMANTAUAN harga akan lebih berkesan sebab pihak kerajaan akan dapat membuat kiraan tentang kos termasuk duti yg terlibat lantas menentukan harga pasaran yg sesuai. Akhirnya ini memberi kebaikan yg banyak kepada pengguna.

Mengapa SEDC? Inij adalah kerana proses pengimportan memerlukan modal yg besar.

Faedah pemborong pukal?

1. Ia menghapuskan rantaian orang tengah yg biasanya menentukan harga sesuatu barangan di pasaran selain dari mengelakkan penetapan harga pasaran sesuatu barangan pengguna dibuat sewenang wenangnya dengan kautan keuntungan berlebihan yg akhirnya membebankan pengguna.
2. SEDC akan lebih berperanan dan 'berjasa' kepada rakyat dari segi membantu menurunkan harga barangan dipasaran yg semakin tinggi.
3. KAWALAN dan PEMANTAUAN harga lebih mudah dilakukan kerana pihak kerajaan boleh membuat kiraan kos sebenar sesuatu barangan dalam rantaian import-eksport lalu mengelakkan harga pasaran yg melampau dan kautan keuntungan berlebihan berbanding harga kos sebenar oleh pemborong dan pembekal.

bersambung........................

aku ...engkau punya pemikiran yg berbeza..namun kita tetap bahagia!!!

Nukilan dari rakan di kejiranan dunia maya yg lain.....yg ku rasakan amat bermakna. Justeru..rileks la..jangan gaduh gaduh..bersikap matang la...jgn aku aku..tapi jadilah kita kita, baru perhubungan kan lebih bererti dan bermakna, barulah rahmat kan mendatangi persahabatan...

Ramai dikalangan manusia yang tidak mampu  berlapang dada menerima pendapat manusia lain walaupun dia mempunyai pendapat sendiri, tidak kira dalam  pelbagai urusan.

Peniaga dengan cara peniaga, agamawan dengan cara agamawan.

Kadang-kadang perbezaan sampai kepada perkara usul aqidah, ini bahaya.

Perbezaan pendapat sangat baik, kerana iamencetuskan idea yang berlainan, cara fikir yang berbeza, pengetahuan yang meluas, menentukan jati diri seseorang.

Sesungguhnya, "ikhtilaf itu rahmat".

Yang menjadi rahmat itu apabila masing-masing berbesar hati menerima dan bersedia berhujah dengan hujah ilmiah tanpa di dorong dengan nafsu amarah.

Perumpamaan

Tiga orang pelajar yang duduk di dalam kelas dan memandang ke luar, seorang melihat kepada pokok, seorang lagi melihat kepada awan, dan seorang lagi melihat kepada kereta guru, semuanya pasti mempunyai tafsiran berbeza terhadap objek.

Tuhan menciptakan manusia ini berbeza dari segi cara berfikir.

Itulah kehebatan tuhan.

Dalam berbilion-bilion manusia jarang sekali mempunyai pendapat yang sama pada waktu yang sama.

Oleh sebab itulah kita harus menerima perbezaan pendapat,  walaupun ramai yang tidak mampu menerima kerana sudah terbiasa di didik dengan  'rasa betul'.

Apabila berlaku perbezaan, hatinya cepat marah.

Orang-orang cerdik mengatakan "cerek yang kecil lebih mudah panas, begitu juga orang yang berhati kecil".

Kenapa perlu merasa panas hati apabila orang lain berpendapat berbeza? pengalaman kehidupan manusia itu tidak pernah sama.

Si A memandang pokok kelapa kerana dia hanya mempunyai pengetahuan tentang buahnya, tetapi si B apabila memandang pokok kelapa, dia tahu dari daun, batang sehingga ke buah mempunyai kegunaan tersendiri.

Begitu juga orang yang belajar.

Kita mungkin belajar pada tempat berbeza dengan guru yang berbeza.

Pemahaman kita dengan orang lain sudah tentu berbeza.

Mana mungkin Si A belajar dengan guru B tetapi mengetahui  apa yang diajarkan oleh guru C pada masa yang sama.

Sikap kita melambangkan siapa kita.

Orang yang tidak boleh menerima pendapat orang lain, bermakna dia orang yang  berfikiran negatif dan selalunya baran.

Orang begini tidak boleh bekerja  secara berkumpulan atau menghadiri mesyuarat apa pun, kerana pasti mendatangkan  masalah.

Pernah suatu ketika seorang ahli falsafah yang bernama Galileo Galilei yang lahir di Pisa pada tahun 1564 ditangkap oleh pihak gereja pada zamannya hanya kerana berbeza pendapat dalam hal samada bumi itu bulat atau tidak.

Beliau mendapati bumi itu bulat, ini bermakna dia bertentangan dengan pendapat gereja kerana kepercayaan gereja ketika itu adalah bumi itu leper, Justeru, dia ditangkap kerana berbeza pendapat dengan pihak gereja.

What you see is what you get

Cerdik pandai pernah mengatakan"Cara kita melihat menentukan siapa kita".

Benarlah begitu, kerana seseorang yang menjadikan suasananya positif pasti akan melihat semua perkara adalah positif.

Hadapilah perbezaan pendapat dengan senyuman nescaya  masalah itu pasti  senyum kembali kepada kita.

Sekurang-kurangnya kita tahu bahawa sudut yang kita ketahui sebenarnya mempunyai sudut lain yang belum kita ketahui.

Kadang-kadang kita tidak nampak dalam diri ada kekurangan, dan sebab itulah kita  perlu  teman untuk memberitahu.

Itulah adatnya apabila menubuhkan kerajaan pasti ada pembangkang. Inilah fungsinya.

Kerajaan yang tidak mampu menerima kritikan pembangkang adalah kerajaan yang lemah!.

Kesimpulan

Jadilah manusia yang  cerdik dalam  member pendapat dan juga menerima  perbezaan pendapat.

Lihat sahaja Umar dan Abu bakar, dua sahabat Nabi yang sangat di hormati, mereka  dapat menerima antara satu sama lain walaupun mempunyai banyak perbezaan pendapat.

Mereka adalah manusia yang cerdik dan pintar.

Seharusnya orang yang ingin menjadi cerdik dan pintar mencontohi  akhlak mereka.

Mengakui kelemahan diri itu sebenarnya bukan hina malah itu lah sifat hamba yang soleh.

Sebenarnya musuh yang paling hebat di dunia ini ialah diri kita sendiri.

Orang lain tidak mampu membuat kita risau kecuali diri kita sendiri yang membuatnya risau.

Ikhtilaf - perbezaan pendapat

Ponder over it.........

Read this statement....for better or worst..learn something from it...it is hard to emulate..but at least it reminds us not to be too excessive in life...

Umar al Khattab: “no one, no matter how important, should live in a way that would distinguish him from the rest of the people.” often wore “worn-out shoes and was usually clad in patched-up garments,” or would sleep “on the bare floor of the mosque.” early attempt at erasing “class distinctions which might inevitably lead to conflict.”

Perlu tahu sejarah pembangunan institusi baitulmal dalam Islam....

Salam semua.....


Maklumat ini penting untuk dikongsi bersama..ia penting juga. Lihat fatwa Umar al Khattab dihujung artikel ini..pemberian pencen kepada bukan Islam....


Bayt al-mal is an Arabic term that is translated as “House of Money” or “House of Wealth.” Historically, it was a financial institution responsible for the administration oftaxes in Islamic states, particularly in the early Islamic Caliphate. It served as a royal treasury for the caliphs and sultans, managing personal finances and government expenditures. Further, it administered distributions of zakah revenues for public works. Modern Islamic economists deem the institutional framework appropriate for contemporary Islamic societies.
History
Bayt al-mal was the department that dealt with the revenues and all other economical matters of the state. In the time of Muhammad there was no permanent Bait-ul-Mal or public treasury. Whatever revenues or other amounts were received were distributed immediately. There were no salaries to be paid, and there was no state expenditure. Hence the need for the treasury at public level was not felt. In the time of Abu Bakr as well there was not treasury. Abu Bakr earmarked a house where all money was kept on receipt. As all money was distributed immediately the treasury generally remained locked up. At the time of the death of Abu Bakr there was only one dirham in the public treasury.
Establishment of Bait-ul-Maal
In the time of Umar things changed. With the extension in conquests money came in larger quantities, Umar also allowed salaries to men fighting in the army. Abu Huraira who was the Governor of Bahrain sent a revenue of five hundred thousanddirhams. Umar summoned a meeting of his Consultative Assembly and sought the opinion of the Companions about the disposal of the money. Uthman ibn Affanadvised that the amount should be kept for future needs. Walid bin Hisham suggested that like the Byzantines separate departments of Treasury and Accounts should be set up.
After consulting the Companions Umar decided to establish the Central Treasury atMadinah. Abdullah bin Arqam was appointed as the Treasury Officer. He was assisted by Abdur Rahman bin Awf and Muiqib. A separate Accounts Department was also set up and it was required to maintain record of all that was spent. Later provincial treasuries were set up in the provinces. After meeting the local expenditure the provincial treasuries were required to remit the surplus amount to the central treasury at Madinah. According to Yaqubi the salaries and stipends charged to the central treasury amounted to over 30 million dirhams.


The coins were of Persian origin, and had an image of the last Persian emperor, Muslim added the sentence Bismillah to it.
A separate building was constructed for the royal treasury by the name bait ul maal, which in large cities was guarded by as many as 400 guards. In most of the historical accounts, it states that among the Rashidun caliphs, Uthman ibn Affan was first to struck the coins, some accounts however states that Umar was first to do so. When Persia was conquered three types of coins were current in the conquered territories, namely Baghli of 8 dang; Tabari of 4 dang; and Maghribi of 3 dang. Umar( according to some accounts Uthman ) made an innovation and struck an Islamic dirham of 6 dang.
Welfare state
The concepts of welfare and pension were introduced in early Islamic law as forms of Zakat (charity), one of the Five Pillars of Islam, under the Rashidun Caliphate in the 7th century. This practiced continued well into the Abbasid era of the Caliphate. The taxes (including Zakat and Jizya) collected in the treasury of an Islamicgovernment were used to provide income for the needy, including the poor, elderly,orphans, widows, and the disabled. According to the Islamic jurist Al-Ghazali(Algazel, 1058–1111), the government was also expected to stockpile food supplies in every region in case a disaster or famine occurred. The Caliphate can thus be considered the world’s first major welfare state.^[1][2]
During the Rashidun Caliphate, various welfare programs were introduced by CaliphUmar. In his time, equality was extended to all citizens, even to the caliph himself, as Umar believed that “no one, no matter how important, should live in a way that would distinguish him from the rest of the people.” Umar himself lived “a simple life and detached himself from any of the worldly luxuries,” like how he often wore “worn-out shoes and was usually clad in patched-up garments,” or how he would sleep “on the bare floor of the mosque.” Limitations on wealth were also set for governors and officials, who would often be “dismissed if they showed any outward signs of pride or wealth which might distinguish them from the people.” This was an early attempt at erasing “class distinctions which might inevitably lead to conflict.” Umar also made sure that the public treasury was not wasted on “unnecessary luxuries” as he believed that “the money would be better spent if it went towards the welfare of the people rather than towards lifeless bricks.”^[2]
Umar’s innovative welfare reforms during the Rashidun Caliphate included the introduction of social security. This included unemployment insurance, which did not appear in the Western world until the 19th century. In the Rashidun Caliphate, whenever citizens were injured or lost their ability to work, it became the state’s responsibility to make sure that their minimum needs were met, with the unemployed and their families receiving an allowance from the public treasury.^[2] Retirementpensions were provided to elderly people,^[1] who had retired and could “count on receiving a stipend from the public treasury.” Babies who were abandoned were also taken care of, with one hundred dirhams spent annually on each orphan’s development. Umar also introduced the concept of public trusteeship and public ownership when he implemented the Waqf, or charitable trust, system, which transferred “wealth from the individual or the few to a social collective ownership,” in order to provide “services to the community at large.” For example, Umar brought land from the Banu Harithah and converted it into a charitable trust, which meant that “profit and produce from the land went towards benefiting the poor, slaves, and travelers.”^[2]
During the great famine of 18 AH (638 CE), Umar introduced further reforms, such as the introduction of food rationing using coupons, which were given to those in need and could be exchanged for wheat and flour. Another innovative concept that was introduced was that of a poverty threshold, with efforts made to ensure a minimum standard of living, making sure that no citizien across the empire would suffer from hunger. In order to determine the poverty line, Umar ordered anexperiment to test how many seers of flour would be required to feed a person for a month. He found that 25 seers of flour could feed 30 people, and so he concluded that 50 seers of flour would be sufficient to feed a person for a month. As a result, he ordered that the poor each receive a food ration of fifty seers of flour per month. In addition, the poor and disabled were guaranteed cash stipends. However, in order to avoid some citizens taking advantage of government services, “begging and laziness were not tolerated” and “those who received government benefits were expected to be contributing members in the community.”^[2]
Further reforms later took place under the Umayyad Caliphate. Registered soldiers who were disabled in service received an invalidity pension, while similar provisions were made for the disabled and poor in general. Caliph Al-Walid I assigned payments and services to the needy, which included money for the poor, guides for the blind, and servants for the crippled, and pensions for all disabled people so that they would never need to beg. The caliphs Al-Walid II and Umar ibn Abdul-Azizsupplied money and clothes to the blind and crippled, as well as servants for the latter. This continued with the Abbasid caliph Al-Mahdi.^[3] Tahir ibn Husayn, governor of the Khurasan province of the Abbasid Caliphate, states in a letter to his son that pensions from the treasury should be provided to the blind, to look after the poor and destitute in general, to make sure not to overlook victims of oppression who are unable to complain and are ignorant of how to claim their rights, and that pensions should be assigned to victims of calamities and the widows and orphans they leave behind. The “ideal city” described by the Islamic philosophers, Al-Farabiand Avicenna, also assigns funds to the disabled.^[4]
When communities were striken by famine, rulers would often support them though measures such as the remission of taxes, importation of food, and charitable payments, ensuring that everyone had enough to eat. However, private charity through the Waqf trust institution often played a greater role in the alleviation of famines than government measures did.^[5] From the 9th century, funds from the treasury were also used towards the Waqf (charitable trusts) for the purpose of building and supporting public institutions, often Madrassah educational institutions and Bimaristan hospitals.^[6]
Treatment of conquered peoples
Caliph Umar was the first Caliph to provide Allowance to non-Muslims, or Dhimmi, after they reached old age. The very first Non-Muslim to receive pension from the Rashidun Administration was a Jew from the following documented record:
Once Caliph Omar was in the streets of Madina when he saw a man begging. He went to him and asked him; “why are you begging? Are you not receiving maintenance (allowance) from Bait al-mal”. The man replied; “I am a Jew and I am doing this so that I can pay the Jizya”. Hearing this the Caliph Omar took him by his hand to the Bait al-mal and decreed “In the name of Allah you pay Jizya all your life and then you get betrayed when you reach old age.” He ordered to provide that man Pension and from that day it was so ordered for all Jews and Christians and others.
This is how non-Muslims were being given relief from Jizya, though Jizya was not abolished.
References

1. ^ ^a b Crone, Patricia (2005), Medieval Islamic Political Thought, Edinburgh University Press, pp. 308–9, ISBN 0748621946
2. ^ ^{a b c d e} Shadi Hamid (August 2003), “An Islamic Alternative? Equality, Redistributive Justice, and the Welfare State in the Caliphate of Umar”,Renaissance: Monthly Islamic Journal 13 (8)  (see online)
3. ^ Crone, Patricia (2005), Medieval Islamic Political Thought, Edinburgh University Press, p. 307, ISBN 0748621946
4. ^ Crone, Patricia (2005), Medieval Islamic Political Thought, Edinburgh University Press, p. 308, ISBN 0748621946
5. ^ Crone, Patricia (2005), Medieval Islamic Political Thought, Edinburgh University Press, p. 309, ISBN 0748621946
6. ^ Crone, Patricia (2005), Medieval Islamic Political Thought, Edinburgh University Press, pp. 309–10 & 312, ISBN 0748621946

See also

• Islamic economics in the world
• Early social changes under Islam
  • Reforms of Umar’s era