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Kareena Kapoor has decided to convert to Islam?

Beautiful Bollywood actress Kareena Kapoor (picture left) has decided to convert to Islam before getting married to actor Saif Ali Khan.

Kareena and Saif, the Nawab of Pataudi and a billionaire owning number of business conglomerates; will exchange the vows in a much-anticipated wedding ceremony at Saif’s familial home Pataudi Palace on October 17.

Before tying the knot, Kareena Kapoor is following to embrace Islam just like the Saif’s actress mother Sharmila Tagore, who converted to Islam and changed her name to Ayesha Begum before marrying Tiger Mansoor Ali Khan Pataudi.

Most of the members of the Kareena Kapoor are showing anger at Kareena Kapoor’s decision to convert into Islam. But Saif’s family had clarified to the actress that unless she leaves Hinduism and embrace Islam, she could not become the daughter-in-law of Patadui family.

The issue Kareena’s religious conversion had delayed the marriage for months and eventually she has made her mind to embrace Islam. But unlike impending mother-in-law, Kareena Kapoor will not change her surname.

“Saif doesn’t want me to change anything about myself, including my name, after marriage. So I will be Kareena Kapoor Khan. That means I have the privilege of having two of the most powerful surnames in Bollywood attached to my name. My signature will have a triple K — KKK,” said Kareena Kapoor.

The wedding ceremony of Kareena Kapoor and Saif will be attended by family members only. The invitations for the wedding have already been sent out.

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Statistik terkini penduduk Islam dan agama lain di Malaysia:

dari 28.334juta rakyat malaysia, 
penganut Islam adalah 17,375juta (61.3%) , 
Kristian 2.617j (9.2%), 
Buddhist 5.620j (19.8%), 
Hindu 1.77 (6.3%), 
Cina Tradisi 0.356j (1.2%), 
lain-lain 0.11j (0.4%), 
tiada agama 0.2j (0.7%) 
dan tidak diketahui 0.272j (1%) 

Perkembangan agama diMalaysia dari tahun 2000 ke 2010 adalah spt. berikut

1. Islam 60.4% pada 2000 ke 61.3%
2. Kristian 9.1% ke 9.2%
3. Buddha 19.2% ke 19.8%
4. Hindu 6.3% ke 6.3%
5. Cina Tradisi 2.6% ke 1.4%
6. Lain-lain 2.3% ke 1.1%
7. Tak diketahui 0.1% - 0.9%

Statistik agama utk bangsa Cina di Malaysia spt dibawah:

1. Jumlah penduduk kaum Cina adalah 6.392juta dari 28.33juta (22.56%)
2. Cina Muslim 42,048 (0.65%)
3. Buddhist 5.314j (83.1% pada 2010 dari 75.9% pada 2000)
4. Kristian 0.704juta (11% pada 2010 dari 9.6% pada 2000
5. Cina Tradisi 218,261 (3.4% pada 2010 dari 10.6% pada 2000)

Statistik agama utk kaum India :
1. Jumlah penduduk kaum India 1.9juta (6.7%) dari penduduk Malaysia
2. India Muslim 78,702 (4.1% pada 2010 dari 3.8% pada 2000)
3. India Hindu 1.644juta (84.5% pada 2010 dari 84.5% pada 2000)
4. India Kristian 114,281 (6% pada 2010 dari 7.7% pada 2000)

Petikan : 

Muzakarah Dakwah Nasional 201012

The Rights of the Husband and the Wife

What are a wife's rights on her husband according the Quran and Sunnah? or what are a husbands duties to his wife and viceversa?

Praise be to Allaah.

Islam has enjoined upon the husband duties towards his wife, and vice versa, and among these duties are some which are shared by

both husband and wife.

We will mention – by the help of Allaah – some of the texts of the Qur’aan and Sunnah which have to do with the duties of the spouses towards one another, quoting also from the commentaries and views of the scholars.

Firstly:

The rights of the wife which are hers alone:

The wife has financial rights over her husband, which are the mahr (dowry), spending and accommodation.

And she has non-financial rights, such as fair division between co-wives, being treated in a decent and reasonable manner, and not being treated in a harmful way by her husband.

1.     Financial rights

(a)   The mahr (dowry).  This is the money to which the wife is entitled from her husband when the marriage contract is completed or when the marriage is consummated. It is a right which the man is obliged to pay to the woman. Allaah says (interpretation of the meaning):

“And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart” [al-Nisaa’ 4:4]

The prescription of the mahr demonstrates the seriousness and importance of the marriage-contract, and is a token of respect and honour to the woman.

The mahr is not a condition or essential part of the marriage-contract, according to the majority of fuqahaa’; rather it is one of the consequences of the contract. If the marriage-contract is done without any mention of the mahr, it is still valid, according to the consensus of the majority, because Allaah says (interpretation of the meaning):

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Mahram (Kekal) bagi perempuan.