Isnin, Januari 21, 2008

Cintailah Ahli Bait & Sahabat

10 Muharram 61H menyaksikan syahidnya Imam Husain r.a. Sungguh ianya musibah yang besar bagi umat ini, walau bagaimanapun kita dilarang meratapi pemergiannya sebagai syuhada` dengan ratapan-ratapan jahiliyyah, dengan merobek-robek pakaian, dengan memukul-mukul dada dan sebagainya seumpama perlakuan puak Syiah. Jikalaulah segala amalan jahiliyyah itu dibenarkan Islam, maka sewajarnya kita melalak melolong meratap pemergian Imam Ali r.a. yang juga dibunuh, tentunya baginda lebih utama daripada anakandanya Imam Husain. Atau kita meratapkan pemergian semulia-mulia kejadian, Junjungan Nabi s.a.w. Allahu ... Allah, pelik sungguh perbuatan puak-puak ni.

Seperkara lagi yang kita perlu ketahui ialah keberaniannya Imam Husain dalam menegakkan kebenaran sehingga sanggup menghadapi maut. Tidaklah baginda mengamalkan taqiyyah kepura-puraan yang jadi dasar ajaran Syiah. Juga perlu diingat bahawa para sahabat Junjungan Nabi bersih dari darahnya Imam Husain r.a. Maka kenapa pula mereka dijadikan sasaran kebencian dan cemohan. Sungguh kecintaan kepada ahli bait tidak dapat bersama dengan kebencian kepada para sahabat. Cintakan ahli bait bererti kita kena turut mencintai para sahabat. Inilah pesanan Imam Ali r.a.:

لا يجتمع حبي و بغض ابي بكر و عمر
Tidak akan berhimpun kecintaan kepadaku dan kebencian kepada Abu Bakar dan 'Umar.
Maka orang yang mengakui cintakan ahli bait, cintakan Imam Husain, cintakan Imam 'Ali, sedangkan dalam masa yang sama membenci Sayyidina Abu Bakar, Sayyidina 'Umar dan sahabat yang lain, kecintaannya itu adalah palsu. Justru kecintaan kepada ahli bait Junjungan dan para sahabat baginda adalah daripada keimanan, bahkan menjadi perkara pokok dan asas dalam Islam sebagaimana dinyatakan dalam satu hadits yang diriwayatkan oleh Ibnu an-Najjar dalam tarikhnya di mana Imam Hasan r.a. menyatakan bahawa Junjungan Nabi s.a.w. bersabda:-

لكل شيء اساس و اساس الإسلام حب اصحاب رسول الله صلى الله عليه و سلم و حب اهل بيته

"Setiap sesuatu itu ada asasnya, dan asas Islam adalah kecintaan kepada sahabat-sahabat Rasululah s.a.w. dan kecintaan kepada ahli bait baginda."

Allahu ... Allah, maka di manakah dasar dan asas bagi Islamnya seseorang yang hatinya membenci para sahabat dan ahli keluarga Junjungan.

Cintakan sahabat dan ahlul baitnya Junjungan
Itulah asas bagi keshohihan iman
Moga dengannya tetap teguh pendirian
Di dunia menjalani titah agama pilihan
Tabah sabar menghadapi segala ujian
Di akhirat tatkala meniti titian
Beroleh kejayaan menuju jinaan
Meraih redhanya Tuhan
Sebagaimana dinyatakan dalam hadits Junjungan
Dailami muhaddits meriwayatkan
Imam 'Ali mengkhabarkan
Paling teguh perdirian antara kamu atas titian
Yang kasihnya kepada ahli bait dan sahabat bersangatan
Maka selamatlah dia dari tergelincir ke niiraan.

اثبتكم على الصراط اشدكم حبا لأهل بيتي و اصحابي

Khamis, Januari 10, 2008

Moga Selamat

Mari kita berdoa agar Allah mengembalikan Sharlinie dengan selamat sejahtera dan memberikan balasan yang setimpal kepada penculiknya.

Bacalah surah Yaasin sebagai sarana tawassul kepada Allah agar segala kepayahan dan kesukaran untuk mencari dan menemui kembali Sharlinie dipermudahkan. Moga Allah bersihkan juga masyarakat kita dari segala kejahatan dan jenayah para penjahat dan penjenayah.

Imam Ibnu Katsir
dalam tafsirnya menyatakan bahawa sebahagian ahli ilmu menyatakan:-

أنَّ مِن خصائص هذه السورة أنها لا تُقرَأ عند أمر عسير إلا يسره الله
Bahawa di antara khasiat surah ini (yakni surah Yaasin) tidaklah ianya dibaca ketika menghadapi sesuatu perkara atau urusan yang sulit atau payah, melainkan akan Allah permudahkannya.


Syiah Mencela Siti 'Aisyah



Syiah mengajar penganutnya untuk membenci para sahabat Junjungan Nabi s.a.w. Hanya segelintir sahaja yang selamat dari kejian dan laknat mereka. Mereka tidak melaknat Iblis, tidak juga Fir`aun atau Haaman atau Namrud, tetapi mereka penuhkan kitab-kitab mereka dengan cacian dan makian terhadap para sahabat yang telah berjuang bersama Junjungan Nabi s.a.w. Ummahatul Mu'minin, para isteri Junjungan yang mulia juga tidak lepas dari kejahatan puak Syiah Imamiyyah Rafidhiyyah ini. Ummul Mu'minin, Sayyidah 'Aisyah r.'anha pun tidak lepas dari kejian dan kebencian mereka. Jikapun para sahabat tidak ma'shum, maka adakah itu menjadi alasan untuk menyuruh umat membenci dan mengkeji mereka? Hanya ajaran yang memusuhi Islam sahaja yang akan mengajar untuk berbuat sedemikian. Sungguh Syiah adalah musuh Islam, perbuatan dan ajaran mereka lebih dahsyat dan lebih keji dari Wahhabi. Jika Wahhabi menyerang dan memperlekehkan para ulama kita, maka Syiah pula lebih ekstrem lagi daripada mereka, bukan sahaja ulama kita tapi kedurjanaan mereka pergi lebih jauh dengan menyerang para sahabat dan Ummahatul Mu'minin. Allahu ... Allah, jangan pulak kome kata ambo ini Wahhabi plak, idak ambo Sunni Syafi`i Asy`ari. Menentang Syiah bukan bererti Wahhabi dan menentang Wahhabi bukan bererti Syi`i. Nahnu Sunniyyun Syafi`iyyun.

Selasa, Januari 08, 2008

Hati-Hati Dengan Syiah - Syaikh Nur



اللهم إني أبرأ إليك من كل عقيدة لا يعتقدها أسلافنا الصالحون

Isnin, Januari 07, 2008

Ma'tam di Karbala



Allahu ... Allah, apa nak jadi ngan pepuak Syiah ni. Kan dah cakap, ada tak imbas-imbas orang tengah tanggung kavadi.

Ma'tam Yang Dikeji



Inilah antara kekarutan ajaran Syiah. Lebih kurang sama macam geng Mr. Samy je masa deme angkat kavadi waktu Thaipusam... Allahu ... Allah. Ya Allah, selamatkanlah umat dari kesesatan ini.

Ahad, Januari 06, 2008

Wahhabi - Syaikh Seraj

Muhammad ibn Abdul Wahhab
& the origin of the Wahhabite movement.

By Shaykh Seraj Hendricks

During the last 300 years one of the most controversial figures to emerge on the landscape of Islam is Muhammad ibn Abdul Wahhab. Documentation on his birth and death dates conflicts somewhat, but most of his life was lived during the 18th century from approximately 1703-1792CE. He was born in Uyayna in the Najd area of present day Saudi Arabia. He was also born into the Tamim branch of the Banu Shinan tribe. His quest for knowledge took him to Madina, Iraq, and Syria. It appears, however, that the dominant influence on his thought was that of Taqiyyiddin Ahmad ibn Taimiyya (d. 1328CE). Nevertheless, there are significant divergences from ibn Taimiyya in his own perspectives - particularly with regard to what does or does not constitute shirk (idolatry).

What is known about him too, is that he invoked the ire of two of his prominent Shaikhs in Madina, Shaikh Muhammad ibn Sulaiman al-Kurdi and Shaikh Muhammad Hayat al-Sindi. Moreover, his father, Abdul Wahhab and his brother, Sulaiman ibn Abdul Wahhab vigorously expressed their opposition to his views. In fact his brother composed a work called "al-Sawaiq al-Ilahiyya fi al-Radd 'ala al-Wahhabiyya" (Divine Flashes in the Refutation of the Wahhabis).

Muhammad ibn Abdul Wahhab might have remained an insignificant figure had it not been for an alliance forged between himself and a contemporary of his - the Najdi tribal chief of a small but growing urban clan in the market town of Dir`iyya, Muhammad ibn Saud. The alliance was cemented in two ways. First, by an essay Muhammad ibn Abdul Wahhab wrote to Ibn Saud entitled "Kashf al-Shubahat 'an Khaliq al-'Ard wal-Samawaat" (Clarifying the Obscurities Surrounding the Creator of the Heavens and Earth); and second, by the marriage of the daughter of Ibn Saud to Muhammad ibn Abdul Wahhab. The essay was a massive attack on the Iman (faith) and Islam of Muslims stretching from his time to approximately 600 years back in history. While efforts have been made to exonerate Ibn Abdul Wahhab - discussed in the next segment - from his more grievous excesses, the evidence simply remains too overwhelming to dismiss his role in the fostering of the extremism that has since dogged the Muslim world. Nonetheless, Muhammad ibn Saud adopted this work that declared most of these Muslims infidels and unbelievers. On this fundamental premise that all Muslims - apart from themselves - were now mushrikin (polytheists) and kuffar (unbelievers) they declared the surrounding lands inhabited by Muslims as one huge Dar al-Harb (Abode of War). The Hijaz was a typical example and a typical victim.

There are, needless to say, many perspectives on this alliance. Let us look at two; one in favour, the other critical. The first one is that of the late Ismail al-Faruqi (who was killed, along with his wife, in rather unfortunate circumstances in his home). In his introduction to his own English translation of Muhammad ibn Abdul Wahhab's "Kitab al-Tawhid" (The Book of Divine Unity) he states:
"What was indeed extraordinary was the coincidence of the 'alim and the prince, Muhammad ibn Sa'ud, who felt the need for each other, and who saw the wedding of idea to arm as key to a new page in history. Such was the greatness of the two men that they saw the fateful wedlock of one's mind with the other's sword as a duplicate of another bay'ah or covenant entered into by the Prophet (SAAS) and the Ansar, Muslims of Madinah, at al 'Aqabah on the eve of the Hijrah. The 'alim and the prince utilized many of the same words used to seal the Prophetic covenant. The theater where all this took place was Dar'iyyah, a village in east central Arabia."
In these dramatic and romanticised terms Faruqi continues to extol, throughout his introduction, the virtues of this alliance. Moreover, he reinvents the Najd as one of the "isolated corners of the Muslim world" that has been untouched by the "encounter between the Muslim East and the Christian West taking place in Eastern Europe." They were free, as it stood, from the impact of the West on the Caliphate in Istanbul.

Through this reinvention the stage is set for the Najd to appear as a carbon copy of the "isolatedness" of Arabia during the time of the Prophet (SAW). The stage is set, in other words, for an acceptance of a renewed and purified version of Islam as a mirror image of the time of the Prophet (SAW). This facile attempt of Faruqi's simply does not work. The social conditions prevalent during the time of Muhammad ibn Abdul Wahhab's Najd and those of the Najd during the time of the Prophet (SAW) and the Kharajite rebellion against Sayyidina Ali were not significantly different. It would have been more appropriate and more instructive for Faruqi to compare these two conditions rather than that of Muhammad ibn Abdul Wahhab's Najd and the conditions prevalent in the Hijaz at the time of the Prophet (SAW). For example, we know that Muhammad ibn Abdul Wahhab emanates from the same clan that formed the most powerful base of the Kharajites during the time of Sayyidina Ali, namely, the Banu Tamim. It would, therefore, have been of immense interest to examine any ideological linkages that might have existed between the Kharajites of then and the ideological conditions prevailing in the Najd during Muhammad Abdul Wahhab's time. After all - and this is one of their great virtues - Arabian tribal life is known for its integrity in oral traditions. Moreover, both the principles and consequences of his version of "Tawhid" were almost identical to those of the Kharajites. We shall return to these themes and their impact on 20th century Islam later.

Let us look at another more critical view. In his "Islam and Modernities" Aziz al-Azmeh states:
"The most direct aspect of the social alliance between divines and Saudi princes is the direct political role of the former. Though it may be true that the original compact between Muhammad b. 'Abd al-Wahhab and Muhammad b. Sa’ud at Dar’iyyah, the first Saudi capital, was the one in which the divine was the 'senior partner', this is only so in the sense that it was he who was in charge of the legal system. Yet the pre-eminence of the Al Shaykh, the descendants of Ibn Abd al-Wahhab, in the legal and religious institutions of successive Saudi states is a factor connected with both their position in family alliances and their capacity to formally charter transfers of power."
Further on he observes:
"By requiring subjection in principle to the authority whose voice is Wahhabism, this doctrine simultaneously renders these subjects open to the dictation of cultural and societal relations whose ground and condition are this authority. In short, Wahhabite fundamentalism puts forward a model whose task is to subject local societies with their customs, authorities, devotions, and other particularities to a general process of acculturation which prepares them for membership in the commonwealth whose linchpin and exclusive raison d'etre is the absolute dominance of the house of Sa’ud."
This, in my opinion, is a far more accurate interpretation of the realities of Wahhabite politics than Faruqi's romanticised version of a renewed and liberating form of Islam emerging from the untainted and untouched soil of an "isolated" Najd.

Nevertheless, the politics in the Arabian Peninsula are not as simple as both its detractors and supporters often imagine. Wahhabism itself has undergone a number of revisions; and with revisions come conflict. This is clearly indicated by the present tension between the Saudi state - which promotes itself as a moderate form of Wahhabism - and its more extremist Wahhabite opposition in the form of Dr. Safar al-Hawali and his supporters on the one hand, and the Muhajirun movement stationed in London on the other. In addition the Wahhabites and the Tabligh Jama'at - which has the Kitab al-Tawhid of Muhammad Abdul Wahhab as its founding inspiration - are also anathema to one another.

It is not Wahhabism that sustains the present Saudi state. It's a strong economy fuelled by oil and massive foreign interests that maintains its integrity. Meanwhile the Wahhabite propaganda machinery persists in trying to "acculturate" the rest of the Muslim world into acceptance of its "purified" version. While we are definitely not blind to the politics of the situation, our chief concern remains to examine the impact of Wahhabism on 20th century Islam and Muslims.

In the next segment we shall look at the rise of Wahhabite power and the principles that informed that movement.

The actual unfolding of the much-vaunted "monotheism" of Muhammad ibn Abdul Wahhab had none of the sublimity ascribed to it by Ismail Faruqi in his introduction to Ibn Abdul Wahhab's Kitab al-Tawhid. From the outset the emergence of Wahhabism was distinctly violent and ferocious in form. Given the nature of their brand of Tawhid (better described as a form of "monomania" rather than monotheism) it was not surprising that amongst the first acts inspired by their pious wrath was the desecration of shrines. Under the leadership of Saud b. Abdul Aziz these desecrations took place in Makkah and Madinah during the years 1803 and 1805 respectively. Prior to that, in 1802, they captured Kerbala that houses the shrine of Sayyidina Husayn (RA). In 1805 - after fifteen years of warfare - a somewhat tired Sharif of Makkah, Ghalib, entered into a negotiated settlement with Ibn Saud who went on to rule the Hijaz until 1813.

Nevertheless, the unremitting attempts of the Wahhabites to control, not only the Arabian Peninsula, but also its surrounding areas including Iraq, Syria, Oman, and Yemen, was cause for massive concern to the Ottomans. The Ottomans, who, at the time, had admittedly little to be said in their favour, felt that they had had enough. Muhammad Ali of Egypt and his son Ibrahim Pasha were assigned by the Ottomans to remove the Wahhabites from the Hijaz. This they did in 1813. In 1818 Ibrahim Pasha attacked and devastated Dar’iyyah. The Wahhabites withdrew from Dar’iyyah, and, under the leadership of Turki, set up their new capital in Riyad. This Muslim internecine fighting, however, was not to stop there.

It was during this period too that the Wahhabis committed one of the worst atrocities in recent Muslim memory. That atrocity, recorded in many works, was the massacre of Muslims in Taif. This is one incident that many with Wahhabite inclinations would like to see buried. While it is not unIslamic to forgive the worst of barbarities, to forget them - or, even worse - to consciously want to bury them, is to strip oneself of human integrity and morality. We might as well start by claiming that atrocities elsewhere in the world do not happen. As Muslims we need to be bold enough to face our own indecencies and even bolder in examining its causes.

Nevertheless, it must not be assumed that these Wahhabite attacks on Muslims either averse to or expounding a different interpretation of Islam implied that they were completely united in their own quest. On the contrary, like all forms of political adventurism where power is the sole candidate there is bound to be voracious infighting. A typical example of this infighting occurred after the death of Faysal b. Turki in 1865. Between 1865 and 1877 there was an astonishing eight changes of political leadership in the house of Saud. This reckless pursuit for power was probably spurred on by the fact that Muhammad Abdul Wahhab's position was that political leadership was legitimate no matter what the means employed to gain such leadership. The ends, according to his dictum, were everything; the means simply irrelevant - even if those means were meant to be writ in blood. 1891, however, saw the expulsion of the Sauds from Riyad. The one responsible for this was Muhammad al-Rashid of Hail who vehemently opposed Wahhabite doctrine. The Sauds took refuge in Kuwait. In 1901 there was a change of fortune for the Sauds. Abdul Aziz b. Saud led a party of forty in a daring raid on the governor of Riyad.

The raid was a success and the governor killed while on his way to the Masjid to perform Fajr prayers. With this Riyad once again fell to the Sauds. Abdul Aziz was appointed king, consolidated the Najd, and steadily started to increase the scope of his power. In 1924 he captured the Hijaz, then the Asir region, until he finally consolidated the boundaries of present day Saudi Arabia. The blessings of oil were on their side that was discovered in Dhahran in 1938. Abdul Aziz signed an agreement with the USA-based Standard Oil of California to exploit the newly found oil reserves. Despite the destructive nature of Wahhabism, Abdul Aziz was, nonetheless, an insightful leader that managed to return a measure of security to a country that was by then the victims of all sorts of social dangers. Not least of them being the hazardous nature of the Hajj that had its pilgrims plagued by a variety of highwaymen that derived their annual sustenance from pillaging the hard-earned wealth of those pilgrims. He also had a tough time introducing telephones to wary Bedouins who were initially convinced that these were instruments of Satan.

Returning to the theme of Wahhabism per se, recent research appears to have revealed a degree of conflict between the positions of Abdul Wahhab himself.

A few years back the Imam Muhammad bin Saud University in Riyad made available a number of letters written by Muhammad ibn Abdul Wahhab that appear to contradict the excessive nature of his declarations of kufr and shirk on those who do not espouse his cause or views. The culprit - according to the letters of Ibn Abdul Wahhab - who spread these nefarious views, was one called Sulaiman b. Suhaim. I will recount one of the letters in full as it is quoted by Sayyid Muhammad Alawi al-Maliki in his book "Mafahim Yajib an Tusahhah."

Abdul Wahhab states:
"Let it not be unknown to you (the people of Qasim) that the letter of Sulaiman b. Suhaim has reached your hands and that some people who profess to be Ulama have indeed accepted and believed the contents of the letter. Allah knows that that person has fabricated and invented a number of lies against me. I have never said those things and most of those opinions have not even occurred to me.”
Amongst the views appearing in that letter are the following:

  • That I have invalidated the four Madhabs
  • That for 600 years all Muslims have been unbelievers
  • That I have appropriated the right of absolute ijtihad to myself
  • That I am against taqlid (adopting the opinions of other schools of thought)
  • That I have stated "differences of opinion amongst the Ulama is a curse"
  • That I have made Kafir those who practice intercession with the Salihin (people known for their piety)
  • That I have pronounced a verdict of kufr on al-Busiri (of Qasida Burdah fame) because he has referred to the Prophet in his Qasida as "O most venerated of creation"
  • That I have said: "Had I had the opportunity then I would have destroyed the shrine over the Prophet (SAW)
  • That had I had the opportunity then I would have removed the Mizab (spout) of the Kaba and replaced it with a wooden one
  • That I have declared haram visitations to the grave of the Prophet (SAW)
  • That I find reprehensible visitations to the graves of the parents of Muhammad (SAW)
  • That I have made Kafir those who swear in the name of other than Allah
  • That I charged with kufr both Ibn al-Farid and Ibn Arabi
  • That I have burnt the Dalail al-Kharat and the Rawid al-Riyahin and that I have referred to the Rawid al-Riyahin as the Rawid al-Shayatin.
My response to all of these allegations is the Qur’anic verse: “Glory to Allah. This is indeed a serious slander!” (24:16)
These statements of Muhammad Abdul Wahhab appear to fly in the face of the contents of his book mentioned in a previous segment of this series "Kashf al-Shubahat". In the interests of scholarly fairness one would like to accept this. But there are a number of things that demand explanation.

First - even if we remove Ibn Abdul Wahhab from the equation - is Wahhabism's historical unfolding. Their approach, which is largely determined by their takfir of others, has resulted in massive dislocations of Muslims and the shedding of Muslim blood. This approach, coupled with the severity and extremism with which they deal with others, confirms the thesis that they are fundamentally a neo-Kharajite movement.

Second is the reality of Wahhabism as represented by their institutions today. At Madinah University, for example - and I do not imply by this that all their graduates are people who lack critical discernment - it is virtually impossible to express the views as they are apparently articulated by Muhammad ibn Abdul Wahhab in the above-quoted letter.

Third is the non-availability of these letters in published form in Saudi Arabia. Even the "Mafahim" of Sayyid Muhammad is not available for public consumption. The natural question is why? For whose sake and towards what end is such intellectual suppression being perpetrated? There are, however, many who believe that it is not the present-day Saudi government that is the dominant influence in the suppression of these types of literature. Given the representative nature of lecturers at Umm al-Qura University (where I graduated) there might be some credibility in this view. In fact Dr. Safar al-Hawali was vehemently opposed to the appointment of many of these lecturers. They even tried to organise a protest against the textbooks prescribed at the College of Shari’ah. It is apparent, therefore, that there is a growing schism between those who want to espouse a moderated and modified version of Wahhabism - which is difficult since the roots of this movement are extremist - and those amongst the Wahhabite 'ulama and their followers who espouse the original and more paranoid versions. The socio-political forces in that country are somewhat more complex, as I mentioned previously, than they apparently appear.

Nonetheless, and despite the nature of the debates surrounding Ibn Abdul Wahhab's views, his position seemed to have been sufficiently extremist, or deviant, to ignite the worst concerns of his father, brother, and teachers. One of his teachers, mentioned earlier, Shaikh Muhammad ibn Sulaiman al-Kurdi had the following to say:
“O Ibn Abdul Wahhab, I advise you, for the sake of Allahu Ta’ala, to hold your tongue against the Muslims...You have no right to label the majority of Muslims as blasphemers while you yourself have deviated from the majority of Muslims. In fact it is more reasonable to regard the one who deviates from the majority as a blasphemer than to regard the Muslims as a nation as blasphemers...”
The catastrophe that has been Wahhabism, and the extensive manner in which it came to dominate Islamic discourse throughout the 20th century, stand in stark vindication of those who expressed their concerns during his time.

It is against this reality as a backdrop that we will examine the impact of Wahhabism on 20th century Islam. In this regard Faruqi was quite correct when he observed that the movement of Muhammad Abdul Wahhab "spread like wildfire throughout the Muslim world. Practically every corner was affected, but the movement assumed different names and forms in different parts of the world.

Contributed by Suhail Rafudeen [srafudeen@hotmail.com]
al-zawiya@yahoogroups.com

Sabtu, Januari 05, 2008

Pernyataan DPP Rabithah Alawiyah

Dalam menangani dan menghadapi tantangan Wahhabi, jangan pula kita lupa satu lagi virus yang amat berbahaya kepada umat Islam, bahkan mungkin lebih bahaya dari Wahhabi, yang boleh menjerumuskan umat ke arah kesesatan dan kebinasaan.

Syiah tidak kalah dengan Wahhabi dalam memusuhi dan membunuh Ahlus Sunnah wal Jamaah. Bahkan terdapat kalangan mereka yang terkenal melakukan pembunuhan demi mencapai cita-cita dan hasrat mereka. Sudah tidak menjadi rahsia bahawa kejatuhan Daulah 'Abbasiyyah di Baghdad juga akibat pengkhianatan puak Syiah. Siapa tidak tahu mengenai Nashiruddin ath-Thusi yang sanggup bersekongkol dengan pihak Monggol untuk membunuh kaum Muslimin. Janganlah kerana layap leka mengagungkannya sebagai seorang ahli astronomi dan saintis, maka kita lupa kepada jenayah dan pengkhianatannya terhadap umat ini. Kita tidak tahu entah berapa ramai orang Ahlus Sunnah wal Jamaah telah dibunuh mereka, bahkan sehingga kini Ahlus Sunnah masih ditindas di Iran yang dahulunya adalah negara Ahlus Sunnah. Slogan perpaduan, "la Syiah wa la Sunnah", adalah seumpama slogan puak Khawarij sewaktu memerangi Baginda 'Ali r.a. iaitu perkataan yang benar tetapi tujuannya adalah kebatilan. Jika tidak ada perbezaan antara Sunnah dengan Syiah, maka kenapa perlu kamu wahai Syi`i menyebarkan fahaman kamu dalam negeri kami yang penduduknya telah sekian lama berada di bawah naungan 'aqidah Ahlus Sunnah wal Jama`ah? Allahu ... Allah, sungguh Syiah sama dengan Wahhabi, sama-sama memusuhi Ahlus Sunnah wal Jama`ah dan mereka akan menindas bahkan membunuh Ahlus Sunnah wal Jama`ah apabila dapat berbuat sedemikian. Siapakah kita ini, jika para sahabat yang mulia juga tidak lepas dari kebencian puak tersebut. Waspadalah wahai Sunniyyun.

Kepada keturunan habaib yang kami cintai, janganlah terpengaruh dengan dakyah puak Syiah yang kononnya mencintai kamu. Sungguh kecintaan mereka itu hanya tipuan semata. Berpeganglah kamu kepada jangan para salaf kamu yang mulia agar kalian dapat kami jadikan panutan sebagaimana leluhur kamu terdahulu. Dalam satu pernyataan daripada Dewan Pengurus Pusat (DPP) Rabithah Alawiyah tentang perselisihan Sunni - Syiah dinyatakan antara lain:-
Surat pernyataan dari para ulama, munsib dan tokoh-tokoh keluarga Abi Alawi di Hadramaut dan al-Haramain mengenai urusan seputar Rabithah Alawiyah yaitu "Agar tetap kokoh dan istiqomah di atas fondasi, aturan-aturan dan Anggaran Dasar yang telah disusun oleh para pendiri dan kepengurusan Rabithah Alawiyah terdahulu yang berjalan di atas Thariqah Ahlu Sunnah Wal Jamaah al-Asy`ariyah, mengakui dan mengikuti madzhab yang empat (Hanafi, Maliki, Syafi`i dan Hambali).
Diharap para habaib kita akan terus menjaga jalan para leluhur mereka. Dengan itu, tetaplah kemuliaan berada bersama mereka dan sentiasalah mereka menjadi ikutan dan panduan para muhibbin.

Jumaat, Januari 04, 2008

Nur Muhammad - Fatwa Negeri Sarawak

Lama beno dah teman dak letak posting berhubung Nur Muhammad. Biorlah kali ni, teman bubuh fatwa negeri teman berhubung masalah ini. Kalau tak silap teman, fatwa ini telah dibincang dan difatwakan dalam mesyuarat fatwa zaman mufti Shohibus Samahah Datuk Haji Murtadza Haji Daud, tarikhnya idaklah teman ingat. Dibentangkan oleh Ketua Penolong Mufti waktu itu yang sekarang, menjadi mufti negeri teman Shohibus Samahah Datu Haji Loling Othman bin Haji 'Alwi keluaran al-Azhar asy-Syarif (lihat gambar sebelah). Kesimpulan yang dibuat oleh Majlis Fatwa Negeri adalah sebagai berikut:-

Ahli mesyuarat membuat kesimpulan dan cadangan bahawa :

i) Tidak semua fahaman dan pegangan kepada "Nur Muhammad" itu sesat, kerana sebahagian ulama mu'tabar seperti Imam Ibnu Hajar Al-Haitami, Syaikh Ibrahim Al-Baijuri, Sayyidis-Syaikh Ja'far Al-Barzanji, Sulthanul Awliya' Syaikh Abdul Qadir Al-Jilani dan ramai lagi, menerima konsep ini dengan penafsiran yang sewajarnya tanpa melampaui batas 'aqidah dan syariah Islam. Dalam penafsiran mereka "Nur Muhammad" adalah seawal-awal makhluk ciptaan Allah swt, bersifat dengan sifat baharu (bukannya qadim) dan sekali-kali tidak mempunyai unsur-unsur ketuhanan.

ii) Kesalahfahaman dan penyelewengan banyak berlaku kerana sebahagian kelompok telah tersalah atau dengan sengaja memberikan tafsiran yang salah kepada hadith-hadith yang menyebut bahawa 'Nur Muhammad' ini diciptakan daripada "nur Allah" atau dengan tafsiran yang seolah-olah "Nur Muhammad" itu adalah satu juzuk daripada zat Allah s.w.t. yang mana tafsiran ini adalah nyata bercanggah dengan aqidah Islam dan tidak ada seorang pun ulama mu'tabar yang berpegang dengan penafsiran sedemikian. Tafsiran sebeginilah yang sesat lagi menyesatkan dan semestinya dibendung.

iii) Konsep "Nur Muhammad" sebagaimana yang dipegang oleh sebahagian ulama mu'tabar, sewajarnya diletakkan dalam perkara khilafiyyah yang sepatutnya ditanggapi diterima dengan fikiran terbuka dan rasa tasamuh yang tinggi. Percaya atau tidak kepada hal yang demikian tidaklah merosakkan aqidah

iv) Oleh kerana tidak semua pegangan terhadap konsep "Nur Muhammad" itu sesat, maka sewajarnya kita janganlah bermudah-mudah untuk menyesatkannya tanpa usul periksa terlebih dahulu. Menyesatkan konsep "Nur Muhammad" secara keseluruhan akan mengakibatkan hukuman sesat kepada ramai ulama mu'tabar yang menjadi sandaran ummat

Menurut Pengerusi salah faham mengenai "Nur Muhammad" hendaklah ditangani dengan memberikan penjelasan yang sewajarnya berpandukan para ulama terdahulu disamping menjaga adabul-ikhtilaf.
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Meh layan Mawi baca rawi Barzanji. Fasal pertama dan petikan terjemahannya oleh Tuan Haji Jamaluddin Hasyim. Ingat ini mawlid, mufti Madinah yang tulis.



  1. Kumulakan karangan ini dengan nama Allah Tuhan Ilahi
  2. Kumohon limpah berkat, atas segala ni'mat yang telah diberi
  3. kuucapkan pujian kepada Allah, sebenar-benar puji
  4. Kuiringkan pujian dengan kesyukuran, yang amat tinggi
  1. Kupohonkan semoga Allah cucurkan rahmat dan selamat kepada Junjungan, yang nurnya mula-mula dijadikan Allah di alam nyata
  2. Nur yang berpindah dari keturunan, demi keturunan, yang kesemuanya keturunan mulia
  3. Kupohonkan semoga Allah, kurniakan keredhaan, khasnya kepada seluruh keluarga baginda
  4. Amnya, kepada sekalian sahabat, pengikut-pengikut sahabat, dan orang-orang terkemudian dari masa ke masa
  1. Kupohonkan kurniaan hidayah, menuju jalan yang terang nyata
  2. Juga menuntut elakkan dari langkah-langkah yang sesat melata
  3. Kusiarkan sesedut kisah Junjungan dalam gubahan yang indah cipta
  4. Gubahan dari nasab yang mulia yang menyedapka pendengaran sesiapa juga
  1. Kupohonkan pertolongan Allah, Tuhan yang Gagah Perkasa
  2. Sesungguhnya tiada daya, dan tiada upaya, melainkan dengan pertolongan Allah yang Maha Kuasa
Harumkan ya Allah, maqam Junjungan yang mulia
Dengan kata-kata ucapan sholawat dan selamat sejahtera

اللهم صل و سلم و بارك عليه و على آله

Rabu, Januari 02, 2008

Baca al-Quran di kubur

Maulana Asyraf 'Ali Thanwi adalah antara ulama kenamaan India keluaran Darul Ulum Deoband. Beliau, yang terkenal dengan gelaran Hakimul Ummah dan Mujaddidul Millah, telah dilahirkan di Thana Bhawan, Muzaffarnagar, Uttar Pradesh pada 5 Rabi`ul Akhir 1280H (19 September 1863M). Antara guru-gurunya ialah Mawlana Haji Imdadullah Muhajir Makki, Syaikhul Hind Maulana Mahmud Hasan, Maulana Rasyid Ahmad Gangoh, Maulana Muhammad Qasim Nanotawi dan Maulana Muhammad Ya'qub Nanotawi. Beliau meninggalkan dunia yang fana ini pada 2 Rejab 1362H ( 4 Julai 1943) dan disemadikan di Thana Bhawan. Moga Allah merahmatinya dan menempatkannya di kalangan para sholihin...... al-Fatihah.

Maulana Asyraf 'Ali Thanwi dalam karyanya berjodol "Syauqu Wathan" menulis seperti berikut:-


Diriwayatkan oleh al-Khalaal dalam "al-Jami`" daripada asy-Sya'bi yang berkata: "Adalah orang-orang Anshar apabila mati seseorang daripada mereka, berulang-aliklah mereka ke kubur si mati tadi untuk membaca al-Quran baginya (yakni bagi si mati) - Syarhush Shudur. Maka komentarku (yakni komentar Maulana Asyraf):- Kalaulah tidak sampai (pahala bacaan al-Quran tersebut) dalam pandangan mereka, maka kenapakah mereka membacanya (yakni kaum Anshar membaca al-Quran bagi si mati di kuburnya kerana mereka percaya bahawa pahala bacaan tersebut boleh sampai dan bermanfaat kepada si mati, jika mereka tidak berpendapat sedemikian maka kenapakah mereka membacanya). Dan mereka tidak akan beri'tiqad sampainya pahala tersebut tanpa ada dalil, maka tsabitlah sampainya pahala bacaan kepada si mati. (Yakni perbuatan kaum Anshar untuk membaca al-Quran di kubur membuktikan wujudnya atau adanya dalil yang menyatakan sampainya pahala bacaan al-Quran kepada si mati).
Lihatlah wahai ikhwah yang budiman, bagaimana Maulana Asyraf menjadikan perbuatan kaum Anshar untuk membaca al-Quran di kubur sebagai dalil mengenai bermanfaatnya dan sampainya pahala bacaan tersebut kepada si mati. Inilah pandangan jumhur ulama Ahlus Sunnah wal Jama`ah, jikapun tidak dianggap sebagai ijma`. Seharusnya pandangan ini tidak dipinggirkan kerana inilah pandangan "mainstream" umat Islam tanpa mengira apa mazhab mereka. Perbuatan suka mengkritik pendapat yang telah menjadi amalan lumrah masyarakat dan termasuk perkara khilafiyyah yang dibenarkan syarak yang mulia, amatlah tidak wajar dan perbuatan sebegini boleh membinasakan ukhuwwah dan perpaduan yang wujud dalam masyarakat. Sayogianya perbuatan tersebut dihentikan, biarlah masyarakat beramal dengan keyakinan mereka asalkan ianya tidak terkeluar dari syariat Islam sebagaimana dinyatakan oleh para ulamanya umat ini.

Selasa, Januari 01, 2008

Syair Imam asy-Syafi`i

Tahun baru ini, elok kita renungi syair yang ditulis Imam asy-Syafi`i sebelum kepulangannya ke rahmatUllah, moga Allah sentiasa mencucuri rahmat ke atas beliau dan membalasinya dengan sebaik-baik balasan.

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ولما قسـا قلبي وضـاقت مذاهبي
جعلت الرجـاء مني لعفوك سلمــا

تعاظمني ذنبـي فلمـا قرنتــه
بعفوك ربي كان عـفوك أعظمــا

فما زلتَ ذا عفو عن الذنب لم تزل
تـجـود وتعـفو منة وتكرمـــا

فلولاك لـم يصمـد لإبلـيس عابد
فكيف وقد أغوى صفيك أدما

فيا ليت شعــري هل أصير لجنة
أهنـــا؟ وأمـا للسعير فأندما

فإن تنتـقـم مني فلست بآسي
ولو أدخلت روحي بجــرم جهنمـا

فإن تعف عني تعف عـن متمرد
ظلوم غشــوم قاسي القلب مجرما

ويذكر أيام مضت من شبابه
وما كان فيها بالجهالة أجرما

يقيم إذا ما الليل مد ضلامه
على نفسه من شدة الخوف مأتما

يقول حبيبي أنت سؤلي وغايتي
كفى بك للراجين سؤلا و مغنما

الست الذي غذيتني و هديتني
ولازلت منانا علي ومنعما

عسى من له الإحسان يغفر زلتي
ويستر أوزاري وما قد تقدما