haSan faTula | haiT

Do Not Despise The Sinners

noreply@blogger.com (hisham rauf) — Mon, 29 Mar 2010 07:15:00 +0000

By Mufti Muhammad Taqi Usmani
Translated by Shaykh Yusuf Laher

The Messenger of Allah (Allah bless him and give him peace) said:

“That person who taunts and ridicules his Muslim brother over a sin from which he has repented, will not die until he himself commits that same sin.”

For example, you come to know that a certain person committed or was involved in a particular sin and you also know that this person has repented from it. To think low of him or to taunt or ridicule him because of that sin, by saying something like: “You are the one who was involved in certain evil actions”, is in itself a sin.

Through repentance a person has corrected his relationship with Allah Most High. Through repentance not only has the sin been forgiven, it has also been erased from his book of deeds! Allah Most High has erased it from his book of deeds but you, because of that sin, are thinking low of him and treating him with contempt. You are taunting and ridiculing him. This action is extremely despised by Allah Most High.

This is regarding a person whom you know has repented. If you don’t know whether he has repented or not, then there is always this possibility that he, being a mu’min (believer), has repented or will repent in the future. Therefore, if someone has committed a sin and you do not know whether he has repented or not, you still do not have the right to hold him in contempt. It is possible that he has repented. Remember! Abhorrence should be for the sin and not the sinner! Hatred should be for sins. Allah’s Messenger (Allah bless him and give him peace) did not teach us to despise those who sin.

On the other hand, the sinner is worthy of pity and compassion, for this distressed person has been overtaken by a sickness. If a person is overtaken by a physical sickness, do you abhor his sickness or the person who is sick? Does the sick person become the target of your hatred? Obviously, the sick person is not deserving of your hatred. Yes, despise his sickness. Concern yourself with removing his sickness, so make du’a. The sick person should not be the target of hatred. He should be pitied for the reason that this poor person is caught up in a difficulty.

If someone is a kafir (disbeliever) then despise his kufr (disbelief), do not despise him. Make du’a for him that Allah Most High grants him guidance. Amin. How much did the kuffar (disbelievers) not persecute the Messenger of Allah (Allah bless him and give him peace)? They shot at him with arrows, they pelted stones at him, and his body bled from various places, but the words that flowed from his mouth were the following:

“O Allah! Grant my people guidance, for they do not know the reality” (of this din).

Take note that that he did not despise them because of their kufr, shirk (associating partners with Allah), oppression and transgressions. Rather, while expressing pity and affection, he made du’a for them that ‘O Allah! These people are ignorant. They are unaware of the reality; therefore they are treating me in this manner. O Allah! Grant them guidance’.

So when seeing someone involved in sin, have pity on him and make du’a for him and try to steer him away from sin. Advise and counsel him but do not think low of him. Perhaps Allah accepts his repentance and he surpasses you in the sight of Allah.

I have heard the following words of advice of Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi from my respected father, Mufti Muhammad Shafi’ and ‘Arif Billah Dr. Abdul Hayy ‘Arifi (may Allah have mercy on them): “I consider every current Muslim and every non Muslim, as far as the future is concerned to be superior to me.” “As far as the future is concerned” means that although the person is presently in the condition of kufr, maybe Allah Most High grants him the tawfiq (guidance) of repenting and he is freed from the burden of kufr. Thereafter, Allah Most High raises his status so high that he surpasses me!

“Every current Muslim” means that a person who is a Muslim, a person of iman (true faith), one whom Allah Most High has granted the wealth of iman. What do I know regarding his connection and status with Allah Most High? Every person’s relationship with Allah Most High is unique. How can we judge anyone? Therefore, I consider every Muslim to be superior to me.

In this statement of Hakim al-Ummah, “I consider every Muslim to be superior to me”, there is obviously no possibility of lies and deception, or that he just said it out of moral courtesy. He said it because he firmly believed it. Anyway, to think low of someone, even though it is due to his committing of sin, is not permissible.

This malady of regarding others with contempt is found mostly in people who have reformed and turned towards din (Islam). They were not concerned with din previously but now have changed and became steadfast on salah and fasting. They have made their dressing and appearance in conformity with the Shari’ah. They have started frequenting the masjid. They have become regular in performing salah with congregation.[1] Satan induces such a person with this thought that you are now on the straight path. These people who are involved in sin are ruined. The result of this thought is that he starts thinking low of them and treats them with contempt. He now starts criticizing them in a hurtful manner. This results in Satan involving such people in vanity, self-regard and pride. When a person suffers from self-regard and pride, all his good actions are destroyed.

When a person’s gaze falls on himself that he is pious and others are bad then he is caught up in vanity. Vanity causes all good actions to become worthless. Only that action is acceptable which is done with sincerity for Allah Most High alone. After performing the action the person makes shukr (gives thanks) unto Allah Most High that He granted me the tawfiq to perform this action (if He did not grant me the tawfiq, I would never have been able to carry out this action).

Therefore, do not treat anyone with contempt. Do not think low of any non-Muslim or any sinner.

It is mentioned in a hadith that when seeing a person afflicted with any sickness, recite the following du’a:

All praises are due unto Allah, who has granted me safety from that which he has afflicted you with, and granted me well-being over many of the creation. (Al-Hisn al-Hasin, p.349)

It is sunnah to recite this du’a when seeing an afflicted person. The Messenger of Allah (Allah bless him and give him peace) taught us this (Note: it should be recited softly lest the afflicted person is offended).

Shaykh Dr. Abdul Hayy ‘Arifi (may Allah have mercy on him) used to say: “Whenever I pass by a hospital, then, praises be to Allah, I always recite this du’a.” He would also make du’a that Allah grants the sick good health.

One of my teachers used to say that Allah’s Messenger (Allah bless him and give him peace) taught us to recite this du’a when seeing a sick person, but I also recite it when seeing someone involved in sin. Sometimes when walking on the road I see people lined up at the cinema houses purchasing tickets. I recite this du’a on seeing them. Then I make shukr unto Allah Most High that He has saved me from this sin.

The reason for reciting this du’a when seeing a person involved in sin is that just as a physically sick person is worthy of pity, so is the sinner worthy of pity and sympathy, for he is also caught up in a predicament. Also, make du’a for him that: “O Allah! Remove this difficulty from him.”

It should be known that those who are presently involved in sin and you consider them low and worthy of contempt may later on receive the tawfiq of repentance and surpass you! So for what reason are you boasting? If you have been granted the tawfiq of abstaining from sin then make shukr unto Allah Most High. If they haven’t as yet received the tawfiq, then make du’a for them that Allah Most High grants them guidance and grants them relief from their afflictions. Amin.

Anyway, despise kufr, despise sin and transgression, but do not despise the person. In fact, you should treat him with love and kindness. When you speak to him, speak with softness and affection. Speak with feeling and love so that it may have a good effect on him. This was always the method of all our pious elders.

I heard this story of Hadrat Junayd al-Baghdadi (may Allah have mercy on him) from my respected father Mufti Muhammad Shafi’ (may Allah have mercy on him). While passing a certain place, Hadrat Junayd saw a person hanging from the gallows, whose hands and one leg was amputated. He inquired from the people regarding this person. The people informed him that this person was a habitual thief. His hand was cut when he was caught the first time. His leg was cut when caught the second time. Now on the third occasion he has been hanged. Hadrat Junayd went forward and kissed the dead man’s foot. People said to him: “This man was such a big and habitual thief, and you kissed his feet?” He replied: “Although he had committed such a big crime and sin for which he has been punished, but he had a wonderful quality in him, and that is steadfastness (istiqamah). Although he used this quality in a wrong way, however, he remained steadfast on the manner of his chosen occupation. His hand was amputated but he never left his choice. His leg was amputated yet he remained steadfast on theft. His other hand was amputated and still he did not give up his occupation. He remained steadfast on theft until finally his life has been taken. It is now apparent that he had the quality of steadfastness in him and I kissed his foot because of this quality.” May Allah Most High grant us this quality in our worship and obedience unto Him. Amin.

Anyway, the pious servants of Allah do not despise people but despise the evils perpetrated by them. They (the pious) go to the extent of saying that if an evil person has any good qualities in him then those good qualities should be striven for! Concern yourself with trying to remove the bad qualities in a person by speaking to him with love and affection. Speak only to him and do not speak to others about him.

It is mentioned in a hadith:

“A believer (mu’min) is a mirror to another believer”

[Abu Dawud]. If a person has a spot on his face and stands in front of a mirror, the mirror will reflect that spot on his face. The mirror is showing him his defects. In the same way, a believer is also a mirror to another believer. When a believer sees another with a defect, he should inform him with love and affection that you have this certain weakness in you, remove it.

It is just like when a person has a worm or any insect crawling on him, then out of concern you inform him that there is an insect crawling on him, so remove it. Similarly, if a Muslim brother has a dini defect in him, then with love and affection, inform him that he has this defect in him, because a believer is a mirror to another believer.

Mawlana Ashraf ‘Ali Thanawi says that this hadith teaches us that when you see a fault in another person, then inform only that person of this fault, do not tell it to others. The Messenger of Allah (Allah bless him and give him peace) compared a believer to a mirror. The mirror only exposes the spot on the face to the person standing in front of it and not to others. Thus, the duty of a believer is to inform the person involved that he has a certain weakness in him and not to inform others of his weakness. If a person also tells others then it implies that he has acted upon his own evil desires and this will not be an act of din anymore. If he only informs and advises the afflicted person with love and concern, then this is what iman (true faith) and brotherhood demands. But to despise or think low of him is not permissible under any circumstance.

May Allah Most High grant us the understanding and the guidance to practice on this. Amin.

1. Obviously this is not always the case. There are those among the reformed who are not like this. Also, there are those who have always been regular on their din but suffer from this malady. The respected author is saying that this malady is mostly found in such people, but not always. (Translator) ?

Source : Deoband.org

Music and Beard

noreply@blogger.com (haSan faTula) — Tue, 02 Mar 2010 02:39:00 +0000

What are views about Javed Ahmed Ghamidi? He is known for his moderate views which are in direct conflict with todays ulama. Specially his views about music and the beard. If the beard is so important, why didn't Allah mention it in the Quran? Similarly if listening to music is indeed a grave sin then why didn't Allah mention it in the quran? Why would Allah put us in doubt or play games with us?

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Before answering the query, it is important to mention that one should be extremely careful and cautious before uttering any statements. It is incorrect and sinful to state that Allah Ta’ala is putting us in doubt and is playing games with us. Allah Ta’ala is Most-Knowledgeable and Wise and is perfect in all of His qualities. It is necessary for you to make sincere tawbah and istighfaar and vow to never utter such statements again.

If one is unsure about something regarding the Deen, it is necessary to refer to the ‘Ulama as this is a clear command of Allah Ta’ala in the Holy Quran:

"And ask the people of knowledge if you do not know."

[Al-Nahl 16:43, Al-Anbiyaa' 21:7]

Therefore, we advise you to follow this step before uttering dangerous statements from one’s own mind.

As far as the query is concerned, we are unaware of Javed Ahmed Ghamidi. However, if his views include the permissibility of music and not keeping the beard, then this clearly contradicts the injunctions of the Holy Quran and Sunnah of Rasulullah (Sallallahu Alayhi Wasallam).

Before mentioning the Shari’ee rulings on music and the beard, it is necessary to mention that only the basic principles concerning Deen are explained in the Holy Quran. One of the reasons Allah Ta’ala chose Rasulullah (Sallallahu Alayhi Wasallam) as a Messenger was that he can fully explain the Holy Quran for it to be understood and implemented properly. For example, it is stated in the Quran to observe salat and pay zakat, but in no place does it mention how to carry out these acts, meaning how to observe the salat and how much zakat to pay. It was the Ahadith and the example of Rasulullah (Sallallahu Alayhi Wasallam) which clarified the injunctions of the Quran and other matters.

Although the command of growing the beard is not clearly mentioned in the Quran, it is clearly mentioned in the Hadith of Rasulullah (Sallallahu Alayhi Wasallam). Allah Ta’ala clearly states in the Quran that it is incumbent upon all of us to follow the commandments of Rasulullah (Sallallahu Alayhi Wasallam) and his Sunnah and that the one who has followed his Sunnah has indeed obeyed Allah Ta’ala:

“Whoever obeys the Messenger has surely obeyed Allah”

[Al-Nisaa' 4:80]

“Say O Prophet): If you really love Allah, then follow me, and Allah shall love you and forgive your sins. Allah is Most-Forgiving, Most-Merciful.”

[Ali 'Imraan 3:31]

That being said, there are clear Hadith indicating to lengthen the beard and trim the mustache (listed in the article below). Moreover, the Fuqahaa have declared it wajib to grow the beard. Hereunder is a detailed answer on the Shari’ee status of the beard:

http://al-inaam.com/dhadith/sbeard.htm

Regarding the prohibition of music, Allah Ta’ala mentions in the Holy Quran:

“From amongst men there are those who purchase ‘lahw al hadith’ without knowledge, to mislead from the Path of Allah and they ridicule it. For them there is a humiliating punishment”

[Luqmaan 31:6]

The following great Commentators state that ‘lahw al hadith’ in the above verse refers to music….

a) Abdullah ibn Mas‘ûd radiyallâhu ‘anhu
b) Jâbir ibn ‘Abdillah radiyallâhu ‘anhu
c) Abdullâh ibn ‘Abbâs radiyallâhu ‘anhu
d) Hasan al-Basrî rahimahu Allah
e) Ikrimah rahimahu Allah
f) Ebrahim an Nakhi rahimahu Allah
g) Maymoon bin Mahran rahimahu Allah
h) Qatada rahimahu Allah
i) Sa‘îd ibn Jubayr rahimahu Allah
j) Mujâhid rahimahu Allah
k) Amr ibn Shu`ayb rahimahu Allah
l) Ali ibn Badhîmah rahimahu Allah
m) Habeeb rahimahu Allah
n) Makhûl. rahimahu Allah
o) Abd al Kareem rahimahu Allah
p) Ibn Zakhr rahimahu Allah
q) Ataa al Khuraasaani rahimahu Allah

The two greatest commentators of this Ummah, Abdullah bin Masood and Abdullah bin Abbaas (radiyallâhu ‘anhuma), used to take an oath and say that this verse refers to music.

(Musannaf Ibn Abi Shaybah 5/132, Al Mustadrak lil Hakim 2/211, Sunan al kubra lil Bayhaqi 10/223, Ad Durr al manthoor 8/76, Al Hawi al Kabeer 17/388, An Nukat wal uyoon 3/332, Tafseer Ibn Katheer 6/330, Tafseer al Qurtubi 14/52, Tafseer al Baghwi 6/283, Tafseer al lubaab libni Adil 13/10, Tafseer al Khaazin 5/145, Tafseer at Tabari 20/127, Zad al maser 5/105, Ma’arif al Quraan 7/28, Dhamm al malahi 5-6, Ahsan al fatawa 8/380)

Hereunder is our detailed research on the prohibition of music:

http://al-inaam.com/fataawa/music_detailed.htm

The abovementioned articles have made the necessity of growing the beard and the impermissibility of music clear. Those who go against these rulings have clearly gone against the injunctions of the Quran and Sunnah. Therefore, it is important to stay away from those who have views against these rulings for keeping in their company will lead one astray. One should remain in the company of those ‘Ulama who are strict in following the Sunnah, as they will InshaAllah guide us on the right path.

And Allah knows best

Wassalamu Alaikum

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

Source : Askimam.org

A weak hadeeth concerning the prohibition on helping to kill a Muslim

noreply@blogger.com (haSan faTula) — Mon, 01 Mar 2010 14:51:00 +0000

There is a saheeh hadeeth in which the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever helps to kill a Muslim, even with half a word, will meet Allaah with (the words) written between his eyes, ‘He has no hope of the mercy of Allaah.’”– i.e., the mercy of Allaah will not descend upon one who helps a kaafir to kill a Muslim. This is what I understand from the hadeeth. Please explain further.

Praise be to Allaah.

Firstly:

This hadeeth was narrated by Ibn Maajah (2620) and al-‘Aqeeli in al-Du’afa’ (457) and al-Bayhaqi in al-Sunan (8/22). It is a da’eef (weak) hadeeth which is not soundly narrated from the Prophet (peace and blessings of Allaah be upon him). Imam Ahmad said: This hadeeth is not saheeh.

Indeed, Abu Haatim ruled it to be mawdoo’ (fabricated), and al-Dhahabi agreed with him. Ibn al-Jawzi narrated it in al-Mawdoo’aat (2/104). Ibn Hibbaan said: This is a mawdoo’ (fabricated) hadeeth which has no basis.

Ibn Hajar and al-Mundhiri said: (This is) a very weak hadeeth. Al-Zayla’i said: it is a weak (da’eef) hadeeth.

Al-Albaani mentioned it in Da’eef Sunan Ibn Maajah and said: (it is) very weak.

Secondly:

Even though this hadeeth is weak, there is no doubt that helping to kill a Muslim unlawfully is a major sin.

Al-‘Izz ibn ‘Abd al-Salaam (may Allaah have mercy on him) said in his book al-Qawaa’id:

If you want to know the difference between a minor sin and a major sin, then compare the consequences of the sin with the consequences of a major sin as stated in the texts. If it is less than the least consequences of a major sin, then it is a minor sin. If it is equal to or greater than the least consequences of a major sin, then it is also a major sin. Whoever insults the Lord, may He be glorified, or His Messenger (peace and blessings of Allaah be upon him), or mocks the Messengers, or disbelieves in one of them, or throws filth at the Ka’bah, or throws the Mus-haf into the garbage – these are major sins, even though sharee’ah does not state clearly that they are major sins. Similarly, if a person holds down a chaste woman for another to commit zina with her, or holds down a Muslim for him to kill him, the evil consequences of that are undoubtedly greater than the consequences of consuming the wealth of an orphan, even though that is also a major sin. Similarly if a person guides the kuffaar to the weak points of the Muslims, even though he knows that they will destroy the Muslims as a result of his help and will take their women and children captive, and plunder their wealth, then this is more serious than his running away from the battle field with no excuse, even though that is a major sin. Similarly if he tells a lie about a person for which he knows that person will be killed, then it is a major sin, but telling a lie which will result in a date being taken away from him, is not a major sin.”

Helping a kaafir to kill a Muslim may constitute kufr in some cases. The scholars mentioned things that nullify a person’s Islam, one of which is supporting the mushrikeen and helping them against the Muslims. See question no. 33691.

Thirdly:

It is not permissible for anyone to take the matter of attributing hadeeth to the Prophet (peace and blessings of Allaah be upon him) lightly. He Prophet (peace and blessings of Allaah be upon him) said:

“Whoever tells lies about me, it is not like telling lies about anyone else. Whoever tells lies about me deliberately, let him take his place in Hell."

[Narrated by al-Bukhaari, 1291; Muslim, 4.]

And he (peace and blessings of Allaah be upon him) said:

“Whoever narrates a hadeeth from me which is known to be false, he is one of the liars.”

[Narrated by Muslim in the introduction to his Saheeh.]

And al-Nawawi said:

[This hadeeth has been narrated in two versions, one of which says al-kaadhibayn (the two liars – dual form) and the more well-known version which says al-kaadhibeen (the liars – plural).] Al-Qaadi ‘Iyaad said: The version which we have says al-kaadhibeen (plural) and Abu Na’eem al-Asbahaani narrated it in his book al-Mustakhraj ‘ala Saheeh Muslim from the hadeeth of Samurah, where it says al-kaadhibayn, in the dual form. Some of the imams said that the word yura [translated above as “known to be” as yara [meaning “knowing (himself).” Or it could mean “thinking [that it is false].” In this case the hadeeth means that the person becomes a sinner only when he himself knows or thinks that what he is narrating from the Prophet (peace and blessings of Allaah be upon him) is a lie. But if he did not know or think that it was a lie, then there is no sin on him if he narrated it, even if others think that it is false, or know that to be the case. But what we may conclude from this hadeeth is that lying is strongly condemned, and that whoever thinks that what he is narrating is most likely false, but still narrates it, is a liar. How can he not be a liar when he is narrating something that did not happen?

If a person does not have sufficient knowledge to be able to distinguish between a saheeh hadeeth and a da’eef one, then he should ask the scholars who are specialized in this field, and refer to the comments of the imams and scholars that are compiled in books, in accordance with the words of Allaah (interpretation of the meaning):

“So ask of those who know the Scripture, if you know not”

[al-Nahl 16:43].

Source : Islam Q&A

Related articles :

Ruling on helping the kuffaar against the Muslims

Making fun of some aspects of the Sunnah

noreply@blogger.com (haSan faTula) — Fri, 12 Feb 2010 18:19:00 +0000

What is the ruling on making fun of the beard, short clothes and other aspects of the Sunnah? What is your opinion on those who, when these acts of worship are enjoined upon them, point to their hearts and say “Piety is here”?

Praise be to Allaah.

Making fun of the beard or clothes whose length etc. is in accordance with the Sunnah or other aspects of the Sunnah makes a person a kaafir, if he knows that this was proven from the Prophet (peace and blessings of Allaah be upon him), because he is thereby making fun of the words and actions of the Prophet (peace and blessings of Allaah be upon him). In this case he is opposing the Prophet (peace and blessings of Allaah be upon him) and making fun of his Sunnah, and the one who makes fun of the Sunnah and knowingly mocks things that are proven to be part of the Sunnah is not a Muslim.

Allaah says (interpretation of the meaning):

“Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:65-66]

If a person is called to observe one of the rulings of Islam and says that piety is in the heart but he does not follow the shar’i ruling, he is an evil liar. For faith includes both words and deeds, it is not simply the matter of what is in the heart. This view is the same as that of the evil innovators of the Murji’ah who restricted faith to the heart and said that it had nothing to do with outward actions. Moreover, if the heart is sound and filled with faith, that will be manifested in a person’s actions. The Prophet (peace and blessings of Allaah be upon him) said:

“In the body there is a piece of flesh which, if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. Indeed it is the heart.”

[Narrated by al-Bukhaari, 52; Muslim, 1599]. And he also said:

“Allaah does not look at the outward appearance or wealth of any one of you; rather he looks at your hearts and deeds.”

[Narrated by Muslim, 2564]

Whatever the case, these words of those who stubbornly refuse to follow the truth and carry out the commands of Islam is a sign of their lack of faith by means of which they want to stop those who seek to call them to Islam and advise them.

Sheikh Muhammed Salih Al-Munajjid

Source : Islam Q&A

Is it obligatory to keep the beard and what is its length?

noreply@blogger.com (haSan faTula) — Fri, 12 Feb 2010 17:56:00 +0000

I want to know the following Masaail;
(1) Is it obligatory to keep the beard n what is its length?
(2) I heard that a person must grow his beard up to one fist. is it so?
(3) I heard that it is haraam to trim it unless it is more than a fist. is it so?
(4) what is the rule of praying swalaah behind the Imaam who trim his beard and does no let it grow up to a fist after knowing that a fist is waajib to keep.is it permissible to pray behind him while their are others having beard according to the sunnah and they can lead the swalaah ( i mean they can read Quraan properly n they know the masaail of swalah etc)?
(5) Is it permissible to keep such a person as Imaam?

Bayyinou mudallalan wa mufasswlan bit tahqeeq wal yaqeen toujarou. please forward me all details with proof Allah will reward you Mufty saahab in both worlds?

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

1.) It is not permissible for one to trim the hair along the jawbone unless it exceeds a fistful. Ulama have mentioned that it is wajib (obligatory) to grow the beard at least at fists’ length. The Ulama have deduced this from the following Hadith of the Prophet (SallAllahu Alayhi Wasallam) mentioned in Bukhari:

From Ibn 'Umar, the Prophet (SallAllahu Alayhi Wasallam) has mentioned:

“Oppose the Polytheists; lengthen the beards and trim the mustaches.”

[al-Bukhaari 7/73, al-Fikr]

Imam Naafi’ (Rahmatullah Alayh) goes on to mention after this Hadith:

And Ibn Umar (RadhAllahu Anhu) during Hajj or Umrah would take hold of his beard with his fist and cut off what was in excess of that. [al-Bukhaari 7/73, al-Fikr]

In the above mentioned Hadith the Prophet (SallAllahu Alayhi Wasallam) is commanding to grow the beard. Also, there is no indication that this command was intended as a mustahab (preferred) act. Therefore, according to the principles of jurisprudence a command given by the Prophet (SallAllahu Alayhi Wasallam), for which there is no indication of it being mustahab (preferred), will be regarded as being wajib (obligatory).

Furthermore, the Hadith makes no mention of how long the beard must be. However, Ibn Umar (RadhAllahu Anhu), the narrator of the Hadith, is mentioned to have trimmed the beard up to a fists length. The Prophet (SallAllahu Alayhi Wasallam) or any of his companions have not been reported to have ever shortened the beard less than a fists’ length. Rather, a few of the Sahabah have been reported to have trimmed up to a fists’ length and no more. Thus, the Ulama have concluded that that it is wajib (obligatory) for a Muslim male to keep his beard a fists’ length and no shorter.

2.) A person that trims his beard to less than a fistful should not be made the Imam. However, if one does pray behind a person that trims his beard there is no need to repeat the salah for that reason.

[Fatawa Mahmoodiya, 6/121-127, Farooqiyah]
[Fatawa Mahmoodiya, 19/392-402, Farooqiyah]
[Rad ul-Muhtar 6/407, Sa'eed]
[Al-Fatawa Al-Hindiyah 5/438, Al-'Alamiyah]

And Allah knows best

Wassalaamu `alaykum

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah

Source : Askimam.org

Doubts about the obligation to let the beard grow and answers to them

noreply@blogger.com (haSan faTula) — Fri, 12 Feb 2010 16:32:00 +0000

A number of Muslim scholars have issued fatwas stating that letting the beard grow is obligatory for every Muslim, and that the reason for that is so that they will not resemble the kuffaar, as is narrated from the Prophet (peace and blessings of Allaah be upon him) in more than one hadeeth.
But everyone can see on television that many of the Jews let their beards grow, so doesn’t that contradict the reason for letting the beard grow, and may alter the ruling and make it Sunnah only?
Similarly, wasn’t the command to be different from the kuffaar by letting the beard grow due to the Muslims mixing with them at the time of the Islamic conquests, so the Messenger (peace and blessings of Allaah be upon him) wanted to make us distinct from them. This no longer applies because Islam has prevailed over the Arab lands, praise be to Allaah. Does this also make it only Sunnah?.

Praise be to Allaah.

Firstly:

We have quoted the evidence that it is haraam to shave the beard in the answer to question no. 1189.

Secondly:

With regard to the view that the reason for it being obligatory to let the beard grow was in order to be different from the mushrikeen, and that this reason no longer applies and so it is not obligatory to let the beard grow – the answer to this is as follows:

1- The view that the reason no longer applies is the view of one who ignores reality, because it may be said: who are the majority among the mushrikeen – those who shave their beards or those who let them grow? Undoubtedly the majority are those who shave their beards .

2- Moreover, being different from the mushrikeen is not the only reason, so we cannot say that the ruling no longer applies because the reason for it is no longer there, because there are other reasons, such as the fact that shaving the beard is an imitation of women, and changing the creation of Allaah, and that letting the beard grow is one of the sunnahs of the fitrah and is the way of the Messengers.

Even if we assume that “being different from the mushrikeen” no longer applies as a reason, the shar’i ruling remains in effect because of the other reasons.

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked about what some people say about the reason for letting the beard grow being to be different from the Magians and Christians as it says in the hadeeth, and that this is a reason that no longer applies nowadays, because they let their beards grow.

He replied:

We may answer this in several ways:

1- Letting the beard grow is not only for the sake of being different, rather it is also part of the fitrah as is proven in Saheeh Muslim, as letting the beard grow is part of the fitrah with which Allaah has created mankind, so that they regard as beautiful that which is in accordance with it and regard as ugly that which goes against it.

2- The Jews, Christians and Magians nowadays do not all let their beards grow, and not even a quarter of them do that, rather the majority of them shave their beards as is quite obvious.

3- If a ruling is established in sharee’ah for a reason that no longer applies, and this ruling is in accordance with the fitrah or is one of the symbols of Islam, then it remains even if the reason no longer applies. Do you not see that raml (walking at a fast pace) in tawaaf was originally intended so that the Prophet (peace and blessings of Allaah be upon him) and his companions could demonstrate physical strength in front of the mushrikeen who said: There have come to you people who have been weakened by the fever of Yathrib. This reason no longer applies, but the ruling remains in effect, because the Prophet (peace and blessings of Allaah be upon him) did raml in the Farewell Pilgrimage.

To conclude: What is required of the believer, if Allaah and His Messenger have enjoined something, is to say: We hear and obey, as Allaah says (interpretation of the meaning):

“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger (peace and blessings of Allaah be upon him), to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”

[al-Noor 24:51]

And they should not be like those who say: We hear and disobey, or who give false reasons and baseless excuses. This is the situation of one who does not submit truly to the command of Allaah and His Messenger. Allaah says (interpretation of the meaning):

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]

“But no, by your Lord, they can have no Faith, until they make you (O Muhammad (peace and blessings of Allaah be upon him) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”

[al-Nisa’ 4:65]

I do not know how the one who says such things will be able to face his Lord on the Day of Resurrection. We must hear and obey and heed the command of Allaah and His Messenger in all cases. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (11/129-130).

And he also said (may Allaah have mercy on him): Letting the beard grow is the way of the Messengers. Allaah says of Haroon that he said to his brother Moosa (interpretation of the meaning):

“O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: ‘You have caused a division among the Children of Israel, and you have not respected my word!’”

[Ta-Ha 20:94]

The last and best of the Messengers, Muhammad (peace and blessings of Allaah be upon him), let his beard grow, as did the caliphs who came after him, and his companions and the leaders and common folk of the Muslims in all but the most recent period, when many of them have gone against the way of their Prophet (peace and blessings of Allaah be upon him) and their righteous predecessors (may Allaah be pleased with them). But this is the way of the Prophets and Messengers and their followers, and it is part of the fitrah with which Allaah created people, as is proven in Saheeh Muslim. Hence the correct view is that it is haraam to shave it, as was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), because of the command of the Prophet (peace and blessings of Allaah be upon him) to let it grow.

As for saying that the reason for letting it grow is to be different from the Jews and that this no longer applies, this is not acceptable, because the reason is not only to be different from the Jews.

Rather what is proven in al-Saheehayn is: “Be different from the mushrikeen” and in Saheeh Muslim it also says: “Be different from the Magians.” Moreover, being different from these people is not the only reason, rather there is another, greater reason, namely following the guidance of the Messengers (peace and blessings be upon them) by keeping the beard.

And the obligation to follow the fitrah.

And not changing the creation of Allaah in ways that Allaah has not permitted.

All of these are reasons why it is obligatory to keep the beard and let it grow, as well as being different from the enemies of Allaah, such as the mushrikeen, Magians and Jews.

Moreover, the claim that the reason for letting the beard grow no longer applies is not true, because most of the enemies of Allaah today among the Jews and others shave their beards, as is well known to anyone who has any knowledge of other nations and their actions. Even if we assume that most of them today let their beards grow, this does not alter the fact that it is prescribed in Islam to let the beard grow, because the fact that the enemies of Islam imitate something that is prescribed for the Muslims does not mean that it is no longer prescribed. Rather we should adhere more closely to it because they are imitating us and following us, and they are regarding it as something good and returning to the fitrah. End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (16/46-47).

And Allaah knows best.

Source : Islam Q&A

Related articles:

Ruling on celebrating Valentine’s Day

noreply@blogger.com (haSan faTula) — Thu, 11 Feb 2010 03:33:00 +0000

What is the ruling on Valentine’s Day?

Praise be to Allaah.

Firstly:

Valentine’s Day is a jaahili Roman festival, which continued to be celebrated until after the Romans became Christian. This festival became connected with the saint known as Valentine who was sentenced to death on 14 February 270 CE. The kuffaar still celebrate this festival, during which immorality and evil are practised widely. For more details on this celebration, please see: Celebrating Valentine’s Day .

Secondly:

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Festivals are part of sharee’ah, clear way and rituals of which Allaah says (interpretation of the meaning):

“To each among you, We have prescribed a law and a clear way”

[al-Maa’idah 5:48]

“For every nation We have ordained religious ceremonies which they must follow”

[al-Hajj 22:67]

-- such as the qiblah (direction faced in prayer), prayer and fasting. There is no difference between their participating in the festival and their participating in all other rituals. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr. Indeed, festivals are one of the most unique features that distinguish various religions and among their most prominent symbols, so joining in with them is joining in with the most characteristic and prominent symbols of kufr. No doubt joining in with this may lead to complete kufr.

Partially joining in, at the very least, is disobedience and sin. This was indicated by the Prophet (peace and blessings of Allaah be upon him) when he said:

“Every people has its festival and this is our festival.”

This is worse than joining them in wearing the zinaar (a garment that was worn only by ahl al-dhimmah) and other characteristics of theirs, for those characteristics are man-made and are not part of their religion, rather the purpose behind them is simply to distinguish between a Muslim and a kaafir. As for the festival and its rituals, this is part of the religion which is cursed along with its followers, so joining in with it is joining in with something that is a cause of incurring the wrath and punishment of Allaah. End quote from Iqtida’ al-Siraat al-Mustaqeem (1/207).

He also said (may Allaah have mercy on him): It is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals, whether it be food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or anything else. It is not permissible to give a feast or to give gifts, or to sell anything that will help them to do that for that purpose, or to allow children and others to play games that are part of the festivals, or to wear one’s adornments.

To conclude: the Mulsims should not do any of their rituals at the time of their festivals; rather the day of their festival should be like any other day for the Muslims. The Muslims should not do anything specific in imitation of them. End quote from Majmoo al-Fataawa (25/329).

Al-Haafiz al-Dhahabi (may Allaah have mercy on him) said: If the Christians have a festival, and the Jews have a festival, it is only for them, so no Muslim should join them in that, just as no Muslim should join them in their religion or their direction of prayer. End quote from Tashabbuh al-Khasees bi Ahl al-Khamees, published in Majallat al-Hikmah (4/193)

The hadeeth to which Shaykh al-Islam Ibn Taymiyah referred was narrated by al-Bukhaari (952) and Muslim (892) from ‘Aa’ishah (may Allaah be pleased with her) who said: Abu Bakr came in and there were two young girls of the Ansaar with me who were singing about what had happened to the Ansaar on the day of Bu’aath. She said: And they were not (professional) singing girls. Abu Bakr said: “Musical instruments of the shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!” and that was on the day of Eid. The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“O Abu Bakr, every people has a festival and this is our festival.”

Abu Dawood (1134) narrated that Anas (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) came to Madeenah, they had two days when they would play. He said:

“What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.”

This hadeeth was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible to celebrate the festivals of the ignorant and the mushrikeen (polytheists).

The scholars have issued fatwas stating that it is haraam to celebrate Valentine’s Day.

1 –Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

In recent times the celebration of Valentine’s Day has become widespread, especially among female students. It is a Christian festival where people dress completely in red, including clothes and shoes, and they exchange red flowers. We hope that you can explain the ruling on celebrating this festival, and what your advice is to Muslims with regard to such matters; may Allaah bless you and take care of you.

He replied:

Celebrating Valentine’s Day is not permissible for a number of reasons.

1- It is an innovated festival for which there is no basis in Islam.

2- It promotes love and infatuation.

3- It calls for hearts to be preoccupied with foolish matters that are contrary to the way of the righteous salaf (may Allaah be pleased with them).

It is not permissible on this day to do any of the things that are characteristic of this festival, whether that has to do with food, drinks, clothing, exchanging gifts or anything else.

The Muslim should be proud of his religion and should not be a weak character who follows every Tom, Dick and Harry. I ask Allaah to protect the Muslims from all temptations, visible and invisible, and to protect us and guide us.

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (16/199)

2 – The Standing Committee was asked: Some people celebrate Valentine’s Day on the fourteenth of February every year. They exchange gifts of red roses and wear red clothes and congratulate one another. Some bakeries make red coloured sweets and draw hearts on them, and some stores advertise products that are especially for this day. What is your opinion on the following:

1- Celebrating this day

2- Buying things from the stores on this day

3- Storekeepers who are not celebrating it selling things that may be given as gifts to people who are celebrating it?

They replied:

The clear evidence of the Qur’aan and Sunnah – and the consensus of the early generations of this ummah – indicates that there are only two festivals in Islam: Eid al-Fitr and Eid al-Adha. Any other festivals that have to do with a person, a group, an event or anything else are innovated festivals, which it is not permissible for Muslims to observe, approve of or express joy on those occasions, or to help others to celebrate them in any way, because that is transgressing the sacred limits of Allaah, and whoever transgresses the sacred limits of Allaah has wronged himself. If the fabricated festival is also a festival of the kuffaar, then the sin is even greater, because this is imitating them and it is a kind of taking them as close friends, and Allaah has forbidden the believers to imitate them and take them as close friends in His Holy Book. And it is proven that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever imitates a people is one of them.”

Valentine’s Day comes under this heading because it is an idolatrous Christian festival, so it is not permissible for a Muslim who believes in Allaah and the Last Day to observe it or approve of it or congratulate people on it. Rather he has to ignore it and avoid it, in obedience to Allaah and His Messenger, and so as to keep away from the causes that incur the wrath and punishment of Allaah. It is also haraam for the Muslim to help people to celebrate this or any other haraam festival by supplying any kind of food or drink, or buying or selling or manufacturing or giving or advertising etc., because all of that is cooperating in sin and transgression and is disobedience towards Allaah and His Messenger (peace and blessings of Allaah be upon him). Allaah says (interpretation of the meaning):

“Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”

[al-Maa’idah 5:2]

The Muslim must adhere to the Book of Allaah and the Sunnah in all his affairs, especially at times of fitnah when evil is widespread. He should be smart and avoid falling into the misguidance of those who have earned Allaah’s anger and who have gone astray, and the evildoers who have no fear of Allaah and who do not have any pride in being Muslims. The Muslim must turn to Allaah and seek His guidance and remain steadfast in following it, for there is no Guide except Allaah and no one can make a person steadfast but Him. And Allaah is the source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.

3 – Shaykh Ibn Jibreen (may Allaah preserve him) was asked:

Among our young men and women it has become common to celebrate Valentine’s Day, which is named after a saint who is venerated by the Christians, who celebrate it every year on February 14, when they exchange gifts and red roses, and they wear red clothes. What is the ruling on celebrating this day and exchanging gifts?

He replied:

Firstly: it is not permissible to celebrate these innovated festivals, because it is an innovation for which there is no basis in Islam. It comes under the heading of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), according to which the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever introduces anything into this matter of ours that is not part of it will have it rejected.”

Secondly: it involves imitating the kuffaar and copying them by venerating that which they venerate and respecting their festivals and rituals, and imitating them in something that is part of their religion. In the hadeeth it says:

“Whoever imitates a people is one of them.”

Thirdly: it results in evils and haraam things such as wasting time, singing, music, extravagance, unveiling, wanton display, men mixing with women, women appearing before men other than their mahrams, and other haraam things, or things that are a means that leads to immorality. That cannot be excused by the claim that this is a kind of entertainment and fun. The one who is sincere towards himself should keep away from sin and the means that lead to it.

And he said:

Based on this, it is not permissible to sell these gifts and roses, if it is known that the purchaser celebrates these festivals or will give these things as gifts on those days, so that the seller will not be a partner of the one who does those innovations. And Allaah knows best. End quote.

And Allaah knows best.

Source : Islam Q&A

Kayu Siwak Vs Berus Gigi

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 17:41:00 +0000

Baru-baru ini saya telah membaca majalah SOLUSI volume 2 yang mengritik hebat kayu siwak dan minyak zaitun yang ditulis oleh saudara kita se-Islam. Dalam penulisannya saudara tersebut menjelaskan bahwa kalau hendak mengamalkan sunnah perlu mengikuti zaman. Tergerak hati saya untuk membahas isu ini. Walau bagaimanapun, disini saya bukan untuk membuat fatwa atau hukum, tetapi lebih didasarkan kepada opini dan kajian-kajian yang telah ada. Segala kritik dan saran yang baik mengenai posting ini sangat penting bagi saya.

Sebelum itu, saya sajikan kelebihan bersiwak sebagaimana yang terdapat dalam banyak hadits.

Fadhilah Miswak (Kayu Siwak):

“Menggunakan miswak menjadikan satu asbab kemudahan dalam sakaratul maut. Selalu menggunakannya akan memudahkan roh keluar dari jasad apabila waktu yang ditetapkan itu tiba.” (Syarhus-Sudur)

‘Aisyah r.ha. berkata bahwa: “Miswak (penggunaan secara tetap) dapat menyembuhkan penyakit kecuali mati.” (Dilaporkan oleh Dailami di dalam Firdaus)

“Empat perkara yang menambahkan kecerdasan yaitu meninggalkan percakapan sia-sia, menggunakan miswak, duduk di dalam majlis orang-orang soleh, dan duduk di dalam majlis para ulama”. (Thibbi Nabawi)

Allamah Ibn Dariq rah.a berkata, “Kebaikan yang terkandung di dalam penggunaan miswak selepas bangun dari tidur ialah ketika tidur uap busuk naik dari perut ke arah mulut. Hal ini mengakibatkan bau busuk di dalam mulut dan juga berubahnya indera perasa atau kecapan. Penggunaan miswak akan menghilangkan bau busuk tersebut dan memperbaiki perubahan yang terjadi pada indera perasa tersebut.”

Ali r.a. berkata bahawa: “Miswak mempertajamkan ingatan.”

Subhanallah, Maha suci Allah… sungguh indah dan sempurna agama yang diturunkan-Nya, sungguh mulia hukum-hukum yang disyariatkan-Nya, karena tak ada satupun dari apa-apa yang diturunkan-Nya dan apa-apa yang diciptakan-Nya kecuali pasti ada manfaat dan hikmahnya. Kesempurnaan Islam ini benar-benar tiada bandingannya dibandingkan agama-agama lainnya. Diantara kesempurnaan Islam adalah syariat bagi ummatnya untuk menjaga kebersihan dan kesehatan, seperti kewajiban istinja’ setelah buang air, mandi janabat setelah junub, bahkan banyak sekali hikmah-hikmah syariat yang tersingkap dalam ajaran Islam yang telah dibuktikan oleh sains modern, seperti khasiat madu, habbatus sauda’ (jinten hitam), minyak zaitun hingga ‘si kayu ajaib’ siwak yang bermanfaat bagi kesihatan gigi dan gusi.

Setelah kedatangan Islam, Rasulullah SAW. menetapkan penggunaan siwak sebagai sunnah beliau yang sangat dianjurkan, bahkan beliau bersabda : “Seandainya tidak memberatkan ummatku, maka aku perintahkan mereka untuk bersiwak setiap akan wudhu” (Muttafaq ‘alaihi). Hal ini menunjukkan bahwa Rasulullah SAW. adalah orang pertama yang mendidik manusia dalam memelihara kesehatan gigi. …

Secara logika, kayu siwak lebih mudah dibawa kemana-mana dibandingkan sikat gigi. Hanya diletakkan dalam saku dan tidak memerlukan pasta gigi. Malah beberapa zat vitamin yang Allah SWT. beri terdapat pada kayu siwak. Kita digalakkan untuk bersikat gigi setiap kali hendak sholat, tetapi apakah kita sanggup bawa sikat gigi dan pasta gigi dalam saku kita kemana sahja kita pergi? Memang tidak pernah saya lihat seseorang berbuat semacam itu, tetapi sangat mudah jika bawa kayu siwak yang memang banyak kelebihannya.

Malah jika kita perhatikan zaman sekarang, pasta gigi kadang-kadang yang tidak jelas kehalalannya mempunyai banyak bahan kimia yang berbahaya. Memang cukup pelik bagi kita untuk meneliti sumber yang haram yang terkandung dalam pasta gigi. Tidak dinafikan juga terdapat pasta gigi yang halal seperti keluaran perusahaan tertentu atau yang bersertifikat halal dari MUI. Namun jika kita menggunakan kayu siwak dijamin halal 100% karena sumbernya murni dari tumbuhan yang diciptakan oleh Allah SWT. Berdasarkan pengalaman penulis yang selalu menggunakan kayu siwak, apabila kita hendak sholat, lidah kita akan menjadi ringan dan lembut untuk melafadzkan bacaan ayat al-Quran dan dzikir. Subhanallah. Sangat nikmat rasanya jika dibandingkan setelah menggunakan pasta gigi dan sikat gigi.

Kepada yang hendak menggunakan kayu siwak tetapi malu atau tidak tahu menggunakannya maka disarankan kita keluar jalan Allah SWT. InsyaAllah akan diberikan kekuatan untuk mengatasi perasaan malu untuk melakukan kebaikan dan amal sunnah. InsyaAllah kita semua sedia! (Tasykil…)

Tahukah anda bahwa bersiwak itu penting dalam Islam?

Ibn Umar r.a. berkata: Rasulullah SAW. bersabda, “Jadikan bersiwak itu satu amalan, karena yang demikian (bersiwak) itu menyehatkan mulut dan merupakan sesuatu yang disukai Yang Maha Pencipta” ( Hadis Riwayat Al-Bukhari ).

Daripada Abu Hurairah r.a. berkata, Rasulullah SAW. bersabda: “Kalau tidak menyusahkan umatku niscaya aku menyuruh mereka bersiwak setiap kali hendak menunaikan sholat” (Hadis Riwayat Al-Bukhari).

Proses pencemaran proton pada gigi

Gigi yang tercemar menjadikan ia mudah menarik logam berat dan bahan berasam untuk melekat kepadanya. Bahan ini akan melekat pada dinding gigi dan membentuk plak (plaque). Plak akan menebal dan menjadi keras. Plak ini tidak bisa dibersihkan secara fisik seperti mencongkel, menggosok gigi dengan sikat gigi dengan pasta gigi dan sebagainya.

Proses Gigi Mendapat Elektron

Gigi yang menerima elektron akan mempunyai getaran asal yang tidak menerima benda asing melekat kepadanya. Ia juga berusaha untuk mengawal aktivitas biotik dan terhindar dari terjangkit kuman. Oleh karena itu, gigi yang disosok dengan kayu siwak (kayu sugi /malaysia) mempunyai kemampuan untuk menanggalkan plak lebih baik daripada menyungkil atau menyikat. Walaupun anda hanya menggosok beberapa gigi saja, elektron akan tersebar ke gigi lain yang bersebelahan apabila gigi tersebut bersentuhan atau rapat.

Plak dibagian belakang gigi juga akan tertanggal walaupun tidak dicapai oleh kayu siwak. Dengan hanya menggosok dibagian depan gigi, bagian belakangnya juga turut mendapat elektron yang membantu menanggalkan plak dengan sendiri, insyaAllah.

Oleh karena itu, menggosok tidak perlu mencapai keseluruh permukaan gigi termasuk gigi belakang dan geraham belakang. Kecuali jika terdapat renggangan gigi, maka gigi yang renggang tersebut perlu digosok karena elektron tidak mengalir dengan sempurna dari gigi depan.

Berus Gigi Linen atau Plastik

Terdapat berbagai jenis sikat atau pembersih gigi di pasaran. Begitu juga dengan pasta gigi. Mereka membuat berbagai teknik dan rekayasa. Diantara teknik yang digunakan ialah seperti mesin getar, mesin yang memutar sikat, pengurut gusi dari getah, pembersih lidah dan sebagainya. Berdasarkan kajian saintifik, menyikat dengan berbagai cara menggunakan sikat linen atau plastik walaupun sikat tersebut dibuat dengan berbagai bentuk yang canggih, sebenarnya tidak akan membantu membersihkan menanggalkan plak dengan sempurna.

Sikat yang dibuat dari linen atau plastik amat mudah memerangkap bakteri. Itulah sebabnya persatuan dokter gigi menyarankan agar sikat gigi diganti setiap DUA bulan sekali! Mungkin anda lihat sikat gigi tersebut masih baru dan belum rusak atau sikatnya masih keras, tetapi ia sudah membahayakan kesehatan gigi.

Kerisauan yang berdasar..

Di pasaran dunia dan Malaysia khususnya (termasuk Indonesia) terjadi lonjakan barangan keperluan yang dibuat dari sumber yang haram dan beracun. Berdasarkan pada Panduan Halal Haram yang di keluarkan oleh Consumer Association of Penang (2006),

“Lazimnya sikat yang dibuat dari bulu babi dilabelkan sebagai ‘Pure Bristle’. Selain sikat lukisan, sikat cat, sikat penggosok sajadah dan songkok, sikat gigi dan sikat cukur dikhawatirkan mengandung bahan haram ini.”

Disaat umat Islam dilanda kebimbangan mengenai status barang halal, khususnya keperluan dalam menjaga kesehatan mulut, Nabi SAW. telah memberikan satu solusi yang terbaik sejak 600M yang lalu. Pada zaman nabi telah terdapat berbagai jenis alat pembersih mulut seperti powder, tetapi siwak tetap menjadi pilihan Baginda SAW.

Tepuk dada, tanya iman. Fikir-fikirkan dan risau-risaukan. Selamat beramal.

Sumber ...

Travelers’ Tales in the Tablighi Jamaat

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 17:37:00 +0000

BARBARA METCALF

Professor of history at the University of California, DavisT July 588

The extensive Islamic missionary movement of Tablighi Jamaat, which originated in colonial India but is now worldwide, encourages participants to go out on small group tours to invite others, primarily nominal Muslims, to return to faithful adherence to Islamic teachings, above all the canonical prayer. At the conclusion of a tour, participants should report back, orally or in writing, their experiences to the mosque-based group (local, regional, or national) from which they set out. A sample of these reports, called karguzari, are the basis of this article. The reports reflect two discourses: one of jihad, in the sense of the nonmilitant “greater jihad” focused on self-discipline; and one of Sufism, embedded in the efforts of the charismatic group rather than in institutional tasawwuf.

The colonial period in South Asia witnessed far-reaching changes in religious thought and organization as well as in the domains of life that increasingly came to be signified as “religious.” No change was more momentous than the emergence of politicized religious communities in public life. This was true for all the Indian religious traditions. Two further changes, again ones that ran across religious traditions, were also significant. One represented efforts to measure current behavior and doctrine against textual norms. The effort to line up behavior with what were imagined to be pristine divine teachings was a major theme of what might be called “an improvement ethic” characteristic of socioreligious movements of the last century of colonial rule. Second, again across traditions, there was an extension in the range of those deemed authoritative in religious matters to what might be called “lay” participants outside the traditions of learning or birth that had previously determined who could claim to speak and act for fellow adherents. Both of these changes are evident in the Muslim movement popularly known as Tablighi Jamaat, the “preaching” or “inviting” society. This movement is notable, however, in that it stands apart from explicit concerns about public life and competition to secure communal interests in the larger society. It is what could be called a movement of encapsulation.

The Tablighi Jamaat traces its origins to north India in the 1920s. At that point, even though its rhetoric focused wholly on Muslim failure and the need to draw nominal Muslims to fidelity, it was in fact one of many Muslim movements stimulated to action by aggressive Hindu attempts to “reconvert” what were seen as nominal Muslims to Hinduism. The movement took on new energy after the partition of the subcontinent in 1947, most importantly in Mewat, the location of the movement’s origins, where Hindus had engaged in ruthless “ethnic cleansing.” Tablighi Jama[at began a worldwide program, particularly from the 1960s, with the spread of immigrant populations to America and Europe and beyond. It now engages non–Indo-Pakistani populations as well.

It is conventional today to point to either of the annual international three-day congregations held in Raiwind in Pakistan or Tungi in Bangladesh and describe the turnout at each—of some 2 million—as the largest annual congregations of Muslims outside those who gather each year to perform the hajj at Mecca. Even in India, where there has been a preference for regional meetings rather than a single national meeting, a congregation held in Bhopal in December 2002 apparently drew about a million people.

Those who began this movement were themselves [ulama linked to the reformist seminary at Deoband. Typical of the Deobandi [ulama, they were also part of Sufi networks, devoted to their sheikhs from whom they received initiation and charismatic blessing, engaged in sufi disciplines and inner purification, cherishing the genealogy of holy men whose links passed back to the Prophet Muhammad himself. The Deobandis emerged in the brutal context of post–1857 Mutiny repression, which fell particularly hard on north Indian Muslims. They turned inward to disseminate what we might call cultural renewal through devotion to correct Islamic interpretation and practice coupled with devotion to the Prophet Muhammad. The key figures in this movement were widening circles of [ulama trained in newly formalized madrasas, supported by the outpouring of publications permitted by newly available printing presses—pamphlets, polemical literature,summaries of correct practices, advisory opinions given to individual questioners, biographies, and collections of anecdotes about the holy and learned. Religious leaders, long dependent on patronage of the wealthy and pious endowments, came to depend on popular support.

The Deobandis were only one of several Sunni Muslim reformist groups that had emerged at the turn of the century. One, popularly called “Barelvi,” while also giving a new popular role to the holy and learned [ulama, were more catholic in their acceptance of customary practices associated with veneration of saiyyids, holy men, saints, and the Prophet (Sanyal 1996). Another, the Ahl-i Hadith, in contrast, was like the ArabianWahhabis (who traced their origin to an iconoclastic lateeighteenth-century reform movement and who found renewed vigor in internal competition within Arabia in the 1920s). They broke with the use of the historic schools of legal interpretation (for the Deobandis and Barelvis and other north Indians, the Hanafi school) in favor of direct recourse to the Qur]an and the prophetic hadith. They opposed Sufi customs, and they discouraged pilgrimage to the Prophet’s grave in Madina. Theirs was a minority position. These orientations are salient today, describing not only jurisprudential positions but also categorizing mosques, voluntary organizations, and, in some contexts, political parties as well.

[T]he Tabligh movement stands in dramatic

contrast to…the Afghan Taliban, which sought

to use state institutions to achieve morality

rather than depend on invitation and

persuasion directed toward individuals.

As they emerged in the late nineteenth century, these competing groups debated to some extent with reformist Hindus, such as the Arya Samajis, who were increasingly concerned to “reconvert,” as they saw it, non-Hindus within India, and with Christian missionaries. But even in those contexts, the primary audience was other Muslims. In other words, a reason to debate Arya Samajis or Christians was less to influence them than to show oneself as the spokesman or defender of

“Islam” in public life to one’s fellow Muslims. This was a new understanding of Islam, as a corporate identity in competition with others, and it created a new role for both religious and political leaders.

A scion of several generations of [ulama associated with Deoband, Maulana Muhammad Ilyas (d. 1944) is taken to be the founder of Tablighi Jama[at (Sikand 2002).2 The context for his program was the period of intense Hindu-Muslim tension that followed the dashed expectations of the FirstWorldWar and the Khilafat movement when north India in particular was rent by riots and particularly intense missionary activities by the Arya Samajis. His response was not to move into new arenas that were emerging for the [ulama, like politics, but to intensify the original Deobandi program of inner-looking grassroots reform of individual lives as a solution to the same problem of defending Islam.

Maulana Ilyas argued that what had been seen as the responsibility (farzu]lkifaya) of the [ulama, namely, teaching fidelity to correct behavior, was in fact the obligation of all Muslims (farzu]l [ain), a radical example of the move to “lay” leadership. The key to his program was to get Muslims to move out of their normal, everyday enmeshments and pressures to go out in small groups to call other Muslims to this correct practice. He felt that schools were not the way to reach people. Lived experience was. The combination of the group interactions while on a mission coupled with the powerful impact on the teacher himself or herself of teaching

others was the key to his program (Metcalf 1994).

Here is a description of the current center ofTabligh work in Pakistan in a recent autobiography of a person who began his involvement in Tablighi Jama[at in the 1940s:

Almighty Allah is most merciful. A great task of revival of the ummah is going on at Raiwind, where there is a totally different atmosphere. People remain busy with Taleem [teaching], Zikr [repetition of sacred phrases], Tilawat [Qur]anic recitation] and briefing for the Tabligh missions. They are helpful and loving, leading simple austere lives, only concerned with Akhirat [the world to come] and aloof from petty selfish concerns. . . .

They arrange ijtimas [convocations], go out to different countries for a year or seven months and remain busy in the local mosques inviting people to participate in the missionary work among Muslims, who have become Muslims in name only and abandoned all religious practices. I went frequently on Fridays to Raiwind and attended the briefing and

du]a by Haji AbdulWahab. Maulana Ihsan led the Friday prayers. I would enjoy the company of Masihuz Zaman Sahib and Bhai Matloob and also visit the enclosure for foreigners from Arab countries, Europe, Africa and Far East… Jamaats would go on foot to the remotest areas of Pakistan and suffer hardships to win the pleasure of Allah subhanahu Taala. . . . A majority of our people do not understand the meaning of Kalama [the attestation of faith]; prayers do not regulate our lives; and we fail to discharge our duties. Our rich do not pay zakat [obligatory alms] and accumulate wealth in safe deposits. [Others emphasize] education,.. industrial development,… economic prosperity. These are really offshoots; the root lies in our spiritual and moral development.Without faith and submission to the will of Allah we cannot succeed. Tabligh is a world reform movement. . . . It is mass moral education for drawing people closer and reforming their habits. . . . We have been warned. . . . Our faith is not complete unless we take up the task of da[wah [mission,“inviting”] in right earnest. (Inam-ul-Haq 1999a)

Several themes are clear in this brief, insider’s overview of the movement.Acentral theme is the absolute focus on individual moral behavior in contrast to social and economic programs. Indeed, a major complaint of opponents is precisely this failure to engage with what are seen as pressing social, economic, and political needs of the day. In this regard, the Tabligh movement stands in dramatic contrast to the ideology of a second Deobandi-related movement, in this case one that called itself Deobandi (as Tablighis do not), namely, the Afghan Taliban, which sought to use state institutions to achieve morality rather than depend on invitation and persuasion directed toward individuals (Metcalf 2002b). A second theme of the Tablighis is the priority of teaching other Muslims on the grounds that however many Muslims there may be in name, almost none are properly Muslim. It is up to a faithful few, like the first lonely Muslims of Mecca, to achieve a veritable revolution in mass behavior. Finally, the call to Tabligh is one of high seriousness. Tabligh may be inward looking in the sense of not having a political program. But it insists that the individual must be effective in the world. It is not enough to study, pray, and engage in Sufi disciplines oneself. The obligation to mission is not negotiable: on fulfilling it hinges nothing less than one’s own ultimate fate at the Day of Judgment.

Tabligh [insist] that preaching must be done

face to face, that intellectuality and argument

are irrelevant to influencing lives, and that

what counts is a meeting of hearts.

All of these themes are evident in firsthand accounts of Tabligh tours, examples of which I briefly describe in the remainder of this article. The writing up or oral recounting of one’s experiences as part of a preaching tour is part of the discipline of participation in Tabligh activities and would serve, through recollection and self examination, as part of the self-fashioning and self-education the movement ideally fosters. Accounts of tours are known by a term that is not indicative of a genre but of what it is that they communicate, namely, kaarguzaari. Kaar is simply “work,” “action,” “profession,” or “matter.” A person who is kaarguzaar is someone skilled or expeditious or accomplished in his or her work. Kaarguzaari denotes the discharge of one’s duty or business, or “good service” (Platts [1884] 1977, 799). Hence, “Eek tabliighi jama at kii kaarguzaari” might be simply translated as “the service of a tablighi jamaat.”

There is no formal bureaucratic structure to this highly decentralized, voluntary movement; there are no offices and no archives; and even if there were, they presumably would not be open to outsiders. Hence the accounts, which I feel fortunate to have seen at all, are simply a chance collection. According to a full-time Tabligh worker who resides in Raiwind, accounts once read are not kept. In contrast, Yoginder Sikand, author of a well-researched history of Tablighi Jama[at, was assured that accounts are kept in the Delhi headquarters, although he was not able to see them.

Some accounts have recently been posted on theWeb. At one point, al-Madina included a link called variously “Kar Guzari” or “karguzari,” in one frame further specified as “true stories in the path of Allah” (www.al-madina.com, links: karguzari; elderspeech; DawaLinks; 1999, 2000, 2001).5 Three printed sources, to which I will now turn, include an account of a mission conducted immediately after partition (Anonymous n.d.), accounts that appear in a collection of letters sent to the center inNewDelhi in the 1960s (Muhammad Sani Hasani n.d.), and finally, an account of a four-month tour undertaken to China in the 1980s by a group from Maharashtra (Muhammad Hanif 1997).

From Delhi to East Punjab, 1950

The earliest account I have seen (Anonymous n.d.) has presumably been preserved and informally reprinted because it is such a powerful and dramatic account of Tabligh at a time of considerable danger and difficulty. It is readily available, whether as a copy available for a few pennies, lithographed on eight folded sheets with no publication information, at an outdoor book table, as I first found it, or reprinted in more conventional pamphlet format. In 1947, the account argues, many Muslims in India apostatized to save their lives. The amir in Delhi asked Tablighis at the center in New Delhi to be willing to give their lives to bring them back to the fold of Islam.Two jama[ats set out, seen off with tears and prayers. Their extraordinary account is organized in terms of a dynamic: four successive severe tests, each met with divine aid, each followed by new resolve and ultimately success.

Other Muslims were apparently often too fearful for their own safety to offer help, but gradually the jama[ats dispersed and began to find their way to the former Muslims. A group was set on by police, beaten to unconsciousness, and jailed with no provision made for food and drink. They were forced to undertake the latrine detail for the prison. After three days, help from beyond, as they understood it, arrived in an unlikely form. A Hindu officer was jolted into memories of earlier years in Multan. Thus, he was not only a Hindu but a refugee from what had become Pakistan and, hence, a person who might have been expected to be particularly hostile toward any Muslims, let alone Muslims on a proselytizing mission. The officer, however, is reported to have said to the prisoners, “When our children had any difficulty, we would take them to Muslims who were like you. We called them ‘Tablighi Jamat people’ and you seem to be some of them. . . . They were very good people and I loved them.” This was the jama[ats’ first experience of “help from beyond.” The subsequent weeks in jail brought improved conditions and, in fact, afforded an opportunity to engage in Tabligh toward some 250 Muslim prisoners.

The second test came when refugee Sikhs arrived on the scene. They, in contrast to the Hindu officer, came “with guns and rifles ready to kill.” The Tablighis besought them for permission to pray. Their cries and prayers for help were answered, although not before “the floor was red with blood.” The guns of the Sikhs had simply jammed. The Tablighis, of course, saw this again as divine aid. The Sikhs on their part were reportedly so frightened by this event that in the end they brought a doctor who nursed the Tablighis’ wounds. One Sikh, they continued, even tried to learn their teaching and helped guide them on the next stage of their journey.

Again the Tablighis set out, and again they were imprisoned, this time when they settled at a mosque being used by the government for border control. They were put into an old haveli where the well still reeked from the bodies of Muslims killed during partition. Their captors provided them with neither food nor water. A week later, the police returned, expecting to find them dead. Finding them instead alive, they ordered the Tablighis to the mountains, where yet again the Tablighis were arrested. They were beaten, robbed, and thrown into the Ganges in flood. Divine aid this time came in the form of the roots of a tree, which saved them.

Finally a huge wave came, washing them up on shore. This was truly divine aid since had they continued down the river, the local people, as they later learned, would have followed police orders to let them drown. The final miracle was that one person still had his clothes in a bag around his waist. His turban and kurta, torn into pieces, sufficed to cover everyone’s private parts. Again a non-Muslim, a Sikh police inspector, was forced to recognize the extraordinary power, zabardast

taaqat, of those on such a mission. This exemplary tale illustrates in extreme form the seriousness and importance Tablighis give to their work, coupled with the divine blessing they confidently expect for doing it. Moreover, in particularly dramatic form, it conveys the sense that the larger world is one antagonistic to the faith of true Muslims.

Letters from Europe and America to the Center, 1960s

A chapter of the biography of Maulana Muhammad Yusuf (d. 1965), the second overall amir of Tablighi Jama[at at the center at Nizamu]d-din, New Delhi, is composed of accounts of the experience of the first generations of Tablighis who spread beyond the subcontinent, primarily to places (including, in fact, Japan) where migration and work took subcontinental Muslims beginning in the 1960s. The chapter includes extracts from letters written to “Hazratji” Maulana Yusuf. Again, the difficulty of the enterprise is underlined, not now because of physical danger but because of the moral danger posed by what are caricatured as the values of America and Europe. These values are recognized as profoundly alluring. In Maulana Yusuf’s own words,

For those going to do the work of preaching religion in the materialist-worshipping countries of Europe and America, there is need of those men of God who have purpose and conviction; who, when they see the glittering and alluring life and society of those countries, will not let their mouths water, but instead, at the sight of life contrary to Islam and practices contrary to those brought by the Prophet, on whom God’s blessing and peace, will rather, weep. (Muhammad Sani Hasani n.d., 517)

Aline of poetry opens the chapter: “O believer, come! Let us show you/A visit of the Divine, within the house of idols” (ibid., 516).

The letters again confirm the priority to be given to lapsed Muslims, not to the non-Muslim population. Yet the letters also express high hopes for what a mere handful, if truly faithful like the Prophet’s embattled followers in Mecca, can accomplish. Indeed, as a 1961 letter writes, the improvement once Tabligh is launched is virtually “without effort” (Muhammad Sani Hasani n.d., 524). Others look ahead to a larger dream:

May Allah make us the means and cause of turning this capital of infidelity and ingratitude [London] into a center of peace and faith. (Ibid., 521)

Presumably, a time would come when Muslims would not only seek out fellow Muslims.

For the most part, however, at this point the letters reflect more the dangers posed by non-Muslims than the opportunity for converting them. This marks a change from the early days of the movement, which had emphasized internal Muslim failures. Either Muslims were neglectful of their religious life completely or they followed deviations in the form of false customs described not as Hindu or Western but as the influence of Sufism or of Shi[ism. At this point, however,

Tablighis in America and Europe devoted considerable energy to setting true Islam against a world of “materialism, self-absorption, and lack of modesty, kindness, and courtesy” (Muhammad Sani Hasani 1967, 516). A Pakistani in New York wrote back to the Center that “people stay out half the night. They work all day, then amuse themselves, men and women, wasting what they earn and oblivious of

the End” (ibid., 534). A Tablighi in Detroit wrote that adolescents (sayana qaum ) there were “worse than animals” (ibid., 543).

From Maligaon to China, 1986

In the mid-1980s a jama[at set out from Maligaon, a town in the state of Maharashtra of late known as one of severe communal tensions, for China. The detailed, book-length account of this four-month jama[at to China is compelling because of the close view it provides of the daily activities on tour. A particularly important dimension of this tour is that it describes interactions between peoples who shared no common language (aside from a precious scattering of contacts who knew some Arabic). The account thus provides a striking example of Tabligh insistence that preaching must be done face to face, that intellectuality and argument are irrelevant to influencing lives, and that what counts is a meeting of hearts.

The account also serves to nuance the meaning of Tabligh apoliticism. As the accounts already cited have made clear, Tabligh draws two boundaries, one between Muslims and an alien cultural world of non-Muslims and a second between the faithful and the vast majority of Muslims who, however pious they may think themselves, are Muslims only in name. Certainly the latter demarcation is important in this account. The Maharashtrians encountered what were to them shocking local practices, for example, several that reflect on ritual cleanliness. They found the Chinese Muslims using toilets with no modesty or concern for the direction of the qibla direction of Mecca; they also used toilet paper; they ate with the left hand or even with chopsticks; they were wholly oblivious of the Prophetic practice of using the miswak twig for teeth cleaning. The Tablighis found what seemed to them to be women dressed like men. Men and women, moreover, mixed freely in public life. Muslims allowed photography. They wasted their time in “boxing.” These failures, as they were seen, were interestingly attributed to the Chinese Muslims’ being “in the grip of the West” (Muhammad Hanif 1997, 38).

But however much they had gone astray, the Chinese Muslims were also seen as victims in a way that could only intensify opposition to the Chinese state, a critique perhaps easier for Muslim Indians than for Pakistanis, for example, given the alliances of their respective states. Muhammad Hanif (1997) attributed the failure of local imams to cooperate with the Tablighis to their fear of Chinese government

reprisals. He recounted stories of outright persecution on the part of the state and dedicated his book “to the oppressed Chinese Muslims.”

In Conclusion

The stories Tablighis tell about themselves can only be understood in the light of the stories they tell about the Prophet Muhammad, the Companions of the Prophet, and those who have followed them. The stories assert that the high standard set in the hadith is gone and that it is again the time of jahiliyya, a time of ignorance classically understood as the pre-Muhammad age in Arabia. In this, Tabligh thinking espouses the same interpretation of the current day as do many twentiethcentury Islamist thinkers, notably the Egyptian Sayyid Qutb (1906-66), who place jahiliyya not in the distant past but in the present.7 There is, thus, a particular urgency to Muslims seeking to follow prophetic example today.

The locus classicus for interpreting the early years of Tabligh work in India in a context of jahiliyya was written by Maulana Abu]l-ala Maududi (1903-79). Maududi would later become a critic of Tablighi Jama[at because, like Qutb, he favored political Islam. Indeed, he would emerge as one of the premier Islamist thinkers of the century. Nonetheless, in 1939 he was filled with admiration when he saw Tablighi activities firsthand in Mewat, the area southwest of Delhi where the movement first flourished. His story, published in a leading Urdu journal, told of the unlettered but sturdy Mewatis as the mirror of the Arab Bedouins of the pre-Islamic jahiliyya whose lives were transformed through Islam. Maududi’s description of the Mewatis, with their Hindu names, their ignorance of prayer (so that they would gape at someone praying and worry that he had a stomachache), their idols and tufts of hair, has been absorbed into Tabligh legend. “It seemed as if that very spirit, with which at the beginning of Islam the Arab Bedouin rose up for the tabligh of the straight path, now had been born in these people.” If this were the time of jahiliyya, there had to be Bedouins (Abu]l-ala Maududi [1939] 1979, 25).

If Tablighi ideology, despite its fundamentally different program, shares certain assumptions and symbols with political Islam, it also draws on a second language, evident in the accounts as in much Tabligh language. This is a Sufi idiom. Tablighis believe themselves able to receive, through divine blessings granted on account of

their work, the high spiritual state and charisma accorded to Sufis. The Sufis gain their blessings through lives devoted to disciplines, meditation, and moral purification coupled with the powerful charisma of succession transmitted through the elder to whom they pledge allegiance. These states can now to be gained by participation

in the charismatic community of the jama[at. Thus, the participant gains through his experiential states in this life the assurance that what he is doing is receiving divine blessing.

[S]ome Tablighis, in fact, will emphasize

Muslim failure to live morally as a cause

of recent Muslim suffering today.

Muhammad Hanif (1997), for example, used such terms as lutf (joy, grace), kaif (exhilaration), and sukun-i qalb (peace of heart) to describe the spiritual experience of his jama[at. The 1950 account spoke of being granted the light of insight (nur-i basiirat) and of the gnosis (ma’arifat) and revelations (inkishaaf) accorded those who participated. Story after story, like those described above, illustrate how a jama[at becomes a vehicle for what are essentially the karamat, or miracles, gained in classic Sufi accounts by a particular holy man who enjoys God’s favor.

The second, and more formative, discourse is the one alluded to above in relation to jahiliyya, the essentially military vocabulary that this “greater jihad” shares with the “lesser jihad” of warfare against the kuffaar. Both, for starts, are jihad, quoting a tradition invoked by one of the leading Deobandi intellectuals, Hazrat Maulana Mufti Muhammad Shafii[ that “the meaning of jihad is those who remove obstacles to religion; one is with the kuffaar and one with the self and Satan” (Anonymous n.d., 5). The shared idiom of jihad gives shape to the jama[at, which, like a political undertaking, is led by an amir (including an amir of each group going out) and guided by consultation (shura). Tablighi preaching tours are described as gasht/jaula, patrols, and khuruj, sorties. Anyone who is “lucky” enough, as described in a 1960s letter (Muhammad Sani Hasani n.d., 538), to die in the course of a Tabligh tour is a shahiid as much as someone is who dies in a militant jihad. Tablighis’ efforts, like those of an armed mujahid, are understood to be fisabili]llah, in the path of God. There is also the assertion that as in the lesser jihad, the participant will receive exponentially increased reward for all acts performed in the course of Tabligh so that the canonical prayer during a tour merits the equivalent of twenty lakh prayers of one at home; one rupee spent in the work of jihad is worth a karoor of rupees, and so forth (Anonymous n.d., 2-3). In both forms of jihad, the believer is enjoined to effective action in a world that needs to be changed. The 1950 account opens with a couplet that begins “from actions [which includes calling others to those actions] life is made” (Anonymous n.d., 1).

Among the karguzari on the Web site noted above are travels for preaching tours all over the earth—to Turkey, Palestine, Denmark, Singapore, the Solomon Islands, Bangladesh, Central Asia, Brazil. But also listed as karguzari, discharging a duty, is a karguzari of the armed fighting in Chechnya dated April 2000. The posting describes it as “jihad for the sake of Allah”; it is “an obligatory worship of Allah

that we are performing.” “The Russian bear,” as it is called, is an immoral regime. The account calls attention to attacks on civilian targets carried out by Putin “trying to tarnish the image of the Mujahideen in Chechnya.”“We have no quarrel with the innocent Russian people,” the account continues, “our argument is with the Russian government and army, not the women, children and elderly citizens of Russia.”

Some observers assume that participation in the peaceful jihad of Tablighi Jama[at is a first stage toward militant jihad or at least toward more active political forms of organization. That assumption, like the more extreme assumption that the Tablighi Jihad serves as a cover for terrorists,9 remains to be demonstrated. It is, however, clear that for millions of participants, the injunction to disseminating individual moral reform is the movement’s only mission. If pressed to talk about political issues, some Tablighis, in fact, will emphasize Muslim failure to live morally as a cause of recent Muslim suffering today, particularly in the swathe of land that swings from Chechnya through Kashmir, to Afghanistan, Iraq, Bosnia, and—most important—Palestine, in contrast to those more public figures who explicitly condemn Christian, Zionist, and other oppression. One of the foundational texts of the movement, from 1945, uses in its English translation “Muslim Degeneracy” to target its primary concern.

Yet for all this crucial difference, as the accounts show, Tablighis share fundamental attitudes with the militants, not least their belief that Islam must be defended. They also are shaped by a commitment to individual action as effective in shaping the larger world, and they share the conviction that that the faithful few, who act “in the way of Allah,” can achieve far-reaching transformations. They also cultivate a cultural encapsulation that divides them starkly from a larger, evil, and threatening world.

Source ...

Maulana Muhammad Ilyas; First Ameer of Tableeghi Jamaat (RA)

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 17:26:00 +0000

On the outskirts of Delhi, near the tomb of Khwaja Nizamuddin, there lived, some seventy years ago, a godly person in the house on top of the red gate of the historical building called Chaunsath Khamba. His name was Maulana Mohammad Ismail. Maulana Mohammad Ismail.

The ancestral home of Maulana Mohammad Ismail was in Jhanjhana in the district of Muzaffarnagar. But when, after the death of his (Ismail) first wife, he married again in the family of Mufti Ilahi Bakhsh Kandhlawi, who belonged to the same ancestry as him, he visited Kandhla frequently and it became a second home to him.

The family of Siddiqui Sheikhs of Jhanjhana and Kandhla had been known, for generations, for piety and learning, and was held in high esteem in the neighborhood. The lines of descent of Maulana Mohammad Ismail and Mufti Ilahi Bakhsh Become one, six generations upwards. with Molvi Mohammad Sharif. The lineage runs as follows: Maulana Mohammad Ismail, son of Ghulam Husain, son, of Hakim Karim Bakhsh, son of Hakim Ghulam Mohiuddin, son of Molvi Mohammad Sajid, son of Mofti Mohammed Faiz, son of Molvi Mohammad Sharif, son of Molvi Mohammad Ashraf, son of Sheikh Jamal Mohammad Shah, son of Sheikh Baban Shah, son of Sheikh Bahauddin Shah, son of Molvi Mohammad Sheikh, son of Sheikh Mohammad Fazil, son of Es Sheikh Qutub Shah.

Mufti Ilahi Bakhsh

Mufti Ilahi Bakhsh was among the most outstanding pupils of Shah Abdul Aziz. Besides being a distinguished teacher, author and legist, he was, also a Unani physician of a high order, and possessed a thorough knowledge of both the rational and traditional sciences. He had a great command over Arabic, Persian and Urdu poetry as well, as is borne out by his commentary of Banat Su’ad in which he has translated every line of Hazrat K’ab into Arabic, Persian and Urdu verse. He left behind about 40 books in Arabic and Persian of which Shiyamul Habib and Mathnaawi Maulana Rum Ka Takmial are more famous.

Mufti Ilahi Bakhsh had taken ba’it at the hand of Shah Abdul Aziz. A glowing proof of his sincerity and selflessness was that though he was a renowned spiritual mentor himself, on the death of Shah Abdul Aziz, he felt no hesitation in taking ba’it at the hand of the latter’s young deputy, Syed Ahmad Shaheed, who was about 28 years his junior in age, and in seeking guidance from him. Mufti Sahib was born in 1748, and died in 1831, at the age of 83 years. All his sons and grandsons were men of learning and position. Scholarship and religiousness have been the characteristics of this family Molvi Abul Hasan’s Mathnawi, Gulzar-i-Ibrahim, which forms a part of his well-known work, Bahr-i- Haqiqat, is a poem of rare spiritual feeling. Till recently, it was very popular. His son,
Molvi Nurul Hasan, and all the four grandsons, Molvi Ziaul Hasan, Molvi Akbar, Molvi Sulaiman and Hakim Molvi Ibrahim, attained to fame as worthy representatives of their celebrated ancestors.

Maulana Muzaffar Husain

Mufti Saheb’s nephew, Maulana Muzaffar Husain, who was a most favorite pupil of Shah Is’haq and a deputy of Shah Mohammad Yaqub, and had, also, been favored with the company of Syed Ahmad Shaheed, was a very pious and godly person. He never touched anything that was of doubtful purity in the eyes of the Shariat. Incidents of his humility and prayer and fullness are still fresh in the memory of the people of the neighboring areas and serve as a reminder to the glorious days of the earliest decades of Islam.

The maternal grand-daughter of Maulana Muzaffar Husain was married to Maulana Mohammad Ismail. It was his second marriage which was solemnized on October 3 1868. Maulana Mohammad Ismail was the tutor of the children of Mirza Ilahi Bakhsh, who was related to Bahadur Shah Zafar the last of the Mughal Emperors. He lived, as we have seen. in the house on top of the red gate of Chaunsath Khamba. Close to it, was a small mosque with a tin shed in front which used to serve as the parlor of Mirza Ilahi Bakhsh, and, owing to it, it was called Bangle Wali Masjid.

The Maulana was spending his days in obscurity and even Mirza Ilahi Bakhsh had no idea of his high station till he had a personal experience of how the Maualna prayers were granted by God. Worship, Zikr (repeating the Names, praise and Attributes of the Lord), attending to the needs of the travelers and teaching the Quran giving instruction in the Faith were his sole occupation in life. He used to take down the load from the heads of the thirsty laborers who passed the way place it on the ground, draw water from the well and give it to them to drink, and, then, offer two Rak’ats of Salaat, expressing gratitude to the Lord that He had given him the opportunity to serve His bondsmen, though he did not deserve it. He had attained the state of Ihsan.

Once, as he requested Maulana Rasheed Ahmad Gangohi to teach him Sulook, the latter remarked, “You don’t need it. You have already attained the objective that is to be reached through this method. It is like a person who has read the Quran saying that he should, also, read the elementary text book of Arabic because he had not begun with it”.

The Maulana was very fond of the recitation of the Quran An old wish of his was that he went on grazing the goats and reciting the Quran. He was very particular about some member of his family keeping vigil in the night. His second son, Maulana Yahya, used to study till midnight, and, then the Maulana himself got up and Maulana Yahya went to bed, and for the last part of the night, he woke up his eldest son, Maulana Mohammad.

The Maulana never bore a grudge against anyone. His detachment with the world was so complete that it had made him attached to everybody. All the persons who came into contact with him were impressed by his piety, sincerity and selflessness. Leaders of the different warring groups of Delhi held him in the highest esteem, and put an equal trust in him, though they disliked each other so much that none of them was willing to offer Salaat behind the other.

The link with Mewat, too, was established in his lifetime. It is related that, once, he went out in the hope of finding a Muslim whom he could bring to the mosque and offer Salaat with him On meeting some Muslim laborers, he inquired from them where they were going.? “We are going in search of work”, they replied. “How much do you expect to earn?’ asked the Maulana. The laborers, thereupon, told him about the daily wages they, generally, received. “If you get the same here,” the Maulana asked, “What is the use of going elsewhere ” The laborers agreed and the Maulana took them to the mosque and began to teach the Salaat and the Quran. He would pay them their wages every day and keep them engaged in their lessons. In a few days, they developed the habit of offering up Salaat. Such was the beginning of the Madrassa of Bangle Wali Masjid, and these laborers were its first scholars. After it, about ten Mewati students always remained in the Madrassa and their meals used to come from the house of Mirza Ilahi Bakhsh.

Death of Maulana Mohammad Ismail

Maulana Mohammad Ismail died on :26th February, 1898 in Khajoor Wali Masjid at the Tiraha of Bahram in Delhi. The number of mourners, at his funeral, was so large that though long bamboo poles had been tied to the either side of the bier to enable them to lend a shoulder to it, many people did not get a chance during the entire route of three- and-a-half miles from Delhi to Nizamuddin.

Muslims belonging to various sects and schools of thought, who never got together, joined the procession. The Maulana’s second son, Maulana Mohammad Yahya, narrates that my elder brother, Maulana Mohammad, was a very soft-hearted person and had a most obliging nature. Fearing that he might invite someone to lead the funeral service behind whom people of another sect or group refused to offer the prayer, and, thus an unpleasant situation arose, I stepped forward and said that I would lead the service. Everyone then, offered the prayers peacefully and there was no dissent or commotion.

Owing to the vast concourse of men, the funeral service had to be held a number of times and the burial was delayed. During it, a venerable person and another man known for his spirituality had a vision that Maulana Mohammad Ismail was saying, “Send me off soon. I am feeling ashamed The Holy Prophet is waiting for me

The Maulana had three sons: Maulana Mohammad from the first wife, and Maulana Mohammad Yahya and Maulana Mohammad Ilyas from the second, who was the maternal granddaughter of Maulana Muzaffar Husain The Maulana had married her after the death of his first wife.

Maulana Mohammed Ilyas

Maulana Mohammed Ilyas was born in 1885 His childhood was spent in maternal grandfather’s home in Kandhla, and with his father at Nizamuddin. In those days, the Kandhla family was the cradle of godliness and piety so much so that reports of the high religiosity nightly devotions and Zikr and Tilawat of its members, both male and female, would seem imaginary and fictitious to the faint-hearted men of our time

The ladies used to recite the Quran themselves in the Nafl prayers as well listen to its Tarawih and other Nafl prayers. standing behind the male relatives The month of Ramadan, in particular, was the springtime for the Quran. It was read for long hours, almost in every home The limit of absorption was that, sometimes, the ladies forgot to pay attention to purdah and would not become aware of the coming of outsiders in the house at a time of urgent need.

The Quran with its translation and commentary in Urdu, and Mazaahir-i-Haq Mashariq ul Anwaar and His-i-Haseen formed the limit of the education of the ladies. Deeds and accomplishments of the families of Syed Ahmad Shaheed and Shah Abdul Aziz were the most popular themes of conversation, and facts regarding these illustrious men of God were on everybody’s lips. Instead of the stories of kings and fairies, ladies of the household related these to the children.

Ammi Bi Maulana Ilyas’s maternal grandmother

The Maulana’s maternal grandmother, Amtus Salam, who was the daughter of Maulana Muzaffar Husain and was known in the family as Ammi Bi, was a very pious lady. About her Salaat, the Maulana, once observed “I saw her likeness of Ammi Bi’s Salaat of Maulana Gangohi”

During the last phase of her life, Ammi Bi’s state was that she never asked for food and ate only when someone placed before her. It was a large family and there was always so much to do. If the thought of having her meal! did not occur to her in the midst of domestic chores, she simply went hungry. Once, someone said to her, “You are so old and weak. How do you manage to without food ?” “I draw sustenance from my Tasbihat (remembrance of Allah) was her repy”

Bi Safia, Maulana Ilyas’s mother

The mother of Maulana Mohammad Ilyas, Bi Safia, had learnt the Quran by heart and attained great distinction in it. It was a regular practice with her to recite the whole of the Quran and additional ten Juze (part) every day during Ramadan. She, thus, completed forty recitals of the Quran in that month and was so fluent in it that her household duties did not suffer on account of it. See, generally, kept herself engaged in some work while doing the recitation. Apart from the month of Ramadan, her daily routine of worship included: DURUD Sharif, 5,000 times; Ism-i-Zaat Allah, 5,000 times; Bismillah ar-Rahman ar-Rahim, 1,000 times, Yaa Mughnee-u 1,100 times, La illaaha illallaah, 1,200 times Yaa-Haiyyu, Ya Qaiyum 200 times, Hasbiallaah wa ni’mul Vakil, 500 times; Subhan Allah, 200 times; Alhamdu lillaah, 200 times; La ilaaha illallaah, 200 times; Allah O-Akbar, 200 times; Istighfar, 500 times; Ofwwizu amree illallaah, 100 times; Hasbunallaah wa ni’mul Vakil, 1000 times; Rabb-i in-ni maghloobun fantasir, 1,000 times: Rabb-i-inni masanni-az-zurru wa anla ar-hamur rahimeen, 100 times; Laa ilaaha enta subhanaka in-ni kunzu minaz-zalimeen, 100 times. In addition, she recited a Manzil (1/7) of the Quran everyday.

Like all other children in the family, the Maulana Ilyas began his education in the maktab, and, according to the family tradition, learnt the Quran by heart. The learning of the Quran was so common in the family. that in the one-and-a-half row of worshippers in the family mosque, there was not a single non Hafiz except the Muezzin. Maulana Mohammad Ilyas was Ammi Bi’s favorite child. She used to say; to him. “Ilyas, I feel the aroma of the holy Companions in you. ” Sometimes, placing her hand on his back, she would say, “How is it that I see figures resembling the holy Companions moving along with you?

From his childhood, there was present in Maulana Mohammad Ilyas a touch of the religious ardour and fervent feeling of the blessed Companions which had led Shaikhul Hind Maulana Mahmood Hasan to remark that “when I see Mohammad Ilyas, I am reminded of the holy Companions. Eagerness and enthusiasm for Faith were ingrained in his nature. Even in his early days, he, sometimes, did things which were much above the common level of the children. Riazul Islam Kandhlawi, a class fellow of his in .he Maktab, says that “when we were reading in the Maktab, he, Maulana Mohammad Ilyas, once, came with a stick and said, “Comes Riazul Islam, let us do Jihaad against those who do not offer up Salaat

Stay at Gangoh

In 1893, his elder brother, Mohammad Yahya, went to live at Gangoh with Maulana Rasheed Ahmad Gangohi. Maulana Mohammad Ilyas used to live with his father at Nizamuddin, and, sometimes, with his maternal grand-father’s family at Kandhla. At Nizamuddin, his education was being neglected owing to the over- fondness of his father and his own excessive occupation with prayers. Maulana Yahya, thus, requested his father that as the education of Mohammad Ilyas was suffering, he might be allowed to take him to Gangoh. The father agreed – and Maulana Mohammad Ilyas came to Gangoh in 1896 or early 1897 where Mohammad Yahya began to teach him regularly.

Gangoh, in those days, was the seat of Sufi-saints and savants, the benefit of whose company was constantly available to Maulana Mohammad Ilyas. A greater part of his impression able age was spent there. When he went to live at Gangoh, he was 10 or 11 years old, and at the time of Maulana Rasheed Ahmed Gangohi death, in 1905, he was a young man of about 20. Thus, he stayed with Maulana Gangohi for about 9 years.

Maulana Mohammad Yahya was an ideal teacher and benefactor. He wanted his brother to derive the utmost advantage from the society of those illustrious men. Maulana Mohammad Ilyas used to tell that when the Ulema who had been the favorite pupils or disciples of Maulana Gangohi came to Gangoh, his brother would, often, stop the lessons and say that his education, then, lay in sitting with them and listening to their conversation.

Usually, Maulana Gangohi did not take bait from children and students. It was only when they had completed their education that he allowed them to take the pledge. But owing to the exceptional merit of Maulana Mohammad Ilyas, he, at his request, permitted him to do the bait at his hand.

Maulana Mohammad Ilyas had been born with a loving heart. Such a strong attachment did he develop for Maulana Gangohi that he felt no peace without him. He would, often, get up in the night, go and see the Maulana’s face, and return to his bed. Maulana Gangohi, too, had a great affection for him. once, Maulana Mohammad Ilyas told his brother of severe headache after which he could not bend his head even to the extent of performing the Sajdah on a pillow for months. Maulana Gangohi son, Hakim Masud Ahmad, who was his physician, had a peculiar method of treatment. In certain diseases, he forbade the use of water for a long time which was :unbearable to most of the patients. But with the strength of mind that was so characteristic of him, Maulana Mohammad Ilyas abided strictly by the advice of his physician and abstained from drinking water for full seven years, and, during the next five years, he drank it only sparingly.

There was little hope that he would be to resume his education after the discontinuation owing to illness. He was very keen to take it up again, but his well-wishers would not allow. One day, as Maulana Mohammad Yahya said to him what he would, in any case, do by studying, he retorted, “What will I do by living?” Ultimately, he succeeded in resuming his studies.

The death of Maulana Gangohi occurred in 1905. Maulana Mohammed Ilyas who was at his bedside during the dying moments and reciting the Sura of Ya-Sin, was so deeply affected by it that he used, often, to say, “Two shocks have been most painful to me. One was of the death of my father, and the other, of the death of Maulana Rasheed Ahmad Gangohi. ” In 1908, Maulana Mohammad Ilyas went to Deoband where he studied Tirmizi and Sahih Bukhari from Maulana Mahmood Hasan. The latter advised him to approach Maulana Khalil Ahmad Saharanpuri for spiritual guidance and instruction, since his mentor, Maulana Rasheed Ahmad Gangohi, was no more, and, thus, he completed the various stages of Sulook under Maulana Saharanpuri’s supervision.

Absorption in prayers

During his stay at Gangoh, after the death of Maulana Gangohi, Maulana Mohammad Ilyas, generally, remained silent and spent most of his time in meditation. Says Maulana Mohammad Zakaria, “We read elementary Persian from him those days. His practice, then, was that he sat cross legged, and in utter silence, on a coarse mat behind the tomb of Shah Abdul Quddus. We presented ourselves for the lesson, opened the book, and placed it before him, indicating with the finger where we were to begin from on that day. We would read aloud and translate the Persian verses. When we made a mistake, he would shut the book with a movement of the finger, and the lesson came to an end. It meant that we were to go back, prepare the lesson thoroughly, and, then, come again . . . …………….. He used to offer Nafl prayers much and often at that time. From Maghrib till a little before Isha, he devoted himself exclusively to Nawafil. His age, then, was between 20 and 25 years.

Ardor and eagerness

Ardor and eagerness, without which no real success is possible in any field, were deeply rooted in him. It was by sheer determination and earnestness that he accomplished what he did in spite of persistent ill-health. One day, during his last illness, Maulana Mohammad Ilyas related that “once I was so ill and feeling so weak that I could not go down the stairs. All of a sudden, I heard that Maulana Saharanpuri had come to Delhi and I was so excited that I left for Delhi immediately on foot and forgot all about my illness and exhaustion. It was in the way that I remembered I was sick.

Contact with other spiritual mentors

Regular contact with other spiritual mentors and disciples of Maulana Gangohi was maintained during those days. About Shah Abdur Rahim Raipuri and Maulana Ashraf Ali Thanwi he used to say that they abided in his heart. They, too, had a great regard and affection for him owing to his extraordinary qualities.

Spirit of Jehad

Together with Zikr, Saga (spiritual exercises and exertions) Nawafil and Ibadaat, Maulana Mohammad Ilyas was, also, infused with the spirit of Jehad. Throughout his life, he was never without it, and had, in fact, taken the pledge of Jehad at the hand of Maulana Mahmood Hasan for that very reason.

Estimation in the eyes of elders

From his early days, he was held in the highest esteem by the elders of the family as well as the spiritual leaders of the day. Maulana Mohammad Yahya was like a father to him, yet the former’s attitude towards his younger brother was like that of the sacred Prophet towards Hazrat Usman Indifferent health prevented him from taking part in duties involving physical labor. He concentrated wholly on his studies, and on Zikr, and other forms of worship. Maulana Mohammad Yahya, on the contrary, was a very industrious person. He owned a bookshop which he managed with great care. It was not only his source of livelihood, but of his brothers as well. One day, the manager of the shop said that Maulana Mohammad Ilyas did not take any interest in the business which was not good for him, too, benefited from it. When Maulana Mohammad Yahya heard of it, he was very angry and remarked that “a Tradition has it that the sustenance that reaches you and the help you receive from the Lord is due to the blessedness of the weaker ones among you. I believe that I am receiving my sustenance owing to the good fortune of this child. Nothing should be said to him in future. If there is anything to say, it should be said to me.

Sometimes, Maulana Mohammad Ilyas was asked to lead the service in the presence of renowned theologians and spiritual leaders. Once Shah Abdur Rahim Raipuri, Maulana Khalil Ahmad Saharanpuri and Maulana Ashraf Ali Thanwi happened to be in Kandhla. When the time for Salaat came and Maulana Mohammad Ilyas was asked to lead it, a senior member of the family, Molvi Badrul Hasan, humorously remarked that “such a small engine has been fastened to so many big carriages.” “It depends on the power (not the size of the engine”, replied one of them.

Career with a teacher in Mazaahirul Uloom

In 1910, a large number of men, including most of the senior teachers of the Madrassa of Mazaahirul Uloom, left for the Haj from Saharanpur. It necessitated the recruitment of new teachers for the Madrassa, Maulana Mohammad Ilyas being one of them. He was given the secondary books to teach. On the return of the senior teachers from the Pilgrimage, all the new entrants were relieved of their duties, but the services of Maulana Mohammad Ilyas were retained.

At Mazaahirul Uloom, the Maulana had to teach some books which he had not read himself as, in Maulana Mohammad Yahya’s scheme of instruction, it was not customary to complete the books, and Maulana Mohammad Ilyas, further, had to miss some secondary books owing to ill-health. During his teaching days, he tried hard to make up for the deficiency and prepared his lectures carefully. For instance, for teaching Kinzul Daqa’iq, he studied Bahr-ur-Ra’iq, Shaami and Hadaya, and consulted even Hisami’s notes and comments when he taught Nurul Anawaar.

Marriage The Maulana married the daughter of his maternal uncle, Maulana Rauful Hasans on Friday, October 17, 1912 was performed by Maulana Mohammad, and Maulana Khalil Ahmad Saharanpuri, Shah Abdur Rahim Raipuri an Maulana Ashraf Ali Thanwi, all the three of them, attended the ceremony. Maulana Thanwi’s celebrated sermon, Fuwayid us Suhbat, which has subsequently been published times without number, was delivered on that occasion.

First Haj

In 1915, Maulana Khalil Ahmad Saharanpuri and Maulana Mahmood Hasan, decided lo go on the Haj Pilgrimage. When Maulana Mohammad Ilyas came to know of it, he was strongly seized with the desire to perform the Haj. He felt that it would become dark and gloomy in India with their departure and he would not be able to live in Saharanpur any more. But there was the question of permission. As his sister, the wife of Molvi Ikrarnul Hasan, saw his distress, she offered her ornaments to meet the expenses of the Pilgrimage. Contrary to expectations, the Maulana’s mother gave her consent. after which Maulana Mohammad Yahya, also, agreed. The Maulana, then, wrote to Maulana Khalil Ahmad Saharanpuri asking for his permission, and explained that as far as she wherewithal for the journey was concerned, three courses were open to him. He could take his sister’s ornaments or borrow the amount or accept the offers of money made by certain relatives. Maulana Khalil Ahmad Saharanpuri preferred the third course. Maulana Mohammad Ilyas was fortunate enough to travel by the same boat as Maulana Khalil Ahmad Saharanpuri. He sailed in August, 1914 , and returned in February, 1915, to resume the teaching at the Madrassa.

Death of Maulana Mohammad Yahya

The death of Maulana Mohammad Yahya, on Wednesday, the 9th of August, 1915, was an extremely sad and frustrating event for the Maulana. In addition to being a most affectionate brother, he was, also, his teacher and benefactor. He could not get over the shock till the end of his days. He used to get lost in thought and a peculiar kind of abstraction took possession of him when he talked about his brother.

Stay at Nizamuddin

Two years after the death of Maulana Mohammad Yahya, the eldest brother of Maulana Mohamad Ilyas, Maulana Mohammad, also, passed away. He was a man of angelic disposition and an embodiment of affection, piety and humility. He loved solitude and cared little for worldly comforts. He lived in Bangle Wali Masjid, at Nizamuddin, in the place of his late father. There was a Madrassa in the mosque which had been founded by Maulana Mohammad Ismail. Only primary education was imparted in it, and, among its pupils were mostly the children from Mewat. It had no regular source of income and reliance was placed solely upon God for meeting its needs.

Many people of Delhi and Mewat were devoted to Maulana Mohammad and had benefited from his guidance. His face had the radiance of spirituality. He, often, gave the sermon, but in an informal, conversational way. He remained seated during it, and, generally, read out the Traditions on good morals and Zuhd, ( Islamic asceticism ) and explained their meaning in a simple language.

Once Maulana Mohammad developed a boil under an eye which had to be opened seven times. The doctors insisted on administering the anesthetic but he refused to take it and lay motionless throughout the operation. The surgeon, afterwards, said, that he had not seen the like of it in his life.

Maulana Mohammad spent most of his time in prayer and meditation. During the 16 years before his death, he did not miss the Tahajjud( before dawn prayer ) prayers even once, and breathed his last while performing the Sajda in the Namaz of Witr.

Maulana Mohammad Ilyas had route to Delhi to look after his sick brother and was staying with him in the Nawab Wali Masjid of Qassab Pura. It was there that Maulana Mohammad died and the burial took place at Nizamuddin. Thousands of men attended the funeral.

After the burial, people urged upon Maulana Muhammad Ilyas to take up residence at Nizamuddin in order to fill the void caused by the death of his father and brother. They, also, promised monthly donations for the Madrassa to which the Maulana agreed subject to certain conditions which he observed throughout his life.

Maulana Mohammad Ilyas had made it clear that he would come to Nizamuddin and take charge of the Madrassa only if Maulana Khaiil Ahmad Saharanpuri approved. Upon it, several persons offered to go to Saharanpur to obtain the permission, but Maulana Mohammad Ilyas checked them saying that it was not the way to do it. He would go himself, unaccompanied by anyone.

The Maulana, thus, went to Saharanpur and explained the whole thing to Maulana Khalil Ahmad. The latter gave his approval, but added that, in the first instance, only a year’s Ieave be taken from Mazaahirul Uloom and if the stay at Nizamuddin proved useful and it was decided to settle down there permanently, he could resign at any time.

But before Maulana. Muhammad Ilyas could move to Nizamuddin, he was suddenly taken ill with pleurisy and went to Kandhla where his condition worsened. One night his illness took such a grave turn that all hope was lost. The pulse sank and the body became cold, but God had to take some work from him. unexpectedly, he began to improve, and, in a few days, was able to leave the bed.

On regaining health, Maulana came to Nizamuddin from Kandhla. In those days, there was no habitation in that part of Nizamuddin, and, adjoining the mosque, there was a thick growth of trees and underbrush. Maulana Ihtishamul Hasan who, in his childhood, had come to live, for sometime, with Maulana Mohammad Ilyas tells that “I used to go out and stand in the hope of seeing ‘a human face. When anyone appeared, I felt so happy as if someone had given me a precious gift.”

A small pucca (built of bricks) mosque, a shed, a living apartment, a small settlement of the attendants of the tomb to the south of it, and a few Mewati and non-Mewati students that as all that formed the world of the mosque and the Madrassa.

The resources of the Madrassa were so meager that, some times, they had to starve, but. the Maulana bore it all with a cheerful heart. Occasionally, be would say plainly, that there was nothing to eat. Whoever wanted to stay’ might stay and whoever wanted to go might go and make his arrangement elsewhere. The moral and spiritual training the students were receiving, however, was such that none of them. was willing to leave. Often, they would live on wild fruits. The scholars themselves brought wood from the forest to prepare the chappati (flat bread) which they ate with chutney (pickle) The extreme poverty made no impression on the Maulana. What worried him was the prospect of abundance and prosperity which, he was sure, was going to open up, according to the practice of the Lord, after the phase of trial and tribulation.

The outward appearance of the Madrassa held no interest for the Maulana. He was supremely unconcerned with it. Once, during his absence, some residential quarters were built for its staff through the efforts of Haji Abdur Rahman, an old friend of his and an ex-student of the Madrassa, which made the Maulana so angry that he did not speak to him for a long time. The Maulana remarked that the real thing was education, and, referring to a certain Madrassa, said that its building had become pucca, but the standard of education had gone down.

Once a prominent merchant of Delhi begged the Maulana to supplicate to the Lord for him in a very important matter, and presented him a purse. The Maulana agreed to pray on his behalf, but declined to accept the’ money. Haji Abdur Rahman, however, took it in view of the chronic financial difficulties of the Madrassa, but the Maulana had no peace until he had it returned. He used to impress upon Haji Abdur Rahrnan that the work of faith was not carried out with motley, otherwise much wealth would have been granted to the holy Prophet

Worshipfulness Maulana Mohamrnad Ilyas, exclusively, kept himself occupied with prayers and other spiritual exertions in those days. He had inherited the inclination for it from his ancestors which blossomed up during the stay at Nizamuddin. He sought solitude and carried out vigorous exercises for the purification of the soul. According to Haji Abdur Rahman, the Maulana remained in seclusion for long hours at the gate of Arab Sara which was the favorite place of worship of Hazrat Nizmuddin Aulia, and was situated to he north of Humayun’s tomb. near the mausoleum of Abdur Rahim Khan Khana and the grave of Syed Nur Mohammad Badaynni, the spiritual mentor of Mazhar jan-i-Janan. Usually, his mid-day meal was sent there while the evening meal he took at home, He offered the five daily prayers in congregation. Haji Abdur Rahman and his fellow students used to go to the gate to form the congregation, and for their lessons, they, sometimes, went there, and, some times, the Maulana himself came to Chukkar Wali Masjid.

The Maulana performed the Wuzu (abulation) and offered two Rak’ats of Namaz before commencing the lesson of the Traditions, and remarked that the claim of the Traditions was even greater. He did not talk to anyone, however important, while teaching the Traditions, nor ever complained if the meal came late from Nizamuddin, nor found fault with food.

Interest in teaching

The Maulana took keen interest in his pupils and personally taught all the subjects, elementary as well as advanced. Sometimes, he had as many as eighty students directly under his instruction, and took the class of Mustadrak_i_Haakim before Fajr.

The main emphasis in his method of teaching was on the application of mind. He wanted the students to come thoroughly prepared. The Maulana did not follow the general syllabus of the Madrassas in the selection of books and many books that were but prescribed in the other Madrassas were taught at Nizamuddin He thought of new ways to stimulate the students and develop the faculties of imagination and understanding in them.

Beginnings of the movement of Religious Reform in Meewat

The area to the south of Delhi where the Meos have been settled from the olden days is called Mewat, Presently, it includes the Gurgaon district of the Punjab, the native states of Alwar and Bharatpur and the district of Mathura of the United Provinces. Like all other regions, its boundaries, too, have been changing from time to time and the dimensions of the old Mewat must have been different from what they are now.

The English historians hold that the Meos do not come from the Aryan stock, but are related to the non-Aryan races of ancient India. Their history, thus, dates far back than that of the Rajput families of Aryan blood. According to them, the Khanzadas (lowest order of Mughal nobility) of Mewat, however, belong to the same ethnic group as the Rajputs, and, in the Persian history books, wherever the word ‘Mewati’ occurs, it denotes the very Khanzadas. We, further, learn from Ain-i-Akbari that the Jatau Rajputs came to be known as Mewatis on embracing Islam.

In the annals of Firoz Shahi dynasty, Mewat is mentioned, for the first time, in the memoirs of Shamsuddin Al-timash. The Mewatis had become very troublesome during the early days of the Muslim Kingdom of Delhi. Aided by the long range of thick forests that extended up to Delhi, they used to raid it frequently and had become such a terror that the gates of the capital were shut at sunset. Still, they managed to enter the town in the night in search of plunder. Ghayasuddin Balban, thereupon, dispatched a strong military force against the Mewatis, killing a large number of them. Outposts manned by the Afghan soldiers were set up in Delhi, the surrounding forests were cut down and the land was brought under cultivation. Mewat, thereafter, remained in oblivion for about a hundred years

After the long lull, the Mewati adventuress, again, became active and started harassing the people of Delhi which forced the authorities to take punitive action against them from time to time. The names of Bahadur Nahir and his successors are, particularly, mentioned in the chronicles in this connection. They succeeded in establishing the Kingdom of Mewat which was, later, reduced to a Jagir (a feudal estate) by the rulers of Delhi.

Another prominent Mewatis was Lakhan Pal who brought the whole of Mewat and its outlying territory under his domination. He embraced Islam during die reign of Firoz Shah.

Moral and religious condition

Owing to the negligence of the Muslims religious teachers, the moral arid religious condition of the Mewatis had sunk so low that there was little to distinguish between their beliefs and practices and wholesale apostasy. Even non-Muslim historians have commented at length on their estrangement with Islam, as the following extract from the Alwar Gazetteer of 1878, written by Major Powlett, will show:

“All the Meos are, now, Muslims, but only in name. Their village deities are the same as those of the Hindu landlords, and they celebrate several Hindu festivals. Holi is a season of special rejoicing among the Mewatis and they observe it like their own festivals, such as, Moharrum, ‘Id and Shab-i-Barat. The same is the case with Janam Ashtami, Dussehra and Diwali, The Meos engage the services of the Brahmins to fix the dates of marriages. They have Hindu names, with the exception of the word ‘Ram’, and their last name, often, is ‘Singh’, though not as frequently as ‘Khan’. Like Ahirs and Gujars, the Mewatis, too, observe Amawas as a holiday on which they abstain from work. When they build a well, they begin with the construction of a parapet in the name of Beeriyi or Hanuman, but when it comes to pillage, they do not show much reverence to the Hindu temples and other places of religious significance. If, on such an occasion, their attention is drawn to the sanctity of these establishments, they, unhesitatingly, says, ‘You are “Does” and we are “Meos”.’ Meos are, largely, ignorant of their faith, i. e., Islam. Very few of them know the Kalima,’ and fewer still observe Namaz regularly. About the hours and rules of namaz, their ignorance is complete. This is the state of the Meos of Alwar. In the British territory of Gurgaon, the position is a little better because of the Madrassas. In some parts of Alwar, also, where the mosques have been built, the religious duties are observed to some extent. A few of them know the Kalima and offer up namaz and an attachment for the Madrassas, also, is found among them. As we have seen earlier, the initial ceremonies of marriage are performed by the Brahmins, but the real ceremony (of nikah) is performed by the Qazi. Men wear dhoti and loin-cloth. The pajamas are not worn at all. Their dress, thus, is wholly Hinduised. Even ornaments of gold are worn by men.”

At another place, Major Powlett writes:

“The Meos are half-Hindu by their habits. Mosques are rarely to be seen in their villages. There are only eight mosques in the fifty villages of the tehsil of Tijarah. Leaving aside the temples, the places of worship of the Meos are very much similar to those of their Hindu neighbors. These are known, for instance as Paanch Peera, Bhaisa and Chahand Chahand or Khera Deo is consecrated to the service of Maha Davi where animals are offered as a sacrifice. In Shah-i-Barat, the banner of Syed Salar Masud Ghazi is worishipped in all Meo villages.”

Similarly, ii the Gazetteer of Gtrgaon (1910), it is stated that ‘‘the Meos, still, are a very loose and careless type of Muslims. They share most of tile customs of the neighboring community specially those which possess an element of fun and merriment . Their basic rule seems to be to observe the religious celebrations of both the communities and disregard the religious duties of either. Lately, some religious teachers have appeared in Mewat and a few Meos have started to keep the fasts of Ramzan and to build mosques in their villages and observe namaz. Their women, too, have taken to wearing Pyjamas instead of the Hindu Chagras. All these are the signs of religious awakening.”

The Gazetteer of Bharatpur, again, says:

“The customs of Meos are a mixture of Hindu and Muslim customs. They observe circumcision, perform nikah and bury their dead. They make a pilgrimage to the tomb of Syed Salar Masud Giiazj at Bahraich, and attach a great importance to the vow taken under his banner, and consider it a religious duty to fulfill it. They, also, visit the other shrines of India, but do not perform the Hajj. Among the Hindu festivals, they celebrate Holi antI Diwali. They do not marry in the family or in their own branch or subdivision of the clan, girls do not have a share in ancestral property, and they give mixed Hindu and Muslim names to their children. They are, wholly, illiterate and have a fair number of bards and minstrels among them whom they pay liberally. Many quatrains on the themes of agriculture and rural life are popular which they love to recite. Their speech is rough arid coarse, and the manner of addressing both men and women is the same. Intoxicants are widely in use. They are extremely weak of faith and highly superstitious, and believe in omens and auguries. Both male and female dresses are Hinduised. In the olden days, infanticide was prevalent, but now it has been given up. Highway robbery and pillage had been’ their traditional profession, but they have been reformed lately. They. however, are still notorious ifor cattle-ifting.’

Moral virtues

All the same, the Meos are distinguished for some excellent moral qualities and their vices and weaknesses are in the nature of the evil ways and practices that become a part of the moral and social pattern of brave and adventurous races as a result of want of education, isolation from the civilized world and indifference towards religion. These were rampant even among the Arabs during the Age of Ignorance. Natural talents and capabilities had taken a wrong turn owing to the perversity of the environment. Chivalry had degenerated into banditry, manliness had found expression in mutual warfare and bloodshed, sense of pride and self-respect, with no better purpose to serve, had sought fulfillment in the defense of imaginary standards of honor and renown, and high mindedness, for its display, had adopted the path of pomp and flourish on petty occasions in the family or clan. In brief, God-given gifts of mind and character were being put to unworthy use, otherwise there was no dearth of virtue and merit among the Meos,

Rugged simplicity, hardihood and firmness of purpose were the chief characteristics of the Mewatis in which they were far superior to the urban Muslim population. It was on account of these qualities that in spite of having drifted so far away from Islam, the floodtide of Apostasy could not submerge the territory of Mewat even in the darkest period of its history.

For centuries the Maos had been living within the shell of their ignorance keeping by themselves and isolated from the outside world. A parallel can scarcely he found in the Indian history of a community so large and living in such a close proximity to the central seat of power and yet remaining so obscure and isolated. An advantage of it, however, was that the energies of the Mewatis, on the whole, remained conserved, the soil remained virgin while the deplorable habits and customs and superstitious belief and practices were, so to speak, like the weeds and scrubs growing on an uncultivated land. The Meos, in the 20th Century, were very much like the Arabs in the Age of Perversion

Beginnings As we have seen, contact with the Mewatis was established during the lifetime of Maulana Mohammad lsmail. It was not a chance occurrence, but an act of destiny that Maulana Mohammad Ismail came to live in Basti Nizamuddin which was the gateway of Mewat, and much before the arrival of Maulana Mohammad Ilyas, seeds of loyalty and devotion of his. family had been sown on its soil.

When the followers of Maulana Mohammad Ismail and Maulana Mohammad came to know that their true successor, the son of Maulana Mohammad Ismail and the brother of Maulana Mohammad had come to live at Nizamuddin they, again, started coming to it and requested Maulana Mohammad Ilyas for a visit so that the old suppliants of his family had an opportunity to renew the ties of fealty and spiritual allegiance.

Real remedy

Maulana Mohammad Ilyas felt that the only Way to the religious reform and correction of the Mewatis was promotion of religious knowledge and familiarization with the rules and principles of the Shariat.

Maulana Mohammad ismail, and, after him, Maulana Mohammad had adopted the same method. They used to keep the Mewati children with them and educate them in their Madrassa, and, then, send them back to Mewat to carry on the work of reform and guidance, and what little religious awareness was found there was owing to the efforts of these pioneers.

Maulana Mohammad Ilyas went a step ahead and decided to establish Maktabs and Madrassas in Mewat itself so that the influence of Faith could spread to a wider area and the pace of change was accelerated.

Stipulation The Maulana knew what was, commonly, meant by inviting a spirtua! mentor or his successor to their place by his disciples and admirers, and he was not willing to go to Mewat only to fulfill the formalities of attending the dinner given in his honor delivering a few sermons and giving good counsel. He wanted to make sure before undertaking the trip, that some real advance would be made, as a result of his visit, towards bringing the Meos closer to Islam and improving their moral condition, arid, during those days, the setting up of Maktabs and Madrassas in Mewat appeared to him to be the most effective step in that direction. H had, thus, made it clear that he would accept the invitation only on the condition that they promised to establish Maktabs in their territory.

For the Mewatis, however, no undertaking could be harder to give. They considered the establishment of Maktabs next to impossible for the simple reason that no one would be sending his children to them, and, thus, depriving himself of their contribution to the family income as daily wage-earners. The enthusiasm of those who came to invite quickly subsided as they heard of the stipulation. In desperation, however, a Mewati, finally, made the promise, leaving the rest to God

Establishment of Maktabs

Maulana Mohammad Ilyas, accordingly, went to Mewat and demanded the fulfillment of the promise. After great persuasion, the beginning was made and the first Maktab was established.

The Maulana used to tell the Mawatis, “Give me the pupils, I will provide the money.” The Meos who were, mainly, farmers, could not easily reconcile themselves to the position that their children applied themselves to reading and writing and stopped working in the fields or looking after the cattle. It took a lot of tact and perseverance to bring them round to it.

Ten Maktabs were opened during that visit. Once the ice was broken, the progress was easy. Sometimes, several Maktabs were opened in a day till, within a few years, hundreds of such schools were functioning in Mewat.

The Maulana had not undertaken the service of Faith as a “national cause”, the burden of providing the funds for which fell wholly upon the nation or the community, but as a personal affair and felt no hesitation in spending all he had on it. He believed that a person should perform a religious task as his own and expend his time and money freely in its way.

Once a person presented a purse to him with the request that he used it, exclusively, for his own needs. The Maulana replied, “If we do not regard Allah’s work our own, how can we claim to be His bondmen ?“ With a sigh, he added, “Alas! We are not the just appreciators of the sacred Prophet. We do not know his true worth.”

This was the Maulana’s rule of life. First of all, he spent from his own pocket on the religious endeavor he had launched in Mewat, and, then, alone, would accept help from others.

Passing Away

Due to Maulana Mohammad Ilyas (RA)’s sincerity and hard work the work of Tableegh began to spread and Jamaats started to visit all parts of the sub-continent within his life time. Hazrat Maulana Syed Suleiman Nadwi (RA) remarks, ” Hazrat Maulana Mohammad Ilyas (RA) with his simplicity and dedication to the correct principles of Dawat (invitation) quietly turned the Mewatees into sincere and pious Muslims over a twenty five years and made them the envy of even the Muslims belonging to traditional religious families.

His hard word bore fruit in his life and he raised thousands of dedicated Muslims who continued on the path of Dawat even after his passing away.

Finally the humble, physically weak and thin Maulana passed away in 1324 Hijra leaving behind not one or two but thousands to take up his cause and continue on the path of reformation.

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Syed Abul Hasan Ali Nadvi

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 17:20:00 +0000

During the twentieth century, Muslim India has produced great Islamic theologians,interpreters of the Quran, scholars of Hadith, Islamic jurists, historians, propagators of the faith, social reformers and educationists, but one cannotname another Islamic scholar whose concerns covered the entire spectrum of the collective existence of the Muslim Indians as a living community in thenational and international context, who, for decades, enjoyed universalrespect, and who was accepted by the non-Muslims, at the highest level, as the legitimate spokesman for the concerns and aspirations of the entire community.

Maulana Syed Abul Hasan Ali Nadvi was indisputably one of the greatest exponents ofIslam in the second half of the twentieth century and because of his commandover Arabic, through his writings and speeches, he had a wide area of influenceextending far beyond the Sub-continent, particularly in the Arab World.

His exposition of Islam was marked by moderation. He was not a fanatic in any senseof the term but he believed in Islam as a blessing for mankind and as apositive and creative factor in human history. In a sense Islam was perceivedby him as a civilizational force which retained its relevance in the modern ageas a viable counterpoint to the Western civilization with all its excesses.

The Maulana’s forte was his extraordinary grasp of Islamic history. It is thishistoric sense of the rise and fall of Islam in different ages and regions,which prompted him ever to take a long-term rather than a short-term, a broadrather than a narrow, view of the problems the contemporary community faced.

The Maulana was the very anti-thesis of the media image of the fire-eating, narrow-mindedMullah. Orthodox as he was, he was far from being conservative in his approach.Umma-conscious as he was, his love for the motherland knew no bounds. He neverpreached ‘Jihad’ to restore Muslim dominance; He stood for mutual respect, forpeaceful coexistence, for human values, for establishing a social ambiencebased on tolerance and harmony in India and in the world at large.

The Maulana understood the spirit of the age. He appreciated the role of Democracyand Nationalism. With his deep insight into the Quran and his understanding ofthe personality of the Holy Prophet, he understood the implications of amulti-religious world, a global village divided into multi-religious States.

Scion of an illustrious family which has produced scholars and spiritual preceptors likeShah Alamullah Naqshbandi and Syed Ahmad Shaheed, the Maulana’s father, HakimSyed Abul Hai, was an eminent scholar of his time, immortalised by hisencyclopaedic work, Nuzhatul Khawatir, (in eight volumes) containing about5,000 biographical notes on Muslim scholars, theologians, jurists, etc. ofIndia, apart from other notable works.

Syed Abu lHasan Ali was born in 1333 A.H. (1914 A.D.). Having lost his father at the ageof nine, he was brought up by his elder brother, Dr. Syed Abul Ali Hasani whopractised medicine at Lucknow. He specialised in Arabic literature at NadwatulUlema, Lucknow, studied Hadith under Sheikh Husain Ahmed Madani at Darul Uloom,Deoband and Tafsir under Maulana Ahmad Ali of Lahore where he came in touchwith Iqbal whose poetry left an abiding impression on him. Besides literary andtheological studies, Maulana developed keen interest in Islamic history andalso learnt English in order to keep himself abreast of contemporary thought.He taught Arabic literature and Tafsir at the Nadwatul Ulema for ten years.

After the demise of his elder brother, he became the Secretary of Nadwatul Ulema andsubsequently as Rector he supervised both its academic and administrativemanagement.

In 1947,the Maulana could have followed his mentor Syed Sulaiman Nadvi and migrated toPakistan but he did not.

In hisformative years, the Maulana was associated with the Jamaat-e-Islami for a fewyears after its establishment by Maulana Abul Ala Maudoodi. Then he turned tothe Tablighi Jamaat founded by Maulana Ilyasi’s. But the Maulana’s geniusdemanded a wider horizon for its unfolding.

Spirituallya disciple of Maulana Abdul Qadir Raipuri, the Maulana belonged to the SufiSilsila Qadiriya Naqshbandia.

Apart from his long association with Nadwa (as student, teacher, Secretary andNazim), he served on the Shura of the Darul Uloom, Deoband, chaired theManaging Committee of Darul Musannefin, Azamgarh and established the Academy ofIslamic Research and Publications at Lucknow.

A prolific writer his works have been prescribed in the courses of study in anumber of Arab Universities. His notable Arabic work Maza Khasera al-Alamb’inhitat-il-Muslimeen was not only widely acclaimed but also carved out aplace for him in the literary circles of the Arab world. Several of his workshave since been translated into Arabic, English, Turkish, Bhasha Indonesia,Persian, Tamil and some other languages.

Karvaan-e-Zindagi,his autobiography in 8 volumes, and Purane-Chiragh (life sketches ofcontemporary personalities), his biography of Syed Ahmad Shaheed, his biographyof Hazrat Ali (KW) and his Tarikh-e-Dawat-o-Azimat are his permanentcontribution to Urdu literature.

He was anHonorary Member of the Academy of Arts and Letters, Damascus and Academy ofArabic Language, Amman and served as Visiting Professor in a number of Arabuniversities.

Internationally recognised, he was one of the Founder Members of the Rabita at-Alam-al-Islami,Makka, (1963), and served on the Higher Council of the Islamic University,Medina, the Executive Committee of the Federation of Islamic Universities,Rabat, and as the Chairman of the Board for the Centre of Islamic Studies ofthe Oxford University. The lectures he delivered at Indian, Arab and WesternUniversities have been highly appreciated as original contribution to the studyof Islam and on Islam’s relevance to the modern age.

In 1980,he received the Faisal International Award, followed by the Brunei Award andthe UAE Award in 1999.

A greatscholar, the Maulana was not confined to the cloister. Not involved in activepolitics, he never participated in party or electoral politics. He did not evenjoin the All India Muslim Majlis, established by his protégé Dr. A.J. Faridi in1967, as it took to electoral politics. The Maulana was one of the founders ofthe All India Muslim Majlis-e-Mushawarat (1964), the All India Muslim PersonalLaw Board (1972) and the All India Dini Talimi Council. He presided over theMilli Convention in 1979. He also extended his patronage to the Islamic FiqhAcademy and the All India Milli Council when they were established.

Topromote communal harmony, the Maulana became one of the founders of FOCUS whichwas later transformed into Society for Communal Harmony. He also established amovement ‘Pyam-e-Insaniyat’ to preach the gospel of universal love andbrotherhood.

TheMaulana valued the Constitution and the secular order as a guarantor of theIslamic identity of the Muslim community and of non-discrimination against themin various spheres of life. But he clearly saw the historic process ofassimilation at work in India and the long-term objective of Hindu Nationalismto absorb the Muslim Indians into the Hindu fold. That explains his firm standon the question of Muslim Personal Law against any interference throughlegislation or through judicial pronouncement and on introduction of SaraswatiVandana in Schools in UP.

The greatpolitical battles of the Muslim community during the last decades of thecentury were fought under his guidance. The A.I. Muslim Personal Law Boardlaunched in 1985 the movement for legislative nullification of the SupremeCourt judgement in the Shah Bano Case which the Muslim Indians saw as the thinend of the wedge for interference with the Shariat and for distorting theIslamic identity of the community. The Muslim Women (Protection of Rights onDivorcees) Act, 1986 was its fruit; though it had several inbuilt flaws whichhas landed the community subsequently in endless litigation.

With theMaulana’s consent in 1986, the AIMMM and the AIMPLB took up the question ofrestoration of the Babari Masjid when the unlocking of its doors in January1986 for regular darshan and puja converted it into a de-facto temple. Thoughhe did not directly involve himself in the Babari Masjid Movement (whoseCoordination Committee was later split to form the A.I. Babari Masjid ActionCommittees), he guided it at all critical points and participated innegotiations with the government as well as Hindu representatives. Subsequentto the Demolition, the AIMPLB, under his presidentship took the question in itsown hands including the direction of the proceedings in the title suit, thecriminal case and the inquiry.

In thelast decade of his life the Maulana served as the final arbiter, the last word,the Marja’, the ultimate point of reference, on any intra-communal differences,even if he did not play any active role in resolving them. He counselledcommitment with patience and wisdom, movement within the framework of democracyand rule of law, and dignity and not rhetoric in utterances.

With hisoff-repeated commitment to the principles of Democracy, Secularism andNon-violence as the only viable foundation for the Indian polity, his constantendeavour for inter-religious dialogue and for reconciliation and harmony, hecommanded universal respect for his moderation, learning and integrity, for hisinfluence in the Muslim community and for his outreach in the Islamic world,

Assiduouslysought by eminent political personalities from Indira Gandhi to Atal BehariVajpayee, the Maulana acted as the bridge between the government and thenational parties, on one hand, and Muslim community, on the other.

TheMaulana, it has been correctly observed, stood for social reform, religiousrevival and political awakening but not for Islamic Revolution. He wasrealistic enough not to chase mirages or instant solutions. He saw clearly thatthe destiny of Muslim Indians was intertwined with that of the Indian people asa whole and that, in the age of democratic pluralism, an Islamic Revolution orthe restoration of Islamic power was out of the realm of possibility but it waspossible for the Muslim Indians to lead an Islamic life and at the same time participatein managing the affairs of the country and contribute to its progress anddevelopment. This was the basis of his efforts to reduce the distance betweenthe Muslims and the Hindus, to demolish the wall of distrust between them andto create bonds of understanding and cooperation in rebuilding relations on theterms of common moral values of the society which he saw as being engulfed bydark forces of hatred and violence.

All hisactive life, with Lucknow as his base, he wandered ceaselessly, not only withinthe country but in the Arab-Islamic world and the West, in a constant search,it seems to me, for reconciliation between Islam and the West, between rivalideologies in the Arab-Islamic world, between India and Pakistan and betweenthe Hindu and Muslim Indians. Cautious in taking positions, he always lookedbeyond the turbulence of the time, through the flames of the currentcontroversy. Even when he took part, his role was that of a mediator, ofcounselling patience, of avoiding confrontation, of appealing to reason.

A man whopersonified Islamic values, soft-spoken, cultured and courteous to the core,humility and modesty, patience and tolerance, moderation and balance,generosity and compassion – all Islamic values – marked his personality. Neithera politician, nor a publicist, essentially a scholar, a man of religion, aspiritual person, a modern Dervish, a Mard-e-Momin who combined in himself thehighest values of the Shariat and the Tariqat, of orthodoxy and Sufism and whocommanded respect for his transparent sincerity, for his simple living and forhis selfless devotion to the common cause of the Community and the Nation, aman who lived for Allah alone and who wanted nothing but the good of all is nomore.

Hisdemise is the end of an era in the history of the Muslim India and has createda void impossible to fill in the foreseeable future.

May his soul rest in eternal peace, Ameen!

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Shaykh al-Hadith, Muhammad Zakariyya Kandhlawi

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 17:05:00 +0000

In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge.

Upon them ended the era of leadership in teaching hadiths, codification of the special fields [funun] of hadith, and commentary upon its texts [mutun]. Such was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunnah, “Were it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century AH.” There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in the service of the Sunnah. He was given the honorary title of Shaykh al-Hadith, or “Great Scholar of Hadith,” by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences.

Lineage and Upbringing

He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail, and his lineage continues all the way back to Abu Bakr, the great Companion of the Messenger (SallAllahu alaihi Wasallam).

Shaykh Abu al-Hasan Nadwi said about him, “Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion…. His family included many notable scholars… and his grandmother memorized the entire Qur’an while nursing her son [Shaykh Zakariyya’s father].”

His father, Shaykh Muhammad Yahya, was among the great scholars of India, whose primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami al-Tirmidhi, and others of the six famous authentic books of hadith [sihah sitta]. Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.

As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father’s teacher.

Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur’an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away.

At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum, There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for hadith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu’.

On Dhu ‘l-Qa’da 10, 1334 AH, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.

Teachers

Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. In addition to his father (Shaykh Muhammad Yahya) and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary of Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil’s death in Madina Munawwara in 1346 AH.

Before his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya’s assistance as his right-hand man. This experience revealed Shaykh Zakariyya’s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, attained the pleasure and trust of his shaykh, and was even mentioned by name in the commentary. This indeed opened the door to Shaykh Zakariyya’s authoring many literary works and treatises over the course of his life.

Teaching Career

In Muharram 1335 AH he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 AH he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 AH. Shaykh Abu al-Hasan Nadwi said, “Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only able, but an exceptional teacher.”

In 1345 AH he traveled to Madina Munawwara, the city of Allah’s Messenger, where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar’iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta Imam Malik, a commentary on Imam Malik’s Muwatta. He was twenty-nine at the time.

When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasai, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school’s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.

In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 AH, when he was forced to give up teaching after developing eye cataracts.

Travels to the Two Holy Cities

Allah blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 AH and with him again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi’ graveyard in Madina. May Allah have mercy on him and put light in his grave.

Sincere Love for Allah and the Prophet

Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur’an and Sunnah in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet and the blessed city of Madina. His students have related that whenever the death of the Messenger was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.

He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir ‘Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir ‘Ulum; he did the work voluntarily, seeking Allah’s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.

Household

Shaykh Muhammad Zakariyya was married twice. He first married the daughter of Shaykh Ra’uf al-Hasan in Kandhla. She passed away on Dhu ‘l-Hijja 5 1355 AH. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 AH. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.

Daily Routine

Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur’an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise.

Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spent some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hour before ‘Asr. After ‘Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.

Personality

Shaykh Abu ‘l-Hasan ‘Ali Nadwi says about his characteristics, “He was extremely vibrant,never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humility; and above all, his personal qualities were always governed by his deep faith and sense of contentment.”

Death

He had always hoped to meet Allah while in the city of the Messenger (SallAllahu alaihi Wasallam); Allah granted his wish. He died there on Monday Sha’ban 1, 1402 AH (May 24, 1982 CE) and was buried in Jannat al-Baqi’, in the company of the Companions and the noble family members of the Messenger (SallAllahu alaihi Wasallam). His funeral procession was followed by a large number of people and he was buried in the Baqi’ graveyard next to his teacher Shaykh Khaliq Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.

Scholars’ Praise of Him

Many scholars, both Arab and non-Arab, have praised him and recognized his knowledge and excellence. ‘Allama Muhammad Yusuf Binnori relates, Indeed there are some remnants of the scholars of past generations living today among the scholars of today’s generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowledge, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowledge and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.

Shaykh Sa’id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates, It is evident to one who take a look at his works that he had a brilliancy, both in knowledge and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era I know of no one comparable to him in this regard, except Imam ‘Abd al-Hayy al-Farangi Mahalli (of Lucknow).

Shaykh Abu ‘l-Hasan ‘Ali Nadwi relates that Shaykh ‘Alawi al-Maliki said, When he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report…. If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was

Hanafi, but would have definitely concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from there books that even we have a hard time obtaining.

Students

Shaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Muhaddith Muhammad Yusuf Kandhlawi (d. 1384 AH), author of Amani ‘l-Ahbar Sharh Ma’ani ‘l-Athar, Shaykh ‘Abd al-Jabbar A’zami, author of Imdad al-Bari (Urdu commentary on Sahih al-Bukhari), and Mufti Mahmud Hasan Gangohi (d. 1417 AH). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa’ al-Siba’i, Shaykh ‘Abd al-Fattah Abu Ghudda, Dr. Muhammad ‘Alawi al-Maliki and Shaykh Muhammad Taha al-Barakati.

Written Works

Shaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intended for scholars, and the rest have been written for the general public. His works demonstrate his deep knowledge and intelligence; his ability to understand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility, patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.

His first written work was a three volume commentary of the Alfiyya ibn Malik (on Arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah’s pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.

Hence, his books have gained overwhelming acceptance throughout the world, so much so that his work Fada’il al-Qur’an [Virtues of the Qur'an] has been translated into eleven languages, Fada’il Ramadan [Virtues of Ramadan] into twelve languages, and Fada’il al-Salat [Virtues of Prayer] into fifteen languages. He wrote four books on Qur’an commentary [tafsir] and proper recitation [tajwid], forty-four books on hadith and its related sciences, six books on jurisprudence [fiqh] and its related sciences, twenty-four historical and biographical books, four books on Islam creed [aqida], twelve books on abstinence [zuhd] and heartsoftening accounts [riqaq], three books in Arabic grammar and logic, and six books on modern-day groups and movements.

Some of His Hadith Works

One can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:

Awjaz al-Masalik ila Muwatta’ Imam Malik: One of the most comprehensive commentaries on the Muwatta of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinions on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.

Lami’ al-Dirari ‘ala Jami’ al-Bukhari: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi. These lifelong acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya’s father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his father’s compilation, clarifying the text and adding a comprehensive introduction at the beginning.

Al-Abwab wa ‘l-Tarajim li ‘l-Bukhari: An explanation of the chapter headings of Imam Bukhari’s Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa ‘l-tarajim [chapters and explanations]. In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: “The fiqh of Bukhari is in his chapter headings” [fiqh al-Bukhari fi tarajimihi]. Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-’Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.

Juz’ Hajjat al-Wida’ wa ‘Umrat al-Nabi : A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of Allah’s Messenger. It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah passed by or stayed at.

Khasa’il Nabawi Sharh Shama’il al-Tirmidhi: Composed in urdu, a commentary on Imam Tirmidhi’s renowned work al-Shama’il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger. This commentary explains the various aspects related to the different characteristics and practices of Allah’s Messenger. It has been translated into English and is widely available.

Source ...

Muhamad Abdul Wahab

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 16:48:00 +0000

Syaikh Muhammad bin Abdul Wahhab (1115 - 1206 H/1701 - 1793 M) merupakan pengasas ajaran wahhabi. Nama lengkapnya Syeikh Al-Islam Al-Imam Muhammad bin `Abdul Wahab Bin Sulaiman bin Ali bin Muhammad bin Ahmad bin Rasyid bin Barid bin Muhammad bin Al-Masyarif At-Tamimi Al-Hambali An-Najdi.

Syeikh Muhammad dilahirkan pada tahun 1115 H (1701 M) di kampung `Uyainah, (Najd), lebih kurang 70 km arah barat laut Riyadh, yang sekarang menjadi ibu kota Arab Saudi. Beliau meninggal dunia pada 29 Syawal 1206 H dalam usia 92 tahun, setelah mengabdikan diri selama lebih 46 tahun sebagai Menteri Penerangan Kerajaan Arab Saudi.

Kehidupan dan pendidikan awal

Syeikh Muhammad dibesarkan dalam keluarga terpelajar dalam Bani Tamim yang bermazhab Hanbali. Ayahnya ketua jabatan agama setempat sementara datuknya pula qadi (mufti besar) bagi masyarakat Najd menanyakan permasalahan agama. Dilahirkan dalam keluarga ulama', Syeikh Muhammad dididik dengan pendidikan agama oleh ayahnya. Sejak kecil lagi, Syeikh Muhammad sudah menampakkan kecerdasannya. Beliau tidak suka membuang masa dengan sia-sia. Berkat bimbingan keluarganya dan kecerdasan otak serta kerajinannya, Syeikh Muhammad berjaya menghafal Al-Qur’an sebelum berusia 10 tahun. Beliau diserahkan kepada para ulama setempat untuk mendalami Islam sebelum berkelana untuk belajar ke luar daerah.

Belajar di Makkah, Madinah dan Basrah

Setelah dewasa, Syeikh Muhammad diajak oleh ayahnya ke Mekah untuk mengerjakan haji. Selesai menunaikan haji, ayahnya terus pulang sementara Syaikh Muhammad terus tinggal di Mekah selama beberapa waktu sebelum berpindah ke Madinah untuk melanjutkan pengajiannya di sana.

Di Madinah, beliau berguru dengan dua orang ulama besar iaitu Syeikh Abdullah bin Ibrahim bin Saif An-Najdi dan Syeikh Muhammad Hayah Al-Sindi. Selama berada di Madinah, beliau sangat prihatin menyaksikan ramai umat Islam tempatan maupun pelawat dari luar kota Madinah yang melakukan perbuatan kesyirikan yang tidak sepatutnya dilakukan. Antaranya menziarahi maqam Nabi mahupun maqam lain untuk memohon syafa'at dan meminta hajat. Apa yang disaksikannya itu menurut Syeikh Muhammad sangat bertentangan dengan Islam.

Kesemua inilah yang mendorong Syeikh Muhammad untuk lebih mendalami pengkajiannya tentang ilmu tauhid dan aqidah salafiyah. Beliau berjanji pada dirinya sendiri, bahawa pada suatu ketika nanti, beliau akan mengadakan perbaikan (islah) dan pembaharuan (tajdid) dalam masalah yang berkaitan dengan ketauhidan, iaitu mengembalikan aqidah umat kepada sebersih-bersihnya tauhid yang jauh dari khurafat, tahyul dan bid’ah. Untuk itu, beliau mesti mendalami benar-benar tentang aqidah ini melalui kitab-kitab hasil karya ulama' besar di abad-abad yang silam.

Di antara karya-karya ulama' terdahulu yang paling terkesan dalam jiwanya adalah karya Ibnu Taimiyah. Besarnya pengaruh Ibnu Taimiyah dalam jiwanya sehinggakan Syeikh Muhammad dilihat sebagai salinan Ibnu Taimiyah khususnya dalam aspek ketauhidan.

Setelah beberapa lama menetap di Mekah dan Madinah, beliau berpindah ke Basrah. Di sana, beliau bermukim lebih lama sehingga banyak ilmu-ilmu yang diperolehinya, terutaman di bidang hadith dan musthalahnya, fiqh dan ushul fiqhnya, gramatika (ilmu qawa’id) dan lughatnya.

Dakwah dan rintangan

Syeikh Muhammad mula berdakwah di Basrah, tempat di mana beliau bermukim untuk menuntut ilmu ketika itu. Akan tetapi dakwahnya di sana kurang bersinar, kerana menemui banyak rintangan dan halangan dari kalangan para ulama tempatan. Di antara pendukung dakwahnya di Basrah ialah seorang ulama yang bernama Syeikh Muhammad al-Majmu’i. Tetapi mereka mendapat tekanan dan ancaman daripada sebahagian ulama dan diancam akan dibunuh yang menyebabkan beliau meninggalkan Basrah dan mengembara ke beberapa negeri Islam.

Setelah menjelajahi beberapa negeri islam, beliau kembali ke al-ihsa menemui gurunya Syeikh Abdullah bin `Abd Latif al-Ihsai untuk mendalami beberapa bidang pengajian tertentu yang selama ini belum sempat didalaminya. Di sana beliau bermukim untuk beberapa waktu, sebelum kembali ke kampung asalnya ‘Uyainah. Tidak lama selepas itu beliau mengikut orang tuanya ke Haryamla, suatu tempat di daerah Uyainah pada tahun 1139H kerana dikatakan terdapat perselisihan pendapat dengan pihak berkuasa Uyainah.

Syeikh Muhammad berpindah ke Uyainah pada tahun 1140H, dan tinggal bersama ayahnya untuk mengembangkan ilmu dan mengajar serta berdakwah selama lebih kurang 13 tahun lamanya, sehinggalah ayahnya meninggal dunia di sana pada tahun 1153. Setelah 13 tahun menegakkan amar ma’ruf dan nahi mungkar di Haryamla, beliau mengajak pihak penguasa setempat untuk bertindak tegas terhadap gerombolan penjahat yang selalu melakukan kerusuhan, merampas, merampok serta melakukan pembunuhan. Maka gerombolan tersebut tidak senang kepada Syeikh Muhammad, lalu mereka mengancam hendak membunuhnya. Syeikh Muhammad terpaksa meninggalkan Haryamla, dan kembali ke Uyainah.

Keadaan Najd, Hijaz dan sekitarnya

Keadaan Najd, Hijaz dan sekitarnya semasa awal pergerakan tauhid amat buruk dengan kemerosotan aqidah, akhlak, tata nilai sosial, ekonomi dan politik. Semua itu adalah akibat penjajahan bangsa Turki yang berpanjangan terhadap Semenanjung Arab, di bawah penguasaan Sultan Muhammad Ali Pasya yang dilantik oleh Khalifah di Turki (Istanbul) sebagai gabenor jeneral untuk daerah jajahan di kawasan timur tengah, yang berkedudukan di Mesir.

Pemerintahan Turki pada waktu itu mempunyai daerah kekuasaan yang cukup luas. Pemerintahannya berpusat di Istanbul yang begitu jauh dari daerah jajahannya. Kekuasaan dan pengendalian khalifah maupun sultan-sultannya untuk daerah yang jauh dari pusat, sudah mulai lemah dan kendur disebabkan oleh kekacauan di dalam negeri dan kelemahan di pihak khalifah dan para sultannya.

Disamping itu, adanya cita-cita dari amir-amir di negeri arab untuk melepaskan diri dari kekuasaan pemerintah pusat yang berkedudukan di Turki. Ditambah lagi dengan hasutan dari bangsa barat, terutama Inggeris dan Perancis yang menghasut bangsa Arab dan umat Islam supaya berjuang merebut kemerdekaan daripada Turki.

Kemerosotan agama terutama yang bersangkutan dengan aqidah begitu memuncak. Kebudayaan jahiliyah dahulu seperti taqarrub (mendekatkan diri) pada kuburan (maqam) keramat, memohon syafaat dan meminta berkat serta meminta diampuni dosa dan disampaikan hajat, sudah menjadi ibadah mereka yang paling utama sekali, sedangkan ibadah-ibadah menurut syariat yang sebenarnya pula dijadikan perkara kedua. Di mana ada maqam wali dan orang-orang soleh seperti maqam Syeikh Abdul Qadir Jailani, penuh dibanjiri oleh penziarah-penziarah untuk meminta sesuatu hajat. Hal ini terjadi bukan hanya di tanah Arab saja, tetapi juga di mana-mana, di seluruh pelosok dunia sehingga suasana di negeri islam waktu itu seolah-olah sudah berbalik menjadi jahiliyah seperti pada waktu pra Islam menjelang kebangkitan Nabi Muhammad.

Di tengah-tengah keadaan yang sedemikian rupa, lahirkan seorang mujadid besar (pembaharu besar) Syeikh Muhammad bin Abdul Wahab (al-wahabi) dari `Uyainah (Najd) sebagai mujaddid islam terbesar abad ke-12H, setelah Ibnu Taimiyah, mujaddid abad ke-7H yang sangat terkenal itu.

Bidang pentajdidan kedua mujaddid besar ini sama iaitu mengadakan pentajdidan dalam aspek aqidah, walau masanya berbeda, yaitu kedua-duanya tampil untuk memperbaharui agama islam yang sudah mulai tercemar dengan bid’ah, khurafat dan tahyul yang sedang melanda islam dan kaum muslimin. Menghadapi hal ini syeikh muhammad bin `abdul wahab telah menyusun barisan ahli tauhid (muwahhidin) yang berpegang kepada pemurnian tauhid. Bagi para lawannya, pergerakan ini mereka sebut wahabiyin yaitu gerakan wahabiyah.

Dalam pergerakan tersebut tidak sedikit rintangan dan halangan yang dilalui. Kadangkala syeikh terpaksa melakukan tindakan kekerasan apabila tidak boleh dengan cara yang lembut. Tujuannya tidak lain melainkan untuk mengembalikan islam kepada kedudukannya yang sebenarnya, yaitu dengan memurnikan kembali aqidah umat Islam seperti yang diajarkan oleh Kitab Allah dan Sunnah RasulNya.

Awal pergerakan tauhid

Muhammad bin Abdul Wahab memulakan pergerakan di kampungnya sendiri iaitu Uyainah. Pada waktu itu Uyainah diperintah oleh seorang amir (penguasa) bernama Amir Uthman bin Mu’ammar. Amir Uthman menyambut baik idea dan gagasan Syeikh Muhammad itu dengan sangat gembira, dan beliau berjanji akan menolong perjuangan tersebut sehingga mencapai kejayaan.

Selama berdakwah di Uyainah, masyarakat di sana merasakan kembali kedamaian luar biasa, yang selama ini belum pernah mereka rasakan. Dakwah syeikh bergema di negeri mereka. Ukhuwah Islamiyah dan persaudaraan Islam telah tumbuh kembali berkat dakwahnya di seluruh pelusuk Uyainah dan sekitarnya. Orang-orang dari jauh pun mula mengalir berhijrah ke Uyainah, karena mereka menginginkan keamanan dan ketenteraman jiwa di negeri ini.

Pada suatu hari, Syeikh Muhammad meminta izin pada Amir Uthman untuk menghancurkan sebuah bangunan yang dibina di atas maqam Zaid bin al-Khattab, saudara kandung Umar al-Khattab, khalifah kedua. Syeikh Muhammad mengemukakan alasannya kepada Amir, bahwa menurut hadith Rasulullah saw, membina sesebuah bangunan di atas kubur adalah dilarang, kerana yang demikian itu akan menjurus kepada kemusyrikan. Amir bersetuju.

Tetapi syeikh mengajukan pendapat bahawa beliau khuatir masalah itu kelak akan dihalang-halangi oleh ahli jahiliyah(kaum badwi) yang tinggal berdekatan maqam tersebut. Lalu amir menyediakan 600 orang tentera untuk tujuan tersebut bersama-sama Syeikh Muhammad merobohkan maqam yang dikeramatkan itu.

Syeikh Muhammad tidak berhenti sampai di situ, semua maqam yang dipandang berbahaya bagi aqidah ketauhidan, yang dibina seperti masjid yang pada ketika itu berselerak di seluruh wilayah Uyainah turut diratakan. Hal ini adalah untuk mencegah agar jangan sampai dijadikan objek peribadatan oleh masyarakat Islam setempat yang sudah mulai nyata kejahiliahan dalam diri mereka.

Setelah selesai dari masalah tauhid, maka syeikh mulai menerangkan dan mengajarkan hukum-hukum syariat yang sudah berabad-abad hanya termaktub saja dalam buku-buku fiqh, tetapi tidak pernah diterapkan sebagai hukum yang diamalkan. Maka yang dilaksanakannya mula-mula sekali ialah hukum rejam bagi penzina. Seorang wanita yang mengaku dirinya berzina ke hadapan Syeikh Muhammad, dan ukuman rejam dijatuhkan atas dasar pengakuan wanita tersebut.

Berita tentang kejayaan syeikh dalam memurnikan masyarakat Uyainah dan penerapan hukum rejam kepada orang yang berzina, sudah tersebar luas di kalangan masyarakat Uyainah mahupun di luar Uyainah. Masyarakat Uyainah dan sekelilingnya menilai gerakan syeikh ini sebagai suatu perkara yang mendatangkan kebaikan. Namun, beberapa kalangan tertentu menilai pergerakan Syeikh Muhammad itu sebagai suatu perkara yang negatif dan membahayakan kedudukan mereka.

Di antara yang menentangnya dakwah tersebut adalah pihak berkuasa wilayah al-Ihsa’ (suku badwi) dengan para pengikutnya dari Bani Khalid Sulaiman Bin Ari’ar al-Khalidi. Pihak berkuasa al-ihsa’ khuatir kalau pergerakan Syeikh Muhammad tidak dipatahkan secepat mungkin, sudah pasti wilayah kekuasaannya nanti akan direbut oleh pergerakan tersebut.

Maka amir badwi ini menulis sepucuk surat kepada amir Uyainah yang isinya mengancam pihak berkuasa Uyainah. Adapun isi ancaman tersebut ialah: “Apabila Amir Uthman tetap membiarkan dan mengizinkan Syeikh Muhammad terus berdakwah dan tinggal di wilayahnya, serta tidak mau membunuh Syeikh Muhammad, maka semua pajak dan upeti wilayah badwi yang selama ini dibayar kepada Amir Uthman akan diputuskan (ketika itu wilayah badwi tunduk dibawah kekuasaan pemerintahan Uyainah).” Jadi, amir uthman dipaksa untuk memilih dua pilihan, membunuh syeikh atau suku badwi itu menghentikan pembayaran upeti.

Ancaman ini amat mempengaruhi pikiran Amir Uthman, kerena upeti dari wilayah badwi yang sangat besar erti baginya. Didesak oleh tuntutan tersebut, Amir Uyainah memanggil Syeikh Muhammad untuk diajak berunding bagaimanakah mencari jalan keluar dari ancaman tersebut.

Maka, amir uthman meminta kepada Syeikh Muhammad supaya dalam hal ini demi keselamatan bersama dan untuk menghindari dari terjadinya pertumpahan darah, sebaiknya syeikh bersedia mengalah untuk meninggalkan negeri Uyainah. Syeikh Muhammad menjawab seperti berikut: “Wahai Amir! Sebenarnya apa yang aku sampaikan dari dakwahku, tidak lain adalah dinullah (agama Allah), dalam rangka melaksanakan kandungan la ilaha illallah - tiada tuhan melainkan Allah, Muhammad Rasulullah. Maka barangsiapa berpegang teguh pada agama dan membantu pengembangannya dengan ikhlas dan yakin, pasti allah akan mengulurkan bantuan dan pertolongannya kepada orang itu, dan Allah akan membantunya untuk dapat menguasai negeri-negeri musuhnya. Saya berharap kepada anda amir supaya bersabar dan tetap berpegang terhadap pegangan kita bersama terlebih dahulu, untuk sama-sama berjuang demi tegaknya kembali dinullah di negeri ini. Mohon sekali lagi amir menerima ajakan ini. Mudah-mudahan Allah akan memberi pertolongan kepada anda dan menjaga anda dari ancaman badui itu, begitu juga dengan musuh-musuh anda yang lainnya. Dan Allah akan memberi kekuatan kepada anda untuk melawan mereka agar anda dapat mengambil alih daerah badui untuk sepenuhnya menjadi daerah Uyainah di bawah kekuasaan anda.”

Setelah bertukar fikiran di antara syeikh dan Amir Uthman, tampaknya pihak amir tetap pada pendiriannya, iaitu mengharapkan agar syeikh meninggalkan Uyainah secepat mungkin.

Dalam bukunya yang berjudul al-imam muhammad bin `abdul wahab, wada’ watahu wasiratuhu, Syeikh Muhammad bin `abdul `aziz bin `abdullah bin baz, beliau berkata: “demi menghindari pertumpahan darah, dan karena tidak ada lagi pilihan lain, di samping beberapa pertimbangan lainnya maka terpaksalah syeikh meninggalkan negeri Uyainah menuju negeri Dar’iyah dengan menempuh perjalanan secara berjalan kaki seorang diri tanpa ditemani oleh seorangpun. Beliau meninggalkan negeri Uyainah pada waktu dinihari, dan sampai ke negeri dar’iyah pada waktu malam hari.” (ibnu baz, syeikh `abdul `aziz bin `abdullah, m.s 22)

Tetapi ada juga tulisan lainnya yang mengatakan bahawa: pada mulanya Syeikh Muhammad mendapat dukungan penuh dari pemerintah negeri Uyainah amir uthman bin mu’ammar, namun setelah api pergerakan dinyalakan, pemerintah setempat mengundurkan diri dari percaturan pergerakan karena alasan politik (besar kemungkinan takut dipecat dari kedudukannya sebagai amir Uyainah oleh pihak atasannya). Dengan demikian, tinggallah Syeikh Muhammad dengan beberapa orang sahabatnya yang setia untuk meneruskan dakwahnya. Dan beberapa hari kemudian, Syeikh Muhammad diusir keluar dari negeri itu oleh pemerintahnya.

Syeikh Muhammad Di Dar’iyah

Sesampainya Syeikh Muhammad Di Sebuah Kampung Wilayah Dar’iyah, Yang Tidak Berapa Jauh Dari Tempat Kediaman Amir Muhammad Bin Saud (Pemerintah Negeri Dar’iyah), Syeikh Menemui Seorang Penduduk Di Kampung Itu, Orang Tersebut Bernama Muhammad Bin Sulaim Al-`Arini. Bin Sulaim Ini Adalah Seorang Yang Dikenal Soleh Oleh Masyarakat Setempat. Syeikh Meminta Izin Untuk Tinggal Bermalam Di Rumahnya Sebelum Ia Meneruskan Perjalanannya Ke Tempat Lain.

Pada Mulanya Ia Ragu-Ragu Menerima Syeikh Di Rumahnya, Karena Suasana Dar’iyah Dan Sekelilingnya Pada Waktu Itu Tidak Tenteram, Menyebabkan Setiap Tamu Yang Datang Hendaklah Melaporkan Diri Kepada Pihak Berkuasa Setempat. Namun, Setelah Syeikh Memperkenalkan Dirinya Serta Menjelaskan Maksud Dan Tujuannya Datang Ke Negeri Dar’iyah, Yaitu Hendak Menyebarkan Dakwah Islamiyah Dan Membenteras Kemusyrikan, Barulah Muhammad Bin Sulaim Ingin Menerimanya Sebagai Tamu Di Rumahnya.

Sesuai Dengan Peraturan Yang Wujud Di Dar’iyah Di Kala Itu, Yang Mana Setiap Tetamu Hendaklah Melaporkan Diri Kepada Pihak Berkuasa Setempat, Maka Muhammad Bin Sulaim Menemui Amir Muhammad Untuk Melaporkan Tamunya Yang Baru Tiba Dari Uyainah Dengan Menjelaskan Maksud Dan Tujuannya Kepada Beliau.

Kononnya, Ada Riwayat Yang Mengatakan; Bahwa Seorang Soleh Datang Menemui Isteri Amir Ibnu Saud, Ia Berpesan Untuk Menyampaikan Kepada Suaminya, Bahwa Ada Seorang Ulama Dari Uyainah Yang Bernama Muhammad Bin `Abdul Wahab Hendak Menetap Di Negerinya. Beliau Hendak Menyampaikan Dakwah Islamiyah Dan Mengajak Masyarakat Kepada Sebersih-Bersih Tauhid. Ia Meminta Agar Isteri Amir Ibnu Saud Membujuk Suaminya Supaya Menerima Ulama Tersebut Agar Dapat Menjadi Warga Negeri Dar’iyah Serta Mau Membantu Perjuangannya Dalam Menegakkan Agama Allah.

Isteri Ibnu Saud Ini Sebenarnya Adalah Seorang Wanita Yang Soleh. Maka, Tatkala Ibnu Saud Mendapat Giliran Ke Rumah Isterinya Ini, Si Isteri Menyampaikan Semua Pesan-Pesan Itu Kepada Suaminya.

Selanjutnya Ia Berkata Kepada Suaminya: “Bergembiralah Kakanda Dengan Keuntungan Besar Ini, Keuntungan Di Mana Allah Telah Mengirimkan Ke Negeri Kita Seorang Ulama, Juru Dakwah Yang Mengajak Masyarakat Kita Kepada Agama Allah, Berpegang Teguh Kepada Kitabullah Dan Sunnah Rasulnya. Inilah Suatu Keuntungan Yang Sangat Besar. Kanda Jangan Ragu-Ragu Untuk Menerima Dan Membantu Perjuangan Ulama Ini, Mari Sekarang Juga Kekanda Menjemputnya Kemari.”

Akhirnya, Baginda Ibnu Saud Dapat Diyakinkan Oleh Isterinya Yang Soleh Itu. Namun, Baginda Bimbang Sejenak. Ia Berfikir Apakah Syeikh Itu Dipanggil Datang Menghadapnya, Ataukah Dia Sendiri Yang Harus Datang Menjemput Syeikh, Untuk Dibawa Ke Tempat Kediamannya? Baginda Pun Meminta Pandangan Dari Beberapa Penasihatnya, Terutama Isterinya Sendiri, Tentang Bagaimanakah Cara Yang Lebih Baik Harus Dilakukannya.

Isterinya Dan Para Penasihatnya Yang Lain Sepakat Bahwa Sebaik- Baiknya Dalam Hal Ini, Baginda Sendiri Yang Harus Datang Menemui Syeikh Muhammad Di Rumah Muhammad Bin Sulaim. Karena Ulama Itu Didatangi Dan Bukan Ia Yang Datang, Al-`Alim Yuraru Wala Yazuru.’` Maka Baginda Dengan Segala Kerendahan Hatinya Menyetujui Nasihat Dan Isyarat Dari Isteri Maupun Para Penasihatnya.

Maka Pergilah Baginda Bersama Beberapa Orang Pentingnya Ke Rumah Muhammad Bin Sulaim, Di Mana Syeikh Muhammad Bermalam. Sesampainya Baginda Di Rumah Muhammad Bin Sulaim; Di Sana Syeikh Bersama Anda Punya Rumah Sudah Bersedia Menerima Kedatangan Amir Ibnu Saud. Amir Ibnu Saud Memberi Salam Dan Keduanya Saling Merendahkan Diri, Saling Menghormati.

Amir Ibnu Saud Berkata: “Ya Syeikh! Bergembiralah Anda Di Negeri Kami, Kami Menerima Dan Menyambut Kedatangan Anda Di Negeri Ini Dengan Penuh Gembira. Dan Kami Berikrar Untuk Menjamin Keselamatan Dan Keamanan Anda Syeikh Di Negeri Ini Dalam Menyampaikan Dakwahnya Kepada Masyarakat Dar’iyah. Demi Kejayaan Dakwah Islamiyah Yang Anda Syeikh Rencanakan, Kami Dan Seluruh Keluarga Besar Ibnu Saud Akan Mempertaruhkan Nyawa Dan Harta Untuk Bersama-Sama Anda Syeikh Berjuang Demi Meninggikan Agama Allah Dan Menghidupkan Sunnah Rasulnya Sehingga Allah Memenangkan Perjuangan Ini, Insya Allah!”

Kemudian Anda Syeikh Menjawab: “Alhamdulillah, Anda Juga Patut Gembira, Dan Insya Allah Negeri Ini Akan Diberkati Allah SWT. Kami Ingin Mengajak Umat Ini Kepada Agama Allah. Siapa Yang Menolong Agama Ini, Allah Akan Menolongnya. Dan Siapa Yang Mendukung Agama Ini,Nescaya Allah Akan Mendukungnya. Dan Insya Allah Kita Akan Melihat Kenyataan Ini Dalam Waktu Yang Tidak Begitu Lama.”

Demikianlah Seorang Amir (Penguasa) Tunggal Negeri Dar’iyah, Yang Bukan Hanya Sekadar Membela Dakwahnya Saja, Tetapi Juga Sekaligus Membela Darahnya Bagaikan Saudara Kandung Sendiri, Yang Berarti Di Antara Amir Dan Syeikh Sudah Bersumpah Setia Sehidup-Semati, Senasib, Dalam Menegakkan Hukum Allah Dan Rasulnya Di Bumi Persada Tanah Dar’iyah.

Ternyata Apa Yang Diikrarkan Oleh Amir Ibnu Saud Itu Benar-Benar Ditepatinya. Ia Bersama Syeikh Seiring Sejalan, Bahu-Membahu Dalam Menegakkan Kalimah Allah, Dan Berjuang Di Jalannya. Sehingga Cita- Cita Dan Perjuangan Mereka Disampaikan Allah Dengan Penuh Kemenangan Yang Gilang-Gemilang.

Sejak Hijrahnya Tuan Syeikh Ke Negeri Dar’iyah, Kemudian Melancarkan Dakwahnya Di Sana, Maka Berduyun-Duyunlah Masyarakat Luar Dar’iyah Yang Datang Dari Penjuru Jazirah Arab. Di Antara Lain Dari Uyainah, Urgah, Manfuhah, Riyadh Dan Negeri-Negeri Jiran Yang Lain, Menuju Dar’iyah Untuk Menetap Dan Bertempat Tinggal Di Negeri Hijrah Ini, Sehingga Negeri Dar’iyah Penuh Sesak Dengan Kaum Muhajirin Dari Seluruh Pelosok Tanah Arab.

Nama Syeikh Muhammad Bin `Abdul Wahab Dengan Ajaran-Ajarannya Itu Sudah Begitu Popular Di Kalangan Masyarakat, Baik Di Dalam Negeri Dar’iyah Mahupun Di Luar Negerinya, Sehingga Ramai Para Penuntut Ilmu Datang Berbondong-Bondong, Secara Perseorangan Maupun Secara Berombongan Datang Ke Negeri Dar’iyah.

Maka Menetaplah Syeikh Di Negeri Hijrah Ini Dengan Penuh Kebesaran, Kehormatan Dan Ketenteraman Serta Mendapat Sokongan Dan Kecintaan Dari Semua Pihak. Beliau Pun Mulai Membuka Madrasah Dengan Menggunakan Kurikulum Yang Menjadi Teras Bagi Rencana Perjuangan Beliau, Yaitu Bidang Pengajian ‘Aqaid Al-Qur’an, Tafsir, Fiqh, Usul Fiqh, Hadith, Musthalah Hadith, Gramatika (Nahu/Saraf)Nya Serta Lain- Lain Lagi Dari Ilmu-Ilmu Yang Bermanfaat.

Dalam Waktu Yang Singkat Saja, Dar’iyah Telah Menjadi Kiblat Ilmu Dan Kota Pelajar Penuntut Islam. Para Penuntut Ilmu, Tua Dan Muda, Berduyun-Duyun Datang Ke Negeri Ini. Di Samping Pendidikan Formal (Madrasah), Diadakan Juga Dakwah, Yang Bersifat Terbuka Untuk Semua Lapisan Masyarakat Umum, Begitu Juga Majlis-Majlis Ta’limnya.

Gema Dakwah Beliau Begitu Membahana Di Seluruh Pelosok Dar’iyah Dan Negeri-Negeri Jiran Yang Lain. Kemudian, Syeikh Mula Menegakkan Jihad, Menulis Surat-Surat Dakwahnya Kepada Tokoh-Tokoh Tertentu Untuk Bergabung Dengan Barisan Muwahhidin Yang Dipimpin Oleh Beliau Sendiri. Hal Ini Dalam Rangka Pergerakan Pembaharuan Tauhid Demi Membasmi Syirik, Bid’ah Dan Khurafat Di Negeri Mereka Masing-Masing.

Untuk Langkah Awal Pergerakan Itu, Beliau Memulai Di Negeri Najd. Beliau Pun Mula Mengirimkan Surat-Suratnya Kepada Ulama-Ulama Dan Penguasa-Penguasa Di Sana.

Berdakwah Melalui Surat-Menyurat

Syeikh Menempuh Pelbagai Macam Dan Cara, Dalam Menyampaikan Dakwahnya, Sesuai Dengan Keadaan Masyarakat Yang Dihadapinya. Di Samping Berdakwah Melalui Lisan, Beliau Juga Tidak Mengabaikan Dakwah Secara Pena Dan Pada Saatnya Juga Jika Perlu Beliau Berdakwah Dengan Besi (Pedang).

Maka Syeikh Mengirimkan Suratnya Kepada Ulama-Ulama Riyadh Dan Para Umaranya, Yang Pada Ketika Itu Adalah Dahkan Bin Dawwas. Surat-Surat Itu Dikirimkannya Juga Kepada Para Ulama Khariq Dan Penguasa- Penguasa, Begitu Juga Ulama-Ulama Negeri Selatan, Seperti Al-Qasim, Hail, Al-Wasyim, Sudair Dan Lain-Lainnya.

Beliau Terus Mengirimkan Surat-Surat Dakwahnya Itu Ke Sleuruh Penjuru Arab, Baik Yang Dekat Ataupun Jauh. Semua Surat-Surat Itu Ditujukan Kepada Para Umara Dan Ulama, Dalam Hal Ini Termasuklah Ulama Negeri Al-Ihsa’, Daerah Badwi Dan Haramain (Mekah - Madinah). Begitu Juga Kepada Ulama-Ulama Mesir, Syria, Iraq, Hindia, Yaman Dan Lain-Lain Lagi. Di Dalam Surat-Surat Itu, Beliau Menjelaskan Tentang Bahaya Syirik Yang Mengancam Negeri-Negeri Islam Di Seluruh Dunia, Juga Bahaya Bid’ah, Khurafat Dan Tahyul.

Bukanlah Bererti Bahwa Ketika Itu Tidak Ada Lagi Perhatian Para Ulama Islam Setempat Kepada Agama Ini, Sehingga Seolah-Olah Bagaikan Tidak Ada Lagi Yang Memperahtikan Masalah Agama. Akan Tetapi Yang Sedang Kita Bicarakan Sekarang Adalah Masalah Negeri Najd Dan Sekitarnya.

Tentang Keadaan Negeri Najd, Di Waktu Itu Sedang Dilanda Serba Kemusyrikan, Kekacauan, Keruntuhan Moral, Bid’ah Dan Khurafat. Kesemuanya Itu Timbul Bukanlah Karena Tidak Adanya Para Ulama, Malah Ulama Sangat Ramai Jumlahnya, Tetapi Kebanyakan Mereka Tidak Mampu Menghadapi Keadaan Yang Sudah Begitu Parah. Misalnya, Di Negeri Yaman Dan Lainnya, Di Mana Di Sana Tidak Sedikit Para Ulamanya Yang Aktif Melakukan Amar Ma’ruf Nahi Mungkar, Serta Menjelaskan Mana Yang Bid’ah Dan Yang Sunnah. Namun Allah Belum Mentaqdirkan Kejayaan Dakwah Itu Dari Tangan Mereka Seperti Apa Yang Allah Taqdirkan Kepada Syeikh Muhammad Bin `Abdul Wahab.

Berkat Hubungan Surat Menyurat Syeikh Terhadap Para Ulama Dan Umara Dalam Dan Luar Negeri, Telah Menambahkan Kemasyhuran Nama Syeikh Sehingga Beliau Disegani Di Antara Kawan Dan Lawannya, Hingga Jangkauan Dakwahnya Semakin Jauh Berkumandang Di Luar Negeri, Dan Tidak Kecil Pengaruhnya Di Kalangan Para Ulama Dan Pemikir Islam Di Seluruh Dunia, Seperti Di Hindia, Indonesia, Pakistan, Afthanistan, Afrika Utara, Maghribi, Mesir, Syria, Iraq Dan Lain-Lain Lagi.

Memang Cukup Banyak Para Da’i Dan Ulama Di Negeri-Negeri Tersebut Tetapi Pada Waktu Itu Kebanyakan Di Antara Mereka Yang Kehilangan Arah, Meskipun Mereka Memiliki Ilmu-Ilmu Yang Cukup Memadai.

Begitu Semarak Dan Bergemanya Suara Dakwah Dari Najd Ke Negeri-Negeri Mereka, Serentak Mereka Bangkit Sahut-Menyahut Menerima Ajakan Syeikh Ibnu `Abdul Wahab Untuk Menumpaskan Kemusyrikan Dan Memperjuangkan Pemurnian Tauhid. Semangat Mereka Timbul Kembali Bagaikan Pohon Yang Telah Layu, Lalu Datang Hujan Lebat Menyiramnya Sehingga Menjadi Hijau Dan Segar Kembali.

Demikianlah Banyaknya Surat-Menyurat Di Antara Syeikh Dengan Para Ulama Di Dalam Dan Luar Jazirah Arab, Sehingga Menjadi Dokumen Yang Amat Berharga Sekali. Akhir-Akhir Ini Semua Tulisan Beliau, Yang Berupa Risalah, Maupun Kitab-Kitabnya, Sedang Dihimpun Untuk Dicetak Dan Sebagian Sudah Dicetak Dan Disebarkan Ke Seluruh Pelosok Dunia Islam, Baik Melalui Rabithah Al-`Alam Islami, Maupun Terus Dari Pihak Kerajaan Saudi Sendiri ( Di Masa Mendatang). Begitu Juga Dengan Tulisan-Tulisan Dari Putera-Putera Dan Cucu-Cucu Beliau Serta Tulisan-Tulisan Para Murid-Muridnya Dan Pendukung-Pendukungnya Yang Telah Mewarisi Ilmu-Ilmu Beliau. Di Masa Kini, Tulisan-Tulisan Beliau Sudah Tersebar Luas Ke Seluruh Pelosok Dunia Islam.

Dengan Demikian, Jadilah Dar’iyah Sebagai Pusat Penyebaran Dakwah Kaum Muwahhidin (Gerakan Pemurnian Tauhid) Oleh Syeikh Muhammad Bin `Abdul Wahab Yang Didukung Oleh Penguasa Amir Ibnu Saud. Kemudian Murid-Murid Keluaran Dar’iyah Pula Menyebarkan Ajaran-Ajaran Tauhid Murni Ini Ke Seluruh Pelusuk Negeri Dengan Cara Membuka Sekolah- Sekolah Di Daerah-Daerah Mereka.

Namun, Meskipun Demikian, Perjalanan Dakwah Ini Tidak Sedikit Mengalami Rintangan Dan Gangguan Yang Menghalangi. Tetapi Setiap Perjuangan Itu Tidak Mungkin Berjaya Tanpa Adanya Pengorbanan. Sejarah Pembaharuan Yang Digerakkan Oleh Syeikh Muhammad Bin `Abdul Wahab Ini Tercatat Dalam Sejarah Dunia Sebagai Yang Paling Hebat Dari Jenisnya Dan Amat Cemerlang.

Di Samping Itu, Hal Ini Merupakan Suatu Pergerakan Perubahan Besar Yang Banyak Memakan Korban Manusia Maupun Harta Benda. Karena Pergerakan Ini Mendapat Tentangan Bukan Hanya Dari Luar, Akan Tetapi Lebih Banyak Datangnya Dari Kalangan Sendiri, Terutama Dari Tokoh- Tokoh Agama Islam Sendiri Yang Takut Akan Kehilangan Pangkat, Kedudukan, Pengaruh Dan Jamaahnya. Namun, Oleh Karena Perlawanan Sudah Juga Digencarkan Muslimin Sendiri, Maka Orang-Orang Di Luar Islam Pula, Terutama Kaum Orientalis Mendapat Angin Segar Untuk Turut Campur-Tangan Membesarkan Perselisihan Diantara Umat Islam Sehingga Terjadi Saling Membid’ahkan Dan Bahkan Saling Mengkafirkan.

Masa-Masa Tersebut Telah Pun Berlalu. Umat Islam Kini Sudah Sedar Tentang Apa Dan Siapa Kaum Pengikut Dakwah Rasulullah Yang Diteruskan Muhammad Bin Abdul Wahhab (Dijuluki Wahabi). Dan Satu Persatu Kejahatan Dan Kebusukan Kaum Orientalis Yang Sengaja Mengadu Domba Antara Sesama Umat Islam Semenjak Awal, Begitu Juga Dari Kaum Penjajah Barat, Semuanya Kini Sudah Terungkap.

Meskipun Usaha Musuh-Musuh Dakwahnya Begitu Hebat, Sama Ada Dari Kalangan Dalam Islam Sendiri, Mahupun Dari Kalangan Luarnya, Yang Dilancarkan Melalui Pena Atau Ucapan, Yang Ditujukan Untuk Membendung Dakwah Tauhid Ini, Namun Usaha Mereka Sia-Sia Belaka, Karena Ternyata Allah SWT Telah Memenangkan Perjuangan Dakwah Tauhid Yang Dipelopori Oleh Syeikh Islam, Imam Muhammad Bin `Abdul Wahab Yang Telah Mendapat Sambutan Bukan Hanya Oleh Penduduk Negeri Najd Saja, Akan Tetapi Juga Sudah Menggema Ke Seluruh Dunia Islam Dari Maghribi Sampai Ke Merauke, Malah Kini Sudah Berkumandang Pula Ke Seluruh Jagat Raya.

Dalam Hal Ini, Jasa-Jasa Putera Muhammad Bin Saud (Pendiri Kerajaan Arab Saudi) Dengan Semua Anak Cucunya Tidaklah Boleh Dilupakan Begitu Saja, Di Mana Dari Masa Ke Masa Mereka Telah Membantu Perjuangan Tauhid Ini Dengan Harta Dan Jiwa.

SIAPAKAH Salafiyyah ITU?

SEBAGAIMANA Yang Telah Disebutkan, Bahwa Salafiyyah Itu Adalah Suatu Pergerakan Pembaharuan Di Bidang Agama, Khususnya Di Bidang Ketauhidan. Tujuannya Ialah Untuk Memurnikan Kembali Ketauhidan Yang Telah Tercemar Oleh Pelbagai Macam Bid’ah Dan Khurafat Yang Membawa Kepada Kemusyrikan.

Untuk Mencapai Tujuan Tersebut, Syeikh Muhammad Bin `Abdul Wahab Telah Menempuh Pelbagai Macam Cara. Kadangkala Lembut Dan Kadangkala Kasar, Sesuai Dengan Sifat Orang Yang Dihadapinya. Beliau Mendapat Pertentangan Dan Perlawanan Dari Kelompok Yang Tidak Menyenanginya Karena Sikapnya Yang Tegas Dan Tanpa Kompromi, Sehingga Lawan- Lawannya Membuat Tuduhan-Tuduhan Ataupun Pelbagai Fitnah Terhadap Dirinya Dan Pengikut-Pengikutnya.

Musuh-Musuhnya Pernah Menuduh Bahwa Syeikh Muhammad Bin `Abdul Wahab Telah Melarang Para Pengikutnya Membaca Kitab Fiqh, Tafsir Dan Hadith. Malahan Ada Yang Lebih Keji, Yaitu Menuduh Syeikh Muhammad Telah Membakar Beberapa Kitab Tersebut, Serta Menafsirkan Al-Qur’an Menurut Kehendak Hawa Nafsu Sendiri.

Apa Yang Dituduh Dan Difitnah Terhadap Syeikh Ibnu `Abdul Wahab Itu, Telah Dijawab Dengan Tegas Oleh Seorang Pengarang Terkenal, Yaitu Al- Allamah Syeikh Muhammad Basyir As-Sahsawani, Dalam Bukunya Yang Berjudul Shiyanah Al-Insan Di Halaman 473 Seperti Berikut:

“Sebenarnya Tuduhan Tersebut Telah Dijawab Sendiri Oleh Syeikh Ibnu `Abdul Wahab Sendiri Dalam Suatu Risalah Yang Ditulisnya Dan Dialamatkan Kepada `Abdullah Bin Suhaim Dalam Pelbagai Masalah Yang Diperselisihkan Itu. Diantaranya Beliau Menulis Bahwa Semua Itu Adalah Bohong Dan Kata-Kata Dusta Belaka, Seperti Dia Dituduh Membatalkan Kitab-Kitab Mazhab, Dan Dia Mendakwakan Dirinya Sebagai Mujtahid, Bukan Muqallid.”

Kemudian Dalam Sebuah Risalah Yang Dikirimnya Kepada `Abdurrahman Bin `Abdullah, Muhammad Bin `Abdul Wahab Berkata: “Aqidah Dan Agama Yang Aku Anut, Ialah Mazhab Ahli Sunnah Wal Jamaah, Sebagai Tuntunan Yang Dipegang Oleh Para Imam Muslimin, Seperti Imam-Imam Mazhab Empat Dan Pengikut-Pengikutnya Sampai Hari Kiamat. Aku Hanyalah Suka Menjelaskan Kepada Orang-Orang Tentang Pemurnian Agama Dan Aku Larang Mereka Berdoa (Mohon Syafaat) Pada Orang Yang Hidup Atau Orang Mati Daripada Orang-Orang Soleh Dan Lainnya.”

`Abdullah Bin Muhammad Bin `Abdul Wahab, Menulis Dalam Risalahnya Sebagai Ringkasan Dari Beberapa Hasil Karya Ayahnya, Syeikh Ibnu `Abdul Wahab, Seperti Berikut: “Bahwa Mazhab Kami Dalam Ushuluddin (Tauhid) Adalah Mazhab Ahlus Sunnah Wal Jamaah, Dan Cara (Sistem) Pemahaman Kami Adalah Mengikuti Cara Ulama Salaf. Sedangkan Dalam Hal Masalah Furu’ (Fiqh) Kami Cenderung Mengikuti Mazhab Ahmad Bin Hanbal Rahimahullah. Kami Tidak Pernah Mengingkari (Melarang) Seseorang Bermazhab Dengan Salah Satu Daripada Mazhab Yang Empat. Dan Kami Tidak Mempersetujui Seseorang Bermazhab Kepada Mazhab Yang Luar Dari Mazhab Empat, Seprti Mazhab Rafidhah, Zaidiyah, Imamiyah Dan Lain- Lain Lagi. Kami Tidak Membenarkan Mereka Mengikuti Mazhab-Mazhab Yang Batil. Malah Kami Memaksa Mereka Supaya Bertaqlid (Ikut) Kepada Salah Satu Dari Mazhab Empat Tersebut. Kami Tidak Pernah Sama Sekali Mengaku Bahwa Kami Sudah Sampai Ke Tingkat Mujtahid Mutlaq, Juga Tidak Seorang Pun Di Antara Para Pengikut Kami Yang Berani Mendakwakan Dirinya Dengan Demikian. Hanya Ada Beberapa Masalah Yang Kalau Kami Lihat Di Sana Ada Nash Yang Jelas, Baik Dari Qur’an Mahupun Sunnah, Dan Setelah Kami Periksa Dengan Teliti Tidak Ada Yang Menasakhkannya, Atau Yang Mentaskhsiskannya Atau Yang Menentangnya, Lebih Kuat Daripadanya, Serta Dipegangi Pula Oleh Salah Seorang Imam Empat, Maka Kami Mengambilnya Dan Kami Meninggalkan Mazhab Yang Kami Anut, Seperti Dalam Masalah Warisan Yang Menyangkut Dengan Kakek Dan Saudara Lelaki; Dalam Hal Ini Kami Berpendirian Mendahulukan Kakek, Meskipun Menyalahi Mazhab Kami (Hambali).”

Demikianlah Bunyi Isi Tulisan Kitab Shiyanah Al-Insan, Hal. 474. Seterusnya Beliau Berkata: “Adapun Yang Mereka Fitnah Kepada Kami, Sudah Tentu Dengan Maksud Untuk Menutup-Nutupi Dan Menghalang-Halangi Yang Hak, Dan Mereka Membohongi Orang Banyak Dengan Berkata: `Bahwa Kami Suka Mentafsirkan Qur’an Dengan Selera Kami, Tanpa Mengindahkan Kitab-Kitab Tafsirnya. Dan Kami Tidak Percaya Kepada Ulama, Menghina Nabi Kita Muhammad SAW’ Dan Dengan Perkataan `Bahwa Jasad Nabi SAW Itu Buruk Di Dalam Kuburnya. Dan Bahwa Tongkat Kami Ini Lebih Bermanfaat Daripada Nabi, Dan Nabi Itu Tidak Mempunyai Syafaat.

Dan Ziarah Kepada Kubur Nabi Itu Tidak Sunat, Nabi Tidak Mengerti Makna “La Ilaha Illallah” Sehingga Perlu Diturunkan Kepadanya Ayat Yang Berbunyi: “Fa’lam Annahu La Ilaha Illallah,” Dan Ayat Ini Iturunkan Di Madinah. Dituduhnya Kami Lagi, Bahwa Kami Tidak Percaya Kepada Pendapat Para Ulama. Kami Telah Menghancurkan Kitab-Kitab Karangan Para Ulama Mazhab, Karena Didalamnya Bercampur Antara Yang Hak Dan Batil. Malah Kami Dianggap Mujassimah (Menjasmanikan Allah), Serta Kami Mengkufurkan Orang-Orang Yang Hidup Sesudah Abad Keenam, Kecuali Yang Mengikuti Kami. Selain Itu Kami Juga Dituduh Tidak Mahu Menerima Bai’ah Seseorang Sehingga Kami Menetapkan Atasnya `Bahwa Dia Itu Bukan Musyrik Begitu Juga Ibu-Bapaknya Juga Bukan Musyrik.’

Dikatakan Lagi Bahwa Kami Telah Melarang Manusia Membaca Selawat Ke Atas Nabi SAW Dan Mengharamkan Berziarah Ke Kubur-Kubur. Kemudian Dikatakannya Pula, Jika Seseorang Yang Mengikuti Ajaran Agama Sesuai Dengan Kami, Maka Orang Itu Akan Diberikan Kelonggaran Dan Kebebasan Dari Segala Beban Dan Tanggungan Atau Hutang Sekalipun. Kami Dituduh Tidak Mahu Mengakui Kebenaran Para Ahlul Bait R.A. Dan Kami Memaksa Menikahkan Seseorang Yang Tidak Kufu Serta Memaksa Seseorang Yang Tua Umurnya Dan Ia Mempunyai Isteri Yang Muda Untuk Diceraikannya, Karena Akan Dinikahkan Dengan Pemuda Lainnya Untuk Mengangkat Derajat Golongan Kami.

Maka Semua Tuduhan Yang Diada-Adakan Dalam Hal Ini Sungguh Kami Tidak Mengerti Apa Yang Harus Kami Katakan Sebagai Jawapan, Kecuali Yang Dapat Kami Katakan Hanya “Subhanaka - Maha Suci Engkau Ya Allah” Ini Adalah Kebohongan Yang Besar. Oleh Karena Itu, Maka Barangsiapa Menuduh Kami Dengan Hal-Hal Yang Tersebut Di Atas Tadi, Mereka Telah Melakukan Kebohongan Yang Amat Besar Terhadap Kami. Barangsiapa Mengaku Dan Menyaksikan Bahwa Apa Yang Dituduhkan Tadi Adalah Perbuatan Kami, Maka Ketahuilah: Bahwa Kesemuanya Itu Adalah Suatu Penghinaan Terhadap Kami, Yang Dicipta Oleh Musuh-Musuh Agama Ataupun Teman-Teman Syaithan Dari Menjauhkan Manusia Untuk Mengikuti Ajaran Sebersih-Bersih Tauhid Kepada Allah Dan Keikhlasan Beribadah Kepadanya.

Kami Beri’tiqad Bahwa Seseorang Yang Mengerjakan Dosa Besar, Seperti Melakukan Pembunuhan Terhadap Seseorang Muslim Tanpa Alasan Yang Wajar, Begitu Juga Seperti Berzina, Riba’ Dan Minum Arak, Meskipun Berulang-Ulang, Maka Orang Itu Hukumnya Tidaklah Keluar Dari Islam (Murtad), Dan Tidak Kekal Dalam Neraka, Apabila Ia Tetap Bertauhid Kepada Allah Dalam Semua Ibadahnya.” (Shiyanah Al-Insan, M.S 475)

Khusus Tentang Nabi Muhammad SAW, Syeikh Muhammad Bin `Abdul Wahab Berkata: “Dan Apapun Yang Kami Yakini Terhadap Martabat Muhammad SAW Bahwa Martabat Beliau Itu Adalah Setinggi-Tinggi Martabat Makhluk Secara Mutlak. Dan Beliau Itu Hidup Di Dalam Kuburnya Dalam Keadaan Yang Lebih Daripada Kehidupan Para Syuhada Yang Telah Digariskan Dalam Al-Qur’an. Karena Beliau Itu Lebih Utama Dari Mereka, Dengan Tidak Diragukan Lagi. Bahwa Rasulullah SAW Mendengar Salam Orang Yang Mengucapkan Kepadanya. Dan Adalah Sunnah Berziarah Kepada Kuburnya, Kecuali Jika Semata-Mata Dari Jauh Hanya Datang Untuk Berziarah Ke Maqamnya. Namun Sunat Juga Berziarah Ke Masjid Nabi Dan Melakukan Solat Di Dalamnya, Kemudian Berziarah Ke Maqamnya. Dan Barang Siapa Yang Menggunakan Waktunya Yang Berharga Untuk Membaca Selawat Ke Atas Nabi, Selawat Yang Datang Daripada Beliau Sendiri, Maka Ia Akan Mendapat Kebahagiaan Di Dunia Dan Akhirat.”

Tantangan Dakwah Salafiyyah

Sebagaimana Lazimnya, Seorang Pemimpin Besar Dalam Suatu Gerakan Perubahan , Maka Syeikh Muhammad Bin `Abdul Wahab Pun Tidak Lepas Dari Sasaran Permusuhan Dari Pihak-Pihak Tertentu, Baik Dari Dalam Maupun Dari Luar Islam, Terutama Setelah Syeikh Menyebarkah Dakwahnya Dengan Tegas Melalui Tulisan-Tulisannya, Berupa Buku-Buku Mahupun Surat-Surat Yang Tidak Terkira Banyaknya. Surat-Surat Itu Dikirim Ke Segenap Penjuru Negeri Arab Dan Juga Negeri-Negeri Ajam (Bukan Arab).

Surat-Suratnya Itu Dibalas Oleh Pihak Yang Menerimanya, Sehingga Menjadi Beratus-Ratus Banyaknya. Mungkin Kalau Dibukukan Niscaya Akan Menjadi Puluhan Jilid Tebalnya.

Sebagian Dari Surat-Surat Ini Sudah Dihimpun, Diedit Serta Diberi Ta’liq Dan Sudah Diterbitkan, Sebagian Lainnya Sedang Dalam Proses Penyusunan. Ini Tidak Termasuk Buku-Buku Yang Sangat Berharga Yang Sempat Ditulis Sendiri Oleh Syeikh Di Celah-Celah Kesibukannya Yang Luarbiasa Itu. Adapun Buku-Buku Yang Sempat Ditulisnya Itu Berupa Buku-Buku Pegangan Dan Rujukan Kurikulum Yang Dipakai Di Madrasah- Madrasah Ketika Beliau Memimpin Gerakan Tauhidnya.

Tentangan Maupun Permusuhan Yang Menghalang Dakwahnya, Muncul Dalam Dua Bentuk: 1. Permusuhan Atau Tentangan Atas Nama Ilmiyah Dan Agama, 2. Atas Nama Politik Yang Berselubung Agama.

Bagi Yang Terakhir, Mereka Memperalatkan Golongan Ulama Tertentu, Demi Mendukung Kumpulan Mereka Untuk Memusuhi Dakwah Wahabiyah.

Mereka Menuduh Dan Memfitnah Syeikh Sebagai Orang Yang Sesat Lagi Menyesatkan, Sebagai Kaum Khawarij, Sebagai Orang Yang Ingkar Terhadap Ijma’ Ulama Dan Pelbagai Macam Tuduhan Buruk Lainnya.

Namun Syeikh Menghadapi Semuanya Itu Dengan Semangat Tinggi, Dengan Tenang, Sabar Dan Beliau Tetap Melancarkan Dakwah Bil Lisan Dan Bil Hal, Tanpa Mempedulikan Celaan Orang Yang Mencelanya.

Pada Hakikatnya Ada Tiga Golongan Musuh-Musuh Dakwah Beliau: 1. Golongan Ulama Khurafat, Yang Mana Mereka Melihat Yang Haq (Benar) Itu Batil Dan Yang Batil Itu Haq. Mereka Menganggap Bahwa Mendirikan Bangunan Di Atas Kuburan Lalu Dijadikan Sebagai Masjid Untuk Bersembahyang Dan Berdoa Di Sana Dan Mempersekutukan Allah Dengan Penghuni Kubur, Meminta Bantuan Dan Meminta Syafaat Padanya, Semua Itu Adalah Agama Dan Ibadah. Dan Jika Ada Orang-Orang Yang Melarang Mereka Dari Perbuatan Jahiliyah Yang Telah Menjadi Adat Tradisi Nenek Moyangnya, Mereka Menganggap Bahwa Orang Itu Membenci Auliya’ Dan Orang-Orang Soleh, Yang Bererti Musuh Mereka Yang Harus Segera Diperangi.

2. Golongan Ulama Taashub, Yang Mana Mereka Tidak Banyak Tahu Tentang Hakikat Syeikh Muhammad Bin `Abdul Wahab Dan Hakikat Ajarannya. Mereka Hanya Taqlid Belaka Dan Percaya Saja Terhadap Berita-Berita Negatif Mengenai Syeikh Yang Disampaikan Oleh Kumpulan Pertama Di Atas Sehingga Mereka Terjebak Dalam Perangkap Ashabiyah (Kebanggaan Dengan Golongannya ) Yang Sempit Tanpa Mendapat Kesempatan Untuk Melepaskan Diri Dari Belitan Ketaashubannya. Lalu Menganggap Syeikh Dan Para Pengikutnya Seperti Yang Diberitakan, Yaitu; Anti Auliya’ Dan Memusuhi Orang-Orang Shaleh Serta Mengingkari Karamah Mereka. Mereka Mencaci-Maki Syeikh Habis-Habisan Dan Beliau Dituduh Sebagai Murtad.

3. Golongan Yang Takut Kehilangan Pangkat Dan Jawatan, Pengaruh Dan Kedudukan. Maka Golongan Ini Memusuhi Beliau Supaya Dakwah Islamiyah Yang Dilancarkan Oleh Syeikh Yang Berpandukan Kepada Aqidah Salafiyah Murni Gagal Karena Ditelan Oleh Suasana Hingar-Bingarnya Penentang Beliau.

Demikianlah Tiga Jenis Musuh Yang Lahir Di Tengah-Tengah Nyalanya Api Gerakan Yang Digerakkan Oleh Syeikh Dari Najd Ini, Yang Mana Akhirnya Terjadilah Perang Perdebatan Dan Polemik Yang Berkepanjangan Di Antara Syeikh Di Satu Pihak Dan Lawannya Di Pihak Yang Lain. Syeikh Menulis Surat-Surat Dakwahnya Kepada Mereka, Dan Mereka Menjawabnya. Demikianlah Seterusnya.

Perang Pena Yang Terus Menerus Berlangsung Itu, Bukan Hanya Terjadi Di Masa Hayat Syeikh Sendiri, Akan Tetapi Berterusan Sampai Kepada Anak Cucunya. Di Mana Anak Cucunya Ini Juga Ditakdirkan Allah Menjadi Ulama.

Merekalah Yang Meneruskan Perjuangan Al-Maghfurlah Syeikh Muhammad Bin `Abdul Wahab, Yang Dibantu Oleh Para Muridnya Dan Pendukung- Pendukung Ajarannya. Demikianlah Perjuangan Syeikh Yang Berawal Dengan Lisan, Lalu Dengan Pena Dan Seterusnya Dengan Senjata, Telah Didukung Sepenuhnya Oleh Amir Muhammad Bin Saud, Penguasa Dar’iyah.

Beliau Pertama Kali Yang Mengumandangkan Jihadnya Dengan Pedang Pada Tahun 1158 H. Sebagaimana Kita Ketahui Bahwa Seorang Da’i Ilallah, Apabila Tidak Didukung Oleh Kekuatan Yang Mantap, Pasti Dakwahnya Akan Surut, Meskipun Pada Tahap Pertama Mengalami Kemajuan. Namun Pada Akhirnya Orang Akan Jemu Dan Secara Beransur-Ansur Dakwah Itu Akan Ditinggalkan Oleh Para Pendukungnya.

Oleh Karena Itu, Maka Kekuatan Yang Paling Ampuh Untuk Mempertahankan Dakwah Dan Pendukungnya, Tidak Lain Harus Didukung Oleh Senjata. Karena Masyarakat Yang Dijadikan Sebagai Objek Daripada Dakwah Kadangkala Tidak Mampan Dengan Lisan Mahupun Tulisan, Akan Tetapi Mereka Harus Diiring Dengan Senjata, Maka Waktu Itulah Perlunya Memainkan Peranan Senjata.

Alangkah Benarnya Firman Allah SWT: ” Sesungguhnya Kami Telah Mengutus Rasul-Rasul Kami, Dengan Membawa Bukti-Bukti Yang Nyata Dan Telah Kami Turunkan Bersama Mereka Al-Kitab Dan Mizan/Neraca (Keadilan) Supaya Manusia Dapat Melaksanakan Keadilan. Dan Kami Ciptakan Besi Yang Padanya Terdapat Kekuatan Yang Hebat Dan Pelbagai Manfaat Bagi Umat Manusia, Dan Supaya Allah Mengetahui Siapa Yang Menolong (Agama)Nya Dan Rasulnya Padahal Allah Tidak Dilihatnya. Sesungguhnya Allah Maha Kuat Dan Maha Perkasa.” (Al-Hadid:25)

Ayat Di Atas Menerangkan Bahwa Allah SWT Mengutus Para Rasulnya Dengan Disertai Bukti-Bukti Yang Nyata Untuk Menumpaskan Kebatilan Dan Menegakkan Kebenaran. Di Samping Itu Pula, Mereka Dibekalkan Dengan Kitab Yang Di Dalamnya Terdapat Pelbagai Macam Hukum Dan Undang-Undang, Keterangan Dan Penjelasan. Juga Allah Menciptakan Neraca (Mizan) Keadilan, Baik Dan Buruk Serta Haq Dan Batil, Demi Tertegaknya Kebenaran Dan Keadilan Di Tengah-Tengah Umat Manusia.

Namun Semua Itu Tidak Mungkin Berjalan Dengan Lancar Dan Stabil Tanpa Ditunjang Oleh Kekuatan Besi (Senjata) Yang Menurut Keterangan Al- Qur’an Al-Hadid Fihi Basun Syadid Yaitu, Besi Baja Yang Mempunyai Kekuatan Dahsyat. Yaitu Berupa Senjata Tajam, Senjata Api, Peluru, Senapan, Meriam, Kapal Perang, Nuklir Dan Lain-Lain Lagi, Yang Pembuatannya Mesti Menggunakan Unsur Besi.

Sungguh Besi Itu Amat Besar Manfaatnya Bagi Kepentingan Umat Manusia Yang Mana Al-Qur’an Menyatakan Dengan Wama Nafiu Linasi Yaitu Dan Banyak Manfaatnya Bagi Umat Manusia. Apatah Lagi Jika Dipergunakan Bagi Kepentingan Dakwah Dan Menegakkan Keadilan Dan Kebenaran Seperti Yang Telah Dimanfaatkan Oleh Syeikh Muhammad Bin `Abdul Wahab Semasa Gerakan Tauhidnya Tiga Abad Yang Lalu.

Orang Yang Mempunyai Akal Yang Sehat Dan Fikiran Yang Bersih Akan Mudah Menerima Ajaran-Ajaran Agama, Sama Ada Yang Dibawa Oleh Nabi, Mahupun Oleh Para Ulama. Akan Tetapi Bagi Orang Zalim Dan Suka Melakukan Kejahatan, Yang Diperhambakan Oleh Hawa Nafsunya, Mereka Tidak Akan Tunduk Dan Tidak Akan Mau Menerimanya, Melainkan Jika Mereka Diiring Dengan Senjata.

Demikianlah Syeikh Muhammad Bin `Abdul Wahab Dalam Dakwah Dan Jihadnya Telah Memanfaatkan Lisan, Pena Serta Pedangnya Seperti Yang Dilakukan Oleh Rasulullah SAW Sendiri, Di Waktu Baginda Mengajak Kaum Quraisy Kepada Agama Islam Pada Waktu Dahulu. Yang Demikian Itu Telah Dilakukan Terus Menerus Oleh Syeikh Muhammad Selama Lebih Kurang 48 Tahun Tanpa Berhenti, Yaitu Dari Tahun 1158 Hinggalah Akhir Hayatnya Pada Tahun 1206 H.

Adalah Suatu Kebahagiaan Yang Tidak Terucapkan Bagi Beliau, Yang Mana Beliau Dapat Menyaksikan Sendiri Akan Kejayaan Dakwahnya Di Tanah Najd Dan Daerah Sekelilingnya, Sehingga Masyarakat Islam Pada Ketika Itu Telah Kembali Kepada Ajaran Agama Yang Sebenar-Benarnya, Sesuai Dengan Tuntunan Kitab Allah Dan Sunnah Rasulnya.

Dengan Demikian, Maka Maqam-Maqam Yang Didirikan Dengan Kubah Yang Lebih Mewah Dari Kubah Masjid-Masjid, Sudah Tidak Kelihatan Lagi Di Seluruh Negeri Najd, Dan Orang Ramai Mula Berduyun-Duyun Pergi Memenuhi Masjid Untuk Bersembahyang Dan Mempelajari Ilmu Agama. Amar Ma’ruf Ditegakkan, Keamanan Dan Ketenteraman Masyarakat Menjadi Stabil Dan Merata Di Kota Mahupun Di Desa. Syeikh Kemudian Mengirim Guru-Guru Agama Dan Mursyid-Mursyid Ke Seluruh Pelusuk Desa Untuk Mengajarkan Ilmu-Ilmu Agama Kepada Masyarakat Setempat Terutama Yang Berhubungan Dengan Aqidah Dan Syari’ah.

Setelah Beliau Meninggal Dunia, Perjuangan Tersebut Diteruskan Pula Oleh Anak-Anak Dan Cucu-Cucunya, Begitu Juga Oleh Murid-Murid Dan Pendukung-Pendukung Dakwahnya. Yang Dipelopori Oleh Anak-Anak Syeikh Sendiri, Seperti Syeikh Imam `Abdullah Bin Muhammad, Syeikh Husin Bin Muhammad, Syeikh Ibrahim Bin Muhammad, Syeikh Ali Bin Muhammad. Dan Dari Cucu-Cucunya Antara Lain Ialah Syeikh `Abdurrahman Bin Hasan, Syeikh Ali Bin Husin, Syeikh Sulaiman Bin `Abdullah Bin Muhammad Dan Lain-Lain. Dari Kalangan Murid-Murid Beliau Yang Paling Menonjol Ialah Syeikh Hamad Bin Nasir Bin Mu’ammar Dan Ramai Lagi Jamaah Lainnya Dari Para Ulama Dar’iyah.

Masjid-Masjid Telah Penuh Dengan Penuntut-Penuntut Ilmu Yang Belajar Tentang Pelbagai Macam Ilmu Islam, Terutama Tafsir, Hadith, Tarikh Islam, Ilmu Qawa’id Dan Lain-Lain Lagi. Meskipun Kecenderungan Dan Minat Mansyarakat Demikian Tinggi Untuk Menuntut Ilmu Agama, Namun Mereka Pun Tidak Ketinggalan Dalam Hal Ilmu-Ilmu Keduniaan Seperti Ilmu Ekonomi, Pertanian, Perdagangan, Pertukangan Dan Lain-Lain Lagi Yang Mana Semuanya Itu Diajarkan Di Masjid Dan Dipraktikkan Dalam Kehidupan Mereka Sehari-Hari.

Setelah Kejayaan Syeikh Muhammad Bersama Keluarga Amir Ibnu Saud Menguasai Daerah Najd, Maka Sasaran Dakwahnya Kini Ditujukan Ke Negeri Mekah Dan Negeri Madinah (Haramain) Dan Daerah Selatan Jazirah Arab. Mula-Mula Syeikh Menawarkan Kepada Mereka Dakwahnya Melalui Surat Menyurat Terhadap Para Ulamanya, Namun Mereka Tidak Mau Menerimanya.

Mereka Tetap Bertahan Pada Ajaran-Ajaran Nenek Moyang Yang Mengkeramatkan Kuburan Dan Mendirikan Masjid Di Atasnya, Lalu Berduyun-Duyun Datang Ke Tempat Itu Meminta Syafaat, Meminta Berkat, Dan Meminta Agar Dikabulkan Hajat Pada Ahli Kubur Atau Dengan Mempersekutukan Si Penghuni Kubur Itu Dengan Allah SWT.

Sebelas Tahun Setelah Meninggalnya Kedua Tokoh Mujahid Ini, Yaitu Syeikh Dan Amir Ibnu Saud, Kemudian Tampillah Imam Saud Bin `Abdul `Aziz Untuk Meneruskan Perjuangan Pendahulunya. Imam Saud Adalah Cucu Kepada Amir Muhammad Bin Saud, Rekan Seperjuangan Syeikh Semasa Beliau Masih Hidup. Berangkatlah Imam Saud Bin `Abdul `Aziz Menuju Tanah Haram Mekah Dan Madinah (Haramain) Yang Dikenal Juga Dengan Nama Tanah Hijaz.

Mula-Mula Beliau Bersama Pasukannya Berjaya Menduduki Tha’if. Penaklukan Tha’if Tidak Begitu Banyak Mengalami Kesukaran Karena Sebelumnya Imam Saud Bin `Abdul `Aziz Telah Mengirimkan Amir Uthman Bin `Abdurrahman Al-Mudhayifi Dengan Membawa Pasukannya Dalam Jumlah Yang Besar Untuk Mengepung Tha’if. Pasukan Ini Terdiri Dari Orang- Orang Najd Dan Daerah Sekitarnya. Oleh Karena Itu Ibnu `Abdul `Aziz Tidak Mengalami Banyak Kerugian Dalam Penaklukan Negeri Tha’if, Sehingga Dalam Waktu Singkat Negeri Tha’if Menyerah Dan Jatuh Ke Tangan Salafy (Pengikut Syaikh Muhammad).

Di Tha’if, Pasukan Muwahidin Membongkar Beberapa Maqam Yang Di Atasnya Didirikan Masjid, Di Antara Maqam Yang Dibongkar Adalah Maqam Ibnu Abbas R.A. Masyarakat Setempat Menjadikan Maqam Ini Sebagai Tempat Ibadah, Dan Meminta Syafaat Serta Berkat Daripadanya.

Dari Tha’if Pasukan Imam Saud Bergerak Menuju Hijaz Dan Mengepung Kota Mekah. Manakala Gubernur Mekah Mengetahui Sebab Pengepungan Tersebut (Waktu Itu Mekah Di Bawah Pimpinan Syarif Husin), Maka Hanya Ada Dua Pilihan Baginya, Menyerah Kepada Pasukan Imam Saud Atau Melarikan Diri Ke Negeri Lain. Ia Memilih Pilihan Kedua, Yaitu Melarikan Diri Ke Jeddah. Kemudian, Pasukan Saud Segera Masuk Ke Kota Mekah Untuk Kemudian Menguasainya Tanpa Perlawanan Sedikit Pun.

Tepat Pada Waktu Fajar, Muharram 1218 H, Kota Suci Mekah Sudah Berada Di Bawah Kekuasaan Muwahidin Sepenuhnya. Seperti Biasa, Pasukan Muwahidin Sentiasa Mengutamakan Sasarannya Untuk Menghancurkan Patung-Patung Yang Dibuat Dalam Bentuk Kubah Di Perkuburan Yang Dianggap Keramat, Yang Semuanya Itu Boleh Mengundang Kemusyrikan Bagi Kaum Muslimin.Maka Semua Lambang-Lambang Kemusyrikan Yang Didirikan Di Atas Kuburan Yang Berbentuk Kubah-Kubah Masjid Di Seluruh Hijaz,Semuanya Diratakan, Termasuk Kubah Yang Didirikan Di Atas Kubur Khadijah R.A, Isteri Pertama Nabi Kita Muhammad SAW.

Bersamaan Dengan Itu Mereka Melantik Sejumlah Guru, Da’i, Mursyid Serta Hakim Untuk Ditugaskan Di Daerah Hijaz. Selang Dua Tahun Setelah Penaklukan Mekah, Pasukan Imam Saud Bergerak Menuju Madinah. Seperti Halnya Di Mekah, Madinah Pun Dalam Waktu Yang Singkat Saja Telah Dapat Dikuasai Sepenuhnya Oleh Pasukan Muwahhidin Di Bawah Panglima Putera Saud Bin Abdul Aziz, Peristiwa Ini Berlaku Pada Tahun 1220 H.

Dengan Demikian, Daerah Haramain (Mekah - Madinah) Telah Jatuh Ke Tangan Muwahidin. Dan Sejak Itulah Status Sosial Dan Ekonomi Masyarakat Hijaz Secara Berangsur-Angsur Dapat Dipulihkan Kembali, Sehingga Semua Lapisan Masyarakat Merasa Aman, Tenteram Dan Tertib, Yang Selama Ini Sangat Mereka Inginkan.

Walaupun Sebagai Sebuah Daerah Yang Ditaklukan, Keluarga Saud Tidaklah Memperlakukan Rakyat Dengan Sesuka Hati. Keluarga Saud Sangat Baik Terhadap Rakyat Terutama Pada Kalangan Fakir Miskin Yang Mana Pihak Kerajaan Memberi Perhatian Yang Berat Terhadap Nasib Mereka. Dan Tetaplah Kawasan Hijaz Berada Di Bawah Kekuasaan Muwahidin (Saudi) Yang Dipimpin Oleh Keluarga Saud Sehingga Pada Tahun 1226 H.

Setelah Delapan Tahun Wilayah Ini Berada Di Bawah Kekuasaan Imam Saud, Pemerintah Mesir Bersama Sekutunya Turki, Mengirimkan Pasukannya Untuk Membebaskan Tanah Hijaz, Terutama Mekah Dan Madinah Dari Tangan Muwahidin Sekaligus Hendak Mengusir Mereka Keluar Dari Daerah Tersebut.

Adapun Sebab Campurtangan Pemerintah Mesir Dan Turki Itu Adalah Seperti Yang Telah Dikemukakan Pada Bahagian Yang Lalu, Yaitu Karena Pergerakan Muwahidin Mendapat Banyak Tantangan Dari Pihak Musuh- Musuhnya, Bahkan Musuh Dari Pihak Dalam Islam Sendiri Apalagi Dari Luar Islam, Yang Bertujuan Sama Yaitu Untuk Mematikan Dan Memadamkan Api Gerakan Dakwah Salafiyyah Syaikh Muhammad Bin Abdul Wahhab.

Oleh Karena Musuh-Musuh Gerakan Salafiyyah Tidak Mempunyai Kekuatan Yang Memadai Untuk Menentang Pergerakan Wahabiyah, Maka Mereka Menghasut Pemerintah Mesir Dan Turki Dengan Menggunakan Nama Agama, Seperti Yang Telah Diterangkan Pada Kisah Yang Lalu. Akhirnya Pasukan Mesir Dan Turki Menyerbu Ke Negeri Hijaz Untuk Membebaskan Kedua Kota Suci Mekah Dan Madinah Dari Cengkaman Kaum Muwahiddin, Sehingga Terjadilah Peperangan Di Antara Mesir Bersama Sekutunya Turki Di Satu Pihak Melawan Pasukan Muwahidin Dari Najd Dan Hijaz Di Pihak Lain. Peperangan Ini Telah Berlangsung Selama Tujuh Tahun, Yaitu Dari Tahun 1226 Hingga 1234 H.

Dalam Masa Perang Tujuh Tahun Itu Tidak Sedikit Kerugian Yang Dialami Oleh Kedua Belah Pihak, Terutama Dari Pihak Pasukan Najd Dan Hijaz, Selain Kerugian Harta Benda, Tidak Sedikit Pula Kerugian Nyawa Dan Korban Manusia. Tetapi Syukur Alhamdulillah, Setelah Lima Tahun Berlangsung Perang Saudara Di Antara Mesir-Turki Dan Wahabi, Pihak Mesir Maupun Turki Sudah Mulai Jemu Dan Bosan Menghadapi Peperangan Yang Berkepanjangan Itu. Akhirnya, Secara Perlahan-Lahan Mereka Sedar Bahwa Mereka Telah Keliru, Sekaligus Mereka Menyadari Bahwa Sesungguhnya Gerakan Wahabi Tidak Lain Adalah Sebuah Gerakan Aqidah Murni Dan Patut Ditunjang Serta Didukung Oleh Seluruh Umat Islam.

Dalam Dua Tahun Terakhir Menjelang Selesainya Peperangan, Secara Diam-Diam Gerakan Muwahidin Terus Melakukan Gerakan Dakwah Dan Mencetak Kader-Kadernya Demi Penerusan Gerakan Aqidah Di Masa-Masa Akan Datang. Berakhirnya Peperangan Yang Telah Memakan Waktu Tujuh Tahun Tersebut, Membikin Dakwah Salafiyyah Mulai Lancar Kembali Seperti Biasa.

Semua Kekacauan Di Tanah Hijaz Boleh Dikatakan Berakhir Pada Tahun 1239 H. Begitu Juga Dakwah Salafiyyah Telah Tersebar Secara Meluas Dan Merata Ke Seluruh Pelusuk Najd Dan Sekitarnya, Di Bawah Kepemimpinan Imam Turki Bin `Abdullah Bin Muhammad Bin Saud, Adik Sepupu Amir Saud Bin `Abdul `Aziz Yang Disebutkan Dahulu.

Semenjak Kekuasaan Dipegang Oleh Amir Turki Bin `Abdullah, Suasana Najd Dan Sekitarnya Berangsur-Angsur Pulih Kembali, Sehingga Memungkinkan Bagi Keluarga Saud (Al-Saud) Bersama Keluarga Syeikh Muhammad (Al-Syeikh) Untuk Melancarkan Kembali Dakwah Mereka Dengan Lisan Dan Tulisan Melalui Juru-Juru Dakwah, Para Ulama Serta Para Khutaba.

Suasana Yang Sebelumnya Penuh Dengan Huru-Hara Dan Saling Berperang, Kini Telah Berubah Menjadi Suasana Yang Penuh Aman Dan Damai Menyebabkan Syiar Islam Kelihatan Di Mana-Mana Di Seluruh Tanah Hijaz, Najd Dan Sekitarnya. Sedangkan Syi’ar Kemusyrikan Sudah Hancur Diratakan Dengan Tanah. Ibadah Hanya Kepada Allah, Tidak Lagi Ke Perkuburan Dan Makhluk-Makhluk Lainnya. Masjid Mulai Kelihatan Semarak Dan Lebih Banyak Dikunjungi Oleh Umat Islam, Dibanding Ke Maqam-Maqam Yang Dianggap Keramat Seperti Sebelumnya.

Khususnya Daerah Hijaz Dengan Kota Mekah Dan Madinah, Begitu Lama Terputus Hubungan Dengan Kerajaan (Daulah) Saudiyah, Yaitu Semenjak Perlanggaran Mesir Dan Sekutunya Pada Tahun 1226 -1342, Yang Bererti Lebih Kurang Seratus Duapuluh Tujuh Tahun Wilayah Hijaz Terlepas Dari Tangan Dinasti Saudiyah. Dan Barulah Kembali Ke Tangan Mereka Pada Tahun 1343 H, Yaitu Di Saat Daulah Saudiyah Dipimpin Oleh Imam `Abdul `Aziz Bin `Abdurrahman Bin Faisal Bin Turki Bin `Abdullah Bin Muhammad Bin Saud, Cucu Keempat Dari Pendiri Dinasti Saudiyah, Amir Muhammad Bin Saud Al-Awal.

Menurut Sejarah, Setelah Mekah - Madinah Kembali Ke Pangkuan Arab Saudi Pada Tahun 1343, Hubungan Saudi - Mesir Tetap Tidak Begitu Baik Yang Mana Tidak Ada Hubungan Diplomatik Di Antara Kedua Negara Tersebut, Meskipun Kedua Bangsa Itu Tetap Terjalin Ukhuwah Islamiyah. Namun Setelah Raja Faisal Menaiki Tahta Menjadi Ketua Negara Saudi, Hubungan Saudi - Mesir Disambung Kembali Hingga Kini.

Wafatnya

Muhammad Bin `Abdul Wahab Telah Menghabiskan Waktunya Selama 48 Tahun Lebih Di Dar’iyah. Keseluruhan Hidupnya Diisi Dengan Kegiatan Menulis, Mengajar, Berdakwah Dan Berjihad Serta Mengabdi Sebagai Menteri Penerangan Kerajaan Saudi Di Tanah Arab. Dan Allah Telah Memanjangkan Umurnya Sampai 92 Tahun, Sehingga Beliau Dapat Menyaksikan Sendiri Kejayaan Dakwah Dan Kesetiaan Pendukung-Pendukungnya. Semuanya Itu Adalah Berkat Pertolongan Allah Dan Berkat Dakwah Dan Jihadnya Yang Gigih Dan Tidak Kenal Menyerah Waktu Itu.

Kemudian, Setelah Puas Melihat Hasil Kemenangannya Di Seluruh Negeri Dar’iyah Dan Sekitarnya, Dengan Hati Yang Tenang, Perasaan Yang Lega, Muhammad Bin `Abdul Wahab Menghadap Tuhannya. Beliau Kembali Ke Rahmatullah Pada Tanggal 29 Syawal 1206 H, Bersamaan Dengan Tahun 1793 M, Dalam Usia 92 Tahun. Jenazahnya Dikebumikan Di Dar’iyah (Najd). Semoga Allah Melapangkan Kuburnya, Dan Menerima Segala Amal Solehnya Serta Mendapatkan Tempat Yang Layak Di Sisi Allah SWT. Amin.

Sumber

1.Syarh Tsalatsatil Ushul,Syaikh Muhammad Ibn Shalih Al-Utsaimin.

2.Syaikh Muhammad Ibn Abdul Wahhab da'watuhu wa siratuhu,Syaikh Abdul 'Aziz Ibn Abdullah Ibn Baaz.

3.Fathul Madjid Syarh Kitab at-Tauhid,Syaikh Abdurrahman Ibn Hasan Aalu Syaikh

4.Majalah Asy Syari'ah Vol II/No 21/1427 H/2006 laman 71-73.

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Al-Albani mendakwa: Nabi Muhammad SESAT. na'uzubillah!

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 16:44:00 +0000

WAHHABI BUKAN SAHAJA SUKA MENGHUKUM KE ATAS ULAMA ISLAM DAN UMATNYA SEBAGAI SESAT. BAHKAN NABI YANG TERMULIA NABI KITA MUHAMMAD TURUT TIDAK TERLEPAS DIHINA DAN DIHUKUM SEBAGAI SESAT OLEH WAHHABI. AL-ALBANI AL-WAHHABI SEORANG TOKOH WAHHABI TERKEMUKA MENGHUKUM NABI MUHAMMAD SEBAGAI SESAT na'uzubillah. (Rujuk Fatawa AL-ALBANI m/s 432)

Inilah padahnya apabila sifat ghuluw melanda pada diri seorang insan. Mereka akan melampau-lampau dalam banyak perkara. Sedangkan Nabi kita Muhammad kerap mengawasi dari sifat ghuluw (melampau) ini antara sabda baginda bermaksud: "Jangan sama-sekali kamu semua (ghuluw)melampau sesungguhnya telah binasa golongan pelampau sebelum kamu".R.Muslim.

Selain sifat ghuluw itu terdapat faktor lain yang mendorong seseorang itu menghina Nabi Muhammad dan menghukum baginda sebagai sesat iaitu faktor "sengaja menyalah tafsir al-Quran".
Ya, oleh kerana sifat tidak merujuk kepada ahli tafsir al-Quran yang mu'tabar hanya mentafsirkan ayat al-Quran itu mengikut hawa nafsu sendiri maka berlakulah penghinaan kepada Nabi Muhammad dan menghukum baginda sebagai sesat pula. Samalah dengan mereka yang menyamakan Allah dengan makhluk berpunca dari sifat takabbur hanya mentafsir al-Quran mengikut hawa nafsu sendiri dan padahnya mereka berpegang dengan aqidah tashbih menyamakan Allah dengan makhluk seperti Wahhabi, Ayah Pin selainnya.

NABI MUHAMMAD TIDAK SESAT (LAISA DHOL)
Saiduna Nabiyuna Muhammad solllahu 'alaihiwassalam merupakan seorang insan yang paling mulia disisi seluruh umat Islam dan makhluk yang paling mulia disisi Allah. Muhammad bin Abdullah tidak pernah berpegang dengan aqidah yang sesat samaada sebelum kenabian mahupun selepas diturunkan wahyu dan dilantik sebagai nabi dan rasul.
Baginda beriman dengan Allah dan berada atas kepercayaan yang tidak sesat sebelum kenabian dan selepasnya.

Amat melampau bagi mereka sengaja menyalahkan tafsir firman Allah lantas menghukum Nabi Muhammad sebagai sesat dari kebenaran. Ya Allah! segerakanlah balasanMu terhadap mereka yang menghina NabiMu mempergunakan ayatMu secara salah.
Ya saya (abu syafiq) mengatakan: Sesiapa mendakwa Nabi Muhammad sesat dari kebenaran adalah satu penghinaan kepada Nabi Muhammad dan ulama telah bersepakat bahawa sesiapa yang menghina Nabi maka aqidah dalam bahaya.
Manakala tafsir firman Allah dalam surah Ad-Dhuha ayat 7

وَوَجَدَكَ ضَالًّا فَهَدَى

adalah bererti: " Dan didapati pada mulanya engkau dalam keadaan tidak mengetahui segala & seluruhan isi kitab al-Quran dan selainnya kemudian engkau diberi petunjuk kepada mengetahui semua itu".
Dan ia adalah tafsiran yang sama pada firman Allah:

وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا

Bererti: " Dan begitu juga diwahyukan kepadamu (muhammad) pengisian dari kami ketika itu kamu (muhammad) tidak mengetahui keseluruhan isi kitab dan keseluruhan ilmu keimanan..."

Maka jelas! bukanlah surah Ad-Dhoha ayat 7 itu memberitahu Nabi Muhammad adalah sesat dari kebenaran. Tidak sama sekali. Nabi Muhammad tidak sesat dari kebenaran samaada sebelum kenabian mahupun selepasnya. Tetapi ia bererti Nabi Muhammad pada permulaannya tidak mengetahui keseluruhan isi kandungan kitab al-Quran kemudian diberi petunjuk dengan diturunkan al-Quran keseluruhannya. Memberi petunjuk tidak bererti Nabi Muhammad sesat dari kebenaran sebelum itu.

Dalam tafsiran yang lain Imam Qurtubi menjelaskan: "ayat itu bererti :Dan didapati engkau tidak sepertimana engkau ketika ini, dan tafsiran lain adalah :Dan didapati engkau berada dalam perkarangan dan kawasan kaum kamu yang sesat maka Allah memberi petunjuk dan jalan keluar".
Lihat! ulama tafsir tidak menyandarkan SESAT ke atas Nabi Muhammad sama sekali bahkan sekiranya hendak dikatakan sesat disitu adalah kaum baginda yang sesat ketika itu bukan nabi yang sesat.
Ini semua membuktikan seluruh ulama tafsir al-Quran yang mu'tabar tidak menghukum nabi Muhammad sebagai sesat dari kebenaran samaada sebelum atau sesudah kenabian. Akan tetapi ayat itu mempunyai tafsiran yang menepati bahasa arab yang tinggi kesusasteraan dan kehebatannya dan boleh dirujuk tafsiran ulama Islam mu'tabar yang lain.

PERINGATAN! Tidak boleh dan tidak harus mengunakan ayat tersebut untuk menghukum nabi Muhammad sebagai sesat dari kebenaran.Tidak boleh sama sekali!.

AL-ALBANI MENGHUKUM NABI MUHAMMAD SEBAGAI SESAT DARI KEBENARAN
Malangnya semua tokoh Wahhabi antaranya Al-Albani telah menghukum ke atas Nabi Muhammad sebagai sesat dan sesat dari kebenaran. Walaupun ulama tafsir telah menjelaskan makna ayat 7 dalam surah Ad-Dhoha tersebut bukan bererti begitu.
Mari kita lihat pada teks kenyataan Nasiruddin Al-Albani Al-Wahhabi yang menghukum nabi Muhammad sebagai sesat:
" Saya katakan kepada mereka yang bertawassul dengan wali dan orang soleh bahawa saya tidak segan sama sekali menamakan dan menghukum mereka sebagai SESAT dari kebenaran, tidak ada masaalah untuk menghukum mereka sebagai sesat dari kebenaran dan ini selari dengan penghukuman Allah ke atas nabi Muhammad sebagai sesat dari kebenaran sebelum nuzulwahyu Ad-Dhuha ayat 7". Rujuk kenyataan oleh Al-Albani tadi dalam Fatawa Al-Albani mukasurat 432.

Lihat bagaimana Al-Albani mempergunakan firman Allah pada bukan tempatnya. Amat jelas Al-Albani menghukum sesat terhadap umat Islam yang bertawassul dan samakan penghukuman sesat dia itu pula dengan penghukuman Allah terhadap nabi Muhammad sebagai sesat dari kebenaran seperti yang didakwa oleh Al-Albani.

Hakikatnya umat Islam yang bertawassul tidaklah sesat bahkan harus amalan tawassul itu.
Sekiranya Al-Albani mahu sangat menghukum mereka sebagai sesat mengapa disamakan penghukumannya dengan firman Allah ta'ala?! dan mengapa Al-Albani mendakwa nabi Mumammad juga sesat dari kebenaran dan jelas lagi terang Al-Albani mengatakan "nabi Muhammad sebagai SESAT (DHOLLUN)! dan ditambah lagi oleh Al-Albani bahawa Nabi Muhammad sesat dari kebenaran! na'uzubillah.

Belagak pandai! ghuluw! pelampau! tidak amanah dalam ilmu! Takfir! Tadhlil! Tabdi'
Itulah pangkat yang selayaknya dengan insan begini. Jika mahu sangat menghukum umat Islam sebagai sesat mengapa nak dikaitkan kesesatan itu pada nabi Muhammad pula?! bukankah engkau sendiri wahai Wahhabi mengucap Wa Asyhadu anna Muhammad Rasulullah?! mengapa menghina Rasulullah pula?! mengapa mendakwa Rasulullah sesat dari kebenaran??! tak kiralah sebelum atau sesudah kenabian. Bukankah ulama tafsir telah menjelaskan?! Apa lagi penghina kamu wahai Wahhabi kepada insan yang mulia ini (Nabi Muhammad)? lalai? sesat? apa lagi?! ...........

Ya Allah! percepatkan balasanMu terhadap penghina nabiMu.

Amin ya Allah

Oleh: Abu Syafiq

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Ibnu Qayyim Al-Jauziyyah

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 16:27:00 +0000

Muhammad bin Abi Bakr (محمد بن أبي بکر), bin Ayyub bin Sa'd al-Zar'i, al-Dimashqi (الدمشقي), bergelar Abu Abdullah Syamsuddin (أبو عبد الله شمس الدین), atau lebih dikenal dengan nama Ibnu Qayyim Al-Jauziyyah, dinamakan karena ayahnya berada / menjadi penjaga (qayyim) di sebuah sekolah lokal yang bernama Al-Jauziyyah. Dalam Bahasa Arab namanya tertulis:شمس الدين محمد بن أبي كر بن أيوب ،ابن القيم الجوزية ابن القيم

Dilahirkan di Damaskus, Suriah pada tanggal 4 Februari 1292, dan meninggal pada 23 September 1350) adalah seorang Imam Sunni, cendekiawan, dan ahli fiqh yang hidup pada abad ke-13. Ia adalah ahli fiqih bermazhab Hambali. Disamping itu juga seorang ahli Tafsir, ahli hadits, penghafal Al-Quran, ahli ilmu nahwu, ahli ushul, ahli ilmu kalam, sekaligus seorang mujtahid.

Nasab

Nasabnya dari pihak ayah adalah Syamsuddin Abu 'Abdillah Muhammad bin Abubakar bin Ayyub bin Su'ad bin Hariz az-Zar'i ad-Dimasyqi, dan dikenal dengan sebutan Ibnul Qoyyim.

Pendidikan

Ibnu Qayyim berguru ilmu hadits pada Syihab an-Nablusi dan Qadi Taqiyyuddin bin Sulaiman; berguru tentang fiqh kepada Syekh Safiyyuddin al-Hindi dan Isma'il bin Muhammad al-Harrani; berguru tentang ilmu pembagian waris (fara'idh) kepada bapaknya; dan juga berguru selama 16 tahun kepada Ibnu Taimiyyah.

Beliau belajar ilmu faraidh dari bapaknya karena beliau sangat menonjol dalam ilmu itu. Belajar bahasa Arab dari Ibnu Abi al-Fath al-Baththiy dengan membaca kitab-kitab: (al-Mulakhkhas li Abil Balqa’ kemudian kitab al-Jurjaniyah, kemudian Alfiyah Ibnu Malik, juga sebagian besar Kitab al-kafiyah was Syafiyah dan sebagian at-Tas-hil). Di samping itu belajar dari syaikh Majduddin at-Tunisi satu bagian dari kitab al-Muqarrib li Ibni Ushfur.

Belajar ilmu Ushul dari Syaikh Shafiyuddin al-Hindi, Ilmu Fiqih dari Syaikhul Islam Ibnu Taimiyah dan Syaikh Isma’il bin Muhammad al-Harraniy.

Ibnul Qayyim pernah dipenjara, dihina dan diarak berkeliling bersama Ibnu Taimiyah sambil didera dengan cambuk di atas seekor onta. Setelah Ibnu Taimiyah wafat, Ibnul Qayyim pun dilepaskan dari penjara. Hal itu disebabkan karena beliau menentang adanya anjuran agar orang pergi berziarah ke kuburan para wali.

Beliau peringatkan kaum muslimin dari adanya khurafat kaum sufi, logika kaum filosof dan zuhud model orang-orang hindu ke dalam firqah Islamiyah.

Penguasaannya terhadap Ilmu Tafsir tiada bandingnya, pemahamannya terhadap ushuluddin mencapai puncaknya dan pengetahuannya mengenai hadits, makna hadits, pemahaman serta istinbath-istinbath rumitnya, sulit ditemukan tandingannya.

Begitu pula, pengetahuan beliau rahimahullah tentang ilmu suluk dan ilmu kalam-nya Ahli tasawwuf, isyarat-isyarat mereka serta detail-detail mereka. Ia memang amat menguasai terhadap berbagai bidang ilmu ini.

Karena itulah banyak manusia-manusia pilihan dari kalangan para pemerhati yang menempatkan ilmu sebagai puncak perhatiannya, telah benar-benar menjadi murid beliau. Mereka itu adalah para Ulama terbaik yang telah terbukti keutamaannya, di antaranya ialah :

1. Anak beliau sendiri bernama Syarafuddin Abdullah
2. Anaknya yang lain bernama Ibrahim,
3. Ibnu Katsir ad-Dimasyqiy penyusun kitab al-Bidayah wan Nihayah
4. Al-Imam al-Hafizh Abdurrahman bin Rajab al-Hambali al-Baghdadi penyusun kitab Thabaqat al-Hanabilah
5. Ibnu Abdil Hadi al-Maqdisi
6. Syamsuddin Muhammad bin Abdil Qadir an-Nablisiy
7. Ibnu Abdirrahman an-Nablisiy
8. Muhammad bin Ahmad bin Utsman bin Qaimaz adz-Dzhahabi at-Turkumaniy asy-Syafi’i
9. Ali bin Abdil Kafi bin Ali bin Taman As Subky
10. Taqiyuddin Abu ath-Thahir al-Fairuz asy-Syafi’i

Manhaj serta hadaf Ibnul Qayyim rahimahullah ialah kembali kepada sumber-sumber dinul Islam yang suci dan murni, tidak terkotori oleh ra’yu-ra’yu (pendapat-pendapat) Ahlul Ahwa’ wal bida’ (Ahli Bid’ah) serta helah-helah (tipu daya) orang-orang yang suka mempermainkan agama.

Oleh sebab itulah beliau rahimahullah mengajak kembali kepada madzhab salaf; orang-orang yang telah mengaji langsung dari Rasulullah shallallahu ‘alaihi wa sallam. Merekalah sesungguhnya yang dikatakan sebagai ulama waratsatun nabi (pewaris nabi) shallallahu ‘alaihi wa sallam.

Di samping itu, Ibnul Qayyim juga mengumandangkan bathilnya madzhab taqlid. Kendatipun beliau adalah pengikut madzhab Hanbali, namun beliau sering keluar dari pendapatnya kaum Hanabilah, dengan mencetuskan pendapat baru setelah melakukan kajian tentang perbandingan madzhab-madzhab yang masyhur.

Ibnu Qayyim al-Jauziyah, wafat pada malam Kamis, tanggal 18 Rajab tahun 751 Hijriyah. Ia dishalatkan di Mesjid Jami' Al-Umawi dan setelah itu di Masjid Jami' Jarrah; kemudian dikuburkan di Pekuburan Babush Shagir.

Buku karangan Ibnu Qayyim

Ibn Qayyim al-Jawziyya on the Invocation of God. (terjemahan dalam bahasa Inggris oleh Michael Abdurrahman Fitzgerald & Moulay Youssef Slitine). Islamic Texts Society, 2000

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Syaikhul Islam Ibnu Taimiyyah

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 16:23:00 +0000

Diterjemahkan dari Iqtidho’ Shirothil Mustaqim Li Mukholafatil Ashabil Jahim
yang ditahqiq dan dita’liq oleh Dr. Nashir bin Abdul Karim Al ’Aql -hafizhahullah-
Alih Bahasa: Abu Ismail Abduh Tuasikal (Alumni Ma’had Ilmi)
Muraja’ah: Ust. Aris Munandar

Nasab Beliau

Beliau adalah Syaikhul Islam Al Imam Ahmad bin Abdul Halim bin Abdus Salam bin Abdullah bin Muhammad bin Al Khadr bin Muhammad bin Al Khadr bin Ali bin Abdullah bin Taimiyyah Al Harani Ad Dimasyqi. Nama Kunyah beliau adalah Abul ‘Abbas.

Kelahiran dan Pertumbuhan Beliau

Beliau lahir pada tanggal 12 Rabi’ul Awwal 661 Hijriah di Haran. Ketika berumur 7 tahun, beliau berpindah ke Damaskus bersama ayahnya dalam rangka melarikan diri dari pasukan Tartar yang memerangi kaum muslimin. Beliau tumbuh di keluarga yang penuh ilmu, fikih, dan agama. Buktinya adalah banyak dari ayah, kakek, saudara, dan banyak dari paman beliau adalah ulama yang terkenal. Di antaranya adalah kakek beliau yang jauh (kakek nomor 4), yaitu Muhammad bin Al Khadr, juga Abdul Halim bin Muhammad bin Taimiyyah dan Abdul Ghani bin Muhammad bin Taimiyyah. Juga kakek beliau yang pertama, yaitu Abdus Salam bin Abdullah bin Taimiyyah Majdud Diin -nama kunyahnya adalah Abul Barakaat-, memiliki beberapa tulisan di antaranya: Al Muntaqa min Al Ahadits Al Ahkam (kitab ini disyarah oleh Imam Syaukani dengan judul Nailul Author, pent), Al Muharrar dalam bidang fiqih, Al Muswaddah dalam bidang Ushul Fiqh, dan lainnya. Begitu juga dengan ayah beliau, Abdul Halim bin Abdus Salam Al Harani dan saudaranya, Abdurrahman dan lain-lain.

Di lingkungan ilmiah dan sholihah ini, beliau tumbuh. Beliau memulai menuntut ilmu pertama kali pada ayahnya dan juga pada ulama-ulama Damaskus. Beliau telah menghafalkan Al Quran sejak kecil. Beliau juga telah mempelajari hadits, fikih, ilmu ushul, dan tafsir. Beliau dikenal sebagai orang yang cerdas, memiliki hafalan yang kuat dan memiliki kecerdasan sejak kecil. Kemudian beliau intensif mempelajari ilmu dan mendalaminya. Sehingga terkumpul dalam diri beliau syarat-syarat mujtahid ketika masa mudanya. Maka tidak lama kemudian beliau menjadi seorang imam yang diakui oleh ulama-ulama besar dengan ilmu, kelebihan, dan keimamannya dalam agama, sebelum beliau berusia 30 tahun.

Karya Ilmiah Beliau

Dalam bidang penulisan buku dan karya ilmiah, beliau telah meninggalkan bagi umat Islam warisan yang besar dan bernilai. Tidak henti-hentinya para ulama dan para peneliti mengambil manfaat dari tulisan beliau. Sampai sekarang ini telah terkumpul berjilid-jilid buku, risalah (buku kecil), Fatawa dan berbagai Masa’il (pembahasan suatu masalah) dari beliau dan ini yang sudah dicetak. Sedangkan yang tersisa dari karya beliau yang masih belum diketahui atau tersimpan dalam bentuk manuskrip masih banyak sekali.

Beliau tidaklah membiarkan satu bidang ilmu dan pengetahuan yang bermanfaat bagi umat dan mengabdi pada umat, kecuali beliau menulisnya dan berperan serta di dalamnya dengan penuh kesungguhan dan ketelitian. Hal seperti ini jarang sekali ditemui kecuali pada orang-orang yang jenius dan orang yang jenius adalah orang yang sangat langka dalam sejarah.

Teman dekat, guru, murid beliau bahkan musuh beliau, telah mengakui keluasan penelaahan dan ilmu beliau. Buktinya jika beliau berbicara tentang suatu ilmu atau cabang ilmu, maka orang yang mendengar menyangka bahwa beliau tidak mumpuni pada ilmu lain. Hal ini dikarenakan ketelitian dan pendalaman beliau terhadap ilmu tersebut. Jika seseorang meneliti tulisan dan karya beliau dan mengetahui amal beliau berupa jihad dengan menggunakan tangan dan lisan, dan pembelaan terhadap Islam serta mengetahui tentang ibadah dan zikir beliau, maka sungguh dia akan sangat terkagum-kagum dengan keberkahan waktu dan kuatnya kesabaran beliau. Maha Suci Allah yang telah mengaruniakan pada beliau berbagai karunia tersebut.

Jihad dan Pembelaan Beliau untuk Islam

Banyak orang tidak mengetahui sisi amaliah dari kehidupan beliau. Banyak orang hanya mengenal beliau sebagai ulama, penulis, dan ahli fatwa melalui karya beliau yang tersebar. Padahal beliau memiliki sikap-sikap yang diakui dalam berbagai bidang yang lain, yang beliau ikut berperan serta dalam menolong dan memuliakan kaum muslimin. Di antaranya: beliau berjihad dengan pedang dan menyemangati kaum muslimin untuk berperang, baik dengan perkataan dan perbuatan beliau. Beliau berputar-putar dengan pedangnya di medan pertempuran dengan menunggang kuda dengan sangat lihai dan berani. Orang-orang yang menyaksikan beliau dalam peperangan penaklukan kota ’Ukaa, terkagum-kagum dengan keberaniannya dan serangannya terhadap musuh.

Adapun jihad beliau dengan pena dan lisan. Maka beliau rahimahullah telah berdiri di depan musuh-musuh Islam dari penganut berbagai agama, aliran, isme yang batil, dan ahlul bid’ah bagaikan gunung yang kokoh. Kadang dengan perdebatan langsung, terkadang pula melalui tulisan. Beliau menghancurkan syubhat-syubhat (racun pemikiran) mereka dan mengembalikan tipu daya mereka –bihamdillah-. Beliau menghadapi ahli filsafat, bathiniyyah baik dari golongan sufiyyah, isma’iliyyah, nashiriyyah, dan selain mereka. Sebagaimana beliau juga menghadapi rafidhah dan golongan yang sesat (atheis). Beliau hancurkan syubhat-syubhat ahlul bid’ah yang diadakan di sekeliling masyahid (kuburan yang ramai untuk diziarahi), kuburan secara umum, dan semacamnya. Sebagaimana beliau menghadapi jahmiyyah, mu’tazilah, dan beliau membantah ahlul kalam dan asya’iroh.

Orang yang melihat sisi ini dari kehidupan beliau hampir-hampir menegaskan tidak ada lagi waktu yang sia-sia yang tersisa dalam kehidupan beliau. Beliau diperangi, diusir, disakiti, dan dipenjara berkali-kali di jalan Allah. Bahkan tatkala menghadapi ajal, beliau berada di penjara Al Qol’ah, di Damaskus.

Tak ada henti-hentinya –bihamdillah- bantahan beliau selalu menjadi senjata yang ampuh untuk menghadapi musuh kebenaran dan orang yang menyimpang. Karena bantahan beliau ini selalu disandarkan pada Kitabullah dan Sunnah Rasulullah shallallahu ’alaihi wa sallam serta petunjuk salafush shalih, dengan kuatnya istinbath (penyimpulan hukum), pendalilan yang sangat bagus, alasan (argumen) secara syar’i dan akal, dan luasnya ilmu beliau yang telah Allah karuniai.

Banyak dari paham yang merusak yang laris manis pada hari ini di tengah-tengah kaum muslimin merupakan perpanjangan tangan dari firqah-firqah dan isme-isme (pemahaman-pemahaman) yang beliau hadapi dan semisalnya pula dihadapi oleh pendahulu kita yang shalih. Oleh karena itu, semestinya para da’i yang ingin memperbaiki umat jangan sampai lalai dari sisi ini. Seharusnya mereka mengambil faedah dari bantahan-bantahan yang terlebih dahulu dibuat oleh para pendahulu mereka yang shalih.

Tidaklah aku (Syaikh Nashir Al Aql, pent) berlebih-lebihan dengan yang akan aku katakan. Bahwasanya tak henti-hentinya kitab-kitab dan bantahan-bantahan beliau adalah senjata yang paling kuat untuk menghadapi firqah-firqah sesat dan isme-isme yang merusak ini, yang laris manis yang mulai muncul lagi pada hari ini. Firqah dan isme ini merupakan perpanjangan dari masa lalu. Akan tetapi di antara firqah-firqah itu ada yang berbaju dengan baju modern dan hanya merubah nama mereka saja. Misalnya Ba’tsiyyah (sebuah aliran sosialis/sekuler, pent), Isytiraqiyyah (sosialisme), nasionalisme, Qadianiah (Ahmadiah), Baha’iyyah (aliran sesat di India) dan firqah-firqah yang lain. Ada pula yang masih tetap dengan slogannya yang dulu seperti Syi’ah, Rafidhah, Nashiriyyah, Isma’iliyyah, Khowarij dan lain-lain.

Sifat-Sifat Beliau

Di samping aspek ilmu, pemahaman agama, dan amar ma’ruf nahi mungkar (memerintahkan yang baik dan melarang dari kemungkaran) yang terkenal dari beliau, sungguh Allah telah mengaruniai beliau sifat yang terpuji yang sudah dikenali dan diakui oleh banyak orang. Beliau adalah orang yang dermawan dan mulia, selalu mengutamakan orang-orang yang membutuhkan melebihi dari diri beliau sendiri, baik dalam hal makanan, pakaian, dan selainnya. Beliau adalah orang yang sering beribadah dan membaca Al Quran. Beliau adalah orang yang wara’ dan zuhud, hampir-hampir beliau tidak memiliki sesuatu pun dari kesenangan dunia, kecuali yang merupakan kebutuhan pokok (primer) dan sifat seperti ini sudah diketahui oleh orang-orang pada zamannya, sampai-sampai orang awam pun mengetahuinya. Beliau juga orang yang tawadhu’ dalam penampilan, pakaian, dan interaksi beliau dengan orang lain. Beliau tidak pernah memakai pakaian yang mewah atau pun jelek (beliau selalu berpakaian yang tengah-tengah, tidak mewah dan tidak jelek pen). Beliau tidaklah memaksa-maksakan diri (berbasa-basi) terhadap orang yang beliau temui. Beliau terkenal sebagai orang yang karismatik dan keras dalam membela kebenaran. Beliau memiliki karisma yang luar biasa di depan penguasa, ulama, dan orang awam. Setiap orang yang melihat beliau, akan langsung mencintai, segan, dan menghormati beliau, kecuali ahlil bid’ah yang diliputi rasa dengki.

Sebagaimana beliau terkenal sebagai orang yang sangat sabar di jalan Allah, beliau juga memiliki firasat yang kuat dan memiliki doa yang mustajab. Beliau juga memiliki karomah lain yang diakui. Semoga Allah merahmati beliau dengan rahmat yang luas dan menempatkannya di surga-Nya.

Masa Beliau

Sungguh beliau -rahimahullah- telah hidup di suatu masa yang terdapat banyak bid’ah dan kesesatan. Banyak isme-isme yang batil berkuasa. Semakin bertambah pula syubhat (racun pemikiran). Kebodohan, ta’ashub (fanatik) dan taqlid buta (mengikuti seseorang tanpa dalil) semakin tersebar. Pada saat itu pula, kaum muslimin diperangi oleh pasukan Tartar dan pasukan Salib (dari orang-orang Eropa).

Kita akan mendapati potret masa beliau dengan jelas dan gamblang melalui buku-buku beliau yang ada di hadapan kita. Karena beliau sangat perhatian dengan urusan kaum muslimin. Beliau juga berperan serta menyelesaikan masalah-masalah tersebut dengan pena, lisan dan tangannya. Barang siapa yang memperhatikan tulisan-tulisan beliau, maka akan mendapati gambaran bentuk ini pada masa beliau:

1. Semakin banyaknya bid’ah dan syirik, lebih-lebih kesyirikan yang terdapat di sekitar masyahid dan kuburan yang diziarahi dan palsu. Juga i’tiqod (keyakinan) yang batil terhadap orang yang hidup dan yang mati. Mereka diyakini dapat memberi manfaat dan dapat memberi kesusahan. Maka mereka diseru/didoai sebagai sesembahan selain Allah.
2. Tersebarnya filsafat, penyimpangan, dan perdebatan.
3. Tasawuf dan tarekat-tarekat sufi yang sesat menguasai orang-orang awam. Tersebar pula di sana isme-isme dan pemikiran bathiniyyah.
4. Rafidhah semakin berperan dalam urusan kaum muslimin. Mereka menyebarkan bid’ah dan kesyirikan di tengah-tengah kaum muslimin. Mereka mengendurkan semangat umat untuk berjihad. Bahkan mereka membantu pasukan Tartar yang merupakan musuh kaum muslimin.
5. Pada akhirnya, kita lihat semakin kuatnya Ahlusunnah wal Jamaah dengan sebab beliau. Beliau memotivasi dan memberikan semangat kepada Ahlusunnah. Hal ini memiliki pengaruh yang bagus bagi kaum muslimin hingga saat ini dalam menghadapi bid’ah dan kemungkaran, amar ma’ruf nahi munkar, menasihati pemimpin kaum muslimin, dan kaum muslimin secara umum.

Syaikhul Islam di zamannya tegar dalam menghadapi penyimpangan-penyimpangan ini dengan sikap yang telah diakui. Beliau memerintahkan, melarang, menasihati, menjelaskan sehingga Allah memperbaiki banyak keadaan kaum muslimin dengan tangan beliau. Allah telah menolong Sunnah dan Ahlusunnah melalui beliau, -walhamdulillah-.

Wafat Beliau

Sesungguhnya di antara tanda kebaikan orang shalih dan diterimanya dia di tengah-tengah kaum muslimin adalah: orang-orang merasa kehilangannya tatkala dia meninggal dunia. Oleh karena itu, para salaf menilai banyaknya orang yang menyalati merupakan tanda kebaikan dan diterimanya orang tersebut. Oleh karena itu, Imam Ahmad –rahimahullah- mengatakan: “Katakan pada Ahlul Bid’ah, perbedaan antara kami dan kalian adalah pada hari kematian”, yaitu orang-orang akan merasakan kehilangan Imam Ahlusunnah, apabila imam itu meninggal akan terlihat banyaknya orang yang mengiringi jenazahnya ke pemakaman. Sungguh realita telah menunjukkan hal itu. Belum ada yang pernah terdengar seperti kematian dua imam (yang sama-sama bernama Ahmad, pent) yaitu Imam Ahmad bin Hambal dan Ahmad bin Taimiyyah ketika keduanya meninggal. Begitu banyak orang yang mengiringi ke pemakaman dan keluar bersama jenazah keduanya serta menyalati keduanya. Ini bukanlah suatu yang aneh karena kaum muslimin adalah saksi Allah di bumi ini.

Demikianlah Syaikhul Islam –rahimahullah- wafat, dalam keadaan beliau terpenjara di penjara Al Qol’ah, Damaskus, pada malam Senin, 20 Dzulqo’dah 728 Hijriyah. Seluruh penduduk Damaskus dan sekitarnya merayap untuk menyalati dan mengiringi jenazah beliau ke pemakaman. Berbagai referensi yang menyebutkan kematian beliau sepakat bahwa yang menghadiri pemakaman beliau adalah jumlah yang sangat besar sekali yang tidak bisa dibayangkan jumlahnya.

Semoga Allah merahmati dan memberi balasan dengan kebaikan yang banyak atas jasa beliau terhadap Islam dan kaum muslimin.

Sumber penulisan biografi ini:

1. Al I’lam, Khoiruddin Az Zarkali. (1/144)
2. Al A’laam Al ’Aliyyah fii Manaqib Ibnu Taimiyyah, Al Hafidz Umar Al Bazzar, ditahqiq oleh Asy Syawisy.
3. Al Bidayatu wan Nihayah, Ibnu Katsir. (135-139/14)
4. Syadzarotudz Dzahab, Ibnul ’Ammaad. (80-86/6)
5. Fawatul Wifayaat, Muhammad Ibnu Syakir Al Kutubi. (74-80/1)
6. Kitabudz Dzail ’ala Thobaqotil Hanabilah, Abul Faroj Abdurrahman bin Ahmad Al Baghdadi. (387 – 408)
7. Manaqib Al Imam Ahmad bin Hambal. Ibnul Jauzi, ditahqiq oleh Dr. Abdullah bin Abdul Muhsin At Turki.

Alhamdu lillahilladzi bi ni’matihi tatimmush sholihaat

Wisma MTI, 27 Rabiul Awwal 1428 (15 April 2007 M)
yang mengharapkan rahmat dan ampunan Rabb-Nya

Abu Isma’il Muhammad Abduh Tuasikal

Disadur dari muslim.or.id

Sumber ...

Muhammad Nashiruddin Al-Albani

noreply@blogger.com (haSan faTula) — Mon, 30 Nov 2009 16:03:00 +0000

Abu Abdirrahman Muhammad Nashiruddin bin al-Haj Nuh al-Albani lahir pada tahun 1333 H (1914) di Ashqodar (Shkodra), ibu kota Albania. Ia dibesarkan di tengah keluarga yang tak berpunya lantaran ketekunan dan keseriusan mereka terhadap ilmu, khususnya ilmu agama dan ahli ilmu (ulama).[1] Ayah al-Albani, yaitu al-Haj Nuh, adalah lulusan lembaga pendidikan ilmu-ilmu syariat di ibu kota negara Turki Usmani (yang kini menjadi Istanbul). Ia wafat pada hari Jumat malam, 21 Jumada Tsaniyah 1420 H, atau bertepatan dengan tanggal 1 Oktober 1999, di Yordania.

Pendidikan

Ketika Raja Ahmet Zogu naik tahta di Albania dan mengubah sistem pemerintahan menjadi pemerintah sekuler, Syeikh Nuh amat mengkhawatirkan dirinya dan diri keluarganya. Akhirnya, ia memutuskan untuk berhijrah ke Syam (Suriah, Yordania dan Lebanon sekarang). Ia sekeluarga pun menuju Damaskus.

Setiba di Damaskus, Syeikh al-Albani kecil mulai aktif mempelajari Bahasa Arab. Ia masuk madrasah yang dikelola Jum'iyah al-Is'af al-Khairiyah hingga kelas terakhir tingkat Ibtida'iyah. Selanjutnya, ia meneruskan belajarnya langsung kepada para syeikh ulama. Ia mempelajari al-Qur'an dari ayahnya sampai selesai, selain mempelajari pula sebagian fiqih madzhab, yakni madzhab Hanafi, dari ayahnya.

Syeikh al-Albani juga mempelajari ketrampilan memperbaiki jam dari ayahnya sampai mahir betul, sehingga ia menjadi seorang ahli yang mahsyur. Ketrampilan ini kemudian menjadi salah satu mata pencariannya.

Pada umur dua puluh tahun, al-Albani mulai mengonsentrasikan diri pada ilmu hadits lantaran terkesan dengan pembahasan-pembahasan yang ada dalam majalah al-Manar, sebuah majalah yang diterbitkan oleh Syeikh Muhammad Rasyid Ridha. Kegiatan pertama di bidang ini ialah menyalin sebuah kitab berjudul al-Mughni 'an Hamli al-Asfar fi Takhrij ma fi al-Ishabah min al-Akhbar, sebuah kitab karya al-Iraqi, berupa takhrij terhadap hadits-hadits yang terdapat pada Ihya' Ulumuddin karangan Imam Al-Ghazali. Kegiatan Syeikh Al-Albani dalam bidang hadits ini ditentang oleh ayahnya yang berkomentar, "Sesungguhnya ilmu hadits adalah pekerjaan orang-orang pailit."

Namun, Syeikh al-Albani justru semakin menekuni dunia hadits. Pada perkembangan berikutnya, Syeikh al-Albani tidak memiliki cukup uang untuk membeli kitab. Karenanya, ia memanfaatkan Perpustakaan azh-Zhahiriyah di sana (Damaskus), di samping juga meminjam buku dari beberapa perpustakaan khusus. Karena sibuknya, ia sampai-sampai menutup kios reparasi jamnya. Ia tidak pernah beristirahat menelaah kitab-kitab hadits, kecuali jika waktu sholat tiba.

Akhirnya, kepala kantor perpustakaan memberikan sebuah ruangan khusus di perpustakaan untuk beliau. Bahkan kemudian ia diberi wewenang untuk membawa kunci perpustakaan. Dengan demikian, ia menjadi leluasa dan terbiasa datang sebelum pengunjung lain datang. Begitu pula, ketika orang lain pulang pada waktu sholat dhuhur, ia justru pulang setelah sholat isya. Hal ini dijalaninya sampai bertahun-tahun.

Cobaan beliau di Penjara

Syeikh al-Albani pernah dipenjara dua kali. Kali pertama selama satu bulan dan kali kedua selama enam bulan. Itu tidak lain karena gigihnya ia mendakwahkan sunnah, memurnikan ajaran agama Islam, dan memerangi bid'ah, sehingga orang-orang yang tidak menyukainya dan bahkan menebarkan fitnah.

Beberapa tugas yang pernah diemban

Syeikh al-Albani pernah mengajar di Jami'ah Islamiyah (Universitas Islam Madinah) selama tiga tahun, sejak tahun 1381-1383 H, mengajar tentang hadits dan ilmu-ilmu hadits. Setelah itu, ia pindah ke Yordania. Pada tahun 1388 H, Departemen Pendidikan meminta Syeikh al-Albani menjadi ketua jurusan Dirasah Islamiyah pada Fakultas Pasca Sarjana di sebuah perguruan tinggi di kerajaan Yordania. Tetapi, situasi dan kondisi saat itu tidak memungkinkannya memenuhi permintaan itu. Pada tahun 1395 H hingga 1398 H, ia kembali ke Madinah untuk bertugas sebagai anggota Majelis Tinggi Jam'iyah Islamiyah di sana. Ia mendapat penghargaan tertinggi dari kerajaan Arab Saudi berupa King Faisal Foundation tanggal 14 Dzulkaidah 1419 H (1999 M).

Karya

Karya Syeikh al-Albani amat banyak, di antaranya ada yang sudah dicetak, ada yang masih berupa naskah, dan ada yang hilang. Semua berjumlah 218 judul.

Rihlah beliau menuntut ilmu

Saat berkuasa raja Albania yaitu Ahmad zugu, yang mengadakan perombakan total sendi-sendi kehidupan masyarakat dengan mengikuti langkah thagut Turki, yakni Kamal Ataturk, dimana mengharuskan wanita-wanita muslimah menanggalkan Jilbabnya. Maka makin marak gelombang pengungsian orang-orang yang ingin menyelamatkan agamanya, termasuk Keluarga Haji Nuh yang mengungsi dari Albania ke Syiria.

Di kota damaskus mulailah Al-Albani kecil menunutut ilmu bahasa arab di madrasah Jum’iyyah Al-Is’aaf Al-Khairi. Disana beliau menyelesaikan pendidikan dasar pertama. Kemudian beliau melanjutkan studi intensif kepada para masyaaikh. Ia menimba ilmu Al-Qur’an, tilawah, tajwid dan sekilas tentang fikih Hanafi kepada ayah beliau dan menamatkan beberapa buku sharaf. Lalu beliau mempelajari buku Maraaqi Al-falaah, beberapa buku hadits dan ilmu balaghah dari Syaikh Sa’id Al-Burhaani.

Awal mula beliau melakukan penelitian ilmiah yaitu ketika beliau menyelidiki masalah tentang larangan mengerjakan shalat di masjid yang dibangun di lingkungan kuburan para nabi dan wali. Namun hasil penelitiannya tidak diakui oleh gurunya yaitu Syaikh Al-Buurhaani sehingga beliau merasa terpukul dan malah semakin larut untuk membahas permasalahan tersebut dengan menyandarkan pada Al-Qur’an dan As-Sunnah. Dan itulah asal-usul lahirnya kitab beliau yang diberi judul “Tahdziirus Saajid min Ittikhaadzil Qubuuril Massajid”

Al-Albani muda pada suatu hari melihat sebuah majalah Al-Manar di toko buku dan tertarik dengan tajuk tulisan yang ditulis oleh Sayyid Rasyid Ridha tentang buku Al-‘Ihya karangan Al-Ghazzali yang berisi sisi baik dan kesalahan buku tersebut. Ia mengikuti seluruh pembahasan ‘Ihyaa’ Uluumuddin hingga dari buku aslinya dan takhrij Al-Hafizh Al-Iraaqi, tanpa terasa dalam usaha beliau mengikuti pembahasan ini beliau harus menelaah buku-buku bahasa Arab, Balaghah dan Gharib Hadits agar dapat memahami nash-nash yang dibaca disamping melakukan takhrij. Saat itulah awalnya beliau berkonsentrasi memperdalam ilmu hadits. Walaupun ayah beliau selalu memperingatkan seraya berkata: “Ilmu hadits adalah pekerjaan orang-orang pailit.”

Syaikh Al-Albani menuturkan bahwa nikmat yang terbesar dari Allah untuk dirinya ada dua: perpindahan keluarganya ke Syiria dan keahlian mereparasi jam yang diajari ayahnya. Nikmat pertama menyebabkan beliau mudah mempelajari bahasa Arab, karena untuk memahami Al-Qur’an dan As-Sunnah harus menguasai bahasa Arab. Sedangkan nikmat kedua, dengan profesi ini selain dapat menghidupi keluarganya juga memberikan waktu lebih baginya untuk menunutut ilmu. Ia hanya bekerja selama 3 jam setiap hari kecuali hari selasa dan jum’at. Baginya itu sudah cukup untuk memenuhi kebutuhan keluarganya.

Saat mendalami ilmu ini beliau tidak sanggup membeli buku-buku yang dibutuhkan, sehingga beliau sering mengunjungi perpustakaan Azh-Zhahiriyyah sehingga disitu beliau mendapatkan buku-buku yang tidak mampu beliau beli. Ia juga menjalin hubungan dengan pemilik toko buku terbesar di Damaskus sehingga memudahkan beliau untuk meminjam buku-buku yang diperlukan. Saat ada orang yang mau membelinya baru buku tersebut dikembalikan. Saking semangatnya dalam mendalami ilmu hadits hingga beliau menutup bengkel reparasi jam, kemudian menyendiri di perpustakaan Azh-Zhahiriyyah selama 12 jam, menelaah, menta’liq (mengomentari), mentahqiq (memeriksa) kecuali saat tiba waktu shalat. Dan beliau seringkali hanya menyantap makan ringan selama di perpustakaan. Oleh karena itu, pihak perpustakaan memberi beliau ruang khusus, dengan referensi induk untuk kepentingan ilmiah yang beliau lakukan. Ia datang pagi hari sebelum petugas perpustakaan datang. Dan biasanya para pegawai perpustakaan sudah pulang ke rumah tengah hari dan tidak kembali lagi, namun Syaikh Al-Albani tetap berada disana hingga waktu Isya’ tiba. Hal ini beliau jalani selama bertahun-tahun.

Dalam menegakkan dakwah kepada manhaj Salafus Shalih Syaikh Al-Albani mengalami beberapa cobaan. Ia sering menghadapi penentangan yang keras dari ulama-ulama madzhab yang fanatik, guru-guru sufi dan kaum khurafat ahli bid’ah yang menjuluki beliau sebagai wahabi sesat. Namun banyak juga ulama-ulama dan kaum pelajar yang simpati terhadap dakwah beliau sehingga dalam majelisnya selalu dipenuhi oleh para penuntut ilmu yang haus akan ilmu yang sesuai dengan Al-Qur’an dan As-Sunnah, karena beliau termasuk pengibar panji tauhid. Seperti halnya Syaikhul Islam Ibnu Taimiyah dan muridnya Ibnul Qayyim Al-Jauziyah beliau juga pernah mengalami pencekalan dalam penjara di karenakan hasad dan fitnah orang-orang yang menentang beliau.

Syaikh Al-Albani rutin mengisi sejumlah jadwal kajian yang dihadiri para penuntut ilmu dan dosen-dosen untuk mebahas kitab-kitab. Berkat taufiq Allah kemudian kerja keras beliau muncullah karya-karya ilmiah dlam masalah hadits, fiqih, aqidah dan lainnya yang menunjukkan limpahan karunia ilmu yang dicurahkan Allah kepada beliau berupa pemahaman yang benar. Ilmu yang banyak, penelitian yang spektakuler dalam ilmu hadits dan ilmu jarh wa ta’dil. Disamping metodologi ilmiah beliau yang lurus, yang mendudukkan Al-Qur’an dan As-Sunnah sebagai hakim standar dalam menimbang segala sesuatu, dibimbing dengan pemahamn Salafus Shalih dan metode mereka dalam tafaqqud fid dien (mendalami agama) dan dalam istimbath hukum. Semua itu membuat beliau menjadi tokoh yang memiliki reputasi yang baik dan sebagai rujukan alim ulama.

Oleh karena itu, pihak Al-jami’ah Al-Islamiyyah di Madinah Al-munawwarah memilih beliau sebagai pengajar materi hadits, ilmu dan fiqih hadits di perguruan tinggi tersebut. Beliau bertugas selama 3 tahun dari 1381 H sampai 1383 H. Pada tahun 1395 H sampai 1397 H pengurus Al-Jami’ah mengangkat beliau sebagai salah satu anggota majelis tinggi Al-Jami’ah. Saat berada disana beliau menjadi tokoh panutan dalam kesungguhan dan keikhlasan. Ketika jam istirahat tiba dimana dosen-dosen lain menimati hidangan teh dan kurma, beliau lebih asyik duduk-duduk di pasir bersama murid-muridnya untuk member pelajaran tambahan. Hubungan beliau dengan murid adalah hubungan persahabatan, bukan hubungan guru-murid. Ia juga pernah diminta menteri penerangan Kerajaan Arab Saudi untuk menangani jurusan hadits di kuliah S2 di Al-Jami’ah Makkah Al-Mukarramah pada tahun 1388 H, namun karena beberapa hal keinginan tersebut tidak tercapai. Atas jasanya berkhidmat untuk As-Sunnah An-Nabawiyah, beliau mendapatkan sebuah penghargaan dari kerajaan Arab Saudi berupa Piagam king Faisal pada tanggal 14 Dzulqa’idah 1419 H.Berikut adalah beberpa karya ilmiah Al-Allamah Syaikh Abu Abdirrahman Muhammad Nashiruddin Al-Albani rahimahullah, yang beliau tulis selama kurang lebih enam puluh tahun meliputi tulisan-tulisan, tahqiq-tahqiq, koreksi-koreksi, takhrij-takhrij:1. Adabuz Zifaaf fis Sunnah Muthaharrah – karangan2. Ahkaamul Janaaiz – karangan3. Irwaaul Ghalil fi Takhrij Ahaadits Manaaris Sabiil – karangan 8 jilid4. Tamaamul Minnah fi Ta’liq ‘Alaa Fiqh Sunnah – karangan5. Silsilah Ahaadits Ash-Shahihah wa syai-un min fiqiha wa fawaa-iduha6. Silsilah Ahaadits Adh-Dhaifah wal Maudhuu’ah wa Atsaaruha As-Sayyi’ fil Ummah7. Shifat shalat Nabi shallahu’alaihi wasallam minat Takbiir ilat Taslim kaannaka taraaha 8. Shahih At-Targhib wat Tarhiib9. Dha’if At-Targhib wat Tarhiib10. Fitnatut Takfiir11. Jilbaab Al-Mar’atul muslimah12. Qishshshah Al-Masiih Ad-Dajjal wa Nuzuul Isa ‘alaihis sallam wa qatluhu iyyahu fi akhiriz Zaman

Dan masih banyak yang lainnya (Buku-buku diatas telah diterjemahkan dalam bahasa Indonesia). Selain itu beliau juga memiliki kaset hasil rekaman ceramah beliau, bantahan terhadap berbagai syubhat dan jawaban terhadap berbagai masalah yang bermanfaat.

Syaikh Al-Albani rahimahullah wafat pada waktu ashar hari sabtu tanggal 22 Jumadil Akhir, tahun 1420 H di yordania. Penyelenggaraan jenazah beliau dilakukan menurut sunnah dan dihadiri ribuan penuntut ilmu, murid-murid beliau, simpatisan beliau dan para pembela manhaj beliau. Jenazah beliau dimakamkan di perkuburan sederhana di pinggir jalan sesuai yang beliau harapkan. Ia juga berwasiat agar isi perpustakaan beliau, baik yang sudah dicetak, difotokopi atau masih tertulis dengan tulisan beliau atau tulisan selain beliau agar diberikan kepada perpustakaan Al-jami’ah A-Islamiyah Al-Madinah Al-Munawwarah. Karena beliau memiliki kenangan manis disana dalam berdakwah kepada Al-Qur’an dan As-Sunnah di atas manhaj Salafus Shalih, saat menjadi tenaga pengajar disana.

Perkataan ulama tentang Syaikh Al-Albani rahimahullah:

1. Syaikh Muhammad bin Ibrahim aalisy Syaikh rahimahullah berkata: “Beliau adalah ulama ahli sunnah yang senantiasa membela Al-Haq dan menyerang ahli kebatilan.”

2. Syaikh Abdul Aziz bin Baz rahimahullah berkata: “Aku belum pernah melihat di kolong langit pada saat ini orang yang alim dalam ilmu hadits seperti Al-Allamah Muhammad Nashiruddin Al-Albani.” Saat ditanya tentang hadits Rasulullah shallahu’alaihi wasallam, “Sesungguhnya Allah akan membangkitkan dari umat ini setiap awal seratus tahun seorang mujaddid yang akan mengembalikan kemurnian agama ini.” Beliau ditanya siapakah mujaddid abad ini, beliau menjawab, “Syaikh Muhammad Nashiruddin Al-Albani, beliaulah mujaddid abad ini dalam pandanganku, wallahu’alam.”

3. Syaikh Muhammad bin Shalih Al-Utsaimin rahimahullah berkata: “Beliau adalah alim yang memilki ilmu yang sangat luas dalam bidang hadits baik dari sisi riwayat maupun dirayat, seorang ulama yang memilki penelitian yang dalam dan hujjah yang kuat.”

Demikianlah biografi ringkas Al-Imam Al-Mujaddid Al ‘Allamah Al-Muhaddits Syaikh Muhammad Nashiruddin Al-Albani rahimahullah, semoga kita senantiasa ditunjuki oleh Allah Azza wa Jalla ke jalan kebenaran.

Sumber ...

Bahaya Panadol

noreply@blogger.com (haSan faTula) — Fri, 20 Nov 2009 14:39:00 +0000

Jangan Ambil Panadol & Panadol actifast / Soluble Lagi(Terutama Mereka Yang Ada Gastrik) UNTUK PENGETAHUAN, ikuti sebuah kenyataan benar dari seorang yang mengalaminya. .."Suami saya bekerja sebagai Jurutera IT di sebuah hospital, di mana pihak hospital sedang menyiapkan pengkalan data untuk pesakitnya. Dia mengenali rapat doktor tersebut. Doktor memberitahu suami saya, apabila mengalami sakit kepala, mereka sendiri tidak sanggup mengambil Panadol atau Paracetamol. .

Sebaliknya, mereka akan mencari ubatan herba Cina atau mencari altenatif lain.

Ini kerana Panadol adalah bertoksik kepada tubuh kita. Ia merosakkan organ hati. Menurut doktor tersebut, Panadol akan tinggal di dalam tubuh selama sekurang-kurangnya 5 tahun. Menurutnya lagi, pernah berlaku seorang pramugari menelan terlalu banyak Panadol semasa kedatangan haid kerana tugasnya perlu berdiri sepanjang masa penerbangan. Dia kini baru berumur 30-an tetapi sudah perlu menjalani rawatan buah pinggang (dialisis) setiap bulan.

Seperti kata doktor tersebut, sakit kepala disebabkan ketidak-seimbangan elektron/ion di dalam sel otak. Sebagai rawatan alternatif, beliau mencadangkan membeli sebotol atau 2 botol minuman isotonik, campurkan dengan air minuman pada kadar 1:1 atau 1:2. Mudahnya, secawan isotonik dengan 2 cawan air minuman.

Saya dan suami pernah mencuba kaedah ini dan mendapati ia berkesan. Kaedah lain ialah merendam kaki ke dalam besin yang mengandungi air suam. Ia akan memberi tekanan darah menurun dari kepala anda.

Panadol adalah sejenis "painkiller" , semakin banyak anda mengambilnya, semakin lama semakin kurang kesannya kepada anda. Bererti anda perlukan dos yang lebih lagi apabila ia kurang berkesan.

Kita semua akan jatuh sakit apabila usia kita semakin meningkat. Untuk wanita, mereka akan melalui pengalaman melahirkan zuriat. Bayangkan mereka akan diberi dos yang kuat apabila terpaksa melalui proses beranak melalui pembedahan. Jika anda terlalu banyak mengambil Panadol atau Paracetamol sepanjang hidup anda, seperti mereka yang ada migrain, ia akan memberi kesan sifar terhadap kesakitan yang anda alami dan anda memerlukan ubat yang lebih kuat lagi untuk mengurangkan rasa sakit. Adakah anda sanggup diberi dadah yang kuat seperti morfin?

Hargailah kehidupan anda. Fikir sebelum mudah memasukkan ubat yang "biasa" ini ke dalam mulut anda.

zai6973.blogspot

Sumber dari TKODaily.net

Fiqh : Bab Iqamah

noreply@blogger.com (haSan faTula) — Thu, 19 Nov 2009 11:39:00 +0000

Menurut ulama' jumhur selain ulama' Hambali, iqamah adalah sunat muakkad bagi solat fardhu yang berwaktu dan solat fardhu kepada mereka yang lewat sama ada secara sendirian atau berjemaah sama ada lelaki atau perempuan.

Ulama' Hambali pula mengatakan wanita tidak perlu azan dan iqamah.

Keputusan UPSR

noreply@blogger.com (haSan faTula) — Thu, 19 Nov 2009 06:06:00 +0000

19 Nov 2009; Keputusan UPSR diumumkan hari ini. Salah seorang anak saudara mendapat 2A, 2B dan 1C. Inilah qada' dan qadar namanya. Si anak saudara ni dah berusaha, dan ibubapa telah berusaha dengan cara mereka. Tapi keputusan .... =( sedih sungguh. Inilah ujian bagi ibubapa. Ujian yang ditentukan Allah S.W.T. sama ada mereka yakin kepada qada' dan qadarNya.

Kita nak cakap banyak, kita ni bukanlah pakar motivasi. Motif basi tu mungkinlah. Yang sebenarnya kegagalan anak adalah kegagalan ibubapa juga. Kegagalan ibubapa menyediakan anaknya menghadapi UPSR sekadar sepatutnya. Bagi ibubapa yang merasakan mereka telah berusaha bersungguh-sungguh, maka datanglah hantu merasuk diri! Singa jadian muncul! Ini kerana kurangnya keimanan pada qada' dan qadar.

Ibubapa harus buat postmortem. Mungkin usaha mereka selama ini tidak secara yang sepatutnya. Walaupun anak dah berusaha mengikut kemampuannya, ibubapa sentiasa mendesak anak-anak, tengking king king .... hari-hari. Anak jadi 'stress', tekanan di rumah dan di sekolah. Ini juga mungkin penyebab keputusan yang tidak memuaskan.

Kesimpulannya, postmortem, muhasabah. Kesilapan anak, kesilapan ibubapa, pengaruh sekeliling dan lain-lain. Banyak yang mempengaruhi keputusan UPSR tersebut.

Pengalaman di Mahkamah Syarie

noreply@blogger.com (haSan faTula) — Thu, 19 Nov 2009 05:51:00 +0000

Semalam keluarga sebelah isteri telah terima surat keputusan penjagaan anak saudara yang kedua ibubapanya telah meninggal dalam kemalangan tahun 2007. Surat bertarikh 15 Oktober 2009 yang baru diterima semalam itu adalah hasil penghakiman pada April yang lepas. Pelik sungguh, enam bulan baru dapat dikeluarkan keputusan yang cuma beberapa helai.

Setelah disemak, didapati ada persetujuan bersama yang tidak dicatat. Lo! lagu mana nih! Keputusan yang telah di'endorse' oleh mahkamah terdapat point penting yang tercicir? Ia berbeza sama sekali dengan prosedur catatan dan persetujuan kalau anda pernah menghadiri mahkamah sesyen. Tiada yang terburu-buru dalam mencapai persetujuan sehingga semuanya telah tercatat.

Hadith : Cinta Dunia dan Takut Mati

noreply@blogger.com (haSan faTula) — Wed, 18 Nov 2009 18:29:00 +0000

Rasulullah s.a.w. bersabda,

"Hampir tiba masanya kamu akan diserbu oleh bangsa-bangsa lain (musuh-musuh kamu), sebagaimana orang-orang lapar mengadap hidangan di dalam jamuan”. Sahabat bertanya, “Apakah semua itu berlaku disebabkan oleh jumlah kami yang sedikit?”. Rasulullah S.A.W menjawab, “Bahkan ketika itu jumlah kamu amat ramai, tetapi ramainya kamu tidak lebih dari seumpama buih-buih di laut. Allah akan mencabut dari hati musuh-musuh kamu rasa gerun mereka terhadap dirimu, dan dimasukkan ke hatimu penyakit AL-WAHAN”. Seorang sahabat bertanya, “Ya Rasulullah, apakah al-wahan itu? “Jawab Rasulullah SAW “ialah cinta dunia dan takut menghadapi maut. ”

Hadis riwayat Abu Daud

They and Us

noreply@blogger.com (haSan faTula) — Mon, 09 Nov 2009 17:56:00 +0000

Taken from Muhd Hazrie blog

We have lost the capacity to produce knowledge.

o In the entire Muslim World (57 Muslim Countries) there are only 500 universities.
o In USA alone, 5,758 universities
o In India alone, 8,407 universities
o Not one university in the entire Islamic World features in the Top 500 Ranking Universities of the World
o Literacy in the Christian World 90%
o Literacy in the Muslim World 40%
o 15 Christian majority-countries, literacy rate 100%
o Muslim majority – countries , None
o 98% in Christian countries completed primary
o Only 50% in Muslim countries completed primary.
o 40% in Christian countries attended university
o In Muslim countries a dismal 2% attended.
o Muslim majority countries have 230 scientists per one million Muslims
o The USA has 5000 per million
o The Christian world 1000 technicians per million.
o Entire Arab World only 50 technicians per million.
o Muslim World spends on research/development 0.2% of GDP
o Christian World spends 5 % of GDP

Conclusion.
o The Muslim World lacks the capacity to produce knowledge.

Another way of testing the degree of knowledge is the degree of diffusing knowledge.

o Pakistan 23 daily newspapers per 1000 citizens
o Singapore 460 per 1000 citizens.
o In UK book titles per million is 2000
o In Egypt book titles per million is only 17

Conclusion.
o Muslim World is failing to diffuse knowledge

Applying Knowledge is another such test.

o Exports of high tech products from Pakistan is 0.9% of its exports.
o In Saudi Arabia is 0.2%
o Kuwait , Morocco and Algeria 0.3%
o Singapore alone is 68%

Conclusion.
o Muslim World is failing to apply knowledge.

What do you conclude? No need to tell, the figures are speaking themselves very loudly. We are unable to listen

Advice:

Please educate yourself and your children. Always promote education, don’t compromise on it, don’t ignore your children’s slightest misguidance from education (and please, for God’s Sake, don’t use your personal contacts or sources to promote your children in their education; if they fail, let them and make them learn to pass; b/c if they can’t do it now, they can’t ever).
We are World’s biggest and strongest nation, all we need is to identify and explore our ownselves. Our victory is with our knowledge, our creativity, our literacy…And nothing else.

=| Our victory is when Allah is with us! Allah will be with us when we follow His Prophet Muhammad s.a.w.

Hadith : Perkara Sunnah hingga ke Jumaat

noreply@blogger.com (haSan faTula) — Fri, 06 Nov 2009 07:11:00 +0000

Dari Abu Umamah r.a. meriwayatkan bahawa baginda Rasulullah s.a.w. bersabda,

"Sesungguhnya mandi pada hari Jumaat itu menggugurkan dosa-dosa sehingga ke akar-akar rambut (dan bulu-bulu roma)."

Hadith riwayat Tabarani, Majma' Azzawaid

Dari Aus ibn Aus As Saqafi r.a. berkata; Aku mendengar Rasulullah s.a.w. bersabda:

"Barangsiapa yang mandi pada hari Jumaat dengan sebaik-baik mandi dan pergi ke masjid lebih awal dengan berjalan kaki dan tidak menunggang kenderaan dan duduk berhampiran dengan imam, mendengar khutbah dengan teliti dan penuh perhatian, tidak berkata-kata yang sia-sia, maka setiap langkah yang dilangkahinya akan mendapat ganjaran berpuasa selama satu tahun dan mendapat ganjaran satu tahun beribadat pada waktu malam."

Hadith riwayat Abu Daud

Hadith : Setiap Perkataan Akan Disoal

noreply@blogger.com (haSan faTula) — Wed, 04 Nov 2009 15:58:00 +0000

Dari Hasan rahmatullah 'alaih meriwayatkan bahawa Rasulullah s.a.w. telah bersabda:

"Jika seseorang hamba berucap, maka Allah S.W.T. pasti akan menyoalnya tentang ucapannya itu, bahawa apakah niat dan tujuan ucapannya itu."

Ja'far rahmatullah 'alaih berkata: Hadrat Malik bin Dinar rahmatullah 'alaih bilamana menceritakan hadith ini, maka dia akan menangis sehingga terputus-putus suaranya. Kemudian dia akan berkata: Orang menyangka bahawa dengan menceritakan hadith ini mata aku akan sejuk. Yakni aku akan gembira dengan menceritakan hadith ini. Aku tahu Allah S.W.T. pasti akan menyoalku: Apakah tujuan dan niat kamu dalam menceritakan hadith ini.

Hadith riwayat Baihaqi