Archive Page 2
Ibrah Pindah Randah Usrah
Assalamualaikum,
Apa khabar anda? Makin busy? huhu…tak sempat menulis?
Sedikit ibrah yg saya dapat mengenai berpindah usrah. Alhamdulillah…
Sudah menjadi satu kebiasaan semakin lama kita dalam sistem tarbiyah, maka kita akan berpindah randah ke usrah yg lain. Bg yg pernah dapat naqib best, ahli usrah yg best sure tak seronok langsung utk berpindah ke usrah yg lain.
Perasaan tidak seronok dgn perpindahan ke usrah lain bukan perlu sgt dilayan. Dari sedikit pembacaan, jika kita lihat sejarah IM, salah satu trait yg berjaya dihasilkan ialah tiadanya pengagungan kepada seorang tokoh, tetapi kepada fikrah, sistem dan Islam. Itulah yg menjamin kejayaan dan melindungi perjuangan IM hingga ke hari ini. Pemimpin2 IM silih bertukar ganti, tetapi ia tidak melemahkan perjuangannya malah makin kuat dan melebar. Begitu juga jika lihat kpd Hamas, pemimpinnya silih berganti dan kekuataan jamaah semakin bertambah kuat.
Tetapi kalau kita melihat Yugoslavia di bwh Josip Broz Tito hancur dan pecah belah selepas kematiannya. Pemergiannya menyebabkan tamatnya usaha yg diperjuangkan disebabkan perjuangan itu adalah perjuangan yg terikat dgn individu. Ini termasuklah jika perjuangan kita adalah perjuangan yg mengikat kita dgn seorang tokoh, seorang syaikh, tok guru, ustaz dan sebagainya. Berapa byk perjuangan yg agung telah ditempa, tetapi dek kerana terikat dengan individu, maka ia hanya menunggu saat retak dan binasa shj.
Maka usaha pindah randah usrah bukan usaha yg remeh, tapi membawa impak yg sangat besar kpd perjuangan keseluruhannya agar kita tidak membiasakan diri kita mengikat diri kita dengan seseorang individu.
“Barangsiapa menyembah Muhammad, maka dia akan mati, barangsiapa menyembah Allah, Dia kekal abadi.”
wallahua’lam
Filed under: Fiqh Dakwah, Personal, Ramblings, Reflections | 5 Comments
Di tengah eforia kemenangannya dalam pemilu Iran yang baru saja digelar, Ahmadinejad sebelumnya mengeluarkan pernyataan yang terang-terangan menghina dua orang sahabat Rasulullah Muhammad saw.
Kecaman dan hinaan Ahmadinejad itu—lebih gila lagi—disampaikan dalam sebuah acara televisi secara langsung di Shabaka 3, saluran televisi Iran, hanya beberapa hari sebelum pelaksanaan pemilu Iran.
Seperti yang diketahui, Iran yang berbasis Syiah ini—salah satu aliran Islam yang dianggap menyimpang—sudah sejak lama mempersempit ruang gerak para jamaah ahli Sunnah (kaum Sunni). Di bawah kepemimpinan Ahmadinejad, bahkan para jamaah Sunni mengalami penderitaan yang belum pernah dialami sejak Revolusi Rafidi Khomeini.
Dalam acara itu, Ahmadinejad dengan lugas mengatakan bahwa Talhah dan Zubair adalah dua orang pengkhianat. “Talhah dan Zubair adalah dua orang sahabat Rasul, tapi setelah kepergian Rasul, mereka berdua kembali kepada ajaran sebelumnya dan mengikuti Muawiyah!”
Padahal dalam sejarah, Talhah dan Zubair, dua orang sahabat Rasul itu, tak pernah bertempur dengan Muawiyah, karena keduanya meninggal lama sebelum peperangan Jamal di tahun ke-36 kekhalifahan Islam di mana Muawiyah menjadi rajanya.
Pernyataan Ahmadinejad ini sudah jelas kemana arahnya, yaitu membuat sebuah perbandingan atas sahabat Rasul dulu dengan kejadian politik saat ini di Iran—berkaitan dengan rivalnya Mousavi. Sebelumnya, Ahmadinejad sudah sangat sering menghina sekitar 15 juta penganut Sunni di Iran. Bahkan, pendahulu Ahmadinejad, Rafidi menghina dan menganggap remeh alias menyepelekan 90% Muslim seluruh dunia.
Namun demikian, masih banyak juga pihak atau pengagum Rafidi dan pengingkar sahabat Rasul lainnya seperti Ahmadinejad ini. Mereka adalah orang yang tidak menyadari gerakan Syiah atau mereka yang tak mau memahami rejim 12 Imam ini yang merupakan musuh terbuka terhadap para sahabat Rasul. (sa/alqimmah/sunni-news/ayandenews)
Filed under: Current | 2 Comments
Shaykh’s kinda jokes
Extraordinary answers of Sh Al-Uthaimeen (Translated for MM by ibn Dhakir)
=======================================
Questioner: Shaikh, my question is: About the young lady who has not reached adulthood, what is the ruling with regards to the following three situations: covering the face outside the house? And wearing pants in any form, situation, or reason? And the khimar in the Salah?
Answer: This man is intelligent. He combined three questions in one, may Allah forgive us and him….
=======================================
Questioner: Is it allowed for a man to be with his female servant, and what can see of her?
Answer: If he marries her, then she can uncover her face in front of him, and this is the solution…. But I am afraid that if she becomes his wife, she will demand a female servant, and then this will be a problem!
=======================================
Questioner: Is it allowed for me to buy a rooster so that when it crows, I ask Allah of His bounty?
Answer: I don’t know about this! It’s ordained for a person that when he hears the crowing of a rooster that he ask Allah of His bounty, but I am afraid that your rooster will be silent! Alhamdulillah, you ask Allah for His bounty if you hear the rooster or not! Ask of His bounty always.
=======================================
Questioner: Shaikh, may Allah reward you with paradise. Many nights I see in my dreams as if I’m sitting in your class! I have certain questions, so I ask you and you give me the answer! So what’s the ruling with regards to those answers? [Questioner laughs]
Answer: I don’t remember this! I don’t remember this! I don’t notice in my sleep that you are asking me anything! [Shaikh laughs] Don’t depend on this. If you listen to a tape, that’s fine, but we don’t give lessons to those who are sleeping!
=======================================
Questioner: In the hadith: [There is no competition except in shooting arrows, foot-racing, or horse-racing] So what is your opinion if someone engages in rooster-racing or pigeon-racing?
Answer: Look, the Prophet SAWS said: [There is no competition except in shooting arrows, foot-racing, or horse-racing] , because these things are used in war. If your rooster is used in war so that you ride on it, then it’s allowed! Otherwise no….
=======================================
Question: What is your opinion about these duas which are put in the car, like the dua for riding, the dua for traveling, etc. What’s the response to those who say that they are amulets?!
Answer: Amulets! I say that whoever says they are amulets are telling the truth, if the car is sick! The duas are attached to the car, not the rider, and to put them in the car is fine since the remind the riders for the dua for riding or traveling. Everything that helps to do good is good. There is no problem, and they are not amulets! Unless if someone said to you: If the car is sick, attaching the duas to it will cure it by the will of Allah!
=======================================
On the issue of killing a locust at the Haram
The Shaikh asked a student about the issue of killing a locust at the Haram since Allah SWT said: [the compensation is an offering, of a domestic animal equivalent to the one he killed] {Al-Maida 5:95}.
So the Shaikh said to the student: What is the closest thing to a locust?
The student said: A camel! [The shaikh laughed and all the students laughed as well]
Then the Shaikh jokingly corrected the student saying: The horse is the closest thing to a locust. So if he killed four locusts, he must give a horse for each locust!
The students were all shocked [and the narrator of the story mentions he was shocked as well because he did not know that the shaikh would joke]
Some of the students said, surprised: He then has to give four horses.
Then the shaikh laughed, rahimahullah.
Then he described the ruling: “The scholars say that the locust is a game animal, and it is prohibited to hunt it. But it has no domestic animal similar to it, so the penalty for killing it in the Haram is its price. If its price is 10 Riyals, or even one Riyal, he must give that price in Sadaqa. And these days it has no price whatsoever.
=======================================
[The narrator mentions] :
I asked the shaikh about the ruling of a woman looking at a man. (His view was that it is allowed if there is no fitna). I debated with him for a long time on the issue, and afterwards when I wanted to leave he said: Where are you going? The question seemed a little strange to me, so I laughed and said I’m going out. He said: Wear a khimar so the women don’t see you!
=======================================
The shaikh mentioned in the book of Hajj, at the end of the chapter on Mawaqeet:
“If he travels in the air and comes parallel to the meeqat he must put on the Ihram. Shaikhul Islam Ibn Taymiya said that it is not allowed for someone in the airplane to put on the ihram or to delay the Ihram until he lands. He said that the individual must wear the Ihram when he is parallel to the meeqat”
The students were shocked at this statement and wondered how it could be possible.
The Shaikh said that he was speaking about the magicians who would lie to the people and say: We will have the angels carry you to Makkah in one day, and we will go to Arafah in one day. He said they would err because the shayateen would carry them above the meeqat while they would not put on the Ihram. And this is exactly the same issue as the airplane.
=======================================
Questioner: What is the ruling on killing an insect in the Haram?
Shaikh: Which?
Q: What is the ruling on killing an insect in the Haram?
S: Like what?
Q: Like anything harmful!
S: LIke what?
Q: Like birds!
S: Birds! Pigeons?! The questioner asked about the ruling on killing insects in the haram, and I wanted an example, but he was unable to answer! And he said birds! Hmm …
Q: Anything!
S: Anything? Humans?!
Q: Humans?!!
S: You’re asking me?! You said anything!!
Q: Killing insects!
S: Like what?!!
Q: Like ants!
S: Ants?! I have never seen an ant in the Haram!! [Everyone laughs]
Q: I want the ruling!
S: Be specific. Now look – You just taught us that pigeons are insects!! [Everyone laughs, including the questioner]
Q: I have an example!
S: Which is?
Q: A mosquito
S: Mosquito, good….
=======================================
source: Muslimmatters
Filed under: Islam | Leave a Comment
Who Would Iranian Sunnis Vote for?
By Fathi al-Maraghy
The four presidential candidates – Mehdi Karroubi, Mirhossein Mousavi, Mohsen Rezaei, and Ahmadinejad – have been competing for the Sunni vote in the election set for next Friday in an unprecedented way. Each candidate has made a big number of promises to Iran’s Sunni minority; however, the candidate who has been most active in this regard is Mehdi Karroubi.
Karroubi has come to be known as the protector of Sunnis after the big number of visits he made to governorates that have a majority of Sunni residents, such as Sistan, Kurdistan, and Kermanshah. Also, he has made a special statement about the rights of ethnic and religious minorities.
Although the Iranian society is a demographic mosaic that consists of religious minorities, such as Christians, Jews, Zoroastrians, and Baha’is, sectarian minorities, such as Sunnis, Isma’ili Shiites, Zaidi Shiites, and ethnic minorities, such as Azeris, Baluchis, Kurds, Arabs, and Turkmens. And there are also the Persian ethnic majority and the Twelver Shiite religious majority.
However, Sunnis in Iran can be considered an oppressed minority.
The Persecution of Sunnis
Sunnis constitute around 20 percent of Iran’s 70 million inhabitants.
There are various types of persecution practiced against Sunnis, the most continuous and severe of which is the one arising from the theory upon which the Iranian political system is based. Those who do not believe in the Guardianship of the Jurist theory are not allowed to assume any political or governmental position or to be part of the intellectual elite in Iran.
And since the Guardianship of the Jurist theory is a product Shiite thought, it is unlikely that any Sunni embraces it. As a result, since the Islamic Revolution, there has been an obstacle in the way of the integration of the Sunni minority in the Iranian society.
Such political persecution is stated explicitly in the constitution of the Islamic Republic, which states that the president must be a Shiite Iranian who believes in the Guardianship of the Jurist theory. Consequently, throughout the past 30 years, Iran has witnessed neither a Sunni candidate running for president, nor a single Sunni minister. Moreover, no Sunni has been appointed as a governor of any of the governorates with Sunni majorities.
Thus, the persecution of Sunnis in Iran has been associated with the articles of the constitution.
The persecution of the Sunni minority in Iran can be found at the heart of Shiite rituals; Sunnis are weekly humiliated during what is known as Shiite prayers that are recited in collective rituals. These prayers contain curses of both contemporary and ancient Sunnis. Such explicit expression of hatred has put the Sunni minority in Iran in an inferior status.
Sunnis constitute around 20 percent of Iran’s 70 million residents, and they belong to different ethnic groups, such as Kurds, Balushis, Turkemans, Arabs, and Talishis.
Iran’s Sunni minority has faced systematic oppression; its leaders, such Ahmed Mufti Zadeh and Sheikh Ali Dahwary, were jailed and assassinated. Also, the authorities have demolished a number of Sunni mosques as a form of collective punishment.
Sunni religious schools do not receive an official recognition, local TV stations in governorates with Sunni majorities are forced to air Shiite missionary programs, and Sunni azan (call for prayer) is not allowed to be made.
The abovementioned facts about the persecution of the Sunni minority in Iran is a systematic process that has been going on since the establishment of the Islamic Republic, but still it can be understood in the Middle Eastern context, in which most majorities oppress minorities.
However, the question that poses itself now is about the increasing importance of the Sunni vote in Iran.
Filed under: Current | Leave a Comment
i’jazul qur’an
copy paste dari mana ntah untuk berkongsi tentang kecantikan.
An example of the impact that the eloquence of the Quran had on the disbelievers is the famous story of al-Waleed ibn al-Mugheerah. Of all the poets in Makkah, he was known to be the most eloquent and highly esteemed at the time of the Prophet (sallallahu alaiyhi wa sallam). Once he passed by the Prophet (sallallahu alaiyhi wa sallam) when he was reciting some verses of the Quran. Al-Waleed was shaken and startled by what he had heard. The news spread through Makkah. When Abu Jahl heard of it, he ran to al-Waleed in fear that people might convert to Islam, and said, O my uncle! Say something (against Muhammad) so that the people will know that you are against him and that you hate (his message)! Al-Waleed replied, What can I say? For, I swear by Allah, there is none amongst you who knows poetry as well as I do, nor can any compete with me in composition or rhetoricnot even in the poetry of jinns! And yet, I swear by Allah, Muhammads speech (meaning the Quran) does not bear any similarity to anything I know and I swear by Allah, the speech that he says is very sweet and is adorned with beauty and charm. Its first part is fruitful and its last part is abundant (meaning that it has deep meanings to it) and it conquers (all other speech), and remains unconquered! It shatters and destroys all that has come before it (of poetry because of its eloquence)! Abu Jahl was not pleased with this answer and reminded al-Waleed that neither will the people be pleased. After a few days of thinking, he could not think of any explanation to his actions and words, except, This (the Quran) is a type of magic that has an effect on its listeners. In response to this Allah cursed him for rejecting the revelation of Allah through pride and fear of people in Surah Muddathir 74:16-26.
Filed under: Arabic | 1 Comment
أب و والد
بسم الله الرحمن الرحيم
أب و والد
(Ayah dan bapa)
Dalam Al-Quran setiap perkataan yang dipilih mempunyai makna yang tersendiri yang tidak boleh digantikan dengan perkataan yang lain bagi menyampaikan maksud yang sama. Ini berlainan dengan bahasa yang lain. At least yang saya tahu, bahasa Inggeris, bahasa Jepun mahupun bahasa Melayu tidak mempunyai pendefinisian makna mendalam yang mampu dicapai oleh bahasa Arab. Sebagai contoh perkataan ‘ayah’ dan ‘bapa’ merujuk kepada orang yang sama dan jika diletakkan dalam satu cerita, perkataan tersebut adalah ‘interchangeable’ tanpa mampu mengubah maksud ayat.
Tetapi Al-Quran turun memberi definisi yang sebenarnya terhadap bahasa Arab. Perkataan أب dan والد yang digunakan oleh penyair Arab dalam syair-syair mereka malah tidak dapat membezakan penggunaan kedua perkataan ini.
Jom mari kita selam dalam lautan Al-Quran.
Maka apakah mereka tidak memperhatikan perkataan (Kami), atau apakah telah datang kepada mereka apa yang tidak pernah datang kepada bapa-bapa mereka dahulu? (23:68)
Di sini penggunaan أبآ plural kepada أب bukan bermakna bapa-bapa yang merujuk kepada ayah kandung tetapi didefinisikan sebagai nenek moyang.
Kita boleh tengok contoh seterusnya dalam surah Yusuf.
Maka tatkala mereka masuk ke (tempat) Yusuf: Yusuf merangkul ibu bapanya dan dia berkata: “Masuklah kamu ke negeri Mesir, insya Allah dalam keadaan aman.” (12:99)
Perhatikan أبويه. Cuba anda check maksud ayat ini dalam Quran terjemahan anda. Ia mungkin membawa maksud yang sama seperti di atas iaitu ibu bapa. Tetapi menurut Ibnu Kathir dalam terjemahannya, ada ulama berpendapat ia sebenarnya ialah bapa dan mak saudaranya.
Pengunaan أب juga digunakan merujuk kepada kepimpinan, qiyadah dan ini digunakan dalam ayat yang berkaitan nasab dan harta pusaka.
Panggilah mereka (anak-anak angkat itu) dengan (memakai) nama bapak-bapak mereka; itulah yang lebih adil pada sisi Allah, dan jika kamu tidak mengetahui bapak-bapak mereka, maka (panggilah mereka sebagai) saudara-saudaramu seagama dan maula-maulamu. Dan tidak ada dosa atasmu terhadap apa yang kamu khilaf padanya, tetapi (yang ada dosanya) apa yang disengaja oleh hatimu. Dan adalah Allah Maha Pengampun lagi Maha Penyayang (33:5)
Kita dapat lihat pula perbezaan bila kita tengok pula bila Allah menggunakan والد. Berkataan ini berasal dari ولد yang membawa maksud ‘melahirkan anak’. Jika أب digunakan ketika merujuk nasab dan warisan, والد pula digunakan bila dikaitkan dengan berbakti kepada ibu bapa, berlaku ihsan dan berakhlak mulia kepada mereka. Seperti contoh dalam surah Luqman
Dan Kami perintahkan kepada manusia (berbuat baik) kepada dua orang ibu- bapanya; ibunya telah mengandungnya dalam keadaan lemah yang bertambah-tambah, dan menyusuinya dalam dua tahun. Bersyukurlah kepadaKu dan kepada dua orang ibu bapakmu, hanya kepada-Kulah kembalimu. (31:14)
Yang menariknya di ayat ini Allah telah mendahului zaman teknologi sekarang dalam mendefinisikan siapa ibu bapa yang sebenar. Sekarang anak boleh dilahirkan dengan menyewa rahim perempuan lain. Tetapi Allah ingin mengajar kita dengan memberi tafsiran tepat yang dapat disampaikan daripada bahasa Al-Quran. Jadi والدي digunakan bila dimaksudkan dengan ibu bapa kandung yang melahirkan kita. Inilah kehebatan bahasa Al-Quran di mana Allah meletakkan ‘rights of the parents’ tepat pada tempatnya.
“Selamat Hari Ummi”
والله أعلم
Filed under: 'Ilm, Arabic, Gems | 2 Comments
Balaghah
بسم الله الرحمن الرحيم
One of the branches of Arabic is an ‘ilm called balaghah. If Arabic were to be a cake, balaghah is the icing. And Quran is full of balaghah. The scholars of Islam study this ‘ilm in order to grasp the peak understanding of the Quran. The more we study the language of the Quran the more we realize how we are in need of this language in order to swim in the ocean of Quran to discover its gems.
One simple example is from surah Al-Fatihah.
We read
إياك نعبد و إياك نستعين
In arabic there are 2 types of sentence:
- Nominal sentence جملة اسمية (A sentence that starts with a noun)
- Verbal sentence. جملة فعلية (A sentence that starts with a verb)
And the verse above is a type of verbal sentence. In a normal case, a verbal sentence consists of a verb (فعل) + doer (فاعل) + object (مفعول به). And very much remains in this order : verb + doer + object
For example:
يقرأ محمد القرآن
Literal translation: Read Muhammad Al-Quran → Muhammad reads Al-Quran
where: (object) القرآن+ (doer) محمد + (verb)يقرأ
Applying the same rule to the verse above, a normal verbal sentence would sound:
نعبد إياك → (object) إياك .(doer + verb)نعبد
However notice Al-Quran uses a different order. Instead of starting with a verb, it starts with the object which is إياك in this case.
This is where balaghah plays its role and explaining things which would otherwise remain a mistery.
For إياك نعبد , although it is a verbal sentence which should start with a verb (نعبد), Quran doesn’t use the normal order to give a strong sense of Tawheed, where إياك is being given a greater concern here. Therefore the verse starts with the object. You alone do we worship. Which implies we don’t worship others, other than you.
However should Quran use the normal order of the verbal sentence, which would be نعبد إياك, there would be less of a strength in term of Tawheed. We worship you. But it gives some gray area that there might be something else that we worship other than you as well.
See the difference?
Well this is just a sip from the ocean.
الله تعالى أعلم
Filed under: 'Ilm, Arabic | 2 Comments
كلنتن
بسم الله الرحمن الرحيم
I had to cut short my Arabic study in Egypt and now I’m in Kelantan. The good thing of learning Arabic in Kelantan is you could learn 2 languages at the same time. The bad thing is you have to know kelantanese vocabs first. Actually it wasn’t as bad as I thought though.
It is definitely a different environment here compared to other states in Malaysia, I’ve started to realize what made Kelantanese so proud of their roots…well it’s all good.
Alright… ambo nok kelik ngaji….
Filed under: 'Ilm, Arabic | 3 Comments
Shaykh Yasir Qadhi vs Tony Blair
Videos of Shaykh Yassir Qadhi asking tough questions to Tony Blair during class at Yale.
Read Shaykh’s thought on taking the class taught by Tony Blair, here
Filed under: Current | 2 Comments
-
Recent Comments
Hachem on ‘Omiyage’ from… Sakamoto Ryouma on IC Sakamoto Ryouma on IC oretachi on IC Kembara Sufi on IC Globetrackr
