Kau masih tersenyum mengubat lara
Selindung derita yang kau rasa
Senyuman yang mententeramkan
Setiap insan yang kebimbangan
Hakikatnya,tak tertanggung lagi derita
Di pangkuan isterimu Humaira..
Menunggu saat ketikanya
Diangkat rohmu bertemu Yang Esa
Tangan dicelup di bejana air
Kau sapu di muka mengurangkan pedih
Beralun zikir menutur kasih
Pada umat dan akhirat
Dan tibalah waktu ajal bertamu
Penuh ketenangan jiwamu berlalu
Linangan air mata syahdu
Oh sukarnya untuk umat menerima
Bahkan payah untuk Umar mempercaya
Tetapi iman merelakan jua
Bahawa manusia kan mati akhirnya..
Tak terlafaz kata mengungkap hiba
Gerhanalah seluruh semesta
Walaupun kau telah tiada
Bersemarak cintamu selamanya
Kau tinggalkan kami warisan yang abadi
Dan bersaksilah sesungguhnya
Praise be to Allah, we praise Him dan seek His help and forgiveness. We seek refuge with Allah from the evil of our ownselves and from our evil actions. Whomsoever Allah guides, none can lead astray, and whomsoever Allah send astrays, none can can guide.
p/s : This makalah is dedicated to those who has the tendency and eagerness of doing dakwah : salafians and ikhwanese..
Mu'adh, may Allah be pleased with him, said:
The Messenger of Allah (may peace be upon him) sent me (as a governor of Yemen) and (at the time of departure) instructed me thus: "...You will soon find yourself in a community of the
(Narrated dan clarified as Sahih By Imam Muslim, Calling People to Testimony and the Canons of Islam
الدعاء إلى الشهادتين وشرائع الإسلام, no. 27)
At this time of confusion, heresy and division, it is essential for the Muslim to check on his belief and his approach to Islam, so that he may be certain that he is following the real path of the Prophet Muhammad SAW and the early generations of Muslim (Salaf Al-Soleh). Calling people to the Aqeedah of the righteous Salafus Soleh only be done by meeting three conditions :
1-Soundness of belief :
We must believe in Tauhid Uluhiyyah, Rububiyyah and Aswa Wa Sifat as the righteous Salaf believed in.
2-Soundness of method :
That is understanding the Quran and sunnah in the light of the principles established by the righteous Salaf.
3-Soundness of action :
That is not introducing any innovations, rather doing it sincerely for the sake of Allah alone and in accordance with His Syari'ah, wether it is the matter of belief, deeds or words.
Doing dakwah to people is the noblest of deeds and loftiest forms of worship, and it is one of the unique characteristics of the Massenger Muhammad SAW and one of the most important missions of the close friends of Allah and the purest of His righteous slaves.
Those who make a call to people (da'wah) must follow the ways and methods of the Prophet Muhammad SAW . Undoubtedly, his way is very clear and sound method of calling people to Allah, and is sufficient, so there's no need of the innovated methods that so many peoples have introduced and which go against the methods and ways of the Prophet Muhammad SAW.
For 13 years in Makkah, the prophet SAW called people to this message, instilling it deep in their hearts and buildin' its foundations in their conscience, until the way of La Ilaaha Illa Allah became clear to those who were seeking the truth. Then Allah caused the truth to prevail and falsehood to vanish and He illuminated people's hearts with the light of pure tauhid, cleansing them of the filth of shirk.
UNITING PEOPLE BEYOND BORDERS : Holier than thou..?
One of the most important responsibilities which all Muslims should be aware of is the duty to preserve the brotherhood and the solidarity of Muslims.
Calling people for the cooperation and everything that may lead to it and keeping away from topics of dispute and everything that may lead to them. We should help one another and advise one another with regards to the issue of that we disagree on, provided that these are issues in which we are allowed to hold different views. We should also avoid bearin' grudges because of having different opinions.
The basic principle for Islamic groups (PAS, JIM, ABIM, ISMA, HALUAN, PERKIM, etc..) is that they should work together and be united. If that is not possible, then they should cooperate. if that's not possible, then they should live and let live, for what is beyond that leads to doom. If there are differences concerning minor issue of the methodology of approaching people, they should be dealt with by means of sincere advice and discussion, not dipuste or fighting or attacking any other people who has different points of view and methods of doing dakwah.
There should be the desire to create a Muslim community anywhere, united in the truth and following the the right way. They should also keep away from the fragmentation that is afflicting Islamic groups nowadays such as the blameworthy factionalism that is dividin' the Muslims. Besides, we must we should not be fanatical in our devotion to the group of which they are members, nor should they reject any good effort made by others, so long as it is in accordance with syariah and avoids the extremes of carelessness and exaggeration.
We should learn the ettique of dispute and the principles of debate if we involve in the discussion of furu'iyyah. We should appreciate their importance and how to put them into practice. It is sufficient to recall that the noble Prophet aroused in us an abhorrence of disunity by sanctioning the most severe punishment for the one who deliberately splits from the community (jemaah). For this reason, any tendency to forsake Islamic brotherhood or be inunconcerned about it because of any difference of opinion is something which no Muslim is allowed to do. Brotherhood for the sake of God and the unity of hearts among Muslims is high on the list of obligations incumbent on Muslims. We have seen the deep respect and consideration which the early Muslims had for one another and their commitment to the unity and brotherhood of Muslims.
RESPECTING THE MUSLIM SCHOLARS
I've been surfing so many webs and blogs which i think mostly attack so many Muslim scholars. The most popular answer which I got from my friends when I questioned them several times the method of doing that is "Al-Jarh wa At-Ta'dil". Well, what should I say now? Hehe..Let them study more on the technics of using this method, how, when, etc. Then they will change their minds at last, insyaAllah.Are we all At-Tahkim? Think this out..~
Respecting the scholars of the ummah who are known for their adherence to the sunnah and their correct Aqidah, acquiring knowledge from them, respecting them and not looking down on them; refraining from slendering their honour, not doubting their intentions or making accusations against them and not being partisan in the following them either. For every scholar gets some thing right and some things wrong, mistakes will be rejected abd thrown back at the one who make makes them, but he remains a good scholar so long as he is a Mujtahid and is striving to his utmost.
Here my ikhwani mina As-Salafiyyin wa Al-Ikhwan,
If a person is mostly good, his bad points should not be mentioned unless that serves a purpose. If a person is mostly bad, his good point should not be mentioned, lest that confuse the masses. Thus, I throw my words to all of you to be carried on your shoulders. No more attacking Muslim scholars, no more attacking another jemaahs/Muslim groups which have different opinions of performin' dakwah and being a good example to people because the dai is the mirror of his dakwah and an example from which others will learn.
NATURE OF IKHTILAF
The Arabic term ikhtilaaf denotes taking a different position or course from that of another person either in opinion, utterance, or action. The related word khilaf is from the same root as ikhtilaf and is sometimes used synonymously with it. Khilaf, which basically means difference, disagreement, or even conflict is broader in meaning and implication than the concept of direct opposition. This is so because two opposites are necessarily different from each other whereas two things, ideas, or persons that differ are not necessarily opposed to or in conflict with each other.
Differences between people may begin with a difference of opinion over an issue. This may lead to argumentation and mutual wrangling and recrimination. The term ikhtilaf may therefore represent a mere difference of opinion or it could imply active controversy, discord, and schism. The Qur'an speaks of Christian sects that differed or were at variance with one another (19: 37), of people who held divergent views and positions (11: 118), of others whose beliefs and utterances were discordant (mukhtalif) in relation to the truth (51: 8), and of God's eventual judgment of people who differed among themselves and on the issues on which they differed (10: 93). Ikhtilaf may therefore refer to absolute difference in beliefs and principles, opinions or attitudes. It could also refer to situations or positions which people may adopt.
With regard to the discipline and history of Islamic jurisprudence, scholars have specialized in the study of differences among various schools of thought (mazahib; singular: mazhab). One process by which differences have been perpetuated is for the followers of a particular leading scholar (imam; plural: a'immah) to stick to his deductions and rulings and disregard or put down all other variant or contradictory findings without giving any justification. Of course, if a person were able to argue and produce supporting textual evidence for his conclusions, he would indeed become a legal expert in his own right. On the other hand, a follower by definition is not one who delves into the details of juristic evidence. His only concern is to cling to the legal pronouncements of his imam whose authority is, for him, sufficient to establish the validity of any judgment or to counteract any divergent ruling.
The stubborn adherence to its own opinion or position on the part of one or both of two parties at variance with each other, the attempt to defend this position, to prevail on others to accept it or to hold it against them - these are all elements in disputation or dialectics (jadal). Jadal implies carrying out a discussion in a contentious manner in order to gain the upper hand. The term jadal is used in the sense of "braiding" a rope. It conveys the sense of stretching and arm-twisting exercised by disputants while each endeavors to force the other to accept his point of view.
As a discipline, the "science" of dialectics (`ilm al jadal) is based on advancing evidence to show which juristic rulings are more sound.
(Miftaah al Sa`aadah, 2/599, Daar al Kutub al Hadeethah, Egypt; also al Jurjaanee, al Ta`reefaat, 66, Aleppo.)
Some scholars also regard it as a discipline which enables a person to maintain any position however false it is, or indeed to demolish any position however true it is.
(Miftaah al Sa`aadah, 2/599, Daar al Kutub al Hadeethah, Egypt; also al Jurjaanee, al Ta`reefaat, 66, Aleppo.)
(Taha Jabir Al-'Alwani, The Ethics of Disagreement in Islam)
This latter definition implies that dialectics is not a science based on the advancing of any specific evidence, but rather a skill or a talent which enables a person to triumph over his opponent without ever having to refer to evidence from the Qur'an, the Sunnah, or any other source.
THE ISSUE OF "AT-TAKFIR"
This is the most dangerous virus which is now being spread among Muslims communities and groups. Here I advise all Ikhwani and Salafi to keep ourselves away from the jemaah takfir which was started from the Lebanon and now moving actively in Malaysia. Many Muslims scholars have rejected them. They are Dr. Said Ramadhan Al-Bouti, Dr. Yusuf Al-Qardhawi, Dr. Wahbah Az-Zuhaily and others. This group is called "Al-Ahbash". We, as ikhwani and salafi must know the attitude of our group towards the issue of takfir. As we all know, the basic principle of the Aqidah of Ahlussunnah Wal Jamaah is that we do not denounce any specific Muslim person as Kafir for committing a sin that constitutes kufr, except after proof, the rejection of which itself constitutes kufr, has been established, thus, the condition of takfir (charge of unbelief) are met, the impediments there to are ruled out and there is no longer any room for confusion in the mind of someone who is ignorant or who is misinterpreting.
We do not denounce any Muslims as a Kafir for every sin, even if it is a major sin (kabaair) that is less than shirk. We do not judge those who commit sin to be kafir, rather we judge them to be evildoers who are lacking in faith, so as long they do not claim that their sinful actions are permissible. It is essential that we differentiate between the action and the person with regard to takfir, because not everythin' that constitutes kufr means that the specific individuals who does it becomes a kafir. So we must differentiate between ruling that a particular word is kufr and saying that the person who uttered it is specifically a kafir.
Syeikhul Islam, Ibnu Taimiyyah rahimahullah taala said : "..the one who has misinterpreted or is ignorant or may have an excuse for his action does not come under the same ruling as the one who is rejecting the truth or is an evildoer. As Allah mentioned in Al-Quran : قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا "Indeed Allah has set a measure for all things..." (At-Talaq:3)
(Majmu' Ar-Rasaa'il wal Masaa'il, 5/382)
I ask Allah to make my effort (blogging) sincerely for His sake and to accept it from me, and to benefit the Muslims thereby. This is my humble effort which I place before my readers. Whatever is good and correct is from Allah, who's the Source of help, and whatever is wrong from myself and absolutely from the Syaitan. I hope that anyone who finds mistakes in it will not hesitate to offer me advice.
to be continued..
by : Dr. Abduh