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Hier werden Nachrichten über den Salafismus veröffentlicht.
Was sind Salafisten?
Hier anschauen:
http://www.youtube.com/watch?v=l5HRdwsck10
(Alle Angaben ohne Gewähr)
Diese Seite richtet sich nicht gegen Muslime und den Islam.
Diese Seite soll über den Salafismus/Islamismus/Terrorismus informieren.
Es ist wichtig über Fanatiker aufzuklären, um den Frieden und die Freiheit zu sichern.
Wir wollen in Europa mit allen Menschen friedlich zusammen leben,
egal welche Herkunft, Nationalität und Religion.


::: DOKUS :::
(Achtung: Youtube ist überschwemmt mit Videos, die salafistischen/islamistischen Einfluss besitzen.
Deshalb: Schaut euch die Accounts genau an!)

1.
[DOKU] Wie Salafisten zum Terror verleiten - 2013
https://www.youtube.com/watch?v=uM2x-vgdrKM

2.
Pulverfass Deutschland - Doku über Probleme zwischen Salafisten und Rechtsradikalen
https://www.youtube.com/watch?v=H5nOuzXJOmY

3.
Salafisten, ein finsterer Verein (heute-show)
https://www.youtube.com/watch?v=Myq48smApKs

4.
Deutsche Salafisten drangsalieren weltliche Hilfsorganisationen in Syrien | REPORT MAINZ
https://www.youtube.com/watch?v=lCext-9pu9I

5.
DIE SALAFISTEN KOMMEN
https://www.youtube.com/watch?v=uWARKJSKOP4

6.
Best of 2013 Peter Scholl Latour EZP Salafisten wird durch Saudisches Geld verbreitet!!!
https://www.youtube.com/watch?v=FmV3Z6f1BQQ

7.
Frauen im Islam
https://www.youtube.com/watch?v=mb4G6tUbkD0


8.
Gülen Bewegung
http://de.wikipedia.org/wiki/Fethullah_G%C3%BClen#Deutschland
Gefahr für Deutschland - Gülen Bewegung versucht die Unterwanderung
http://www.youtube.com/watch?v=E9Q1jS7Rw9M

9.
Islamisten oder Demokraten - Die Islamische Milli Görüs / Millî Görüş / Milli Görüş
http://www.youtube.com/watch?v=EtWjumM5G88

10.
Die türkischen Graue Wölfe (Rechtsextremismus/Islamismus)
http://www.youtube.com/watch?v=_Z9LEc4qM1I

11.
Föderation der Türkisch-Demokratischen Idealistenvereine in Deutschland
(türkisch Almanya Demokratik Ülkücü Türk Dernekleri Federasyonu, ADÜTDF; kurz auch Türk Federasyon, dt. „Türkische Föderation“)
http://de.wikipedia.org/wiki/F%C3%B6deration_der_T%C3%BCrkisch-Demokratischen_Idealistenvereine_in_Deutschland



http://de.wikipedia.org/wiki/Salafismus
http://de.wikipedia.org/wiki/Islamismus
http://de.wikipedia.org/wiki/Mill%C3%AE_G%C3%B6r%C3%BC%C5%9F

http://boxvogel.blogspot.de

::: DOKUS ENDE :::


http://salafisten-salafismus.blogspot.com
https://www.google.de/#q=salafisten
http://islamismus-islamisten-salafisten.blogspot.com
http://islamisten-salafisten.blogspot.com
https://www.google.de/#q=islamismus
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://islamismus-salafismus.blogspot.com
http://islamismus2.wordpress.com
https://www.google.de/#q=islamismus
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://salafismus2.wordpress.com
https://www.google.de/#q=islamisten
https://www.google.de/#q=salafisten
http://salafisten2.wordpress.com
https://www.google.de/#q=islamismus
http://islamisten2.wordpress.com
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://salafisten.blogspot.de
https://www.google.de/#q=salafisten
http://salafistenfacebook.blogspot.de
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://salafisteninyoutube.blogspot.de
https://www.google.de/#q=islamisten
http://salafismus.blogspot.de
https://www.google.de/#q=salafismus
http://salafismusinfacebook.blogspot.de
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://salafismusinyoutube.blogspot.de
http://scharia-strafen.blogspot.com
https://www.google.de/#q=salafismus
https://www.google.de/#q=islamismus
http://quran-hoeren-karim-mp3-deutsch.blogspot.com
https://www.google.de/#q=islamismus
http://mohammed-islam-koran-quran.blogspot.com
https://www.google.de/#q=salafismus
https://www.google.de/#q=islamisten
http://islam-symbol-gebet-moschee.blogspot.com
https://www.google.de/#q=islamismus
http://islam-referat-entstehung-koran.blogspot.com
https://www.google.de/#q=islamisten
http://scharia-in-deutschland-islam-koran.blogspot.com
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://scharia-steinigung-scharia-gesetze.blogspot.com
http://islamisten-islamismus.blogspot.com
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://gebetszeiten-islam-akte-islam.blogspot.com
https://www.google.de/#q=salafismus
http://frauen-im-islam-koran-quran.blogspot.com
http://sehitlik-groesste-moschee-islam.blogspot.com
https://www.google.de/#q=salafismus
http://frauen-unter-der-scharia-politik.blogspot.com
http://koran-online-mp3-frauen-suren.blogspot.com
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://was-bedeutet-salafismus.blogspot.com
http://quran-download-islamway-flash.blogspot.com
http://minarett-moschee-koeln.blogspot.com
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://kaaba-blaue-moschee.blogspot.com
http://muenchen-moschee-gebetsruf-islam.blogspot.com
https://www.google.de/#q=islamisten
http://koran-auf-deutsch-hoeren-pdf.blogspot.com
https://www.google.de/#q=milli+g%C3%B6r%C3%BCs
http://islamismus-islamisten.blogspot.com
https://www.google.de/#q=islamismus

Islam Koran Moschee

Benachrichtigung für 76j4725235b235b891248jv1@googlegroups.com - 25 Nachrichten in 24 Themen

Gruppe: http://groups.google.com/group/76j4725235b235b891248jv1/topics

    Blogtrottr <busybee@blogtrottr.com> Nov 22 02:06AM  

    kafir - Social Mention
     
     
     
    bukan taknak layan drama melayu, dan bukan juge sebab faktor pernah rasa hidup di luar sana. tapi kerana drama begini ini terangnya mematikan sel otak yang sewajarnya dijana dgn paparan yang lebih berguna. mak tengok dgn komentari emosi, anak nganga serap budaya ikut sebiji-biji. tutup tv. pegi ngaji. kau janganlah bagi alasan; eleh, citer omputih pun ade babak seksual. dh memang kafir. boleh jek kau skip scene kan ? paling tidak, pandang tmpt lain. sengal. big bang theory, FTW !! Cc/ Nad Khase, Nasuha Cumi-cumi, Muhammad Khalid, Azza Sukri, Farhan Goh, Muhammad Saifuddin.
    http://www.facebook.com/permalink.php?id=632714705&v=wall&story_fbid=10152000259434706
    Nov 22nd 2013, 02:06
     
     
     
     
    Sebenarnya Allah SWT hendak menjadikan manusia sebagai Khalifah-Khalifah di muka Bumi supaya Allah SWT akan memperhatikan bagaimana mereka berbuat. Bismillah ,Tadabur Al-Quran Surat Al-Baqarah (The Cow) - سورة البقرة QS 2:30 : Ingatlah ketika Tuhanmu berfirman kepada para Malaikat: "Sesungguhnya Aku hendak menjadikan seorang khalifah di muka bumi". Mereka berkata: "Mengapa Engkau hendak menjadikan (khalifah) di bumi itu orang yang akan membuat kerusakan padanya dan menumpahkan darah, padahal kami senantiasa bertasbih dengan memuji Engkau dan mensucikan Engkau?" Tuhan berfirman: "Sesungguhnya Aku mengetahui apa yang tidak kamu ketahui". Surat Al-'An`ām (The Cattle) - سورة الأنعام QS 6:165 : Dan Dialah yang menjadikan kamu penguasa-penguasa di bumi dan Dia meninggikan sebahagian kamu atas sebahagian (yang lain) beberapa derajat, untuk mengujimu tentang apa yang diberikan-Nya kepadamu. Sesungguhnya Tuhanmu amat cepat siksaan-Nya dan sesungguhnya Dia Maha Pengampun lagi Maha Penyayang. Surat Al-'A`rāf (The Heights) - سورة الأعراف QS 7:69 Apakah kamu (tidak percaya) dan heran bahwa datang kepadamu peringatan dari Tuhanmu yang dibawa oleh seorang laki-laki di antaramu untuk memberi peringatan kepadamu? Dan ingatlah oleh kamu sekalian di waktu Allah menjadikan kamu sebagai pengganti-pengganti (yang berkuasa) sesudah lenyapnya kaum Nuh, dan Tuhan telah melebihkan kekuatan tubuh dan perawakanmu (daripada kaum Nuh itu). Maka ingatlah nikmat-nikmat Allah supaya kamu mendapat keberuntungan. Surat Al-'A`rāf (The Heights) - سورة الأعراف QS 7:74 Dan ingatlah olehmu di waktu Tuhan menjadikam kamu pengganti-pengganti (yang berkuasa) sesudah kaum 'Aad dan memberikan tempat bagimu di bumi. Kamu dirikan istana-istana di tanah-tanahnya yang datar dan kamu pahat gunung-gunungnya untuk dijadikan rumah; maka ingatlah nikmat-nikmat Allah dan janganlah kamu merajalela di muka bumi membuat kerusakan. Surat Al-'A`rāf (The Heights) - سورة الأعراف QS 7:129 Kaum Musa berkata: "Kami telah ditindas (oleh Fir'aun) sebelum kamu datang kepada kami dan sesudah kamu datang. Musa menjawab: "Mudah-mudahan Allah membinasakan musuhmu dan menjadikan kamu khalifah di bumi(Nya), maka Allah akan melihat bagaimana perbuatanmu. Surat Yūnus (Jonah) - سورة يونس QS 10:14 : Kemudian Kami jadikan kamu (wahai umat Muhammad) khalifah-khalifah di bumi menggantikan mereka yang telah dibinasakan itu, supaya Kami melihat apa pula corak dan bentuk kelakuan yang kamu akan lakukan. Surat Yūnus (Jonah) - سورة يونس QS 10:62 : Ingatlah, sesungguhnya wali-wali Allah itu, tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih hati. Surat An-Nūr (The Light) - سورة النور QS 24:55 : Dan Allah telah berjanji kepada orang-orang yang beriman di antara kamu dan mengerjakan amal-amal yang saleh bahwa Dia sungguh-sungguh akan menjadikan mereka berkuasa dimuka bumi, sebagaimana Dia telah menjadikan orang-orang sebelum mereka berkuasa, dan sungguh Dia akan meneguhkan bagi mereka agama yang telah diridhai-Nya untuk mereka, dan Dia benar-benar akan menukar (keadaan) mereka, sesudah mereka dalam ketakutan menjadi aman sentausa. Mereka tetap menyembahku-Ku dengan tiada mempersekutukan sesuatu apapun dengan Aku. Dan barangsiapa yang (tetap) kafir sesudah (janji) itu, maka mereka itulah orang-orang yang fasik. Surat An-Naml (The Ant) - سورة النمل QS 27:62 Atau siapakah yang memperkenankan (doa) orang yang dalam kesulitan apabila ia berdoa kepada-Nya, dan yang menghilangkan kesusahan dan yang menjadikan kamu (manusia) sebagai khalifah di bumi? Apakah disamping Allah ada tuhan (yang lain)? Amat sedikitlah kamu mengingati(Nya). Surat Fāţir (Originator) - سورة فاطر QS 35:39 : Dialah yang menjadikan kamu khalifah-khalifah di muka bumi. Barangsiapa yang kafir, maka (akibat) kekafirannya menimpa dirinya sendiri. Dan kekafiran orang-orang yang kafir itu tidak lain hanyalah akan menambah kemurkaan pada sisi Tuhannya dan kekafiran orang-orang yang kafir itu tidak lain hanyalah akan menambah kerugian mereka belaka. Surat Şād (The Letter "Saad") - سورة ص QS 38:26 Hai Daud, sesungguhnya Kami menjadikan kamu khalifah (penguasa) di muka bumi, maka berilah keputusan (perkara) di antara manusia dengan adil dan janganlah kamu mengikuti hawa nafsu, karena ia akan menyesatkan kamu dari jalan Allah. Sesungguhnya orang-orang yang sesat dari jalan Allah akan mendapat azab yang berat, karena mereka melupakan hari perhitungan. #SemogaBermanfaat , Alhamdulillah :)
    http://www.facebook.com/permalink.php?id=1088845609&v=wall&story_fbid=10201176805557424
    Nov 22nd 2013, 02:06
     
     
     
     
    Tak perlu usul dan bantah pun kalau menteri2 ni sorg yg Mukmin. Takkan ada cadangan2 bodoh yg menyusahkan n menindas rakyat jelata. Tapi Mukmin ape nye kalau dah ikut sistem kafir Demokrasi.
    http://www.facebook.com/permalink.php?id=100002987229376&v=wall&story_fbid=457767014332869
    Nov 22nd 2013, 02:04
     
     
     
     
    Yusuf al-Qardawi isytihar Syiah musuh Islam KUALA LUMPUR 1 Ogos - Ulama tersohor, Dr. Yusuf al-Qardawi telah mengisytiharkan golongan Syiah sebagai golongan kuffar serta merupakan musuh umat Islam keseluruhannya. Kenyataan keras itu telah disebut oleh Yusuf al-Qardawi dalam satu wawancaranya dengan stesen televisyen al-Jazeera dalam rancangan 'Syari'ah dan Kehidupan' pada bulan Jun tahun ini. Beliau berkata, golongan Syiah sebenarnya telah mengkhianati umat Islam dan perkara itu terbukti dengan pembunuhan saudara seakidah di Syria bersama-sama dengan puak Hizbollah. "Jangan panggil mereka Hizbollah, mereka selayaknya digelar Hizbosyaitan dan Allah tiada kaitan dengan mereka. "Saya menyeru seluruh umat melawan kuffar dan Syiah di dalam Hizbollah. Mereka ternyata kuffar tanpa sedikit keraguan. Mereka sedang menjalankan operasi etnik di Syria dengan tujuan membina negara Syria Barat di barat Syria," katanya dalam rancangan tersebut. Kenyataan al-Qardawi tentang isu tersebut mendedahkan lagi siapakah Syiah sebenarnya terutama kesannya terhadap penyebaran fahaman itu ke seluruh dunia termasuk Malaysia. Malaysia baru-baru ini dikejutkan semula dengan isu Syiah dan pada masa sama tiga siri laporan khas telah dibuat dalam Utusan Malaysia. Pendakwah bebas, Dr. Zahazan Mohamed pula berkata, Syiah bukan sahaja tidak diiktiraf sebagai Islam, malah kemunculan fahaman itu dianggap sebagai ejen Yahudi bertujuan menghancurkan umat Islam. Yusuf al-Qardawi berkata, dengan terhasilnya negara baharu itu umat Islam akan dibahagi-bahagikan dan bertambah kecil. Ujarnya, beliau juga telah menyeru dalam khutbah solat Jumaat agar semua umat Islam seluruh dunia yang memiliki kekuatan dan alternatif segera menentang Iran dan Hizbosyaitan dengan membantu saudara-saudara mereka di Syria. "Saya juga mengucapkan tahniah kepada saudara-saudara kita di teluk Arab atas keputusan, Hizbollah adalah organisasi pengganas dan jika mana-mana ahlinya ditemui di negara-negara Teluk akan dibunuh sebagai murtad kafir. "Semoga Allah mengutuk Iran, ketua segala kejahatan dan semoga Allah mengutuk Hizbosyaitan dan tulang belakangnya di Iraq dan menyembuhkan mereka yang tercedera dan membebaskan mereka yang diculik. Seterusnya negara Syam yang dicintai akan kembali kepada kita, insya-Allah," ujarnya. Dalam temubualnya bersama stesen al-Arabiya juga bulan Jun, beliau turut mengakui para ulama di Arab Saudi lebih mengetahui secara mendalam mengenai bahaya Hizbollah dan gerakan Syiah Iran berbanding dirinya. "Pada satu ketika saya pernah mempertahankan gerakan Hizbollah kerana keberanian mereka berhadapan dengan Israel. Pendapat saya pada masa itu bertentangan dengan pandangan ulama-ulama tersebut. Mereka menentang Hizbollah. "Namun setelah saya melihat apa yang dilakukan oleh Hizbollah terhadap saudara-saudara kita di Syria barulah saya sedar yang ulama-ulama di Arab Saudi lebih matang dan mempunyai pengetahuan cukup luas tentang Hizbollah dan Iran,"
    http://www.facebook.com/permalink.php?id=510372105694454&v=wall&story_fbid=622509057814091
    Nov 22nd 2013, 02:04
     
    Yusuf al-Qardawi isytihar Syiah musuh Islam Yusuf al-Qardawi isytihar Syiah musuh Islam KUALA LUMPUR 1 Ogos - Ulama tersohor, Dr. Yusuf al-Qardawi telah mengisytiharkan golongan Syiah sebagai golongan kuffar serta merupakan musuh umat Islam keseluruhannya. Kenyataan keras itu telah disebut oleh Yusuf al-Qardawi dalam satu wawancaranya dengan stesen televisyen al-Jazeera dalam rancangan 'Syari'ah dan Kehidupan' pada bulan Jun tahun ini. Beliau berkata, golongan Syiah sebenarnya telah mengkhianati umat Islam dan perkara itu terbukti dengan pembunuhan saudara seakidah di Syria bersama-sama dengan puak Hizbollah. "Jangan panggil mereka Hizbollah, mereka selayaknya digelar Hizbosyaitan dan Allah tiada kaitan dengan mereka. "Saya menyeru seluruh umat melawan kuffar dan Syiah di dalam Hizbollah. Mereka ternyata kuffar tanpa sedikit keraguan. Mereka sedang menjalankan operasi etnik di Syria dengan tujuan membina negara Syria Barat di barat Syria," katanya dalam rancangan tersebut. Kenyataan al-Qardawi tentang isu tersebut mendedahkan lagi siapakah Syiah sebenarnya terutama kesannya terhadap penyebaran fahaman itu ke seluruh dunia termasuk Malaysia. Malaysia baru-baru ini dikejutkan semula dengan isu Syiah dan pada masa sama tiga siri laporan khas telah dibuat dalam Utusan Malaysia. Pendakwah bebas, Dr. Zahazan Mohamed pula berkata, Syiah bukan sahaja tidak diiktiraf sebagai Islam, malah kemunculan fahaman itu dianggap sebagai ejen Yahudi bertujuan menghancurkan umat Islam. Yusuf al-Qardawi berkata, dengan terhasilnya negara baharu itu umat Islam akan dibahagi-bahagikan dan bertambah kecil. Ujarnya, beliau juga telah menyeru dalam khutbah solat Jumaat agar semua umat Islam seluruh dunia yang memiliki kekuatan dan alternatif segera menentang Iran dan Hizbosyaitan dengan membantu saudara-saudara mereka di Syria. "Saya juga mengucapkan tahniah kepada saudara-saudara kita di teluk Arab atas keputusan, Hizbollah adalah organisasi pengganas dan jika mana-mana ahlinya ditemui di negara-negara Teluk akan dibunuh sebagai murtad kafir. "Semoga Allah mengutuk Iran, ketua segala kejahatan dan semoga Allah mengutuk Hizbosyaitan dan tulang belakangnya di Iraq dan menyembuhkan mereka yang tercedera dan membebaskan mereka yang diculik. Seterusnya negara Syam yang dicintai akan kembali kepada kita, insya-Allah," ujarnya. Dalam temubualnya bersama stesen al-Arabiya juga bulan Jun, beliau turut mengakui para ulama di Arab Saudi lebih mengetahui secara mendalam mengenai bahaya Hizbollah dan gerakan Syiah Iran berbanding dirinya. "Pada satu ketika saya pernah mempertahankan gerakan Hizbollah kerana keberanian mereka berhadapan dengan Israel. Pendapat saya pada masa itu bertentangan dengan pandangan ulama-ulama tersebut. Mereka menentang Hizbollah. "Namun setelah saya melihat apa yang dilakukan oleh Hizbollah terhadap saudara-saudara kita di Syria barulah saya sedar yang ulama-ulama di Arab Saudi lebih matang dan mempunyai pengetahuan cukup luas tentang Hizbollah dan Iran,"
     
     
    Tempat yang tertinggi (Al-'A`rāf):2 - Ini adalah sebuah kitab yang diturunkan kepadamu, maka janganlah ada kesempitan di dalam dadamu karenanya, supaya kamu memberi peringatan dengan kitab itu (kepada orang kafir), dan menjadi pelajaran bagi orang-orang yang beriman.
    http://www.facebook.com/permalink.php?id=100005852109929&v=wall&story_fbid=181999358671800
    Nov 22nd 2013, 02:04
     
     
     
     
    (Untitled)
    http://www.facebook.com/permalink.php?id=308203709222699&v=wall&story_fbid=629129397130127
    Nov 22nd 2013, 02:03
     
    Hari Jum'at merupakan hari yang mulia. Bukti kemuliaannya, Allah mentakdirkan beberapa kejadian besar pada hari tersebut. Dan juga ada beberapa amal ibadah yang dikhususkan pada malam dan siang harinya, khususnya pelaksanaan shalat Jum'at berikut amal-amal yang mengiringinya.   Rasulullah shallallahu 'alaihi wasallam bersabda,   إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ فِيهِ خُلِقَ آدَمُ وَفِيهِ قُبِضَ وَفِيهِ النَّفْخَةُ وَفِيهِ الصَّعْقَةُ   "Sesungguhnya di antara hari kalian yang paling afdhal adalah hari Jum'at. Pada hari itu Adam diciptakan dan diwafatkan, dan pada hari itu juga ditiup sangkakala dan akan terjadi kematian seluruh makhluk. . . . " (HR. Abu Dawud, an Nasai, Ibnu Majah, Ahmad, dan al Hakim dari hadits Aus bin Aus)   Membaca Surat Al-Kahfi   Salah satu amal ibadah khusus yang diistimewakan pelakasanaannya pada hari Jum'at adalah membaca surat Al-Kahfi. Berikut ini kami sebutkan beberapa dalil shahih yang menyebutkan perintah tersebut dan keutamaannya.   1. Dari Abu Sa'id al-Khudri radliyallahu 'anhu, dari Nabi shallallahu 'alaihi wasallambersabda:   مَنْ َقَرَأَ سُوْرَةَ الْكَهْفِ لَيْلَةَ الْجُمْعَةِ أَضَاءَ لَهُ مِنَ النُّوْرِ فِيْمَا بَيْنَهُ وَبَيْنَ الْبَيْتِ الْعَتِيْقِ   "Barangsiapa membaca surat al-Kahfi pada malam Jum'at, maka dipancarkan cahaya untuknya sejauh antara dirinya dia dan Baitul 'atiq." (Sunan Ad-Darimi, no. 3273. Juga diriwayatkan al-Nasai dan Al-Hakim serta dishahihkan oleh Al-Albani dalam Shahih al-Targhib wa al-Tarhib, no. 736)   2. Dalam riwayat lain masih dari Abu Sa'id al-Khudri radhiyallahu 'anhu, مَنْ قَرَأَ سُوْرَةَ الْكَهْفِ فِي يَوْمِ الْجُمْعَةِ أَضَآءَ لَهُ مِنَ النُّوْرِ مَا بَيْنَ الْجُمْعَتَيْنِ   "Barangsiapa membaca surat Al-Kahfi pada hari Jum'at, maka akan dipancarkan cahaya untuknya di antara dua Jum'at." (HR. Al-Hakim: 2/368 dan Al-Baihaqi: 3/249. Ibnul Hajar mengomentari hadits ini dalam Takhrij al-Adzkar, "Hadits hasan." Beliau menyatakan bahwa hadits ini adalah hadits paling kuat tentang surat Al-Kahfi. Syaikh Al-Albani menshahihkannya dalam Shahih al-Jami', no. 6470)   3. Dari Ibnu Umar radhiyallahu 'anhuma, berkata: Rasulullah shallallahu 'alaihi wasallambersabda,   مَنْ قَرَأَ سُوْرَةَ الْكَهْفِ فِي يَوْمِ الْجُمْعَةِ سَطَعَ لَهُ نُوْرٌ مِنْ تَحْتِ قَدَمِهِ إِلَى عَنَانِ السَّمَاءَ يُضِيْءُ لَهُ يَوْمَ الْقِيَامَةِ وَغُفِرَ لَهُ مَا بَيْنَ الْجُمْعَتَيْنِ   "Siapa yang membaca surat Al-Kahfi pada hari Jum'at, maka akan memancar cahaya dari bawah kakinya sampai ke langit, akan meneranginya kelak pada hari kiamat, dan diampuni dosanya antara dua jumat."   Al-Mundziri berkata: hadits ini diriwayatkan oleh Abu Bakr bin Mardawaih dalam tafsirnya dengan isnad yang tidak apa-apa. (Dari kitab at-Targhib wa al- Tarhib: 1/298)"   Kapan Membacanya?   Sunnah membaca surat Al-Kahfi pada malam Jum'at atau pada hari Jum'atnya. Dan malam Jum'at diawali sejak terbenamnya matahari pada hari Kamis. Kesempatan ini berakhir sampai terbenamnya matahari pada hari Jum'atnya. Dari sini dapat disimpulkan bahwa kesempatan membaca surat Al-Kahfi adalah sejak terbenamnya matahari pada hari Kamis sore sampai

     

    Blogtrottr <busybee@blogtrottr.com> Nov 21 12:00PM  

    Alnas Channels Facebook-Pinnwand
     
    Alnas Channels Facebook-Pinnwand
     
    يقول الشيخ محمد حسان :
     
    ليس من العدل والإنصاف أن أُحاكم الإسلام كدين أو أن أُح...
    http://www.facebook.com/photo.php?fbid=596569070380450&set=a.202701739767187.49787.188536241183737&type=1
    Nov 21st 2013, 11:43
     
    ‫يقول الشيخ محمد حسان :

    ليس من العدل والإنصاف أن أُحاكم الإسلام كدين أو أن أُحاكم المنهج السلفي كمنهج لمجرد أن يخطئ بعض الشيوخ أو بعض المنتسبين إلى هذا الدين أو إلى هذا المنهج !
    فخطأي أنا كفرد لا ينبغي على الإطلاق أن يُحمل لدين ولا يجوز عقلًا ولا شرعًا ولا نقلًا أن يُحمل لمنهج ؛
    فالدين منهج رباني ومنهج نبوي ، سواء انتمى إلى هذا الدين السلفيون، أو الإخوان، أو الجمعية الشرعية، أو أنصار السنة، أو غيرهم من الطوائف والجماعات.

    الإسلام أكبر من كل هذه الانتماءات، الإسلام أكبر من كل هذه الجماعات، الإسلام أعظم من كل هذه الطوائف ، فلو أخطأت طائفة أو جماعة أو عالم أو شيخ أو حزب ليس من العدل ولا من النقل والعقل أن أُحاكم هذا الدين الرباني والنبوي لخطأ وقعت فيه جماعة أو لانحراف وقع فيه طرف ينتسب إلى هذه الطائفة أو تلك!

    {تِلْكَ إِذًا قِسْمَةٌ ضِيزَى} النجم(22).‬
     
     
     
     
     
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 Abu Abdullah - Social Mention: APAKAH AL ASY'ARIYYAH TERMASUK AHLU SUNNAH? Oleh Ustadz Abu Ihsan Al Atsary PENDAHULUAN Ini adalah sebuah polemik yang sempat mencuat di kalangan kaum muslimin, khususnya para penuntut ilmu. Ada sebagian orang mengira Al Asy'ariyyah termasuk Ahlu Sunnah Wal Jama'ah. Seperti yang sudah dimaklumi, sebenarnya madzhab Al Asy'ariyyah yang berkembang sekarang ini, hakikatnya adalah madzhab Al Kullabiyyah. Abul Hasan Al Asy'ari sendiri telah bertaubat dari pemikiran lamanya, yaitu pemikiran Mu'tazilah. Tujuh sifat yang ditetapkan dalam madzhab Al Asy'ariyyah inipun bukan berdasarkan nash dan dalil syar'i, tetapi berdasarkan kecocokannya dengan akal dan logika. Jadi, sangat bertentangan dengan prinsip Ahlu Sunnah Wal Jama'ah. SEJARAH SINGKAT ABUL HASAN AL ASY'ARI Nama lengkapnya adalah Ali bin Ismail bin Ishaq bin Salim bin Ismail bin Abdullah bin Musa bin Abi Burdah bin Abu Musa Al Asy'ari. Lebih akrab disebut Abul Hasan Al Asy'ari. Lahir di Bashrah pada tahun 260 H atau 270 H. Masa kecil dan mudanya dihabiskan di kota Bashrah. Kota yang kala itu sebagai pusat kaum Mu'tazilah. Dan tidak dapat dielakkan, pada masa pertumbuhannya, beliau terpengaruh dengan lingkungannya Beliau mendalami ilmu kalam dan pemikiran Mu'tazilah dari ayah tirinya yang bernama Abu Ali Al Juba'i. Namun kemudian, beliau bertaubat dari pemikiran Mu'tazilah ini. Allah menghendaki keselamatan bagi beliau, dan memperoleh petunjuk kepada madzhab Salaf dalam penetapan sifat-sifat Allah, dengan tanpa ta'wil, tanpa ta'thil, tanpa takyif dan tanpa tamtsil [1] Kisah taubatnya dari pemikiran Mu'tazilah ini sangat populer. Beliau melepas pakaiannya seraya berkata: "Aku melepaskan keyakinan Mu'tazilah dari pemikiranku, seperti halnya aku melepaskan jubah ini dari tubuhku," kemudian beliau melepas jubah yang dikenakannya. Secara simbolis, itu merupakan pernyataan bahwa beliau berlepas diri dari pemikiran Mu'tazilah dan dari kaum Mu'tazilah. Ahli sejarah negeri Syam, Al Hafizh Abul Qasim Ali bin Hasan bin Hibatillah bin Asakir Ad Dimasyq (wafat tahun 571) dalam kitab At Tabyin menceritakan peristiwa tersebut: Abu Ismail bin Abu Muhammad bin Ishaq Al Azdi Al Qairuwani, yang dikenal dengan sebutan Ibnu 'Uzrah bercerita, Abul Hasan Al Asy'ari adalah seorang yang bermadzhab Mu'tazilah. Dan memegang madzhab ini selama 40 tahun. Dalam pandangan mereka, beliau adalah seorang imam. Kemudian beliau menghilang selama lima belas hari. Secara tiba-tiba, beliau muncul di masjid Jami' kota Bashrah. Dan setelah shalat Jum'at, beliau naik ke atas mimbar seraya berkata,"Hadirin sekalian. Aku menghilang dari kalian selama beberapa hari, karena ada dalil-dalil yang bertentangan dan sama kuatnya, namun aku tidak mampu menetapkan mana yang hak dan mana yang batil. Dan aku tidak mampu membedakan mana yang batil dan mana yang hak. Kemudian aku memohon petunjuk kepada Allah Subhanahu wa Ta'ala. Maka Dia memberiku petunjuk, dan aku tuangkan ke dalam bukuku ini. Dan aku melepaskan semua aqidah (keyakinan) yang dulu aku pegang, sebagaimana aku membuka bajuku ini." Kemudian beliau membuka bajunya dan membuangnya, lalu memberikan bukunya tersebut kepada para hadirin. Sebagai bukti kesungguhan Abul Hasan Al Asy'ari melepaskan diri dari pemikiran Mu'tazilah, yaitu beliau mulai bangkit membantah pemikiran Mu'tazilah dan mendebat mereka. Bahkan beliau menulis sampai tiga ratus buku untuk membantah Mu'tazilah. Namun dalam membantahnya, beliau menggunakan rasio dan prinsip-prinsip logika. Beliau mengikuti pemikiran-pemikiran Kullabiyyah.[2] ABUL HASAN AL ASY'ARI SECARA TOTAL MENJADI PENGIKUT MANHAJ SALAF Kemudian Allah menyempurnakan nikmatNya untuk beliau. Setelah pindah ke Baghdad dan bergabung bersama para tokoh murid-murid Imam Ahmad, akhirnya beliau secara total menjadi seorang Salafi (pengikut manhaj Salaf). Pada fase yang ketiga dalam kehidupannya ini, beliau menulis beberapa risalah berisi pernyataan taubatnya dari seluruh pemikiran Mu'tazilah dan syubhat-syubhat Kullabiyyah. Diantara beberapa buku yang ditulisnya, yaitu: Al Luma', Kasyful Asrar Wa Hatkul Asrar, Tafsir Al Mukhtazin, Al Fushul Fi Raddi 'Alal Mulhidiin Wa Kharijin 'Alal Millah Ka Al Falasifah Wa Thabai'in Wad Dahriyin Wa Ahli Tasybih, Al Maqalaat Al Islamiyyin dan Al Ibanah. Semoga Allah merahmati beliau. PERNYATAAN ABUL HASAN AL ASY'ARI DALAM KITABNYA: AL IBANAH FI USHULID DIYANAH [3] Beliau berkata dalam kitab Al Ibanah: "Pendapat yang kami nyatakan, dan agama yang kami anut adalah berpegang teguh dengan Kitabullah k dan Sunnah NabiNya Shallallahu 'alaihi wa sallam , atsar-atsar (riwayat-riwayat) yang diriwayatkan dari para sahabat, tabi'in dan para imam ahli hadits. Kami berpegang teguh dengan prinsip tersebut. Kami berpendapat dengan pendapat yang telah dinyatakan oleh Abu Abdillah Ahmad bin Muhammad bin Hambal, semoga Allah mengelokkan wajah beliau, mengangkat derajat beliau dan melimpahkan pahala bagi beliau. Dan kami menyelisihi perkataan yang menyelisihi perkataan beliau. Karena beliau adalah imam yang fadhil (utama), pemimpin yang kamil (sempurna). Melalui dirinya, Allah menerangkan kebenaran dan mengangkat kesesatan, menegaskan manhaj dan memberantas bid'ah yang dilakukan kaum mubtadi'in, dan (memberantras) penyimpangan yang dilakukan orang-orang sesat, serta (memberantas) keraguan yang ditebarkan orang yang ragu-ragu." [4] Demikian pernyataan Abul Hasan, bahwa ia kembali ke pangkuan manhaj Salaf. ULAMA-ULAMA SYAFI'IYYAH MENOLAK DINISBATKAN KEPADA ASY'ARIYYAH Kebanyakan orang mengira bahwa madzhab Al Asy'ariyyah itu identik dengan madzhab Ahlu Sunnah Wal Jama'ah. Ini sebuah kekeliruan fatal. Abul Hasan sendiri telah kembali ke pangkuan manhaj Salaf, dan mengikuti aqidah Imam Ahmad bin Hambal. Yaitu menetapkan seluruh sifat-sifat yang telah Allah tetapkan untuk diriNya, dan yang telah ditetapkan oleh Rasulullah Shallallahu 'alaihi wa sallam di dalam hadits-hadits shahih, dengan tanpa takwil, tanpa ta'thil, tanpa takyif dan tanpa tamtsil. Jelas, Abul Hasan pada akhir hidupnya adalah seorang salafi, pengikut manhaj salaf dan madzhab imam ahli hadits. Sampai-sampai ulama-ulama Asy Syafi'iyyah menolak dinisbatkan kepada madzhab Asy'ariyyah. Berikut ini, mari kita simak penuturan Syaikh Abu Usamah Salim bin 'Id Al Hilali dalam kitabnya yang sangat bagus, dalam edisi Indonesia berjudul Jama'ah-jama'ah Islam Ditimbang Menurut Al Qur'an dan As Sunnah (halaman 329-330). Dalam bukunya tersebut, beliau membantah Hizbut Tahrir yang mencampur-adukkan istilah Ahlu Sunnah Wal Jama'ah dengan istilah Al Asy'ariyyah, sekaligus menyatakan bila Al Asy'ariyyah bukan termasuk Ahlu Sunnah Wal Jama'ah, atau bukan termasuk pengikut manhaj Salaf. Beliau berkata: Jika dikatakan: Yang dimaksud Ahlus Sunnah di sini adalah madzhab Asy'ariyah. Kami jawab: Tidak boleh menamakan Asy'ariyah dengan sebutan Ahlus Sunnah. Berdasarkan persaksian ulama Ahlus Sunnah Wal Jama'ah (pengikut Salafush Shalih), mereka bukan termasuk Ahlus Sunnah 1. Imam Ahmad, Ali bin Al Madini dan lainnya menyatakan, barangsiapa menyelami ilmu kalam, (maka ia) tidak termasuk Ahlus Sunnah, meskipun perkataannya bersesuaian dengan As Sunnah, hingga ia meninggalkan jidal (perdebatan) dan menerima nash-nash syar'iyyah [5]. Tidak syak lagi, sumber pengambilan dalil yang sangat utama dalam madzhab Asy'ariyah adalah akal. Tokoh-tokoh Asya'riyah telah menegaskan hal itu. Mereka mendahulukan dalil aqli (logika) daripada dalil naqli (wahyu), apabila terjadi pertentangan antara keduanya. Ketika Syaikhul Islam Ibnu Taimiyah membantah mereka melalui bukunya yang berjudul Dar'u Ta'arudh Aql Wan Naql, beliau membukanya dengan menyebutkan kaidah umum yang mereka pakai bilamana terjadi pertentangan antara dalil-dalil.[6] 2. Ibnu Abdil Bar, dalam mensyarah (menjelaskan) perkataan Imam Malik, dia menukil perkataan ahli fiqh madzhab Maliki bernama Ibnu Khuwaiz Mandad: "Tidak diterima persaksian Ahli Ahwa' (Ahli Bid'ah)." Ia menjelaskan: "Yang dimaksud Ahli Ahwa' oleh Imam Malik dan seluruh rekan-rekan kami, adalah Ahli Kalam. Siapa saja yang termasuk Ahli Kalam, maka ia tergolong ahli ahwa' wal bida'; baik ia seorang pengikut madzhab Asy'ariyyah atau yang lainnya. Persaksiannya dalam Islam tidak diterima selama-lamanya, wajib diboikot dan diberi peringatan atas bid'ahnya. Jika ia masih mempertahankannya, maka harus diminta bertaubat." [7] 3. Abul Abbas Suraij yang dijuluki Asy Syafi'i kedua berkata,"Kami tidak mengikuti takwil Mu'tazilah, Asy'ariyah, Jahmiyah, Mulhid, Mujassimah, Musyabbihah, Karramiyah dan Mukayyifah [8]. Namun kami menerima nash-nash sifat tanpa takwil, dan kami mengimaninya tanpa tamtsil." [9] 4. Abul Hasan Al Karji, salah seorang tokoh ulama Asy Syafi'iyyah berkata: "Para imam dan alim ulama Syafi'iyyah, dari dulu sampai sekarang menolak dinisbatkan kepada Asy'ariyah. Mereka justeru berlepas diri dari madzhab yang dibangun oleh Abul Hasan Al Asy'ari. Menurut yang aku dengar dari beberapa syaikh dan imam, bahkan mereka melarang teman-teman mereka dan orang-orang dekat mereka dari menghadiri majelis-majelisnya. Sudah dimaklumi bersama kerasnya sikap syaikh [10] terhadap Ahli Kalam, sampai-sampai memisahkan fiqh Asy Syafi'i dari prinsip-prinsip Al Asy'ari, dan diberi komentar oleh Abu Bakar Ar Radziqani. Dan buku itu ada padaku. Sikap inilah yang diikuti oleh Abu Ishaq Asy Syirazi dalam dua kitabnya, yakni Al Luma' dan At Tabshirah. Sampai-sampai kalaulah sekiranya perkataan Al Asy'ari bersesuaian dengan perkataan rekan-rekan kami (ulama madzhab Asy Syafi'i), beliau membedakannya. Beliau berkata: "Ini adalah pendapat sebagian rekan kami. Dan pendapat ini juga dipilih oleh Al Asy'ariyah." Beliau tidak memasukkan mereka ke dalam golongan rekan-rekan Asy Syafi'i. Mereka menolak disamakan dengan Al Asy'ariyah. Dan dalam masalah fiqh, mereka menolak dinisbatkan kepada madzhab Al Asy'ariyah; terlebih lagi dalam masalah ushuluddin." [11] Pendapat yang benar adalah, Al Asy'ariyah termasuk Ahli Kiblat (kaum muslimin), tetapi mereka bukan termasuk Ahlus Sunnah Wal Jama'ah. Ketika para tokoh dan pembesar Al Asy'ariyyah jatuh dalam kebingungan, mereka keluar dari pemikiran Al Asy'ariyah. Diantaranya adalah Al Juwaini, Ar Razi, Al Ghazzali dan lainnya. Jika mereka benar-benar berada di atas As Sunnah dan mengikuti Salaf, lalu dari manhaj apakah mereka keluar? Dan kenapa mereka keluar? Hendaklah orang yang bijak memahaminya, karena ini adalah kesimpulan akhir. Dalam daurah Syar'iyyah Fi Masail Aqa'idiyyah Wal Manhajiyyah di Surabaya, dua tahun yang lalu, Syaikh Salim ditanya: Apakah Al Asy'ariyyah termasuk Ahlu Sunnah Wal Jama'ah? Beliau menjawab dengan tegas: "Al Asy'ariyyah tidak termasuk Ahlu Sunnah Wal Jama'ah." [Disalin dari majalah As-Sunnah Edisi 06/Tahun VIII/1425H/2004M Diterbitkan Yayasan Lajnah Istiqomah Surakarta, Jl. Solo – Purwodadi Km. 8 Selokaton Gondangrejo Solo 57183 Telp. 08121533647, 08157579296] _______ Footnote [1]. Ta'thil (menolak atau meniadakan sifat Allah, takyif (membayangkan atau menanyakan hakikat dan bentuk sifat Allah), tamtsil (menyerupakan sifat Allah dengan sifat makhluk), ta'wil (maksudnya tahrif yaitu menyimpangkan makna dari zhahirnya tanpa dalil) [2]. Al Kullabiyah, adalah penisbatan kepada Abu Muhammad Abdullah bin Sa'id bin Muhammad bin Kullab Al Bashri, wafat pada tahun 240 H. [3]. Buku ini telah saya terjemahkan ke dalam bahasa Indonesia, diterbitkan oleh Pustaka At Tibyan. Dalam buku aslinya disertakan taqdim (kata pengantar dari para ulama terkini, seperti Syaikh Hammad bin Muhammad Al Anshari, Syaikh Abdul Aziz bin Abdillah bin Baz dan Syaikh Ismail Al Anshari). Buku ini sangat penting dibaca oleh kaum muslimin, khususnya di Indonesia dan Malaysia yang mayoritas penduduknya menisbatkan diri kepada Al Asy'ariyyah. [4]. Al Ibanah, halaman 17. [5]. Silakan lihat Syarah Ushul I'tiqad Ahlus Sunnah Wal Jama'ah, karangan Al Laalikaai (I/157-165). [6]. Bagi yang ingin penjelasan lebih rinci, silakan lihat kitab Asasut Taqdis, karangan Ar Razi, hlm. 168-173 dan Asy Syamil, karangan Al Juwaiini, hlm. 561 dan Al Mawaqif, karangan Al Iji, hlm. 39-40. [7]. Jami' Bayanil Ilmi wa Fadhlihi (II/96). [8]. Ini semua adalah nama-nama aliran [9]. Ijtima' Juyusy Islamiyah, hlm. 62. [10]. Yakni Syaikh Abu Hamid Al Isfaraini. [11]. At Tis'iniyyah, hlm. 238-239.
    Blogtrottr <busybee@blogtrottr.com> Nov 20 11:54PM  

    Abu Abdullah - Social Mention
     
     
     
    APAKAH AL ASY'ARIYYAH TERMASUK AHLU SUNNAH? Oleh Ustadz Abu Ihsan Al Atsary PENDAHULUAN Ini adalah sebuah polemik yang sempat mencuat di kalangan kaum muslimin, khususnya para penuntut ilmu. Ada sebagian orang mengira Al Asy'ariyyah termasuk Ahlu Sunnah Wal Jama'ah. Seperti yang sudah dimaklumi, sebenarnya madzhab Al Asy'ariyyah yang berkembang sekarang ini, hakikatnya adalah madzhab Al Kullabiyyah. Abul Hasan Al Asy'ari sendiri telah bertaubat dari pemikiran lamanya, yaitu pemikiran Mu'tazilah. Tujuh sifat yang ditetapkan dalam madzhab Al Asy'ariyyah inipun bukan berdasarkan nash dan dalil syar'i, tetapi berdasarkan kecocokannya dengan akal dan logika. Jadi, sangat bertentangan dengan prinsip Ahlu Sunnah Wal Jama'ah. SEJARAH SINGKAT ABUL HASAN AL ASY'ARI Nama lengkapnya adalah Ali bin Ismail bin Ishaq bin Salim bin Ismail bin Abdullah bin Musa bin Abi Burdah bin Abu Musa Al Asy'ari. Lebih akrab disebut Abul Hasan Al Asy'ari. Lahir di Bashrah pada tahun 260 H atau 270 H. Masa kecil dan mudanya dihabiskan di kota Bashrah. Kota yang kala itu sebagai pusat kaum Mu'tazilah. Dan tidak dapat dielakkan, pada masa pertumbuhannya, beliau terpengaruh dengan lingkungannya Beliau mendalami ilmu kalam dan pemikiran Mu'tazilah dari ayah tirinya yang bernama Abu Ali Al Juba'i. Namun kemudian, beliau bertaubat dari pemikiran Mu'tazilah ini. Allah menghendaki keselamatan bagi beliau, dan memperoleh petunjuk kepada madzhab Salaf dalam penetapan sifat-sifat Allah, dengan tanpa ta'wil, tanpa ta'thil, tanpa takyif dan tanpa tamtsil [1] Kisah taubatnya dari pemikiran Mu'tazilah ini sangat populer. Beliau melepas pakaiannya seraya berkata: "Aku melepaskan keyakinan Mu'tazilah dari pemikiranku, seperti halnya aku melepaskan jubah ini dari tubuhku," kemudian beliau melepas jubah yang dikenakannya. Secara simbolis, itu merupakan pernyataan bahwa beliau berlepas diri dari pemikiran Mu'tazilah dan dari kaum Mu'tazilah. Ahli sejarah negeri Syam, Al Hafizh Abul Qasim Ali bin Hasan bin Hibatillah bin Asakir Ad Dimasyq (wafat tahun 571) dalam kitab At Tabyin menceritakan peristiwa tersebut: Abu Ismail bin Abu Muhammad bin Ishaq Al Azdi Al Qairuwani, yang dikenal dengan sebutan Ibnu 'Uzrah bercerita, Abul Hasan Al Asy'ari adalah seorang yang bermadzhab Mu'tazilah. Dan memegang madzhab ini selama 40 tahun. Dalam pandangan mereka, beliau adalah seorang imam. Kemudian beliau menghilang selama lima belas hari. Secara tiba-tiba, beliau muncul di masjid Jami' kota Bashrah. Dan setelah shalat Jum'at, beliau naik ke atas mimbar seraya berkata,"Hadirin sekalian. Aku menghilang dari kalian selama beberapa hari, karena ada dalil-dalil yang bertentangan dan sama kuatnya, namun aku tidak mampu menetapkan mana yang hak dan mana yang batil. Dan aku tidak mampu membedakan mana yang batil dan mana yang hak. Kemudian aku memohon petunjuk kepada Allah Subhanahu wa Ta'ala. Maka Dia memberiku petunjuk, dan aku tuangkan ke dalam bukuku ini. Dan aku melepaskan semua aqidah (keyakinan) yang dulu aku pegang, sebagaimana aku membuka bajuku ini." Kemudian beliau membuka bajunya dan membuangnya, lalu memberikan bukunya tersebut kepada para hadirin. Sebagai bukti kesungguhan Abul Hasan Al Asy'ari melepaskan diri dari pemikiran Mu'tazilah, yaitu beliau mulai bangkit membantah pemikiran Mu'tazilah dan mendebat mereka. Bahkan beliau menulis sampai tiga ratus buku untuk membantah Mu'tazilah. Namun dalam membantahnya, beliau menggunakan rasio dan prinsip-prinsip logika. Beliau mengikuti pemikiran-pemikiran Kullabiyyah.[2] ABUL HASAN AL ASY'ARI SECARA TOTAL MENJADI PENGIKUT MANHAJ SALAF Kemudian Allah menyempurnakan nikmatNya untuk beliau. Setelah pindah ke Baghdad dan bergabung bersama para tokoh murid-murid Imam Ahmad, akhirnya beliau secara total menjadi seorang Salafi (pengikut manhaj Salaf). Pada fase yang ketiga dalam kehidupannya ini, beliau menulis beberapa risalah berisi pernyataan taubatnya dari seluruh pemikiran Mu'tazilah dan syubhat-syubhat Kullabiyyah. Diantara beberapa buku yang ditulisnya, yaitu: Al Luma', Kasyful Asrar Wa Hatkul Asrar, Tafsir Al Mukhtazin, Al Fushul Fi Raddi 'Alal Mulhidiin Wa Kharijin 'Alal Millah Ka Al Falasifah Wa Thabai'in Wad Dahriyin Wa Ahli Tasybih, Al Maqalaat Al Islamiyyin dan Al Ibanah. Semoga Allah merahmati beliau. PERNYATAAN ABUL HASAN AL ASY'ARI DALAM KITABNYA: AL IBANAH FI USHULID DIYANAH [3] Beliau berkata dalam kitab Al Ibanah: "Pendapat yang kami nyatakan, dan agama yang kami anut adalah berpegang teguh dengan Kitabullah k dan Sunnah NabiNya Shallallahu 'alaihi wa sallam , atsar-atsar (riwayat-riwayat) yang diriwayatkan dari para sahabat, tabi'in dan para imam ahli hadits. Kami berpegang teguh dengan prinsip tersebut. Kami berpendapat dengan pendapat yang telah dinyatakan oleh Abu Abdillah Ahmad bin Muhammad bin Hambal, semoga Allah mengelokkan wajah beliau, mengangkat derajat beliau dan melimpahkan pahala bagi beliau. Dan kami menyelisihi perkataan yang menyelisihi perkataan beliau. Karena beliau adalah imam yang fadhil (utama), pemimpin yang kamil (sempurna). Melalui dirinya, Allah menerangkan kebenaran dan mengangkat kesesatan, menegaskan manhaj dan memberantas bid'ah yang dilakukan kaum mubtadi'in, dan (memberantras) penyimpangan yang dilakukan orang-orang sesat, serta (memberantas) keraguan yang ditebarkan orang yang ragu-ragu." [4] Demikian pernyataan Abul Hasan, bahwa ia kembali ke pangkuan manhaj Salaf. ULAMA-ULAMA SYAFI'IYYAH MENOLAK DINISBATKAN KEPADA ASY'ARIYYAH Kebanyakan orang mengira bahwa madzhab Al Asy'ariyyah itu identik dengan madzhab Ahlu Sunnah Wal Jama'ah. Ini sebuah kekeliruan fatal. Abul Hasan sendiri telah kembali ke pangkuan manhaj Salaf, dan mengikuti aqidah Imam Ahmad bin Hambal. Yaitu menetapkan seluruh sifat-sifat yang telah Allah tetapkan untuk diriNya, dan yang telah ditetapkan oleh Rasulullah Shallallahu 'alaihi wa sallam di dalam hadits-hadits shahih, dengan tanpa takwil, tanpa ta'thil, tanpa takyif dan tanpa tamtsil. Jelas, Abul Hasan pada akhir hidupnya adalah seorang salafi, pengikut manhaj salaf dan madzhab imam ahli hadits. Sampai-sampai ulama-ulama Asy Syafi'iyyah menolak dinisbatkan kepada madzhab Asy'ariyyah. Berikut ini, mari kita simak penuturan Syaikh Abu Usamah Salim bin 'Id Al Hilali dalam kitabnya yang sangat bagus, dalam edisi Indonesia berjudul Jama'ah-jama'ah Islam Ditimbang Menurut Al Qur'an dan As Sunnah (halaman 329-330). Dalam bukunya tersebut, beliau membantah Hizbut Tahrir yang mencampur-adukkan istilah Ahlu Sunnah Wal Jama'ah dengan istilah Al Asy'ariyyah, sekaligus menyatakan bila Al Asy'ariyyah bukan termasuk Ahlu Sunnah Wal Jama'ah, atau bukan termasuk pengikut manhaj Salaf. Beliau berkata: Jika dikatakan: Yang dimaksud Ahlus Sunnah di sini adalah madzhab Asy'ariyah. Kami jawab: Tidak boleh menamakan Asy'ariyah dengan sebutan Ahlus Sunnah. Berdasarkan persaksian ulama Ahlus Sunnah Wal Jama'ah (pengikut Salafush Shalih), mereka bukan termasuk Ahlus Sunnah 1. Imam Ahmad, Ali bin Al Madini dan lainnya menyatakan, barangsiapa menyelami ilmu kalam, (maka ia) tidak termasuk Ahlus Sunnah, meskipun perkataannya bersesuaian dengan As Sunnah, hingga ia meninggalkan jidal (perdebatan) dan menerima nash-nash syar'iyyah [5]. Tidak syak lagi, sumber pengambilan dalil yang sangat utama dalam madzhab Asy'ariyah adalah akal. Tokoh-tokoh Asya'riyah telah menegaskan hal itu. Mereka mendahulukan dalil aqli (logika) daripada dalil naqli (wahyu), apabila terjadi pertentangan antara keduanya. Ketika Syaikhul Islam Ibnu Taimiyah membantah mereka melalui bukunya yang berjudul Dar'u Ta'arudh Aql Wan Naql, beliau membukanya dengan menyebutkan kaidah umum yang mereka pakai bilamana terjadi pertentangan antara dalil-dalil.[6] 2. Ibnu Abdil Bar, dalam mensyarah (menjelaskan) perkataan Imam Malik, dia menukil perkataan ahli fiqh madzhab Maliki bernama Ibnu Khuwaiz Mandad: "Tidak diterima persaksian Ahli Ahwa' (Ahli Bid'ah)." Ia menjelaskan: "Yang dimaksud Ahli Ahwa' oleh Imam Malik dan seluruh rekan-rekan kami, adalah Ahli Kalam. Siapa saja yang termasuk Ahli Kalam, maka ia tergolong ahli ahwa' wal bida'; baik ia seorang pengikut madzhab Asy'ariyyah atau yang lainnya. Persaksiannya dalam Islam tidak diterima selama-lamanya, wajib diboikot dan diberi peringatan atas bid'ahnya. Jika ia masih mempertahankannya, maka harus diminta bertaubat." [7] 3. Abul Abbas Suraij yang dijuluki Asy Syafi'i kedua berkata,"Kami tidak mengikuti takwil Mu'tazilah, Asy'ariyah, Jahmiyah, Mulhid, Mujassimah, Musyabbihah, Karramiyah dan Mukayyifah [8]. Namun kami menerima nash-nash sifat tanpa takwil, dan kami mengimaninya tanpa tamtsil." [9] 4. Abul Hasan Al Karji, salah seorang tokoh ulama Asy Syafi'iyyah berkata: "Para imam dan alim ulama Syafi'iyyah, dari dulu sampai sekarang menolak dinisbatkan kepada Asy'ariyah. Mereka justeru berlepas diri dari madzhab yang dibangun oleh Abul Hasan Al Asy'ari. Menurut yang aku dengar dari beberapa syaikh dan imam, bahkan mereka melarang teman-teman mereka dan orang-orang dekat mereka dari menghadiri majelis-majelisnya. Sudah dimaklumi bersama kerasnya sikap syaikh [10] terhadap Ahli Kalam, sampai-sampai memisahkan fiqh Asy Syafi'i dari prinsip-prinsip Al Asy'ari, dan diberi komentar oleh Abu Bakar Ar Radziqani. Dan buku itu ada padaku. Sikap inilah yang diikuti oleh Abu Ishaq Asy Syirazi dalam dua kitabnya, yakni Al Luma' dan At Tabshirah. Sampai-sampai kalaulah sekiranya perkataan Al Asy'ari bersesuaian dengan perkataan rekan-rekan kami (ulama madzhab Asy Syafi'i), beliau membedakannya. Beliau berkata: "Ini adalah pendapat sebagian rekan kami. Dan pendapat ini juga dipilih oleh Al Asy'ariyah." Beliau tidak memasukkan mereka ke dalam golongan rekan-rekan Asy Syafi'i. Mereka menolak disamakan dengan Al Asy'ariyah. Dan dalam masalah fiqh, mereka menolak dinisbatkan kepada madzhab Al Asy'ariyah; terlebih lagi dalam masalah ushuluddin." [11] Pendapat yang benar adalah, Al Asy'ariyah termasuk Ahli Kiblat (kaum muslimin), tetapi mereka bukan termasuk Ahlus Sunnah Wal Jama'ah. Ketika para tokoh dan pembesar Al Asy'ariyyah jatuh dalam kebingungan, mereka keluar dari pemikiran Al Asy'ariyah. Diantaranya adalah Al Juwaini, Ar Razi, Al Ghazzali dan lainnya. Jika mereka benar-benar berada di atas As Sunnah dan mengikuti Salaf, lalu dari manhaj apakah mereka keluar? Dan kenapa mereka keluar? Hendaklah orang yang bijak memahaminya, karena ini adalah kesimpulan akhir. Dalam daurah Syar'iyyah Fi Masail Aqa'idiyyah Wal Manhajiyyah di Surabaya, dua tahun yang lalu, Syaikh Salim ditanya: Apakah Al Asy'ariyyah termasuk Ahlu Sunnah Wal Jama'ah? Beliau menjawab dengan tegas: "Al Asy'ariyyah tidak termasuk Ahlu Sunnah Wal Jama'ah." [Disalin dari majalah As-Sunnah Edisi 06/Tahun VIII/1425H/2004M Diterbitkan Yayasan Lajnah Istiqomah Surakarta, Jl. Solo – Purwodadi Km. 8 Selokaton Gondangrejo Solo 57183 Telp. 08121533647, 08157579296] _______ Footnote [1]. Ta'thil (menolak atau meniadakan sifat Allah, takyif (membayangkan atau menanyakan hakikat dan bentuk sifat Allah), tamtsil (menyerupakan sifat Allah dengan sifat makhluk), ta'wil (maksudnya tahrif yaitu menyimpangkan makna dari zhahirnya tanpa dalil) [2]. Al Kullabiyah, adalah penisbatan kepada Abu Muhammad Abdullah bin Sa'id bin Muhammad bin Kullab Al Bashri, wafat pada tahun 240 H. [3]. Buku ini telah saya terjemahkan ke dalam bahasa Indonesia, diterbitkan oleh Pustaka At Tibyan. Dalam buku aslinya disertakan taqdim (kata pengantar dari para ulama terkini, seperti Syaikh Hammad bin Muhammad Al Anshari, Syaikh Abdul Aziz bin Abdillah bin Baz dan Syaikh Ismail Al Anshari). Buku ini sangat penting dibaca oleh kaum muslimin, khususnya di Indonesia dan Malaysia yang mayoritas penduduknya menisbatkan diri kepada Al Asy'ariyyah. [4]. Al Ibanah, halaman 17. [5]. Silakan lihat Syarah Ushul I'tiqad Ahlus Sunnah Wal Jama'ah, karangan Al Laalikaai (I/157-165). [6]. Bagi yang ingin penjelasan lebih rinci, silakan lihat kitab Asasut Taqdis, karangan Ar Razi, hlm. 168-173 dan Asy Syamil, karangan Al Juwaiini, hlm. 561 dan Al Mawaqif, karangan Al Iji, hlm. 39-40. [7]. Jami' Bayanil Ilmi wa Fadhlihi (II/96). [8]. Ini semua adalah nama-nama aliran [9]. Ijtima' Juyusy Islamiyah, hlm. 62. [10]. Yakni Syaikh Abu Hamid Al Isfaraini. [11]. At Tis'iniyyah, hlm. 238-239.
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    Blogtrottr <busybee@blogtrottr.com> Nov 20 09:50AM  

    Abu Bilal - Social Mention
     
     
     
    (Untitled)
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    Nov 20th 2013, 09:25
     
    The treaty of Al-Hudaibia and the Opening of Makkah: In the sixth year after the emigration, Muhammad (pbuh) saw a vision wherein he entered Makkah and circumambulated (circled) the Kaaba. This vision did not specify a date but he realized that he would soon capture Makkah. Muhammad (pbuh) commanded his men to prepare for "Umrah" (minor pilgrimage) to Makkah. In the eleventh month of the sixth year, (the month of Thul-Qida), Muhammad departed for Makkah with approximately one thousand and five hundred men. He had no intention of waging war but only to perform pilgrimage. The people of Makkah heard that he was coming and feared for their lives. When he reached Al-Hudaibiyya, his camel stopped and sat down. The Muslims said "Al-Qaswa (the name of his camel) has refused to advance!" Muhammad (pbuh) replied "No! it has not refused, nor is that fitting conduct for it. But the bar that prevented the elephant (in "The year of the elephant" above) has held it back" He then said: "Quraish shall not come to me requesting a treaty that raises the name of God and reverences the bonds of kinship but I shall accept it from them" He then poked his camel and rebuked it and it arose and continued onwards. Quraish came to Muhammad and made a pact with him stipulating that the Muslims shall not perform their pilgrimage this year but shall wait till next year. And no man shall come from Quraish without the authorization of his master seeking refuge with the Muslims but he shall be returned to Quraish. And that no man from the Muslims shall come to Quraish seeking refuge but he shall be allowed to stay with Quraish. They also agreed to refrain from fighting for ten years and that whosoever wished to enter into Muhammad's pact and treaty could do so, and whosoever wished to enter into Quraish's pact and treaty could do so. Muhammad (pbuh) agreed to this truce which was named "The Truce of Al-Hudaibiyya". When the Muslims saw Muhammad accept this pact they were dumb-struck. How could he possible accept such a one-sided and unjust treaty (in their estimation)? However, Muhammad (pbuh) commanded them to return and they did. During the course of the next year, Muhammad (pbuh) abided by his promise and anyone who came to him seeking refuge without the consent of his master was returned to Quraish. Eventually, these men escaped from Quraish and became bandits, holding up Quraish's caravans and terrifying their people. Finally, Quraish begged Muhammad (pbuh) to please accept those who sought his protection and he did. One of the outcomes of this treaty was that the people of Arabia were finally able to enter into the religion of Islam without the fear of persecution or death. The Muslims were finally able to travel to the tribes and recite the Qur'an to them freely and without hindrance. In this one year (after the start of the truce) more people entered into Islam than had entered into it in all the fifteen years prior to that combined. One of the signs of this was that in the first attempt at pilgrimage (when Muhammad accepted the truce) 1500 Muslims traveled with him. The next year, over ten thousand Muslims returned with him to perform the pilgrimage.  Allah said in the Qur'an: "But it may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows, and you know not." The noble Qur'an, Al-Baqarah(2):216  It is estimated that Muhammad's letters to the kings of the surrounding nations were sent out around the end of the sixth year after the emigration. Muhammad (pbuh) sent messengers to the leaders of Rome, Persia, Egypt, and Ethiopia among others. This was the beginning of the global call to Islam. Allah says in the Qur'an:   "We have not sent you but as a universal [Messenger] to mankind, giving them glad tidings, and warning them, but most of mankind understand not." The noble Qur'an, Saba(24):38 and also: "Say: O mankind! I am [sent] to you only as a plain warner." The noble Qur'an, Al-Hajj(22):49 When Muhammad (pbuh) was about to send these letters, it was said to him: "They do not accept a letter except with a seal," so a metal ring was made for him with the words "Muhammad, the messenger of Allah" engraved in it. This became his official seal.  Muhammad's letter to the king of Persia, Khosru (590-628AD), was as follows: "In the name of God, Most Compassionate, Most Merciful. From Muhammad the messenger of God to Khosru the great one of Persia. Peace be unto he who follows [true] guidance, believes in God and his messenger, and bears witness that there is no god but Allah, and I am the messenger of Allah to all of mankind that I may warn [all] those who live. Embrace Islam and yours shall be peace and safety. But if you refuse then upon you shall be the sin of the Zoroastrians" His message to the king of Ethiopia (the successor of the king to whom the Muslims had previously emigrated) was as follows: "In the name of God, Most Compassionate, Most Merciful. From Muhammad the messenger of Allah to Negashi the great one of Ethiopia. Peace be unto he who follows [true] guidance. [Further], I thank God on your behalf, the One who there is no god but He. The King, the Holy, the Source of Peace and Perfection, the Giver of security, the Guardian. And I bear witness that Jesus the son of Mary was the spirit of Allah and His word which He sent down unto Mary, the virgin (and devoted), the pure, the chaste. So she bore him from His spirit and His blowing, just as He created Adam with His Hand. I invite you to God, the One. No partners has He. And [I invite you] to Friendship and consistency in His obedience, to follow me, and believe in that which has come unto me. For I am the messenger of God, and I invite you and your soldiers to God, the Noble, the Supreme. [Indeed,] I have delivered [the message] and advised, so accept my advice. And peace be unto he who follows [true] guidance"   Muhammad's message to the ruler of the Coptics, "Al-Muqokas": "In the name of God, Most Compassionate, Most Merciful. From Muhammad the slave and messenger of Allah to 'Al-Muqokas' the great one of the Coptics. Peace be unto he who follows [true] guidance. [Further,] I greet you with the greeting of Islam. Embrace Islam and yours shall be peace and safety. Embrace Islam and God shall double your reward. But if you turn away then upon you shall be the sin of the Coptics. {Say: O People of the Scripture! Come to a word that is just between us and you: that we shall worship none but Allah, and that we shall associate no partners with Him, and that none of us shall take others for lords beside Allah. But if they turn away, then say: Bear witness that we are they who have surrendered [unto Him]}1" Muhammad's message to Hercules (610-641AD), Emperor of Rome: "In the name of God, Most Compassionate, Most Merciful. From Muhammad the slave and messenger of Allah to Hercules the great one of Rome. Peace be unto he who follows [true] guidance. [Further,] I greet you with the greeting of Islam. Embrace Islam and yours shall be peace and safety, and God shall double your reward. But if you turn away then upon you shall be the sin of the 'Ariusins'* . {Say: O People of the Scripture! Come to a word that is just between us and you: that we shall worship none but Allah, and that we shall associate no partners with Him, and that none of us shall take others for lords beside Allah. But if they turn away, then say: Bear witness that we are they who have surrendered [unto Him]}" Delving into the details of the responses of these kings to Muhammad's messages is beyond the scope of this book. For more see any of the many books available at one of the bookstores listed at the back of this book. However, one response in particular bears a short mention. It is the response of the Caesar of Rome (Hercules) to Muhammad's message. Abdullah ibn Abbas narrates for us this story in Sahih Al-Bukhari. He says: "Allah's Messenger (pbuh) wrote to Caesar and invited him to Islam. Allah's Messenger (pbuh) sent Dihyah al-Kalbi with his letter and ordered him to hand it over to the Governor of Busrah who would forward it to Caesar, who as a sign of gratitude to Allah, had walked from Hims to Ilya (i.e. Jerusalem) when Allah had granted him victory over the Persian forces. So when the letter of Allah's Messenger (pbuh) reached Caesar, he said after reading it, "Seek for me any one of his people, if at present here, in order to ask him about Muhammad" At that time AbuSufyan ibn Harb* was in Sha'm with some men from Quraysh who had come (to Sha'm) as merchants during the truce that had been concluded between Allah's Messenger (pbuh) and the pagans of Quraysh. AbuSufyan said, "Caesar's messenger found us somewhere in Sha'm so he took me and my companions to Ilya (Jerusalem). We were admitted into Caesar's court, to find him sitting in his royal court wearing a crown and surrounded by the senior dignitaries of the Byzantines. He said to his interpreter, 'Ask them who among them is a close relation to the man who claims to be a prophet.'" AbuSufyan said, "I replied, 'I am the nearest relative to him.' He asked, 'What degree of relationship do you have with him?' I replied, 'He is my cousin,' and there was none of Banu Abdul Manaf* in the caravan except myself. Caesar said, 'Let him come nearer.' He then ordered my companions to stand behind me near my shoulder and said to his interpreter, 'Tell his companions that I am going to ask this man about the man who claims to be a prophet. If he tells a lie, they should give me a sign.'" AbuSufyan added, 'By Allah! Had it not been shameful that my companions label me a liar, I should not have spoken the truth about Muhammad when Caesar asked me. But I considered it shameful to be labeled a liar by my companions. So I told the truth.*' Caesar then said to his interpreter, 'Ask him what kind of family does Muhammad belong to.' I replied, 'He belongs to a noble family among us.' He said, 'Has anybody else among you ever claimed the same before him?' I replied, 'No.' He said, 'Had you ever known him to tell lies before he claimed that which he claimed?' I replied, 'No.' He said, 'Was anybody amongst his ancestors a king?' I replied, 'No.' He said, 'Do the noble or the poor follow him?' I replied, 'It is the poor who follow him.' He said, 'Are they increasing or decreasing?' I replied, 'They are increasing.' He said, 'Does anybody among those who embrace his religion become displeased and then renounce his religion?.' I replied, 'No.' He said, 'Does he break his promises?' I replied, 'No, but we have now a truce with him and we are afraid that he may betray us.'" AbuSufyan added, "Other than the last sentence, I could not work in a single word against him. Caesar then asked, 'Have you ever waged war with him?' I replied, 'Yes.' He said, 'What was the outcome of your battles against him?' I replied, 'The result varied; sometimes he was victorious and sometimes we were.' He said, 'What does he order you to do?' I said, 'He tells us to worship Allah alone, not to worship others with Him, and to discard all that our forefathers used to worship. He orders us to pray, give in charity, be chaste, keep our promises and return that which is entrusted to us.' When I had said that, Caesar said to his interpreter, 'Say to him: I asked you about his lineage and your reply was that he belonged to a noble family. In fact, all messengers of God came from the noblest lineage of their nations. Then I questioned you whether anybody else among you had claimed such a thing, and your reply was in the negative. If the answer had been in the affirmative, I should have thought that this man was following a claim that had been made before him. When I asked you whether he was ever known to tell lies, your reply was in the negative, so I took it for granted that a person who did not tell a lie about people could never tell a lie about God. Then I asked you whether any of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I should have thought that this man sought the return of his ancestral kingdom. When I asked you whether the rich or the poor people followed him, you replied that it was the poor who followed him. In fact, such are the followers of the messengers of God. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing. In fact, this is the result of true faith until it is complete (in all respects). I asked you whether there was anybody who, after embracing his religion, became displeased and renounced his religion; your reply was in the negative. In fact, this is the sign of true faith, for when its blessedness enters and mixes in the hearts completely, nobody will be displeased with it. I asked you whether he had ever broken his promise. You replied in the negative. And such are the messengers of God; they never break their promises. When I asked you whether you fought with him and he fought with you, you replied that he did, and that sometimes he was victorious and sometimes you. Indeed, such are the messengers of God; they are put to trials and the final victory is always theirs. Then I asked you what he commanded of you. You replied that he ordered you to worship Allah alone and not to worship others along with Him, to leave all that your fore-fathers used to worship, to offer prayers, to speak the truth, to be chaste, to keep promises, and to return what is entrusted to you. These are the qualities of a prophet who I knew (from the previous Scriptures) would appear, but I did not know that he would be from amongst you. If what you say is true, he will very soon capture the land under my feet, and if I knew that I would reach him definitely, I would go immediately to meet Him; and were I with him, then I would have certainly washed his feet.'" Caesar then collected his nobles and military leaders and asked them what would be their response if he were to accept Muhammad's request. The whole court was thrown into a great uproar, the officers became extremely restless raising their voices in objection and their eyes grew wild. When he saw this he quickly interjected and claimed that he had only asked that question in order to test their resolve and their firm stance. So he renounced his previous resolve and refused Muhammad's message. Jabir ibn Samurah narrated in Sahih Al-Bukhari: Allah's Messenger (pbuh) said: "When Khusraw (Chosroes) is ruined, there will be no Khusraw after him; and when Caesar is ruined, their will be no Caesar after him. By Him in Whose Hands my life is, you will spend their treasures in Allah's Cause." After exactly one year, in the eleventh month of the seventh year after the emigration, Muhammad (pbuh) and his followers set out for Makkah once more and this time were allowed to enter it and perform the minor-pilgrimage that they were bared from performing the year before. One of the conditions of the treaty of Al-Hudaibiyya was that anyone who wished to enter into Muhammad's pact could do so, and anyone who wished to enter into Quraish's pack could do so. Of those who later entered into Muhammad's pact was the tribe of Khuza'a. And of those who later entered into Quraish's pact was the tribe of Banu-Bikr. The two tribes of Khuza'a and Banu-Bikr were ancient enemies. This hatred and animosity was handed down through the generations, father to son. When Islam came, it put an end to this matter and everyone moved on with their lives. After the two tribes had entered into the treaty between Quraish and the Muslims, the tribe of Banu-Bikr attacked some men from the tribe of Khuza'a at night while they were at one of their wells and killed many of them. Some men from Quraish had assisted Banu-Bikr

     

    Blogtrottr <busybee@blogtrottr.com> Nov 19 12:23PM  

    Beautiful Islams Facebook-Pinnwand
     
    Beautiful Islams Facebook-Pinnwand
     
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    O Allah, setze in mein Herz Licht,und in meine Seele Licht,auf m...
    http://www.facebook.com/BeautifulIslam.Alhamdulillah/posts/662575763773462
    Nov 19th 2013, 12:04
     
    ♥♥♥♥♥♥♥♥♥♥♥♥♥♥

    O Allah, setze in mein Herz Licht,und in meine Seele Licht,auf meine Zunge Licht, in meine Augen Licht,und in meine Ohren Licht,setze zu meiner Rechten Licht,zu meiner Linken Licht,hinter mir Licht und vor mir Licht,über mir Licht und unter mir Licht,setze in meine Nerven Lichtund in mein Fleisch Licht,in mein Blut Licht,in mein Haar Lichtund in meine Haut Licht.Gib mir Licht, stärke mein Licht,mach mich zu Licht!

    ♥♥♥♥♥♥♥♥♥♥♥♥♥♥

    [Sahih Al-Bucharyy Nr. 6316]
     
     
     
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    Blogtrottr <busybee@blogtrottr.com> Nov 21 06:08PM  

    islam fatwa - Social Mention
     
     
     
    What was the empire of Islam?
    http://wiki.answers.com/Q/WhatwastheempireofIslam
    Nov 21st 2013, 18:08
     
     
     
     
    When was Islam decovered?
    http://wiki.answers.com/Q/WhenwasIslamdecovered
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    What does Islam says about anti people of Islam?
    http://wiki.answers.com/Q/WhatdoesIslamsaysaboutantipeopleofIslam
    Nov 21st 2013, 18:08
     
     
     
     
    What does yusuf Islam love about the religion Islam?
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    Nov 21st 2013, 18:08
     
     
     
     
    Who are the Islams?
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    Who was Islam what did they do?
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    http://wiki.answers.com/Q/Islamwasfoundedbywho
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    Customs of Islam?
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    http://wiki.answers.com/Q/AidinIslam
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    Why is Islam stupid?
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    Nov 21st 2013, 18:08
     
     
     
     
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    In Islam allow to selling duplicate item is there any fatwa that is haram?
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    Nov 21st 2013, 18:08
     
     
     
     
    Why Shia do Matam and self flaggellation? complete proof from quran and hadiths(from sunni brothers books), must read and share. Mourning rituals and self harm as found in the Qur'an We read in Surah Nisa 004.148 YUSUFALI: Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things. We read in Tafseer Ibn Katheer Volume 2 page 20 Surah Nisa, under the commentary of this verse: "Ali bin Abi Talib(a.s) said that Ibn Abbas commented on the Ayah and said, "Allah does not like that the evil should be uttered in public, He does not like that any one should invoke Him against anyone else, unless one is wronged. In this case, Allah allows one to invoke Him against whoever wronged him. Hence Allah's statement Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done'" Shia Muslim mourning Imam Hussain This verse makes it clear that the public relaying of injustice is permissible. Relaying the suffering of a victim is permissible. The traditions from Bukhari also proves that mourning is permissible when one is citing the pains inflicted on the aggrieved party hence any tradition that contradicts this must be ignored. Sahih Bukhari ,Volume 2, Book 23, Number 336 : Narrated by Jabir bin 'Abdullah When my father was martyred, I lifted the sheet from his face and wept and the people forbade me to do so but the Prophet did not forbid me. Then my aunt Fatima began weeping and the Prophet said, "It is all the same whether you weep or not. The angels were shading him continuously with their wings till you shifted him (from the field). " Sahih Bukhari ,Volume 2, Book 23, Number 390 : Narrated by Anas bin Malik We went with Allah's Apostle (p.b.u.h) to the blacksmith Abu Saif, and he was the husband of the wet-nurse of Ibrahim (the son of the Prophet). Allah's Apostle took Ibrahim and kissed him and smelled him and later we entered Abu Saif's house and at that time Ibrahim was in his last breaths, and the eyes of Allah's Apostle (p.b.u.h) started shedding tears. 'Abdur Rahman bin 'Auf said, "O Allah's Apostle, even you are weeping!" He said, "O Ibn 'Auf, this is mercy." Then he wept more and said, "The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation." Sahih Bukhari ,Volume 2, Book 23, Number 338 : Narrated by Anas bin Malik The Prophet said, "Zaid took over the flag and was martyred. Then it was taken by Jafar who was martyred as well. Then 'Abdullah bin Rawaha took the flag but he too was martyred and at that time the eyes of Allah's Apostle were full of tears. We Shias perform all these acts as Allah (swt) has permitted us to do so, and the opposition is only on account for their love and support for Imam Husayn (as)'s killers. Mourning and shedding blood is the Sunnah of Prophet Adam (as) We read in Ahlul Sunnah's authority work Ma'arij al Nubuwwa Chapter 1 page 248: Hadhrath Adam was so distressed that he smashed his hands onto his knees and the skin from his hands caused gashes from which bone could be seen. Those who deem the act of self-harm to be Haraam should look at the bloodletting actions of Hadrath Adam (as). If Hadrath Adam (as) can do this why cannot the Shia when mourning for Imam Husayn (as)? Mourning and hitting one self is the Sunnah of the Prophet (s) As evidence we shall cite the following works: Sunan al Nasai Volume 3 page 305 Adhaan al Mufreed page 426 Saheeh al Muslim Volume 1 page 291 Musnad Abu Awana Volume 2 page 292 All these books state: "Rasulullah (s) was in a state where he was hitting his chest." Ibn Hajr Asqalani in the commentary of this tradition in Fathul Bari Volume 3 page 90 writes: "This Hadeeth demonstrates that it is permissible to bang your hand at a moment of distress". If hitting oneself is Haraam then what Fatwa do the Nasibis have for the Prophet (s)? The Pillar of Shariah is himself hitting his chest, so if the Shia do the same, why are their actions Batil? Beating oneself in times of trouble is the Sunnah of Umar We read in Ahl'ul Sunnah's authority work Aqd al Fareed, Volume 1 page 342: ولما نُعي النًّعمان بن مُقَرَّن إلى عمر بن الخطاب وضع يدَه على رأسه وصاح يا أسفي على النعمان When Umar received news of the death of Numan ibn Muqran, he placed his hand on his head and wailed: 'O my grief for Numan!' We find a similar narration in Kanz al Ummal, Vol.8, Page 117, Kitab al Maut: When Umar heard of Nu'man ibn Muqran's death he beat his head and screamed, "O what a pity that Nu'man died". When Umar mourns the death of his friend in such a way, the descendents of Mu'awiya remain silent, but if the Shi'a mourn Imam Husayn (as) through such an act they are deemed Kaffirs. If Nasibis wish to accuse us of introducing Bidah into the religion then they should know that Umar introduced this long before the Rafidis! If such acts of hitting oneself and extreme wailing are prohibited then what was your Khalifa indulging in this act for? Thigh beating is the Sunnah of Maula 'Ali (as) We read in Taufa Ithna Ashari page 523 published in Karachi: "When Ayesha was defeated and Ali(a.s) saw the corpses on the ground he began to beat his thighs" Tauhfa Ithna Ashari, page 523 Proof of head beating from the Qur'an In Surah adh-Dhaariyaat we read that Hadrath Sara (as) struck her face when she was told that she would conceive a baby. "Then came forward his wife in grief, she smote her face and said (what! I) An old barren woman?" Quran 51:29 "Faskath" does not just mean rub or touch, it means slap and this is evidenced from Saheeh Muslim Book 030, Number 5851, Bab Fadail Musa: Beating oneself at a time of distress is the Sunnah of Prophet Adam (as) We read in Mudharij al Nubuwwa page 221: "When life was breathed into the spirit of Adam he hit his hand on his head and cried. He made this tradition of beating one's head with one's hand and crying in times of trouble for his descendants." Hitting one's head in times of trouble is the Sunnah of Prophet Yusuf (as) We read in Tafseer Kabeer Volume 5 page 158: "On one occasion Gibrael approached Prophet Yusuf (as) in Zundh and conveyed the news that his father had become blind on account of his weeping for him. Yusuf hit his hand on his head and said 'O I wish my mother did not give birth to me, so that I would have not become the cause of such sadness to my father '". We have proven that the acts of hitting one's head are not Jahiliyya or Un-Islamic. In fact it is the Sunnah of Prophets Adam (as) and Yusuf (as). The Shi'a mourn Imam Husayn (as) as a form of remembrance. We seek to remember and share his suffering and pain, since assisting one in trouble is a recommended (Mustahab) act and a kind of worship. We also deem mourning and presenting our sincerity to Imam Husayn (as) to be a form of worship. Before we expand on this reality let us begin by citing words that we had previously cited Ibn al Hashimi who claims: Additionally–and this point cannot be stressed enough–there were many Sahabah who were killed in the Path of Allah, but the Prophet (صلّى الله عليه وآله وسلّم) never mourned their deaths in the manner in which the Shia mourn Hussain (رضّى الله عنه). The Prophet lost his own dear uncle, his own wife, and many of his dearest companions, but do we see that the Prophet (صلّى الله عليه وآله وسلّم) ever resorted to self-flagellation or excessive mourning? The Shia can never provide such an example from the life of the Prophet (صلّى الله عليه وآله وسلّم), probably not even from Shia sources. Therefore, we find that it is not part of the Sunnah to mourn in such an uncivilized manner and we shall never take part in it because of this. Let us refute this Nasibi by citing Allamah Shibli Numani al Hanafi is a renowned Sunni scholar from the Indian subcontinent. In his Sirat-un Nabi (Eng translation Volume 2 pg 74) quoting Sirat Ibn Hisham we read the following about Hamzah (as) martyrdom: "The Holy Prophet (P) returned to Madina and found the whole city gone into mourning. Whenever he went, he heard wailing and lamentation in every house. He was grieved to find that all who were martyred in the battle had their mourners doing their duty to the memory of their dear ones. But there was none to mourn the death of Hamzah (ra). Overwhelmed with grief, the words that there was no one to mourn the loss of Hamzah escaped his lips. The Ansâris were touched to the core when they heard this remark from the Prophet(s). They asked their women to go to the house of the Prophet (S) and mourn for Hamzah. The Prophet (p) thanked them for their sympathy, prayed for their well-being, but added that it was not permissible to lament in memory of the dead. (Women in Arabia were used to wailing and lamenting aloud, they would tear off their garments, dig their nails into their cheeks, slap themselves on the face and put up loud screams. This undesirable practice was from that day stopped for future)" Nawasib such as Ibn al-Hashimi will no doubt take heart from the last few lines so let us pass a comment on them: Observation One Whilst these words are not acceptable for being contradictory to previous lines of the narration, our readers should also know that the words 'it is not permissible to lament in memory of the dead' is an addition that cannot be found in other history books. We read in the History of Tabari Volume 7 page 137: "The Messenger of God passed by a settlement of the Ansar of the Banu Abdal al-Ashhal and Zafat and heard sounds of lamentation and women weeping. The Messenger of God's eyes filled with tears and he wept, but then he said "Yet Hamzah has no women weeping for him". When Saad bin Muadh and Usayd b. Hudayr came back to the settlement of the Banu Abdal al-Ashhal, they told the women to gird themselves up and go and weep for the Messenger of God's uncle". [ref= tarikh_tabari_v7_p137.jpg]History of Tabari Volume 7 page 137 [/ref] Al Muhaddith Shah Abdul Haqq Dehlavi in 'Madarij un Nabuwat' records the event as follows: "When Holy Prophet (s) reached Madina, he saw that cries could be heard from most of the houses of Ansaar (the helpers) but not from Hamza's house. Holy Prophet (s) said that wasn't there anyone to cry over Hamza? The helpers (Ansaar) asked their women to mourn over Hamza first and then they may go and cry over their own martyr. The women went to Hamza's

     

    Blogtrottr <busybee@blogtrottr.com> Nov 19 02:07PM  

    Portali i dijes dhe Informacionit Islams Facebook-Pinnwand
     
    Portali i dijes dhe Informacionit Islams Facebook-Pinnwand
     
    Deri kur t'i festojmë festat e të huajve?!
     
    Ne jemi vetëm disa ditë para festës...
    http://www.facebook.com/MesoFenTande/posts/615707635162891
    Nov 19th 2013, 13:22
     
    Deri kur t'i festojmë festat e të huajve?!

    Ne jemi vetëm disa ditë para festës së ashtuquajtur "Viti i Ri", e që mjerisht shumë prej muslimanëve e festojnë këtë duke mos e ditur që kjo nuk është festë e jona.


    Ne si popull musliman i kemi doket, zakonet, festat dhe traditat tona të cilat na i ka mësuar Allahu në Kur'an dhe i Dërguari i Tij në hadithe. Andaj, ne duhet që ta pasojmë në mënyrë të përpiktë rrugën e ehli-sunnetit dhe të mos i japim vetes asnjëherë zgjidhje tjetër në mes të këtyre dyjave që u cituan më lart, sepse, po zgjedhëm diçka tjetër, ta dimë se jemi të devijuar nga rruga e vërtetë ashtu siç na ka treguar Allahu në Kur'an:

    "Kur All-llahu ka vendosur për një çështje, ose i Dërguari i Tij, nuk i takon (nuk i lejohet) asnjë besimtari dhe asnjë besimtareje që në atë çështje të tyre personale të bëjnë ndonjë zgjidhje tjetërfare. E kush e kundërshton All-llahun dhe të Dërguarin e Tij, ai është larguar shumë larg së vërtetës." (Ah'zab: 36).

    Duke parë lajthitjen e popullit tonë në shumë sfera të besimit që i takojmë, ne detyrohemi të flasim për këtë lajthitje të cilës duhet t'i kushtojmë rëndësi të veçantë me qëllim që t'i largojmë prej saj.

    Tregohet për nënën e Enesit, radijallahu anhu, se ka shkuar te i Dërguari alejhis selam dhe i ka thënë: "Unë këtë fëmijë timin po ta dhuroj ty që të të shërbejë dhe të edukohet prej teje. Ndërsa, i Dërguari alejhis selam bëri dua për të që Allahu t'ia shtojë besimin dhe pasurinë, ta udhëzojë, t'i japë shumë fëmijë dhe hallall. Tregohet për Enesin radijallahu anhu se ka thënë: "Unë i kam varrosur vet me këto duar të mia afër 90 nipa dhe mbesa". Mirëpo, ka transmetime se ai i ka pasur 125 fëmijë, nipa dhe mbesa të tij dhe për të gjithë është kujdesur që të jenë të udhëzuar në Islam, si dhe kjo ka ndodhur kështu, sepse për të ka bërë dua i Dërguari alejhis selam. Ky burrë fisnik tregon se si kanë shkuar njëherë me Resulull-llahun alejhis selam në Medine dhe aty e kanë parë popullin duke i festuar disa festa për dy ditë me radhë dhe i kanë pyetur ata:
    "Çfarë janë këto festa që ju i festoni dy ditë radhazi?" Ata ia kthyen: I kemi festuar në injorancë dhe ende i festojmë. Muhamedi, alejhi salam, iu ka thënë: "Këto dy festa ua ka zëvendësuar Allahu me dy festa të tjera: festën e Fitër Bajramit dhe Festën e Kurban Bajramit, e që janë më të mira se këto të dyja që po i festoni ju ".

    Ne e dimë se ka pasur festa edhe para Islamit, mirëpo Allahu na caktoi këto dy festa si festa të muslimanëve. Për këtë Allahu thotë në Kur'an: "...Për secilin prej jush, Ne caktuam ligje program (të posaçëm në çështje të veprimit)..." (Maide: 48).
    Pra, ne duhet të jemi të vetëdijshëm se cila festë është për ne dhe cila nuk është.

    Ne jemi vetëm disa ditë para festës së ashtuquajtur "Viti i Ri", e që mjerisht shumë prej muslimanëve e festojnë këtë duke mos e ditur që kjo nuk është festë e jona. Po ashtu, kjo festë nuk është as festë e krishtërve por ata e kanë marrë këtë festë prej paganëve. Ka thënë i Dërguari i Allahut alejhis selam:
    "Do të vijë një ditë kur muslimanët do të dehen me alkool, po atë alkool do ta quajnë me një emër tjetër, duke menduar që s'është dehës, mirëpo ai është i tillë."

    Kjo kohë veç ka ardhur te ne, pasi Bajrami po shndërrohet në Vit të Ri e Viti i Ri në Bajram. A nuk është kjo një shortim i festave tona me festat që s'na takojnë neve?!
    Vetvetiu bëhet pyetja: çfarë dallimi kanë lënë në mes të këtyre festave? A nuk po urohet viti i ri, ashtu si urohet Bajrami? A nuk po festohet viti i ri ashtu si festohet Bajrami ynë? A nuk gatuhet për vitin e ri ashtu si po gatuhet në Bajram?
    Edhepse te ne festohen shumë festa, ne muslimanëve Allahu na ka zëvendësuar këto me dy festa, për të cilat na tregoi i Dërguari alejhis selam. Deri kur do të vazhdojmë të jemi dhe të sillemi edhe si musliman edhe si jomusliman, edhe si fetar edhe si jofetar dhe deri kur do të vetëdijesohemi që të mos shkelim në kufirin të cilin na e ka ndaluar Allahu përderisa aq shumë kujdesemi për kufijtë të cilët i ka ndaluar njeriu si krijesë e Allahut.

    Të nderuara motra!
    Këta të cilët po e ngrejnë Isain alejhis selam më lart se që duhet, me qëllimin kinse e duan shumë, le ta dinë se ne e duam atë më shumë se ata, sepse, ai është vetëm i Dërguar i Allahut, dhe për mënyrën se si duhet t'i duam të dërguarit na ka mësuar Allahu në Kur'an.
    Kështu që për neve ai mbetet i dërguar e asgjë më shumë, ndërsa, dashurinë që ia dhurojnë ata, është kufër (pabesim), është mëkat prej mëkateve të mëdha, e veprat e tilla e nxjerrin njeriun nga rruga e drejtë dhe e dërgojnë në humbje dhe shkatërrim në të dy botët, mirëpo, fatkeqësisht që muslimanët po solidarizohen me ta në këtë festë dhe po e festojnë bashkë me ta.

    Motra të nderuara!
    Nëse duam ta njohim Islamin dhe ligjet e rregullat e tij, duhet ta mësojmë mirë historinë e Pejgamberit alejhis selam dhe të njihemi me jetën e tij profetike.

    Pejgamberi alejhis selam në një hadith ka thënë: "Do të vjen një kohë kur muslimanët do t'i pasojnë të tjerët pëllëmbë pas pëllëmbe, hap pas hapi, dhe po u futën ata në vrimën e hardhucës edhe ata do të futen aty ".

    Sahabët u habitën dhe disa prej tyre thanë: "O i Dërguari i Allahut, a do t'i pasojmë hebrejt dhe të krishterët?!
    Pejgamberi alejhis selam iu përgjigj: "Po kend tjetër do ta pasoni."

    Ndërsa, në një hadith të Ebu Hurejres transmetohet se shokët e të Dërguarit të Allahut i kanë thënë: "A do t'i pasojnë Fursin (Persinë) dhe Rumin (Romakët)".

    Këta kanë qenë popuj të humbur të cilët i kanë pasuar hebrejtë dhe kanë qenë superfuqi të asaj kohe, mirëpo ishin të humbur nga besimi. Motra të nderuara, a nuk po e vëreni se si festohet viti i ri në familjet tona dhe a po punojmë ne që t'i bindim të tjerët se nuk duhet vepruar kështu? A nuk po e vërejmë se jemi sikur të humburit? Ata vendosin bredhin për vitin e ri edhe ne e vendosim bredhin, ata vendosin drita ndriçuese edhe ne vendosim drita ndriçuese, ata bëjnë zbukurime edhe ne bëjmë zbukurime, etj.. A nuk është kjo solidarizim i plotë me ta në festat e tyre?!

    A mos vallë ne kemi harruar se Pejgameberi alejhis selam ka thënë:
    "Kush i gjason një populli ai do të jetë me të". Dhe hadithi tjetër:
    "Do të ringjalleni me ata që i doni dhe i pasoni …"

    A mos kemi harruar se Allahu ka mundësi të na e marrë shpirtin në ato momente dhe si do të jetë halli ynë para Allahut të Madhërishëm?

    Motra të nderuara!
    Ne jemi dëshmitare sesa harxhimet bëhen për ta festuar këtë festë të cilës duhet dhënë fund. Vërejmë se si njerezit për t'u pasuruar me biznesin e tyre i bëjnë disa lirime për të pasur konsumatorë edhe më të shumtë në dyqanet e tyre në prag të këtyre festave, ndërsa, këtu ia vlen ta cekim historinë e Resulullahut alejhis selam i cili ka vrapuar për në xhenet e të cilit ia ka zbardhur flokët sureja Hud dhe motrat e saj, përderisa te ne tash ndodh plotësisht e kundërta.

    Çfarë dallimi i madh në mes të Dërguarit dhe neve! Neve po na zbardhë vrapimi pas dynjasë dhe të mirave të saj, ndërsa i Dërguari i Allahut me premtime dhe dëshira të realizuara u zbardh nga frikrespekti ndaj Allahut të Lartësuar.

    Një dijetar në vitin e 7 hixhrij, në kohën kur muslimanët ende ishin në rrugën e drejtë ka thënë: "Sa të jesh më larg shejtanit dhe pabesimtarëve, prej të cilëve dallohesh me pamje, doke e zakone, me veshje e mbathje po edhe me festa dhe cilësi të tjera, dije se je i shpëtuar dhe je prej banorëve të Xhenetit inshaAllah, ndërsa nëse je prej të kundërtës së kësaj, dije se je i humbur dhe je prej banorëve të zjarrit, Allahu na ruajtë".

    Ne duhet ta dimë se jeta nuk ka hijeshi pa besim dhe nuk ka vlerë pa të, mirëpo ajo është aq më e shëmtuar kur nuk ka vepër që e nxjerr nga vetja për shkak të besimit.

    Nuk duhet të jemi prej atyre që ta kemi besimin në gjuhë e zemrën boshe nga ibadetet ndaj Allahut të Lartësuar, por, duhet të jemi prej atyre që e duan Allahun dhe të Dërguarin e Tij më shumë se vetveten e çdo gjë tjetër.

    Lus All-llahun që të na bëjë prej atyre që janë gjithmonë në rrugën e drejtë dhe që janë të shpëtuar, të cilët kujdesen për fenë e tyre ashtu siç kujdesen për sytë e ballit apo si nëna që kujdeset për fëmijën e saj, si dhe njëkohësisht lus Alahun që të na bëjë prej banorëve të xheneteve të larta! Amin!
     
     
     
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