---------- Forwarded message ----------
Date: Sat, 3 Aug 2002 21:46:30 -0500
From: Shahid Osman
Reply-To: Shahid Osman
To: czusa@msaonline.org
Subject: [czusa] Shaw University Mosque Closing

as salaam 'alaikum,

The Shaw University President recently announced his decision to close
the Shaw U. mosque because of space constraints, converting it to office
space or a gym. The mosque was built in 1983 and is used for Friday
prayers, daily prayers, and MSA meetings. Shaw university is located in
Raleigh, North Carolina. At a time when more universities are providing
Muslim students with prayer space, we are upset by this step backward.

PLEASE ACT NOW!

* E-MAIL Shaw U. President Talbert Shaw a couple lines urging him to
reverse his decision to close the Shaw U. mosque.

* Call President Shaw at (919)546-8300.

* Remember our brothers and sisters at Shaw U. in your du'a

>From President Shaw's website:
"Accordingly, Shaw represents a multi-cultural academic community,
thus a microcosm of the real world."


wassalaam,
Shaheen Kazi
Religious Accommodations Task Force
MSA National

***************************************
Aliyah Muhammad bows her head during Friday prayers at Shaw
University's mosque.


Staff Photo By Scott Sharpe

UNC alters Quran dictum

By YONAT SHIMRON, Staff Writer The mosque at Shaw University could
soon become an office space or a weight room for the football team,
under a plan unveiled by the president of Shaw University to a group of
students, professors and community activists.

Muslims who worship at the mosque reacted with dismay to the
announcementand said they planned to fight the move.

At Friday services, Ihsan Bagby, a professor of international
relations at the school and the mosque's prayer leader, or imam, told some
50 Muslims assembled that the university no longer welcomes them on
campus. "My feeling is that this is not just a logistical question of
space," said Bagby. "It's a deeper problem of certain Christians that do
not want to see the presence of another religion."

University President Talbert Shaw did not return repeated telephone calls
and e-mail messages. But several people who attended the meeting with him
on Thursday afternoon said the reason given for closing the mosque was lack
of space.

Although the university is building a new gym, it needs more space in the
interim, participants said. Bruce Lightner, a community activist and a
participant at the meeting, said there are creative ways to solve space
problems, but that closing the mosque would be "tragic."

"At a time when we need to be finding ways to better understand each other,
the closing of this facility would send the wrong signal to the broader
community that the university is not looking at the world view," Lightner
said.

The mosque at Shaw University was built through a $1 million gift
from King Khalid of Saudi Arabia in 1983. The gift was arranged through the
work of the late Urabi Mustafa, a Palestinian-born professor who founded
the
university's International and Islamic Studies Center and served as a
senior senator in the Palestine Liberation Organization.

Mustafa helped recruit a sizeable Middle Eastern student population to
campus, and beginning in 1973 the university began receiving Arab money. In
1981, the Saudi royal family paid for the International Studies
Building,which included a mosque on the second floor. Essentially a worship
hall, the mosque is a modern-looking room with elaborate wood latticework.

The Saudi gift helped lift the school out of its financial woes, said
Mustafa's widow, Munawar, a retired professor of history."Had it
not been for what Urabi had done, the school would have collapsed," Mustafa
said of her late husband. "He saved it."

Although the university no longer has Middle Eastern students, the
school has about 100 Muslim students, mostly West Africans and U.S.
converts. It also has an active Muslim Student Association. Many of these
Muslims worship at the mosque alongside community members who work in
downtown Raleigh and prefer to pray there rather than heading across town
to the Islamic Center off Ligon Street."

There may be people who have a misunderstanding that we're trying to make
people change their religion," said Aliyah Muhammad, a sophomore who
attended prayers Friday. "I'm very upset about it. We're not trying to make
anyone change their religion."

Bagby, who has functioned as the imam for the past four years,
suggestedthat money may be the underlying issue and not space. Now
that the mosque is not drawing Saudi money, the university may want the
community to contribute to its upkeep.

"Brothers and sisters, we've got a big challenge in front of us," he said
at Friday prayers. "Our free ride here is over. No matter what happens,
things are going to change. The least we're going to do is pay for this
space. If you want this space to remain, you will have to make a
commitment.

"The organization that runs the mosque, called the "Jamaa'ah At Taqwa" will
hold an emergency meeting and elections on Sunday.

Iyad Hindi, a Muslim who worships at the mosque on occasion, said he hoped
the larger Muslim community in Raleigh would pitch in to help Shaw keep the
mosque."The Shaw University mosque is unique in its diversity and
programs," Hindi said. "It's not just a physical space, it's a symbolic
space where we get together. We will do our best to work with Shaw
University to resolve the space issue."

Staff writer Yonat Shimron can be reached at 829-4891 or
yshimron@newsobserver.com.

Sex Education from an Islamic Perspective

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, first of all, we’d like to commend you for showing much keenness on getting acquainted with the teachings of Islam. Thanks for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

Allah created the sexual desire in humans. It is as normal as is the desire for food or shelter. Like other desires that Allah created in humans it is powerful and can overwhelm a weak human (23:106). Sexual desire like the desire for food can be satisfied legally or illegally.

But we have to stress that Islam is aware of educating man on the proper way of satisfying his desire in the light of its noble teachings. In seeking this knowledge, shyness does not stand as a barrier in this case, but such knowledge must be imparted in a modest and dignified manner. Almighty Allah says, “Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.” (Az-Zumar: 9)

`A’ishah, the wife of the Prophet, peace and blessings be upon him, made this clear: "Blessed are the women of the Ansar (the citizens of Madinah). Shyness did not stand in their way seeking knowledge about their religion." (Reported by The Group save at-Tirmizi).

In his answer to the question you raised Sheikh Faisal Mawlawi, Deputy Chairman of the European Council for Fatwa and Research, states:

“Sex education means informing a young man and woman about how to satisfy sexual desires innate in them according to the laws established by Almighty Allah.

It is natural that such kind of education must exist in the Muslim societies since it aims, originally, at teaching a Muslim the morals of Islam and its rulings.

Muslim Jurists were keen on disseminating such form of useful knowledge to the extent that they had a common dictum that reads: 'Shyness should not stand in your way to seek knowledge about (sensitive) matters of religion.'

Since the sex education known in the Western societies makes it lawful for any young man and woman to fall in the abyss of adultery, it becomes incumbent on Muslims to inculcate their sons and daughters with the true sex education as shown by Islam and the rulings of Allah regarding such very sensitive and delicate matters.

As we have known that sex education in Islam is a form of imparting religious knowledge to young men or women, for them to be aware of what is required of them in matters of deen and dunya it is not allowed under any pretext to use such sex education to sanction adultery or moral deviation by any means such as naked photos or direct description of sexual practices.

With this in mind, we can say that it is preferable to begin the process of sex education at the age of puberty, for carrying it before this age is not good. As for the Western countries where sex education is normally offered at an earlier age, it is good that the Islamic sex education be offered to children at the age of discretion i.e. about the age of seven.”

Stressing the Islamic stance on sex education and its significance, Sheikh `Abdul-Majeed Subh, a prominent Azharite scholar, states:

“Those who think that sex education is not allowed in Islam are completely wrong. The books of Islamic jurisprudence expose several topics promoting sexual awareness, including discussion of menstruation, childbirth bleeding, pregnancy, delivery, rules of sexual intercourse, rules of marriage, taking a bath (Ghusl) after sexual intercourse, rules related to ejaculation of sperm during intercourse and intercourse without ejaculation, and rules related to the punishment for committing adultery or fornication. All these rulings are dealt with in the books of Islamic jurisprudence in a moral and scientific manner.

In Surat an-Nur, Almighty Allah says, “The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.” (An-Nur: 2). Also the Qur’an counts among the attributes of the believer: “And those who preserve their chastity save with their wives and those whom their right hands possess, for thus they are not blameworthy.” (Al-Ma`arij: 29-30) It is natural that in the course of explaining these verses to people, we must explain what is meant by fornication and adultery.

Also at schools, children, males and females, study biology and the topics related to reproduction in plant, animal, and human lives. They even may happen to witness some scenes in which animals reproduce. These are natural phenomenon that is known to all.

Therefore, if we do not give our children proper education in this field, they will be liable to commit mistakes and deviate.

In his book al-Majmu`, Imam an-Nawawi mentions that Imam Ash-Shafi`i is of the opinion that parents are under obligation to give their children such kind of sex education.

As for the age, such kind of sex education is to be given at the age of discretion when a child can distinguish between a male and female. But from psychology we learn to start educating children gradually starting from reproduction in plant life, moving to animal life and finally in human life. Through proper sex education given by parents, they can protect their children against moral deviations and in consequence several fatal diseases.”

Shedding more light on what kind of sex education to be given, we’d like to stress that “Islam is explicit about many aspects of human sexuality. Also, based on the numerous hadith showing the Prophet's willingness to discuss these matters openly, it should be obvious that education about matters related to sex is acceptable. Muslims may disagree about the age at which sex education begins; some don't discuss the subject at all. Explaining anatomy and the changes one's body experiences during puberty are essential for enabling young people to grow up with a healthy self-image. Also, in an age where sexual activity in many countries begins at an early age, Muslim adolescents must be informed to better enable them to deal with peer pressure.

Sex education can be taught in a way that informs young people about sexuality in scientific and moral terms. In countries with very diverse populations, such as the United States, the main limitation in developing sex education curricula, particularly in public schools, is the inability to select a universally acceptable moral position. Therefore, young people are given facts and information, and advised that if they choose to engage in sexual relationships, they should take measures to prevent pregnancy and sexually transmitted diseases. The moral and religious aspects of sexuality can be incorporated either in schools of a particular religious denomination or in adjunctive coursework offered by religious institutions. Regardless of the challenges of each society, young people must be adequately informed. Also, in some Muslim communities, individuals are encouraged to marry at young ages. They need to be educated regarding sexuality prior to the marriage such that they know what to expect and can consider their options for birth control prior to consummating the marriage.”

Source: http://www.geocities.com/IslamAwareness/Sex/perspective.html

Allah Almighty knows best.

Abdullah ibn Abbas

Abdullah was the son of Abbas, an uncle of the noble Prophet. He was born just three years before the Hijrah. When the Prophet died, Abdullah was thus only thirteen years old.

When he was born, his mother took him to the blessed Prophet who put some of his saliva on the babe's tongue even before he began to suckle. This was the beginning of the close and intimate tie between Abbas and the Prophet that was to be part of a life-long love and devotion.

When Abdullah reached the age of discretion, he attached himself to the service of the Prophet. He would run to fetch water for him when he wanted to make wudu. During Salat, he would stand behind the Prophet in prayer and when the Prophet went on journeys or expeditions, he would follow next in line to him. Abdullah thus became like the shadow of the Prophet, constantly in his company.

In all these situations he was attentive and alert to whatever the Prophet did and said. His heart was enthusiastic and his young mind was pure and uncluttered, committing the Prophet's words to memory with the capacity and accuracy of a recording instrument. In this way and through his constant researches later, as we shall see, Abdullah became one of the most learned companions of the Prophet, preserving on behalf of later generations of Muslims, the priceless words of the Messenger of God. It is said that he committed to memory about one thousand, six hundred and sixty sayings of the Prophet which are recorded and authenticated in the collections of al-Bukhari and Muslim.

The Prophet would often draw Abdullah as a child close to him, pat him on the shoulder and pray: "O Lord, make him acquire a deep understanding of the religion of Islam and instruct him in the meaning and interpretation of things."

There were many occasions thereafter when the blessed Prophet would repeat this dua or prayer for his cousin and before long Abdullah ibn Abbas realized that his life was to be devoted to the pursuit of learning and knowledge.

The Prophet moreover prayed that he be granted not just knowledge and understanding but wisdom. Abdullah related the following incident about himself: "Once the Prophet, peace be upon him, was on the point of performing wudu. I hurried to get water ready for him. He was pleased with what I was doing. As he was about to begin Salat, he indicated that I should stand at his side. However, I stood behind him. When the Salat was finished, he turned to me and said: 'What prevented you from being at my side, O Abdullah?' 'You are too illustrious and too great in my eyes for me to stand side by side with you,' I replied.

Raising his hands to the heavens, the Prophet then prayed: 'O Lord, grant him wisdom." The Prophet's prayer undoubtedly was granted for the young Abdullah was to prove time and again that he possessed a wisdom beyond his years. But it was a wisdom that came only with devotion and the dogged pursuit of knowledge both during the Prophet's lifetime and after his death.

During the lifetime of the Prophet, Abdullah would not miss any of his assemblies and he would commit to memory whatever he said. After the Prophet passed away, he would take care to go to as many companions as possible especially those who knew the Prophet longer and learn from them what the Prophet had taught them. Whenever he heard that someone knew a hadith of the Prophet which he did not know he would go quickly to him and record it. He would subject whatever he heard to close scrutiny and check it against other reports. He would go to as many as thirty companions to verify a single matter.

Abdullah described what he once did on hearing that a companion of the Prophet knew a hadith unknown to him: "I went to him during the time of the afternoon siesta and spread my cloak in front of his door. The wind blew dust on me (as I sat waiting for him). If I wished I could have sought his permission to enter and he would certainly have given me permission. But I preferred to wait on him so that he could be completely refreshed. Coming out of his house and seeing me in that condition he said: 'O cousin of the Prophet! What's the matter with you? If you had sent for me I would have come to you.' 'I am the one who should come to you, for knowledge is sought, it does not just come,' I said. I asked him about the hadith and learnt from him."

In this way, the dedicated Abdullah would ask, and ask, and go on asking. And he would sift and scrutinize the information he had collected with his keen and meticulous mind.

It was not only in the collection of hadith that Abdullah specialized. He devoted himself to acquiring knowledge in a wide variety of fields. He had a special admiration for persons like Zayd ibn Thabit, the recorder of the revelation, the leading judge and jurist consult in Madinah, an expert in the laws of inheritance and in reading the Quran. When Zayd intended to go on a trip, the young Abdullah would stand humbly at his side and taking hold of the reins of his mount would adopt the attitude of a humble servant in the presence of his master. Zayd would say to him: "Don't, O cousin of the Prophet."

"Thus we were commanded to treat the learned ones among us," Abdullah would say. "And Zayd would say to him in turn: "Let me see your hand." Abdullah would stretch out his hand. Zayd, taking it, would kiss it and say: "Thus we were commanded to treat the ahl al-bayt members of the household of the Prophet."

As Abdullah's knowledge grew, he grew in stature. Masruq ibn al Ajda said of him: "Whenever I saw Ibn Abbas, I would say: He is the most handsome of men. When he spoke, I would say: He is the most eloquent of men. And when he held a conversation, I would say: He is the most knowledgeable of

men."

The Khalifah Umar ibn al-Khattab often sought his advice on important matters of state and described him as "the young man of maturity".

Sad ibn abi Waqqas described him with these words: "I have never seen someone who was quicker in understanding, who had more knowledge and greater wisdom than Ibn Abbas. I have seen Umar summon him to discuss difficult problems in the presence of veterans of Badr from among the Muhajirin and Ansar. Ibn Abbas would speak and Umar would not disregard what he had to say."

It is these qualities which resulted in Abdullah ibn Abbas being known as "the learned man of this Ummah".

Abdullah ibn Abbas was not content to accumulate knowledge. He felt he had a duty to the ummah to educate those in search of knowledge and the general masses of the Muslim community. He turned to teaching and his house became a university - yes, a university in the full sense of the word, a university with specialized teaching but with the difference that there was only one teacher Abdullah ibn Abbas.

There was an enthusiastic response to Abdullah's classes. One of his companions described a typical scene in front of his house: "I saw people converging on the roads leading to his house until there was hardly any room in front of his house. I went in and told him about the crowds of people at his door and he said: 'Get me water for wudu.'

He performed wudu and, seating himself, said: 'Go out and say to them: Whoever wants to ask about the Quran and its letters (pronunciation) let him enter.'

This I did and people entered until the house was filled. Whatever he was asked, Abdullah was able to elucidate and even provide additional information to what was asked. Then (to his students) he said: 'Make way for your brothers.'

Then to me he said: 'Go out and say: Who wants to ask about the Quran and its interpretation, let him enter'.

Again the house was filled and Abdullah elucidated and provided more information than what was requested."

And so it continued with groups of people coming in to discuss fiqh (jurisprudence), halal and haram (the lawful and the prohibited in Islam), inheritance laws, Arabic language, poetry and etymology.

To avoid congestion with many groups of people coming to discuss various subjects on a single day, Abdullah decided to devote one day exclusively for a particular discipline. On one day, only the exegesis of the Quran would be taught while on another day only fiqh (jurisprudence). The maghazi or campaigns of the Prophet, poetry, Arab history before Islam were each allocated a special day.

Abdullah ibn Abbas brought to his teaching a powerful memory and a formidable intellect. His explanations were precise, clear and logical. His arguments were persuasive and supported by pertinent textual evidence and historical facts.

One occasion when his formidable powers of persuasion was used was during the caliphate of Ali. A large number of supporters of Ali in his stand against Muawiyah had just deserted him. Abdullah ibn Abbas went to Ali and requested permission to speak to them. Ali hesitated fearing that Abdullah would be in danger at their hands but eventually gave way on Abdullah's optimism that nothing untoward would happen.

Abdullah went over to the group. They were absorbed in worship. Some were not willing to let him speak but others were prepared to give him a hearing.

"Tell me" asked Abdullah, "what grievances have you against the cousin of the Prophet, the husband of his daughter and the first of those who believed in him?"

"The men proceeded to relate three main complaints against Ali. First, that he appointed men to pass judgment in matters pertaining to the religion of God - meaning that Ali had agreed to accept the arbitration of Abu Musa al-Asbari and Amr ibn al-As in the dispute with Muawiyah. Secondly, that he fought and did not take booty nor prisoners of war. Thirdly, that he did not insist on the title of Amir al-Muminin during the arbitration process although the Muslims had pledged allegiance to him and he was their legitimate amir. To them this was obviously a sign of weakness and a sign that Ali was prepared to bring his legitimate position as Amir al-Muminin into disrepute.

In reply, Abdullah asked them that should he cite verses from the Quran and sayings of the Prophet to which they had no objection and which related to their criticisms, would they be prepared to change their position. They replied that they would and Abdullah proceeded: "Regarding your statement that Ali has appointed men to pass judgment in matters pertaining to Allah's religion, Allah Glorified and Exalted is He, says: 'O you who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you do so intentionally, the compensation is an offering, of a domestic animal equivalent to the one he killed and adjudged by two just men among." "I adjure you, by God! Is the adjudication by men in matters pertaining to the preservation of their blood and their lives and making peace between them more deserving of attention than adjudication over a rabbit whose value is only a quarter of a dirham?"

Their reply was of course that arbitration was more important in the case of preserving Muslim lives and making peace among them than over the killing of game in the sacred precincts for which Allah sanctioned arbitration by men.

"Have we then finished with this point?" asked Abdullah and their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali fought and did not take prisoners of war as the Prophet did, do you really desire to take your "mother" Aishah as a captive and treat her as fair game in the way that captives are treated? If your answer is "Yes", then you have fallen into kufr (disbelief). And if you say that she is not your "mother", you would also have fallen into a state of kufr for Allah, Glorified and Exalted is He, has said: 'The Prophet is closer to the believers than their own selves and his wives are their mothers (entitled to respect and consideration).' (The Quran, Surah al-Ahzab, 34:6).

"Choose for yourself what you want," said Abdullah and then he asked: "Have we then finished with this point?" and this time too their reply was: "Allahumma, naam - O Lord, yes!" Abdullah went on: "As for your statement that Ali has surrendered the title of Amir al-Muminin, (remember) that the Prophet himself, peace and blessings of God be on him, at the time of Hudaybiyyah, demanded that the mushrikin write in the truce which he concluded with them: 'This is what the Messenger of God has agreed...' and they retorted: 'If we believed that you were the Messenger of God we would not have blocked your way to the Kabah nor would we have fought you. Write instead: 'Muhammad the son of Abdullah.' The Prophet conceded their demand while saying: 'By God, I am the Messenger of God even if they reject me." At this point Abdullah ibn Abbas asked the dissidents: "Have we then finished with this point? and their reply was once again:

"Allahumma, naam - O Lord, yes!"

One of the fruits of this verbal challenge in which Abdullah displayed his intimate knowledge of the Quran and the sirah of the Prophet as well as his remarkable powers of argument and persuasion, was that the majority, about twenty thousand men, returned to the ranks of Ali. About four thousand however remained obdurate. These latter came to be known as Kharijites.

On this and other occasions, the courageous Abdullah showed that he preferred peace above war, and logic against force and violence. However, he was not only known for his courage, his perceptive thought and his vast knowledge. He was also known for his great generosity and hospitality. Some of his contemporaries said of his household: "We have not seen a house which has more food or drink or fruit or knowledge than the house of Ibn Abbas."

He had a genuine and abiding concern for people. He was thoughtful and caring. He once said: "When I realize the importance of a verse of God's Book, I would wish that all people should know what I know.

"When I hear of a Muslim ruler who deals equitably and rules justly, I am happy on his account and I pray for him...

"When I hear of rains which fail on the land of Muslims, that fills me with happiness..."

Abdullah ibn Abbas was constant in his devotions. He kept voluntary fasts regularly and often stayed up at night in Prayer. He would weep while praying and reading the Quran. And when reciting verses dealing with death, resurrection and the life hereafter his voice would be heavy from deep sobbing.

He passed away at the age of seventy one in the mountainous city of Taif.

THE REAL DIFFERENCE BETWEEN A MUSLIM AND A 'KAFIR' 1

From Abu A'la Al Mududi's book: Let Us be Muslim Chap 2: THE REAL DIFFERENCE BETWEEN A MUSLIM AND A 'KAFIR'

Why is there difference between a Muslim and a 'Kafir'?

Brethren-in-Islam!

Every Muslim personally believes and you too must be surely believing alike, ha a Muslim's rank is higher than of a Kafir. God likes a Muslim and dislikes a Kafir. A Muslim will get salvation from God while a Kafir will not. A Muslim will go to Paradise and a Kafir will go to Hell. Today I want you to ponder over this matter as to why should there be so much difference between a Muslim and a Kafir? A Kafir is as much an offspring of Adam as you are. He too possesses hands, feet, eyes and ears as you possess. He too, like you, breathes the same air, drinks the same water, inhabits the same land as you do. That very God Who created you, created him also. Then why is his rank low and yours high? Why will you get Paradise and why will he be thrown into Hell?


Is the difference only nominal?

This is a point to be thought over deeply. Such a big difference between man and man cannot be simply due to the fact that you are called by names like 'Abdullah' and 'Abdur-Rehman' and he is called by names like Deen Dayal, Kartar Singh and Robertson, or that you get circumcised and he does not, or that you eat meat and he shuns it. The Almighty Allah Who has created all human beings and is the Sustainer of all of them cannot be so cruel as to discriminate between his creatures on such petty grounds and send one slave of His to Heaven and another to Hell.


Real difference---Islam and 'Kufr'

When the position is not like this, then think out what is the actual difference between the two? The answer to it is only one and it is this that the real difference between the two is due to Islam and Kufr. The meaning of Islam is obedience to God while he meaning of Kufr is disobedience to God. Muslim and Kafir are both human beings; both are slaves of God. But one human being becomes superior for the reason that he recognizes his Master, obeys His orders and fears the consequences of disobeying Him, while the other human being falls from the high rank because he does not recognize his Master and does not carry out His orders. This is why God is pleased with Muslims and displeased with unbelievers. He promises award of Heaven to Muslims and warns unbelievers that they will be consigned to Hell.


Cause of difference---knowledge and deeds.

From this it is clear that there are two things which separate Muslims and Kafirs. One is knowledge and the other, deeds. That is, in the first place, one should know who is his Master, what are His orders, what is the method to follow His wishes, which deeds please Him and which displease Him? Then when these things become known, the second step is that man should make himself a slave of his Master, carry out what He desires, and give up own wishes. If his heart desires to do a certain act and the Master's order is against it, he should pay no heed to his heart's desire and carry out his Master's order. If a work appears as noble to him and the Master says that it is ignoble, he must also consider it ignoble. And if another work appears ignoble to him but the Master says it is noble he too must consider it good. If he sees harm in a certain work but since the Master says that it must be done, he must in any case do it though it my entail him any amount of loss in life and property. As against this, if he expects profit in some other work but the Master forbids him from undertaking it, he must never, touch it though it may bring him even the wealth of the whole world.

This is the knowledge and conduct by which a Muslim becomes a true servant of God, on whom He sends His blessing and to whom He awards honour and dignity. Contrarily, since a Kafir does not possess this knowledge, he is listed as God's disobedient slave and is deprived by God of His blessings.

Now you should yourself consider with justice that if a man who calls himself Muslim is as ignorant and disobedient as a Kafir, how can he be superior to the latter merely on the basis of bearing a different name, wearing a different dress and eating a different food? Also on what basis is he entitled to the blessing of God in this world and in the Hereafter? Islam is not akin to a race or family or brotherhood which is automatically bequeathed from father to son and from son to grandson. It is not the case here that a Brahmin's son, however, ignorant and of bad conduct he may be, will command a lofty status just because he is born in a Brahmin's home and belongs to the high caste, while the son of a scheduled caste, however will remain in the low strata because he is born in a scheduled caste home and is a menial. On this point God has explicitly stated in His book:

" In reality the most honoured among you, in the sight of Allah, is he who is most pious."

(Al-Qur'an 49:13)

That is, the more one knows God and the more one obeys His commandments, the more honourable is he in the sight of God. Hazrat Ibrahim (Abraham) was born in the home of an idolater, but he came to know God and obeyed Him. That is why God made him Imam of the whole world.The son of Noah was born in a prophet's home but he did not understand God and disobeyed Him. That is why God did not care at all for his family and gave such a punishment to him that it became an object-lesson for the world. Therefore, please understand thoroughly that whatever difference is there in the sight of Allah between man and man, it is in relation to knowledge and deeds. Both in this world and the Hereafter God's blessing is served for those who understand Him, know the right path shown by Him and carry out His commandments. Those who do not have this quality, though their names may be 'Abdullah and 'Abdur Rahman' or Deen Dayal or Kartar Singh, there is no difference between these two sets in the sight of God and they are not entitled to His blessing.


THE REAL DIFFERENCE BETWEEN A MUSLIM AND A 'KAFIR' - 2

Why are Muslims humiliated today?

Brethren! You call yourselves Muslims and it is your conviction that God showers His blessing on Muslims. But open your eyes and see if God's blessing is descending on you? Whatever will happen in the Hereafter will be seen by you afterwards, but have a look at your condition in this world. You are nine crore in this land of Hindustan. You are in such great number that if each of you were to throw a pebble it will become a mountain. But where there are so many Muslims, the government is in the hands of unbelievers. Your necks are in their grip to turn you whichever side they like; your head which did not bowed before anybody except Allah is now bowed before human beings. Your honour which no one dared to touch is now being besmeared with dust. Your hand which was always above is now lowered and is stretched before a Kafir. Ignorance, poverty and indebtedness have subjected you to disgrace everywhere.

Is this the blessing of God? If this is not blessing but obvious wrath, then how strange it is that these are Muslims and yet on them descends the wrath of God! These are Muslims and are yet wallowing in disgrace. These are Muslims and are yet in slavery! This situation appears to be an impossibility just as it is impossible for an object to be both white and black. Since a Muslim is the loved one of God, how can he be disgraced in this world? Is your God (may Allah forbid) an oppressor that while you, on your part, acknowledge His due to you and obey His orders, He makes the disobedient ones rule over you, and gives you punishment for your obedience to Him? If it is an article of faith with you that God is not an oppressor and if you believe that the reward of obedience to God can never be in the shape of disgrace, then you will have to concede that there is something wrong in your claim of being a Muslim. Though your name is surely entered as a Muslim in government papers but God does not pass judgment on the authenticity of the office of the British Government. God maintains His own office. You will have to search in His list to find whether your name is entered among His obedient or disobedient servants?

God sent you His Book so that by reading it you may know Him and learn the way of obeying Him. Did you ever try to find out what is written in it? God sent His Prophet to you to teach you the method of becoming Muslim. Did you ever try to find out what His prophet has taught? God showed you the way to attain honour and dignity in this world and the Hereafter. Do you follow that way? God very explicitly informed you as to what are those works which debase man in this world and the Hereafter. Do you avoid such works? Say what answer have you to these questions? If you admit that you neither obtained knowledge from God's Book and His Prophet's life nor followed the way shown by Him, then how did you become Muslim to merit His reward? The reward you are getting is proportionate to the degree of your being Muslim and you will get a like reward in the Hereafter too!

I have stated before that there is absolutely no difference between a Muslim and a Kafir except in the matter of knowledge and deeds. If thee knowledge and deeds of a man are similar to those of a Kafir, and yet he calls himself a Muslim, he speaks a blatant lie. A Kafir does not read the Qur'an and does not know what is written therein. If similar is the condition of a Muslim, why should he be called a Muslim? A Kafir does not know what is the teaching of the Holy Prophet (peace be upon him) and what straight path he has shown to reach God. If a Muslim is equally ignorant of this, how is he a Muslim? A Kafir follows his own desire instead of following the command of God. If a Muslim too, like him, is headstrong and unbridled, and a follower of his own ideas and opinion, indifferent to God and is a slave of lust, then what right has he to call himself a Muslim (obedient slave of God)? A Kafir does not discriminate between Halal and Haram and takes to anything which to him is beneficial and full of relish, no matter whether it is Halal or Haram in the sight God. If a Muslim's behaviour is the same as that of a non-Muslim, what difference is there between him and a Kafir? In short, if a Muslim is as much devoid of knowledge about Islam as a Kafir is and if a Muslim does all those things which a Kafir does, then why should he be considered superior as compared to a Kafir? This is a matter on which we should all ponder cool-mindedly.


A matter for serious consideration.

My dear brethren! Please do not think that I am out to brand Muslims as unbelievers. No, this is not my aim at all. I myself ponder and want that everyone of us should think for himself as to why at all are we deprived of the blessing of God? Why are we the target of calamities from all sides? Why those whom we call Kafir, i.e. disobedient slaves of God, are everywhere dominating over us? And why we, who claim to be His obedient slaves, are being subjugated everywhere? The more I pondered over the reason of this situation the more I got convinced that the only difference now left between us and unbelievers is that of mere name, otherwise we too are in no way behind them in neglect of God, in being unafraid of Him and in being disobedient to Him. There is of course, a light difference between us and them but this difference does not entitle us to any reward. Infect, it make us deserving of punishment because we know that the Qur'an is the Book of God and yet we treat it as a Kafir treats it. We know that Muhammad (peace be upon him) is the Prophet of Allah and yet we are scared of following him as is a Kafir scared. We know that God has cursed a liar, He has positively declared Hell as an abode of bribe-takers and bribe-givers. He has pronounced interest-takers and interest-givers as the worst criminals, He has termed backbiting as like eating a brother's flesh, He has warned that obscenity, lewdness and debauchery will meet with dire punishment. But even knowing all this, we freely indulge in all these vices like the unbelievers as if we have absolutely no fear of God. This is why we are not rewarded as we are Muslims by appearance only as compared to the unbelievers. The fact of unbelievers ruling over us and our humiliations on every occasion at their hands, are expressive of the punishment of the crime that a boon like Islam was bestowed on us and we did not value it.

Dear brethren! Whatever I have said today in my lecture is not intended to blame you. I have not come as a censurer. My aim is to make you keen to recover what has been lost. The anxiety to regain a lost asset arises when a man realizes what actually he has lost and how valuable it was. That is why I try to awaken you. If you are aroused and understand that in reality a highly-precious object was in your possession, then you will think about regaining it.


Keenness to acquire knowledge

I had told you in my previous lecture that to become a real Muslim the foremost requisite is knowledge of Islam. Every Muslim ought to know what is the teaching of the Qur'an, what system was followed by the Holy Prophet, what is Islam, and what are those things which really differentiate Islam from Kufr. Nobody can be a Muslim without this knowledge. But it is a pity that you are not keen to acquire this very knowledge. This shows that still you do not realize what great boon you are deprived of. My brethren! A mother does not give milk to her child until he cries and demands it. When a man feels thirsty he himself searches for water and God produces also water for him.

When you yourself are not thirsty for water it will be useless even if a spring brimming with water were to come before you. You ought to first understand yourself what a great loss you are incurring by remaining ignorant of Deen. The Book of God is with you but you do not know what is written in it. What a greater loss can there be than this? You do not know even the meaning of Kalima by reciting which you enter Islam, nor do you know what responsibilities devolve on you soon after reciting this Kalima. Can there be a greater loss than this for a Muslim? You know the loss caused if crops are burnt; you know the suffering due to failure to obtain livelihood; you know the harm resulting from loss of property, but you do not know the loss of being unaware of Islam. When you will realize this loss then you will yourself come and ask to be saved from this loss. And when you will yourself make this request then Insha-Allah (may God will it so) arrangement will be made to protect you from this loss.

kau yg aku cari (buat teman-teman sejati)

kau yang aku cari...
bukan untuk mengangguk-angguk
dan mengiyakan segalanya tentang diri
bukan untuk berkata muluk
menggembirakan hati
bukan untuk sama ketawa
menikmati dunia dan segala isi

tapi kau yang aku cari....

adalah yang akan menggeleng
kala aku kesilapan
menunjukkan yang benar
bila aku hilang tujuan
menyatakan kebenaran
meskipun pahit dan memedihkan
mengingatkan kematian
saat dunia mengalpakan
mengulangi janji akhirat
masa aku kelelahan
menghalang aku dari rebah,
mendakapku erat
tika aku jatuh kerana kelemasan
menghidupkan jiwaku
bila mula dijajahi kegelapan

kerana kau yang aku cari...
bukan teman dunia,
mengecap suka dan jaya sementara
bahkan teman yang sejati
hatta di akhirat sana
teman duka di dunia
sama berjuang mencari redhaNya
sama dalam percintaan ini
hatta kita tiba di kemuncaknya
hari kita menikmati seagung-agung nikmatNya ...
"wa wujuuhun yauma-izin naadhirah"
"ila RABBihaa nadzirah"

-teman_sejati-
020802
(edited version)

*al-qiyamah, ayat 22-23

Di mana Allah?

http://www.assunnah.or.id/artikel/masalah/3dimana1.php


Abdul Hakim bin Amir Abdat
---------------------------------

Halaman satu dari tiga tulisan

Saya akan menjelaskan salah satu aqidah Ahlus Sunnah Wal Jama'ah, yang telah hilang dari dada sebagian kaum muslimin, yaitu : tentang istiwaa Allah di atas Arsy-Nya yang sesuai dengan kebesaran dan kemuliaan-Nya. Sehingga bila kita bertanya kepada saudara kita ; Dimana Allah ? Kita akan mendapat dua jawaban yang bathil bahkan sebagiannya kufur..! :
Allah ada pada diri kita ini ..!
Allah dimana-mana di segala tempat !

Jawaban yang pertama berasal dari kaum wihdatul wujud (kesatuan wujud Allah dengan manusia) yang telah dikafirkan oleh para Ulama kita yang dahulu dan sekarang. Sedangkan jawaban yang kedua keluar dari kaum Jahmiyyah (faham yang menghilangkan sifat-sifat Allah) dan Mu'tazilah, serta mereka yang sefaham dengan keduanya dari ahlul bid'ah.

Rasulullah SAW pernah mengajukan pertanyaan kepada seorang budak perempuan milik Mua'wiyah bin Al-Hakam As-Sulamy sebagai ujian keimanan sebelum ia dimerdekakan oleh tuannya yaitu Mu'awiyah :
Artinya :
"Beliau bertanya kepadanya : "Di manakah Allah ?. Jawab budak perempuan : "Di atas langit. Beliau bertanya (lagi) : "Siapakah Aku ..?". Jawab budak itu : "Engkau adalah Rasulullah". Beliau bersabda : "Merdekakan ia ! .. karena sesungguhnya ia mu'minah (seorang perempuan yang beriman)".
Hadits shahih. Dikeluarkan oleh Jama'ah ahli hadits, diantaranya :
Imam Malik (Tanwirul Hawaalik syarah Al-Muwath-tho juz 3 halaman 5-6).
Imam Muslim (2/70-71)
Imam Abu Dawud (No. 930-931)
Imam Nasa'i (3/13-14)
Imam Ahmad (5/447, 448-449)
Imam Daarimi 91/353-354)
Ath-Thayaalis di Musnadnya (No. 1105)
Imam Ibnul Jaarud di Kitabnya "Al-Muntaqa" (No. 212)
Imam Baihaqy di Kitabnya "Sunanul Kubra" (2/249-250)
Imam Ibnu Khuzaimah -Imamnya para Imam- di Kitabnya "Tauhid" (hal. 121-122)
Imam Ibnu Abi 'Aashim di Kitab As-Sunnah (No. 489 di takhrij oleh ahli hadits besar Muhammad Nashiruddin Al-Albani).
Imam Utsman bin Sa'id Ad-Daarimi di Kitabnya "Ar-Raddu 'Alal Jahmiyyah" (No. 60,61,62 halaman 38-39 cetakan darus Salafiyah).
Imam Al-Laalikai di Kitabnya "As-Sunnah " (No. 652).

PEMBAHASAN

Pertama
Hadist ini merupakan cemeti dan petir yang menyambar di kepala dan telinga ahlul bid'ah dari kaum Jahmiyyah dan Mu'tazilah dan yang sefaham dengan mereka, yaitu ; dari kaum yang menyandarkan aqidah mereka kepada Imam Abul Hasan Ali bin Ismail Al-Asy'ary, yaitu ; mereka mempunyai i'tiqad (berpendapat) :
"ALLAH BERADA DI TIAP-TIAP TEMPAT ATAU ALLAH BERADA DIMANA-MANA .!?"
Katakanlah kepada mereka : Jika demikian, yakni Allah berada dimana-mana tempat, maka Allah berada di jalan-jalan, di pasar-pasar, di tempat kotor dan berada di bawah mahluknya !?.
Jawablah kepada mereka dengan firman Allah 'Azza wa Jalla :
Artinya :
"Maha suci Engkau ! ini adalah satu dusta yang sangat besar" (An-Nur : 16)
"Maha suci Allah dari apa-apa yang mereka sifatkan " (Al-Mu'minun : 91)
"Maha Suci Dia ! Dan Maha Tinggi dari apa-apa yang mereka katakan dengan ketinggian yang besar". (Al-Isra : 43)

Berkata Imam Adz-Dzahabi setelah membawakan hadits ini, di kitabnya "Al-Uluw" (hal : 81 diringkas oleh Muhammad Nashiruddin Al-Albani).
Artinya :
"Dan demikian ra'yu kami (setuju dengan hadits) setiap orang yang ditanya : "Dimana Allah ? "Dia segera dengan fitrahnya menjawab : Di atas langit !. Didalam hadits ini ada dua masalah : pertama : Disyariatkan pertanyaan seorang muslim : Dimana Allah ?. Kedua : Jawaban orang yang ditanya : (Allah) di atas langit ! Maka barangsiapa yang mengingkari dua masalah ini berarti ia telah mengingkari Al-Musthafa (Nabi) SAW".
Dan telah berkata Imam Ad-Daarimi setelah membawakan hadits ini di kitabnya "Ar-Raddu 'Alal Jahmiyah (hal: 39): "Di dalam hadits Rasulullah SAW ini, ada dalil bahwa seseorang apabila tidak mengetahui sesungguhnya Allah 'Azza wa Jalla berada di atas langit bukan bumi, tidaklah ia seorang mu'min".
Tidaklah engkau perhatikan bahwa Rasulullah SAW telah menjadikan tanda/alamat keimanannya (yaitu budak perempuan) tentang pengetahuannya sesungguhnya Allah di atas langit. Dan pada pertanyaan Rasulullah SAW (kepada budak perempuan): "Dimana Allah ?". Mendustakan perkataan orang yang mengatakan : "Dia (Allah) ada di tiap-tiap tempat (dan) tidak boleh disifatkan dengan (pertanyaan) : Dimana .?

Kedua
Lafadz 'As-Samaa" menurut lughoh/bahasa Arab artinya : Setiap yang tinggi dan berada di atas. Berkata Az-Zujaaj (seorang Imam ahli bahasa) :
Artinya :
"(Lafadz) As-Samaa/langit di dalam bahasa dikatakan : Bagi tiap-tiap yang tinggi dan berada di atas. Dikatakan : atap rumah langit-langit rumah".
Dinamakan "Awan" itu langit/As-Samaa, karena ia berada di atas manusia. Firman Allah 'Azza wa Jalla.
Artinya :
"Dan Ia turunkan dari langit Air (hujan)" (Al-Baqarah : 22).
Adapun huruf "Fii" dalam lafadz hadits "Fiis-Samaa" bermakna " 'Alaa" seperti firman Allah 'Azza wa Jalla :
Artinya :
"Maka berjalanlah kamu di atas/di muka bumi" (At-Taubah : 2)
"Mereka tersesat di muka bumi" (Al-Maa'idah : 26)

Lafadz "Fil Arldhii" dalam dua ayat diatas maknanya " 'Alal Arldhii", Maksudnya : Allah 'Azza wa Jalla berada di pihak/di arah yang tinggi -di atas langit- yakni di atas 'Arsy-Nya yang sesuai dengan kebesaran-Nya. Ia tidak serupa dengan satupun mahluk-Nya dan tidak satupun mahluk menyerupai-Nya.
Firman Allah 'Azza wa Jalla :
Artinya :
"Tidak ada sesuatupun yang sama dengan-Nya, dan Ia-lah yang Maha Mendengar (dan) Maha Melihat". (As-Syura : 4)
"Dan tidak ada satupun yang sama/sebanding dengan-Nya" (Al-Ikhlas : 4)
"Ar-Rahman di atas 'Arsy Ia istiwaa (bersemayam)". (Thaha : 5)
"Sesungguhnya Tuhan kamu itu Allah yang telah menciptakan langit dan bumi dalam enam hari, kemudian ia istiwaa (bersemayam) di atas 'Arsy".(Al-A'raf :54).
Madzhab Salaf -dan yang mengikuti mereka- seperti Imam yang empat : Abu Hanifah, Malik, Syafi'iy dan Ahmad bin Hambal dan lain-lain Ulama termasuk Imam Abul Hasan Al-Asy'ari sendiri, mereka semuanya beriman bahwa ; Allah 'Azza wa Jalla ISTIWAA diatas 'Arsy-Nya sesuai dengan kebesaran dan keagungan-Nya.
Mereka tidak menta'wil ISTIWAA/ISTAWAA dengan ISTAWLA yang artinya : Berkuasa. Seperti halnya kaum Jahmiyyah dan yang sefaham dengan mereka yang mengatakan "Allah istiwaa di atas 'Arsy" itu maknanya : Allah menguasai 'Arsy !. Bukan Dzat Allah berada di atas langit yakni di atas 'Arsy-Nya, karena Allah berada dimana-mana tempat !?... Mereka ini telah merubah perkataan dari tempatnya dan telah mengganti perkataan yang tidak pernah dikatakan Allah kepada mereka sama seperti kaum Yahudi (baca surat Al-Baqarah : 58-59).
Katakan kepada mereka : Kalau makna istiwaa itu adalah istawla/berkuasa, maka Allah 'Azza wa Jalla berkuasa atas segala sesuatu bukan hanya menguasai 'Arsy. Ia menguasai langit dan bumi dan apa-apa yang ada diantara keduanya dan sekalian mahluk (selain Allah dinamakan mahluk). Allah 'Azza wa Jalla telah mengabarkan tentang istawaa-Nya diatas 'Arsy-Nya dalam tujuh tempat di dalam kitab-Nya Al-Qur'an. Dan semuanya dengan lafadz "istawaa". Ini menjadi dalil yang sangat besar bahwa yang dikehendaki dengan istawaa ialah secara hakekat, bukan "istawla" dengan jalan menta'wilnya.
Telah berfirman Allah 'Azza wa Jalla di Muhkam Tanzil-Nya.
Artinya :
"Ar-Rahman di atas 'Arsy Ia istawaa" (Thaha : 5)
"Kemudian Ia istawaa (bersemayam) di atas 'Arsy".
Pada enam tempat. Ia berfirman di kitab-Nya yaitu :
Surat Al-A'raf ayat 54
Surat Yunus ayat 3
Surat Ar-Ra'du ayat 2
Surat Al-Furqaan ayat 59
Surat As-Sajdah ayat 4
Surat Al-Hadid ayat 4

Menurut lughoh/bahasa, apabila fi'il istiwaa dimuta'adikan oleh huruf 'Ala, tidak dapat dipahami/diartikan lain kecuali berada diatasnya.
Firman Allah 'Azza wa Jalla :
Artinya :
"Dan berhentilah kapal (Nuh) di atas gunung/bukit Judi" (Hud : 44).

Di ayat ini fi'il "istawaa" dimuta'addikan oleh huruf 'Ala yang tidak dapat dipahami dan diartikan kecuali kapal Nabi Nuh AS secara hakekat betul-betul berlabuh/berhenti di atas gunung Judi. Dapatkah kita artikan bahwa "Kapal Nabi Nuh menguasai gunung Judi" yakni menta'wil lafadz "istawat" dengan lafadz "istawlat" yang berada di tempat yang lain bukan di atas gunung Judi..? (yang sama dengan ayat di atas, baca surat Az-Zukhruf : 13).
Berkata Mujahid (seorang Tabi'in besar murid Ibnu Abbas).
Artinya :
"Ia istawaa (bersemayam) di atas "Arsy" maknanya :
"Ia berada tinggi di atas "Arsy"
(Riwayat Imam Bukhari di sahihnya Juz 8 hal : 175)
Berkata Imam Ibnu Khuzaimah -Imamnya para Imam- di kitabnya "At-Tauhid" (hal: 101):
Artinya :
"Kami beriman dengan khabar dari Allah Jalla wa A'laa (yang Maha Besar dan Maha tinggi) sesungguhnya pencipta kami (Allah) Ia istiwaa di atas 'Arsy-Nya. Kami tidak akan mengganti/mengubah Kalam (firman) Allah dan kami tidak akan mengucapkan perkataan yang tidak pernah dikatakan (Allah) kepada kami sebagaimana (kaum) Jahmiyyah yang menghilangkan sifat-sifat Allah, dengan mengatakan "Sesungguhnya Ia (Allah) istawla (menguasai) 'Arsy-Nya tidak istawaa!". Maka mereka telah mengganti perkataan yang tidak pernah dikatakan (Allah) kepada mereka seperti perbuatan Yahudi tatkala mereka diperintah mengucapkan : "Hith-thatun (ampunkanlah dosa-dosa kami)" Tetapi mereka mengucapkan : "Hinthah (gandum).?". Mereka (kaum Yahudi) telah menyalahi perintah Allah yang Maha Besar dan Maha tinggi, begitu pula dengan (kaum) Jahmiyyah".
Yakni, Allah telah menegaskan pada tujuh tempat di kitab-Nya yang mulia, bahwa Ia istiwaa di atas 'Arsy-Nya (Dzat Allah istiwaa/bersemayam di atas 'Arsy-Nya yang sesuai dengan kebesaran-Nya, sedangkan ilmu-Nya berada dimana-mana/tiap-tiap tempat tidak satupun tersembunyi dari pengetahuan-Nya). Kemudian datanglah kaum Jahmiyyah mengubah firman Allah istawaa dengan istawla yakni menguasai 'Arsy sedangkan Dzat Allah berada dimana-mana/tiap-tiap tempat !!!. Maha Suci Allah dari apa-apa yang disifatkan kaum Jahmiyyah !
Adapun madzhab Salaf, mereka telah beriman dengan menetapkan (istbat) sesungguhnya Allah Azza wa Jalla istiwaa -dan bukan istawla- di atas 'Arsy-Nya tanpa :
Tahrif yakni ; Merubah lafadz atau artinya.
Ta'wil yakni ; Memalingkan dari arti yang zhahir kepada arti yang lain.
Ta'thil yakni ; Meniadakan/menghilangkan sifat-sifat Allah baik sebagian maupun secara keseluruhannya.
Tasybih yakni ; Menyerupakan Allah dengan mahluk.
Takyif yakni ; Bertanya dengan pertanyaan : Bagaimana (caranya) ?

Alangkah bagusnya jawaban Imam Malik ketika beliau ditanya :
"Bagaimana caranya Allah istiwaa di atas 'Arsy ?. Beliau menjawab :
Artinya :
"Istiwaa itu bukanlah sesuatu yang tidak dikenal (yakni telah kita ketahui artinya), tetapi bagaimana caranya (Allah istiwaa) tidaklah dapat dimengerti, sedang iman dengannya (bahwa Allah istiwaa) wajib, tetapi bertanya tentangnya (bagaimana caranya) adalah bid'ah".
(baca : Fatwa Hamawiyyah Kubra hal : 45-46)

Perhatikan !
'Arsy adalah mahluk Allah yang paling tinggi berada di atas tujuh langit dan sangat besar sekali sebagaimana diterangkan Ibnu Abbas :
Artinya :
"Dan 'Arsy tidak seorangpun dapat mengukur berapa besarnya".
Berkata Imam Dzahabi di kitabnya "Al-Uluw" (hal : 102) : rawi-rawinya tsiqaat (terpercaya).
Muhammad Nashiruddin Al-Albani mengatakan : Sanadnya shahih semua riwayatnya tsiqaat. (dikeluarkan oleh Imam ibnu Khuzaimah di kitabnya "At-Tauhid").


Bahwa Allah 'Azza wa Jalla -istiwaa-Nya di atas 'Arsy- tidak tergantung kepada 'Arsy. Bahkan sekalian mahluk termasuk 'Arsy bergantung kepada Allah Azza wa Jalla.
Firman Allah 'Azza wa Jalla.
Artinya :
"Sesungguhnya Allah Maha Kaya dari sekalian alam" (Al-Ankabut : 6) Yakni : Allah tidak berkeperluan kepada sekalian mahluk".

Pengakuan Fauziah Ahmad Daud : Bagaimana Saya Boleh Berubah!

Pengakuan Fauziah Ahmad Daud :Bagaimana Saya Boleh Berubah!Selalunya selepas qiyamullail dan sembahyang sunat witir, apabila orang semua balik, saya akan mencari tempat di hadapan pintu Kaabah untuk mengerjakan sembahyang sunat taubat, sembahyang sunat hajat dan sembahyang sunat tasbih. Setelah selesai, saya akan buat tawaf sunat dan sembahyang sunat tawaf sendirian. Kemudian saya berdoa, Begitulah kebiasaannya. Saya selalu balik lewat ke hotel.

Pada suatu malam, sewaktu mengerjakan sembahyang sunat, saya menangis dan menangis. Saya teringat selama ini saya lalai, dan telah menzalimi diri saya sendiri. Saya terus memohon dan memohan keampunan daripada Allah. Saya tidak putus asa memohon.

Sebenarnya sudah lama saya memohon petunjuk dan hidayah daripada Allah. Biasanya selepas merakamkan Melodi dan melaser orang, saya akan balik ke rumah memohon ampun daripada Allah atas apa yang saya lakukan.

Mengacarakan Melodi adalah kerja saya. Tetapi saya berpegang kuat bahawa tiada Tuhan lain bagi saya melainkan Allah. Itulah sebabnya saya bermohon sangat supaya saya diberikan hidayah dan petunjuk.

Saya banyak melakukan sembahyang sunat taubat dan sembahyang tahajud, hampir setiap malam, sebelum pergi membuat umrah. Saya memohon kepada Allah supaya saya diizinkan untuk beribadah. Saya juga memohon supaya perjalanan saya di sana dipermudahkan.

Alhamdulillah, apa yang saya mohon semuanya dikabulkan. Tawaf saya dipermudahkan, dan di tempat-iempat dimana doa dikira mustajab, saya diberikan kesempatan untuk beribadah.

Saya tidak putus-putus berdoa, memohon petunjuk dan hidayah Allah. Di Malaysia, di Madinah, di Masjid Nabawi, di makam Rasulullah, sehinggalah di hadapan Kaabah. Alhamdulillah, doa saya dikabulkan.

Sewaktu di sana juga saya menerima banyak dugaan. Ada orang melemparkan kata-kata yang amat kesat kepada saya. Di tanah suci Mekah, di hadapan jamaah-jamaah yang lain. Tetapi alhamdulillah, saya boleh tersenyum. Kemudian ada seorang di kalangan jamaah itu memberitahu saya, "Ogy, kalau Allah ingin mengangkat martabat seseorang, memang inilah yang harus dilalui." Saya kata, alhamdulillah, saya mampu kontrol diri, dan saya boleh jaga mulut saya. Saya senyum, dan saya minta maaf pada orang itu, walaupun saya tidak buat apa-apa kesalahan pada dia. Tiba-tiba saya terfikir, oh barangkali saya pernah laser orang sewaktu mengendalikan Melodi.

Sebenarnya saya telah bersiap sedia untuk menghadapi ujian Allah. Semakin kita mendekatkan diri kepada Allah semakin banyak dan berat ujian yang perlu kita hadapi. Apa yang saya lalui ini umpama nyamuk sahaja. Rasulullah lebih teruk diuji. Saya kadang-kadang terfikir, bagaimanalah Rasulullah menghadapi ujian yang lebih besar! Oleh itu saya mesti kuatkan hati saya. Semakin saya diuji semakin saya sujud pada Dia.

Pernah pada suatu hari di sana, ketika menunaikan solat Maghrib, saya terasa seperti hendak pitam. Selepas solat saya begegas balik ke hotel untuk berbuka puasa. Badan terasa seram sejuk, macam nak demam. Saya berkata pada diri saya, "Ini semua dugaan". Kemudian saya mandi dan ambil wuduk. Selepas itu saya bermohon pada Allah, "Ya Allah, janganlah buat aku sakit. Aku rindu sangat nak tengok Kaabah-Mu." Tidak sampai lima minit selepas itu badan saya pun pulih, sehinggakan kawan-kawan sebilik dengan saya berkata,

"Ogy, tempat ni memang tempat miracle ya?" Saya kata, "Ya, sebab di sini kita terlalu dekat dengan Dia. Kita dapat direct access dengan Dia." Sewaktu di sana saya memang rasa terlalu dekat dengan Allah. Pengalaman paling mengharukan saya, yang tidak mungkin saya lupakan ialah, pada suatu malam saya terlewat pergi untuk mengerjakan qiyamullail. Sebaik sahaja saya sampai di Masjidil Haram, saya jadi tepaku menyaksikan di sekitar Kaabah. Berjuta orang sujud serentak apabila imam melaungkan "Allahu akbar." Manusia daripada pelbagai lapisan semuanya sujud pada Allah.

Saya berkata dalam hati, "Ya Allah, semua orang tak kira siapa, sujud pada Engkau," dan saya menangis. Saya memang kuat menangis. Saya tak dapat kontrol diri. Saya terus menangis. Saya tidak pernah mengalami perkara macam ini.

Pada satu ketika yang lain, saya melihat ribuan orang bergegas masuk ke Masjidil Haram untuk beribadah. Saya termenung dan berkata pada diri saya, "Agaknya beginilah bila kita semua berhadapan dengan Dia. Semua orang berusaha menyelamatkan diri masing-masing." Timbul kesedaran dan keinsafan dalam diri saya, satu persatu.

Dan pada suatu hari, dalam bulan Ramadhan, saya tak ingat malam ke berapa, sedang saya memohon sambil menangis-nangis di hadapan pintu Kaabah, saya terdengar satu bisikan yang jelas di telinga kanan saya. Bisikan yang bergema. Saya jadi takut. Suara bisikan itu suara seorang lelaki. Saya dengar dia berkata,

"Sekarang sudah tiba masanya kamu menutup aurat dan tinggalkan bidang ini." Mendengar bisikan itu saya terus mengeluarkan kata-kata, "Aku redha ya Allah, aku rela," dan saya berjanji tidak akan berpatah ke belakang lagi. Selepas itu saya menangis dan sujud syukur. Begitu lama saya sujud sehingga orang ingat saya pengsan. Mereka goyang-goyangkan tubuh saya.

Allah sayang saya. Allah juga sayang semua hambaNya. Allah maha pengasih, maha penyayang. Apa lagi yang saya hendak? Di situlah terdetik di hati saya untuk menutup aurat. Saya juga bertekad untuk meninggalkan dunia yang saya ceburi selama ini.

Saya memang tak sangka perkara ini boleh berlaku. Selama ini saya cuma baca di majalah-majalah mengenai keajaiban yang belaku di sana. Maklum sahajalah saya ni artis. Jadi saya tak sangka perkara ini boleh berlaku pada saya. Walaupun sejak kecil lagi saya memang telah diterapkan dengan kalimah La-ilaha-illallah Muhammadun rasulullah, tetapi kadang-kadang saya lalai juga. Balik shooting pukul tiga empat pagi, penat, syaitan pula hasut macam-macam.

Saya telah berkecimpung dalam dunia hiburan sejak berumur 11 tahun. Sehingga kini sudah 26 tahun. Umur saya sekarang sudah 37. Award apa lagi yang saya hendak, semua-nya sudah diperolehi. Nak popular macam mana lagi? Satu Malaya dah kenal. Bahkan sampai ke Indonesia. Saya tidak kesal meninggalkan semua ini.

Kemudian saya terfikir, barangkali Allah tidak menilai hambaNya melalui penampilan, tetapi melihat pada hati kita.

Selepas peristiwa itu saya mulai mengalami ketenangan jiwa dan rohani yang belum pernah saya alami seperti itu. Hati saya berkata, "Inilah yang saya cari selama ini, ketenangan rohani." Saya tidak pernah mengalami ketenangan seperti yang saya alami sekarang. Selama ini jiwa saya berkecamuk. Bila kena gosip sikit saya melenting, dan hati saya meronta-ronta bila orang berkata tentang saya.

Sekarang saya bersyukur, alhamdulillah, saya rasa inilah petunjuk dari Allah, yang telah mengkabulkan doa-doa saya selama ini. Sekarang saya kena sayang Allah lebih lagi. Dia telah memberikan saya satu nikmat yang belum pernah saya rasai sebelum ini.

Dulu saya pernah membaca dalam buku-buku... Saya gemar membaca buku-buku agama. Saya baca mengenai kisah wali-wali dan juga sejarah nabi-nabi. Dulu saya tidak faham bila mereka mengatakan mereka jatuh cinta pada Allah, dan mabuk kepayang pada Allah, sanggup tinggalkan dunia semata-mata kerana ingin bersama Allah. Tetapi apabila saya dapat nikmat ini, dapat melihat keindahannya, barulah saya faham, oh ini rupanya! Sekarang apabila saya mengerjakan solat, saya berasa lain. Apabila ruku' atau sujud, saya berasa begitu dekat dengan Allah. Saya selalu menangis. Hati saya akan berkata "aku sayang pada-Mu Ya Allah", terutama apabila saya teringat selama ini masyarakat memandang saya begitu dan begini, tetapi Allah tidak. Allah tahu isi hati saya. Inilah yang saya cari selama ini. Saya harap Tuhan tidak menarik balik nikmat yang telah diberikan Nya kepada saya ini.

Sebelum saya pergi buat umrah dahulu saya kerap bermimpi saya memakai telekung. Saya tidak tahu apa alamatnya, Saya takut nak bertanya pada orang lain mengenai perkara itu. Saya diamkan sahaja. Tetapi setelah perkara ini berlaku, saya berkata pada diri saya, "Barangkali inilah dia alamat mimpi-mimpi itu." Berkat kesabaran saya serta didikan guru-guru saya seperti Ustaz Mokhtaruddin, Ustaz Abdul Hakim dan juga doa-doa daripada ibu bapa, Kak Mimah, dan suami saya, serta keyakinan saya bahawa orang yang sabar akan menang, saya kira inilah dia anugerah daripada Tuhan untuk saya.

Sekarang saya rasa happy sangat. Tak pernah saya rasa macam ni. Saya berdoa pada Allah, janganlah ditarik balik semua ini. Saya suka cara saya macam ni, berjubah, menutup aurat, dan tak pakai mekap. Yang penting saya tahu Dia sayang saya, dan Dia hanya menduga orang yang Dia sayang dan juga orang yang Dia beri perhatian.

Bukan mudah untuk menjadi seperti sekarang. Saya telah melalui pelbagai dugaan dan terpaksa bersabar. Bukan baru-baru ini sahaja, bahkan sejak beberapa tahun yang lalu. Sejak empat hingga lima tahun yang lalu. Saya melaluinya tahap demi tahap. Terutama sejak dua tahun yang lalu. Dua tahun yang lalu saya belajar mengecap nikmat sabar, sehingga emak saya pun hairan.

"Eh, engkau dah tak tahu marah ke?" kata mak saya. Saya senyum saja. "Entahlah mak. Tak tahu apa nak dimarahkan," kata saya. Dan saya terus bersabar sehinggalah saya memperolehi apa yang saya perolehi sekarang.

God is the greatest. Saat ini saya rasa seperti dilahirkan semula sebagai Muslim. Dan saya juga rasa seperti dalam pantang, takut salah cakap. Saya bimbang kalau saya sombong dan riya', Tuhan akan bolak-balikkan iman saya. Dan perkara itu cukup mudah bagi Tuhan melakukannya.

Sewaktu saya membuat tawaf wida' saya pernah berdoa sambil menangis-nangis di depan Kaabah. Saya berdoa "Ya Allah, janganlah jadikan kedatanganku ini sebagai kedatangan yang terakhir." Kini saya menjadi agen membawa orang pergi umrah dan haji, Alhamdulillah! Saya akan kerap ke sana. Saya boleh terus menghampiri Tuhan

Kenyataan Akhbar Gerakan Mansuhkan ISA (GMI)

Khamis Ogos 1, 2002

1. Hari ini genaplah empat puluh dua (42) tahun ISA.

2. ISA digubal pada tahun 1960 dengan hujah ia diperlukan untuk menghadapi ancaman bersenjata gerakan Komunis. Ketika penggubalannya, ISA disertakan mekanisme mengelak salah guna termasuk “judicial review”, dan dengan janji ia akan digunakan untuk tujuan menghadapi ancaman besenjata Komunis sahaja. Kini gerakan Komunis telah meletakkan senjata, “judicial review” dimansuhkan dan kerajaan menggunakan ISA secara liberal. Kebelakangan ini ia telah digunakan untuk menahan kumpulan yang digelar oleh kerajaan sebagai Kumpulan Militan Malaysia (KMM 2?), mereka yang dituduh terbabit dengan kumpulan militan yang melakukan rompakan di Southern Bank (KMM 1?), kumpulan Al-Ma`unah, pengikut Shiah, aktivis parti politik, aktivis reformasi dan aktivis hak asasi manusia. Sebelum itu ia pernah digunakan untuk menahan mereka yang dituduh terlibat memalsukan kad pengenalan, mengklon telefon dan melindungi pendatang tanpa izin. ISA sudah menjadi akta pilihan dan jalan mudah menggantikan amalan profesionalisme polis seperti risikan dan penyiasatan yang teliti.

3. Terdedahnya kewujudan tahanan wanita tunggal di Kem Kamunting semasa SUHAKAM menjalankan penyiasatannya baru-baru ini amat mengejutkan. Beliau telah dikenakan tahanan dua tahun kerana dituduh terlibat dalam isu pemalsuan pasport. GMI sukar mempercayai ISA digunakan bagi kes seperti ini. Tidak cukupkah bukti untuk menghadapkan beliau ke mahkamah? Lebih sukar dipercayai, jika tuduhan kerajaan benar, beliau sendirian dalam melakukan kegiatan yang dianggap menggugat keselamatan negara itu.

4. ISA adalah suatu akta zalim kerana mereka yang ditahan dinafikan hak untuk “tidak bersalah sehingga disabitkan kesalahannya”, dinafikan hak bela diri, dinafikan khidmat guaman dan boleh ditahan selama-lamanya tanpa dihadapkan ke mahkamah.

5. Tanpa dihadapkan ke mahkamah mangsa ISA tidak berpeluang menjawab tuduhan dan membela diri walaupun kemungkinan beliau mangsa fitnah, alas kubur (scapegoat), silap tangkap atau memang tidak bersalah. Masyarakat dinafikan peluang menyakini keadilan sistem pemerintahan kerana dinafikan untuk menyaksikan keadilan dilaksanakan. Apapun alasan yang “memuaskan hati” Menteri [Seksyen 8 (1)], penelitiannya sudah pasti tidak sama dengan penelitian mahkamah; dari sudut persaksian, keterangan dan prosedur.

6. ISA turut menghukum ibu bapa, isteri, anak-anak dan rakan taulan mangsa tahanan. ISA merampas kebahagiaan keluarga mereka dan membawa penderitaan yang perit. GMI amat bangga dan kagum dengan ketabahan dan kegigihan keluarga tahanan ISA dalam menuntut keadilan. Sempena terlancarnya Program Utamakan Keluarga: Semakin Hari Semakin Sayang semalam, wajarlah kehidupan dikembalikan kepada semua keluarga tahanan ISA.

7. Gerakan Mansuhkan ISA (GMI) yang dianggotai oleh lapan puluh tiga (83) organisasi termasuk badan-badan bukan kerajaan, parti-parti politik, kesatuan sekerja, kesatuan pengguna, persatuan mahasiswa dan kumpulan-kumpulan masyarakat prihatin telah dilancarkan pada 30 April 2001 untuk menentang Akta ini serta penggunaannya.

8. GMI akan terus berusaha untuk menyedarkan rakyat tentang kezaliman ISA, memberi sokongan yang termampu kepada mangsa dan keluarga, mendapatkan sokongan lebih banyak organisasi dan orang perseorangan serta melobi supaya ISA dimansuhkan. Usaha di peringkat antarabangsa juga akan dipertingkatkan. GMI juga akan terus meningkatkan apa saja usaha untuk menyedarkan masyarakat tentang kezaliman ISA termasuk dengan mengadakan road-show.

9. Hari ini, sempena 42 tahun kezaliman ISA, GMI akan menghantar lebih kurang 10,000 poskad bantahan kepada YAB Timbalan Perdana Menteri Malaysia. Inilah bantahan rakyat yang dihalang penghantarannya oleh Polis dahulu.

Bebaskan semua tahanan ISA!
Mansuhkan ISA!

ZAID KAMARUDDIN
Pengerusi Jawatankuasa Kerja GMI

Salam

Saya telah menemani Ummu Urwah dan Anfal ke forum '"42 years of Torture(1960 - 2002)" ajuran SUARAM di Selangor Chinese Assembly Hall(SCAH), KL. Sebelum itu, telah sempat juga untuk menghadiri sidang akhbar anjuran GMI di pejabat HAKAM, Jalan Tunku Abdul Rahman, KL pada tengaharinya.

Kedua-dua acara tersebut telah lebih menyemarakkan iltizam saya untuk begiat di dalam arena menentang dan menghapuskan ISA. Saya merasakan perlu hadir(selain dari mendapatkan berita terkini secara ''live'') agar jiwa dan minda terus segar dalam perjuangan menghadapi berbagai bentuk mehnah. Tentulah mereka yang hadir itu jauh lebih awal dan berpengalaman dalam penegasan dan penzahiran serta penghayatan mereka terhadap gerakan menentang ISA.

Saya telah menerima senyuman dan pandangan ikhwah dan akhawat dari dekat atau dari sudut-sudut dewan di mana program telah berlangsung(ia cukup bermakna bagi saya yang jarang sekali berpeluang untuk menghadiri program yg sedemikian). Mereka masing-masing mewakili organisasi masing-masing sebagai lambang kebersamaan dan manifestasi kepada ungkapan: "We'll swim or sink in this together!"

Ia adalah suatu bentuk usrah yang mengesani semangat perjuangan dan saling ingat memperingati dan berkongsi kesusahan dan menghulurkan bantuan.
Saya telah mendapat teman baru seperti isteri kepada Rustam Sani yg peramah dan approachable(di pejabat HAKAM), dan barulah saya mengenali wajah MGG Pillai(selalu juga saya menghantar e-mail kepada beliau dan beliau akan membalas setiap pertanyaan dan pandangan saya, promptly).

Ketika tayangan CD mengenai Hishamuddin Rais sedang berlangsung sebagai sebahagian acara forum di SCAH, seorang lelaki(baru sampai) telah menegur saya,"Rozaini, ya?" Mungkin saya telah kelihatan sedikit terkejut dan beliau terus kata,"Brother Sue,ni". MasyaAllah, dia dapat cam saya walaupun dalam keaadan dewan gelap kerana tayangan CD. Kate juga hadir bersama anak-anak. Saya juga telah bertemu Nashita & suami serta anak-anak, Zahir(yg telah bergegas ke SCAH selepas memberi ucapan on education di rumah DSWA), Hafiz, Tuan Yaacob & Aris Adnan. Brothers dan sisters yg sama juga menghadiri sidang akhbar tengaharinya.
Selain itu telah sempat disapa oleh Zaid Kamaruddin yg mempengerusikan sidang akhbar, K. Ji(mantan KW JIM), Rodziah(kini SU Wanita keADILan), Sahri Bahri and of course Syed Ibrahim Syed Noh.

Ummu Urwah telah menjadi salah seorang ahli panel di dalam forum '"42 years of Torture(1960 - 2002)" ajuran SUARAM malam tadi, sebaris dengan Lee Ban Chen(detainee 1964 - 1967), Koh Swe Yong(detainee 1976 - 1985), Lim Guan Eng(detainee 1987 -1989), dan Malek Hussein(detainee 1998).

Saya rasa GMI dan JK Politik Warga & Ketatanegaraan boleh berperanan aktif dalam acara penerangan tentang ISA yang sedemikian; roadshow yg di muatkan dengan sketsa, sajak dan tayangan CD yang mengutamakan sasaran warga Melayu(only a suggestion).

Tentunya jiwa para isteri tahanan ISA, khususnya Ummu Urwah, akan merasa sedikit terubat jika terlihat wajah-wajah kita di dalam majlis yang di sertai oleh mereka. Mereka senantiasa mengalu-ngalukan idea yang baru dan segar untuk meneruskan perjuangan menentang kezaliman ISA dan hidup ini. Mereka tidak akan jemu, i'A dan kita juga hendaknya begitu jua.

Rozaini, KL.

CHARACTERISTICS OF THE ISLAMIC MOVEMENT

by Young Muslims UK

The term 'Islamic Movement' (al-Harakah al-Islamiyyah) conjures up differing images in the minds of the people of today, Muslim and non-Muslim alike. For some, it is a source of pride and hope; the truest reflection of the unique Qur'anic generation; the pre-eminent vehicle by which Islam is to be re-established in this world. For others it is seen as a stubborn block to progress and freedom; it is labeled as an international terrorist organization driving the Muslims farther away from the 'sacred' principle of secularism.

In the wake of the downfall of the Ottoman Khilafah, the Muslim Ummah was reduced to its lowest position since it's inception some thirteen centuries ago. This struck a severe blow to both scholars and common-folk alike. Confusion and despondency was endemic in the down-trodden, fragmented remains of the state. Out of this rubble emerged the new phoenixes of Islam, expressed in the thoughts and activities of Imam Hasan al-Banna Shaheed, the founder of the Muslim Brotherhood (al-Ikhwaan al-Muslimoon), and Sayyid Abul 'Ala Mawdudi, the founder of Jama'at-e-Islami. They managed to re-introduce the Islamic paradigm in it's entirety, to a fading community, and thus lay the foundations of a global Islamic order. Today the same fikr, or thought, connects Islamists all across the globe, creating a unity of purpose, means and ideas.

The Islamic Movement takes Islam in it's most comprehensive and universal expression, as "creed and state, Book and sword, and a way of life...". The objectives and some of the characteristics of the Islamic Movement are explained below.

Objectives

The Islamic Movement seeks to bring about complete change in the society, taking it from Jahiliyyah (ignorance) to Islam. It is not merely satisfied with increasing the moral fiber of a few individuals or groups of people - it strives for a metamorphosis of the very infrastructure of society; it's institutions, it's culture, it's political order and it's creed. These objectives may be broken into the five shown below:

Building the Muslim Individual - to have a strong body; exemplary character; cultured thought; to be able to earn; to have deep faith and correct worship; to be conscious of time; to be able to benefit others; to be organized and striving.
Building the Muslim Family - to have righteous parents who educate their children to be brought up Islamically.
Building the Muslim Community - by building the individuals and the families, addressing the problems of the society.
Building the Muslim State - by instituting and electing an Islamic social and political governance.
Building the Khilafah - by gathering and unifying the Islamic governments all around the world.
Witnessing to Mankind - becoming the leader of humanity taking it away from the clutches of Shaytaan.
Objectives 1-4 run parallel and overlap and continue until the Day of Judgment. The Khilafah is dependant upon the satisfactory results of the first 4 objectives at which time Allah's promise will, insha-Allah come to pass:

"Allah has promised to those among you who work righteous deeds that He will, of a surety, grant them inheritance of the land.' [24:55]

Characteristics

1. Rabbaniyyah (Godliness)

The Cause of the Islamic Movement is founded on divine injunctions laid down in the Qur'an. Ultimately, it's goal is to bring everyone in line with the primordial purpose of all creation, which is to worship Allah. The Islamic Movement requires all its soldiers, to first and foremost, strive for the pleasure of Allah and the acceptance of his or her efforts, securing themselves a place in the highest echelons of the Hereafter. It derives all it's aims, means and principles from the Qur'an and Sunnah which are the guiding lights of the Ummah [see 61:14, 51:56, 10:24, 5:50, 4:65].

2. Jama'ah (Collectiveness)

Much of the demise of the Muslims can be attributed to the lack of leadership and cohesiveness of the Muslims. The organizational structure of the Islamic Movement is modeled around that existing at the time of the Prophet (saw), who was the Imam and guide of that community, taking Shura (consultation) from the members of his Islamic movement. Allah is with the jama'ah and Shaytan accompanies those who insist on remaining singular. We understand that constructive work, today, cannot be done by any other means other than through organization, leadership and consultation [see 61:4].

3. Shumuliyyah (Comprehensiveness)

Islam came to regulate all affairs of man, leaving nothing aside. There is no contradiction between spiritual and material, individual and society, dunya and al-akhira. One need only look through the Qur'an to see a confirmation of this. Thus the Islamic Movement comprises of the following:

Salafi Da'wah - because they are calling man back to the two sources in Islam, the Qur'an and Sunnah.
Sunni Way - because they adopt the path of the Prophet (saw) in all spheres, especially in matters of 'Aqeedah (creed) and 'Ibaadah (worship).
True Tasawwuf - because it recognizes the importance of purifying the heart and becoming closer to the Creator, through repentance and supererogatory acts in accordance with the Sunnah.
Political Organization - as it demands the reformation of Muslim Governments and seeks to re-establish the Islamic political order.
Physically Trained Team - because it understands that the development of the physique in preparation for Jihad and further struggle is an essential part of the training of the individual.
Institute Of Culture And Learning - encouraging it's members to acquire knowledge of Islam and also other areas, building institutions for the education of the masses.
Commercial Firm - Islam orders earning by lawful means and in this world economic strength defines status and power.
Welfare System - because it attends to the maladies of the society, discovering their cures and keeping the nation healthy.
The Islamic Movement does not sway to one pole or another, be it politics, Sufism or Jihad. It recognizes that all these areas are essential parts of the deen and need attention accordingly.

4. Binaa' (Construction)

The Islamic Movement is not obsessed with the more controversial issues in Fiqh (Islamic Jurisprudence) which can lead Muslims into hating one another and rendering them incapable of uniting and carrying out any constructive work. There are greater goals and more pressing issues which are leading to the destruction of our Ummah such as the occupation of the Muslim lands, the illegitimacy of the rulers of the Muslim lands, the domination of secularism and irreligiosity. We do not seek to destroy society and individuals but rather to develop them, breeding the good qualities and eschewing any harmful signs. We look for active, positive work which will bring an overall benefit to humanity and which will lead to strong roots for the future [see 14:24, 9:105].

5. 'Aalamiyyah (Universality)

The Islamic Movement is a global force, because Islam did not come to a single group of people but to the whole of humanity. In an age where the global communities are becoming one with the advent and proliferation of the information highway, the Muslims are still far behind, although the Qur'an and Sunnah exhort them to unity and a sense of togetherness. We are concerned with the affairs of all the Muslims around the world. Also the Islamic movement is linked globally by a strong network of brothers and sisters who are working on a universal strategy to bring about a world-wide change.

6. Tadarruj (Gradualness)

Centuries of decadence and decay culminated in the the fall of the Ottoman Khilafah in 1924. To regain the glory of earlier times will take many further decades. We do not seek a temporary solution to the problems of today's world. There is no point in fighting the sunan (ways) of Allah which necessitates many years of hard work and struggle before power is given [2:124]. Immature solutions can lead to disastrous results which can set the Islamic revival back even further.

7. Tawaazun (Balance)

Islam requires us to be balanced in the practise of our faith [2:143, 25:67]. Each aspect of Islam must be understood as according to its relative priority; being excessive in one aspect of Islam may result in the neglect of another important part [5:90].

8. Waaqi'iyyah (Pragmatism)

Islam demands its adherents to be always practical - to do only as much as one is able to do - and part of this pragmatism entails us pressing momentous changes gradually. Islam does not require us to do anything unless we are reasonably capable of doing it; if something is beyond our ability to do then we will not be called to account for it [2:173].

The task of the Islamic movement is bold and prodigious. No organization or body of people has managed to bring back Islam to the world as the Islamic movement has helped to change the hearts and minds of millions, al-Hamdulillah. The achievements of the Islamic movement are clearly manifest for all to see. One needs only study the transformation of the people in Egypt, Palestine, Jordan, Sudan, Yemen, Tunisia, Turkey, Pakistan, Bangladesh, India, etc.

(courtesy of http://www.ymuk.net)

16 anggota Ikhwan Mesir dipenjara

Wednesday, July 31 @ 06:31:42 MYT


KAHERAH, 31 Julai (Wakalat-Aljazeera) - Sebuah Mahkamah Tentera di Utara Mesir telah menjatuhkan hukuman penjara terhadap 16 anggota Ikhwan Muslimin yang diharamkan antara tiga hingga lima tahun.

Lima daripada mereka dihukum penjara lima tahun dan sebelas yang lain tiga tahun atas kesalahan menghidupkan semula gerakan Jamaah yang telah diharamkan oleh kerajaan Mesir di kalangan orang awam bagi meraih simpati mereka untuk menentang kerajaan.
Sementara enam yang lain dibebaskan kerana tidak terdapat bukti kukuh untuk menahan mereka terlibat dalam kegiatan yang menyalahi undang-undang pemerintah Mesir.

Sembilan daripada mereka yang dihukum penjara itu adalah pensyarah-pensyarah universiti tertentu yang didakwa mengadakan latihan rekrut, menarik perhatian orang ramai untuk menggulingkan kerajaan.

Mereka dikatakan kecewa dengan perlembagaan negara itu yang menghalang setiap pergerakan termasuk melakukan kebajikan dalam pertubuhan-pertubuhan awam.

Reaksi Ikhwan

Pimpinan Ikhwan beranggapan bahawa hukuman yang telah dijatuhkan terhadap beberapa anggotanya sejak akhir-akhir ini adalah untuk menutup segala kelemahan kerajaan yang tidak berjaya dalam misi untuk menyelamatkan Palestin.

Tindakannya itu menggambarkan ketidak-wujudan hak asasi manusia yang selama ini kononnya didokong oleh Mesir bagi mengekalkan dasar politik kotornya terhadap rakyat.

Selanjutnya mereka (pimpinan) Ikhwan menegaskan bahawa kerajaan Mesir sendiri telah meletakkan dirinya dalam tohmah sama ada di peringkat negara mahupun di peringkat negara-negara Arab kerana mencabuli hak kebebasan bersuara dan hak asasi manusia.

Dengan tekanan yang dikenakan itu menurut mereka, akan lebih menambahkan kekuatan roh Islam bagi menyokong umat Arab dan Islam terutamanya isu Palestin, Masjid al-Aqsa dan Baitul Maqdis.

Ketua Pertubuhan Hak Asasi Manusia Mesir (PHAMM) Hisyam Qasim yang bercakap kepada France Press, sejak peristiwa 11 September berbagai usaha dilakukan oleh pihak-pihak tertentu untuk menahan golongan yang disyaki terlibat, tetapi yang menjadi mangsa ialah gerakan Ikhwan Muslimin.

Gerakan Ikhwan Muslimin menurutnya adalah sebuah parti pembangkang utama di Mesir di mana 17 anggotanya menjadi ahli parlimen yang menang dalam pilihan raya umum tetapi diharamkan oleh kerajaan.

http://harakahdaily.net/article.php?sid=2192

‘God-sent’ episodes strengthened Dr M’s position:don

Susan Loone
11:20am Thu Aug 1st, 2002

Prime Minister Dr Mahathir Mohamad’s shocking resignation announcement followed a series of ‘god-sent’ episodes which allowed him to reinforce his premiership, said an academic.

Universiti Malaya’s Prof Dr KS Jomo said among these episodes was the nation’s strong financial recovery in 1999 and 2000, which seemed to vindicate Mahathir’s economic policies.

Other episodes which worked in favour of the 76-year-old premier were the rise of Islamic militancy such as the Al-Ma’unah and the Sept 11 terror attacks on the United States.

These incidents, Jomo said, permitted Mahathir to strengthen and reinvent himself as a moderate Muslim leader.

“With PAS trying to retrieve waning Muslim support by feeling obliged to out-do Mahathir’s own Islamic posturing, and DAP impatient to claim the secular high ground for itself at the expense of the painstakingly crafted compromises underlying the opposition alliance, the Barisan Alternatif was in trouble, providing Mahathir with yet another god-sent (episode).

“I have no idea if Mahathir was really going to announce an exit plan at the end of his winding-up speech (at the Umno annual meet), or how it differed from the current transition scenario, but with the benefit of hindsight, his timing seems to make good sense, especially in the light of these ‘god-sent’ (episodes),” he said during a recent interview with malaysiakini.

On June 22, a tearing Mahathir told the nation that he was going to resign during his winding-up speech at the Umno general assembly in Kuala Lumpur which was telecast live.

However, after ‘much persuasion’, the premier retracted his decision and agreed to a 15-month transition process for his deputy Abdullah Ahmad Badawi to take over.

Mahathir’s resignation raised questions about his influence in the party and the government during the transition period and many doubt the resignation will take place as planned.

Malaysians are also looking for clues as to who will be the new second-in-command but Mahathir has hinted that Defence Minister Najib Abdul Razak is the most qualified.

Anwar remained loyal

Although surprised by the resignation announcement, Jomo believed that the premier was as sincere as he was when he made his earlier offers to retire.

“According to former finance minister Daim Zainuddin at a recent Umno general assembly, when Mahathir wanted to quit in 1995 and 1997, (jailed ex-deputy premier) Anwar Ibrahim recruited him (Daim) to persuade Mahathir to stay on.

“That is why I do not believe Anwar was plotting in 1997-98 to usurp Mahathir. Anwar’s weakness, if you will, was not being able to check and deter those urging him to take us out of this darkness — as someone not from his camp encouraged him to,” Jomo said.

The economist added that the premier, who has been in office for 21 years, must have known from reliable informants that despite policy and other differences, Anwar remained loyal.

He suggested that the drama that unfolded in neighbouring Indonesia in 1998 which saw the ouster of president Suharto must have disturbed Mahathir and even clouded his judgement.

“After all, Mahathir and Suharto were together in Cairo only the week before. And as (former deputy prime minister) Musa Hitam and the premier himself have reminded us, Mahathir has long been unsettled by how the South Koreans sentenced two former presidents to death,” he said.

Anwar, the premier’s third deputy during his 21-year reign, was expected to ascend the nation’s political throne without any hindrance.

However, the relationship between the top two leaders soured in 1998 and Anwar was sacked on the ground of immorality. He was subsequently charged for sodomy and corruption.

The former deputy premier, who is serving a 15-year jail term, has claimed that the charges were fabricated and that he was a victim of a political conspiracy authored by Mahathir.

This charge has been denied by the premier.

http://www.malaysiakini.com/news/200208010016681.php

Kenyataan Media // Media Release: Rise To The Occasion and Demand The End of ISA

Thursday, August 01, 2002 - 10:16 AM GMT

BAHIRAH TAJUL ARIS (Wife of Ezam Mohd Nor)
ALIZA JAFFAR (Wife of Saari Sungib)
ZUMRAH HUSNI (Wife of Badrulamin Bahron)
NOOR FARAHIN AHMAT (Wife of Lokman Noor Adam)

Between 10th to 24th April 2001, ten opposition activists were arrested under Malaysia’s infamous and dreaded Internal Security Act (ISA), a draconian 1960 anti-Communist Terrorist (CT) law that allows for arrest and indefinite detention without trial of suspected Communist Terrorists.



The ten are National Justice Party (Keadilan) Youth Leader Ezam Mohd Nor, Dr Badrulamin Bahron, Saari Sungib, Lokman Noor Adam, Tian Chua, Hishamuddin Rais, Ghani Haroon, Badaruddin Ismail, N. Gobalakrishnan, and Raja Petra Kamarudin.

The Malaysian Government claims that the ten were arrested and detained because they are “a threat to national security”. Within 24 hours of their arrests, the Malaysian police publicly declared it had proof that those arrested were involved in a conspiracy to embark on an armed rebellion and that they were involved in a plot to bring in guns, bombs, grenade launchers, and Molotov Cocktails.

That same day, Malaysian Prime Minister Dr Mahathir Mohamad, when asked why those arrested and detained were not brought to court and charged for their crimes instead of using the ISA against them, replied that the government did not have proof of their “crimes” and “a smart lawyer would be able to get them acquitted”. By the Prime Minister’s own admission, it is clear that the government had no evidence of the ten having committed any crime and that they were arrested and detained purely because of their political beliefs.

Subsequently, two of those detained, Ghani Haroon and Gobalakrishnan, were released by the Shah Alam High Court on grounds that their arrests were unjustified. The Shah Alam High Court also declared that the ISA, which is a law primarily to combat Communist insurgency, is outdated and has been misused and that it should be repealed by Parliament. Two others, Badaruddin and Raja Petra, were later released due to lack of evidence while six more are still being detained in the Kamunting Detention Center.

The six still under detention in Kamunting have filed Writs of Habeas Corpus in an attempt to get their detention declared null but, though it has been almost four months since the end of the trial, the court is yet to come out with its decision though all court decisions are supposed to be settled within eight weeks as ruled by the Chief Justice himself.

The Malaysian Government is hiding behind the “War against International Terrorism” to justify the continued detention of the six though they were detained in April 2001, long before the September 11 tragedy, and have nothing at all to do with alleged “terrorist activities”. In fact, in their detention order, amongst the reasons given for their detention, is that they had uttered “seditious words” which would incite the public to “hate the government”.

In short, the continued detention of the six is all about curtailing freedom of speech and to ensure that the six are not free to continue to speak out against the government.

According to the US State Department report on Malaysia entitled “Country Reports on Human Rights Practices” released by the Bureau of Democracy, Human Rights, and Labor on March 4, 2002, it said:

“The ISA, and the threat of invoking the ISA, also are used to intimidate and restrict political dissent. The Government increased its use of the ISA during the year, including against members of the political opposition. For example, in April (2001) the government used the ISA to detain 10 political activists who were leaders of, or closely associated with, the opposition National Justice Party (Keadilan), claiming that they represented a threat to national security. Six of these individuals received a 2-year detention order and remain in detention. In November, one of these six individuals was released from prison but kept under restricted residence. Two of the detainees who had been released earlier claimed that, during their interrogations while in police custody, they had been questioned only about their political beliefs and personal life but not about the alleged offenses for which they initially had been detained.”

It is clear, even the US Sate Department does not believe the Malaysian Government’s excuse for arresting and detaining the six as stated in its Annual Report on Malaysia released on 4 March 2002.

On 30 July 2002, the United States reiterated its stand on Malaysia’s draconian ISA. In his meeting with Malaysia’s Foreign Minister, Syed Hamid Albar, the US State Secretary, Colin Powell, emphasized that the US does not regard the Patriot Act as similar to the ISA as what the Malaysian government has been telling Malaysians. The US also regards the six as political detainees and it does not buy the story that the six are extremists or terrorists as alleged by the Malaysian Government.

Colin Powell said, “In the context of our counter-terrorism effort, I made a point to tell all my interlocutors that we still believe strongly in human rights and everything we do has to be consistent with the universal standards of human rights.”

The United States Ambassador to Malaysia, Marie T. Huhtala, stressed that, under a democratic system, those who organize and participate in political rallies should not be detained under the draconian ISA. The only “crime” the six have committed is to oppose Mahathir’s government and neither the US nor the International Community regards this as a crime but the right of every citizen under a democratic system.

It is time the Malaysian Government heeded the opinion of the International Community and release all those detained under the ISA whose only crime is to speak out against corruption and oppression, a right enshrined in the Malaysian Constitution.

Today, 1 August 2002, is the 42nd Anniversary of the introduction of the Internal Security Act. When first tabled and approved by Parliament, exactly 42 years ago, the Deputy Prime Minister then, Tun Abdul Razak, promised Malaysians that the ISA would only be used against Communist Terrorists and to combat Communist insurgency and for no other purpose other than that.

Today, the Malayan Communist Party (MCP) has been disbanded, the Communist insurgency no longer exists, but the ISA is still in force and is being used to stifle free speech and to eradicate political dissent.

The world can no longer accept the ISA, an outdated law that has outlived its usefulness. It is time Malaysians too rise to the occasion and demand the end of the ISA. It is time that Malaysians remove the shackles of free speech and demand an end to the law that denies the right of every Malaysian the freedom of expression and association.

http://www.pemuda-keadilan.org/modules.php?op=modload&name=News&file=article&sid=551&mode=thread&order=0&thold=0

Announcement this week from Islamic Centre of Greater Lafayette (Purdue University)

1. Prayer Timing

4:40
1:00
5:00
8:10
9:35

2- Halaqa on Saturday AND Sunday after Maghrib by brother Hussain AL-Awadi
about Signs of the Day of Judgement.

3- The younger brother of Abu Hani passed away, may ALLAH forgive him and
enter him His paradise.

Always Remember

Always remember to forget
The things that made you sad
But never forget to remember
The things that made you glad.

Always remember to forget
The friends that proved untrue.
But don't forget to remember
Those that have stuck by you.

Always remember to forget
The troubles that have passed away.
But never forget to remember
The blessings that come each day.