| Bin-Humaid to head new Supreme Judicial Council Arab News |
RIYADH: In a royal decree yesterday Custodian of the Two Holy Mosques King Abdullah constituted the Supreme Judicial Council with Saleh Bin-Humaid as the president and the following judges as members: Abdul Rahman ibn Muhammad Al-Ghazzi, Fahd ibn Abdul Aziz Al-Faris, Ahmad ibn Abdul Majeed Al-Ghamdi, Dhafir ibn Muhammad Al-Qarni, Ibrahim ibn Shaye Al-Hoqail, Abdul Aziz ibn Abdul Rahman Al-Rabia and Ali ibn Abbas Hakami. The decree also appointed the following judges as members of the Supreme Court: Ghayhab ibn Muhammad Al-Ghayhab, Nassir ibn Al-Habib, Sulaiman ibn Muhammad Al-Musa, Shafi ibn Dhafir Al-Haqabani, Abdul Aziz ibn Saleh Al-Humaid, Ahmad ibn Abdul Rahman Al-Baadi, Hamad ibn Turki Al-Muqbil, Sulaiman ibn Abdul Rahman Al-Samhan and Saleh ibn Abdul Rahman Al-Mohaimid. The king also announced new members to the Council of Administrative Justice at the Court of Grievances with the president of the Court of Grievances as its head. The new members are: Marei ibn Majdoue Al-Qarni, Ibrahim ibn Sulaiman Al-Rasheed, Sultan ibn Siraj Al-Harithy and Abdul Aziz ibn Muhammad Al-Nassar. The following judges have been appointed as members of the Higher Administrative Court: Hamoud ibn Sulaiman Al-Lahim, Ibrahim Al-Suwailim, Hamad Al-Bulaihid, Muhammad Al-Qazaan, Sulaiman Al-Ghazi, Muhammad ibn Abdul Rahman Al-Amiri and Abdullah ibn Abdul Latif Al-Duwaish. The king also appointed Abdullah ibn Abdullah Al-Jammaz as adviser at the rank of minister to the Royal Court. Abdul Aziz ibn Ali Al-Zabn and Fahd bin Abdullah Al-Askar also are appointed as advisers to the Royal Court. In another royal decree the king appointed Waleed ibn Hussain Abul Faraj as president of the Umm Al-Qura University replacing Adnan ibn Muhammad Wazan. Abdul Aziz ibn Saad Al-Barahim was appointed as adviser at the Ministry of Interior. King Abdullah also reconstituted the Saudi Council of Senior Scholars with Abdul Aziz ibn Abdullah Al-Asheikh as chairman and 20 new members. The members of the new four-year council are Saleh ibn Muhammad Al-Lahaidan, Saleh ibn Abdul Rahman Al-Husayyen, Saleh ibn Humaid, Abdullah ibn Abdul Muhsin Al-Turki, Abdullah ibn Abdul Rahman Al-Ghedyan, Abdullah ibn Sulaiman Al-Manie, Saleh ibn Fouzan Al-Fouzan, Abdul Wahhab Abu Sulaiman, Abdullah ibn Muhammad Al-Ashaikh, Ahmad Mubaraki, Abdullah ibn Muhammad Al-Mutlaq, Yaqub ibn Abdul Wahhab Al-Bahussain, Abdul Kareem ibn Abdullah Al-Khodair, Ali ibn Abbas Hakami, Abdullah ibn Muhammad Al-Khanin, Muhammad Al-Mukhtar Muhammad, Muhammad Al-Ashaikh, Saad Al-Shathri, Qays Al-Ashaikh Mubarak and Muhammad Al-Eissa. The order also appointed Fahd ibn Saad Al-Majed as the secretary-general of the council in the place of outgoing Abdul Aziz ibn Muhammad Al-Munim. http://arabnews.com/?page=1§ion=0&article=119240&d=15&m=2&y=2009 Note: Shaykh Saleh al-Lahaidan is a member of the Council of Senior Scholars. This goes to show that he was not dismissed as the head judge due to being hardline. From what it seems, his term has ended. |
Friday, February 20, 2009
Saudi Reform #3: Bin Humaid to head new Supreme Judicial Council
Saudi Reform #2: Hope rises for positive changes
| Hope rises for positive changes Ghazanfar Ali Khan | Arab News |
RIYADH: Custodian of the Two Holy Mosques King Abdullah has received wide commendation from legislators, academics, statesmen and the general public for his new appointments that were announced yesterday. Reacting to the news, Dr. Abdullah Omar Naseef, former vice chairman of the Shoura Council, welcomed the appointments and hoped “for positive changes and better governance.” Naseef, applauding the way the selection of the new officials was done, said, “This is excellent news for one and all. Most of the new ministers and senior officials have top-level experience and now with new brooms, they will sweep clean and deliver better.” He said that he was happy with the changes in the Supreme Judicial Council because the Saudi legal system needed “rejuvenation and reforms.” He added that the system did not need temporary changes or modifications but rather positive changes as per Islamic Shariah. Mohammad Al-Zulfa, a Shoura member, also hailed the king’s vision and said, “The Kingdom is witnessing a big change which is indeed a turning point in the history of Saudi Arabia.” King Abdullah announced a large number of appointments yesterday, naming new education, justice, health and information ministers as well as chief of the Supreme Judicial Council. “We are very happy that the Supreme Judicial Council will be more active under the new leadership,” said Dr. Ibrahim Al-Quaiyid, a member of the National Human Rights Society. “All new appointments are welcomed,” said Al-Quaiyid, who has the distinction of winning the last municipal poll in Riyadh with the highest number of votes. He said that all new appointees were qualified and represented different professions. “We are indeed delighted by King Abdullah appointments,” said Al-Quaiyid. “They are the best news possible for the achievement of meaningful reforms in Saudi Arabia.” Referring to the appointment of Dr. Abdullah Al-Rabeeah as new health minister, Dr. Salam Al-Otaibi, who works in a private clinic, said, “Al-Rabeeah has a deep commitment to securing high-quality, affordable health care for everyone in our nation. His new position confirms that the Kingdom has made health care reform a top priority for action in 2009.” Al-Rabeeah offers the expertise and the leadership needed to inspire confidence throughout the country. At the same time, Muhammad Al-Jasser, who will now head the Saudi Arabian Monetary Agency (SAMA) at a time of global recession, is a solid choice for the governorship. “He has been a leader in financial reform and has shown a strong commitment to the cause,” said Saleh Al-Qahtani, a local businessman. “Al-Jasser has practical financial experience, which will be demonstrated in order to arrive at policy decisions that are in the citizens’ best interest,” said Al-Qahtani. On the appointment of Abdul Aziz bin Muhiyuddin Khoja as the new information and culture minister, he said that King Abdullah had made a wise choice. http://arabnews.com/?page=1§ion=0&article=119241&d=15&m=2&y=2009 |
Saudi Reform #1: Major Govt Reshuffle
In this series of entries, I'll bring a few articles taken from Arab News so as to have a clearer picture of the actual situation.
| Major government reshuffle P.K. Abdul Ghafour | Arab News |
JEDDAH: Custodian of the Two Holy Mosques King Abdullah yesterday reshuffled the Kingdom’s Cabinet, changing four ministers and appointing — for the first time — a woman deputy minister. He also named a new chairman of the 150-member consultative Shoura Council. Prince Faisal bin Abdullah bin Mohammed is the new minister of education. He replaces Abdullah Al-Obaid. Abdul Aziz bin Muhiyuddin Khoja has been appointed the new minister of culture and information, replacing Iyad Madani. Justice Minister Abdullah Al-Asheikh has been appointed new chairman of the Shoura Council, replacing Saleh Bin-Humaid. Mohammed bin Abdul Kareem Al-Eissa, former deputy chairman of the Court of Grievances, is the new justice minister. Dr. Abdullah bin Abdul Aziz Al-Rabeeah, who became famous after successfully conducting a number of operations to separate Siamese twins from different countries, replaces Dr. Hamad Al-Manie as the new health minister. Nora bint Abdullah Al-Fayez, director general of the women’s section of the Institute of Public Administration, made history by becoming the first woman deputy minister in Saudi Arabia. She will be in charge of girls’ affairs in the Ministry of Education. She replaces Prince Khaled bin Abdullah bin Mohammed. This is the first major Cabinet reshuffle made by King Abdullah since he came to the throne in August 2005. According to Labor Minister Ghazi Al-Gosaibi, the changes were made to speed up implementation of the new educational and judicial reforms introduced by the king. King Abdullah also reshuffled the Shoura Council, naming new faces to the consultative body. Former Shoura chief Bin-Humaid has been named chairman of the Supreme Judiciary Council while Abdul Rahman bin Abdul Aziz Al-Kelya was named chief justice of the Supreme Court. The appointment of Abdul Aziz Al-Humain as head of the Commission for the Promotion of Virtue and Prevention of Vice, replacing Ibrahim Al-Ghaith, has been described by analysts as an important move. King Abdullah named Muhammad Al-Jasser as the new governor of the Saudi Arabian Monetary Agency (SAMA), the Kingdom’s central bank. He replaces Hamad Al-Sayari, who had been the SAMA chief since 1985. Finance Minister Ibrahim Al-Assaf said the new appointment would not bring about any major changes in SAMA’s banking and monetary policies. The new appointments come into effect Feb. 28. John Sfakianakis, chief economist at SABB (Saudi British Bank) said: “The change at the helm of SAMA signifies continuity, stability and competence. SAMA’s highest standards of professionalism and institutional memory have been well-preserved with the appointment of Al-Jasser as governor. Just as Al-Jasser takes over during one of the worst global economic recessions of the past decades so did Al-Sayari back in 1985 when the Kingdom was witnessing the end of the second oil boom.” “Al-Sayari’s legacy as a prudent and consistent governor when most in the region and beyond opted for exuberance has to be noted in the Kingdom’s economic history. Al-Jasser comes with the highest credentials as an economist and a central banker.” Faisal bin Abdul Rahman Al-Muammar, secretary-general of the King Abdul Aziz National Dialogue Center, has been named deputy minister of education with the rank of a minister. Khaled bin Abdullah Al-Sabti replaces Saeed bin Mohammed Al-Malees as deputy education minister for boys’ affairs. The reshuffle did not change key ministers such as Petroleum and Mineral Resources Minister Ali Al-Naimi, Commerce and Industry Minister Abdullah Zainal Alireza, Finance Minister Ibrahim Al-Assaf, and Labor Minister Ghazi Al-Gosaibi. Dr. Bandar bin Abdul Mohsen Al-Qanawi was appointed new executive director of National Guard health affairs, a post that became vacant with the appointment of Al-Rabeeah as health minister. The changes introduced by the king also covered the armed forces. Lt. Gen. Hussein bin Abdullah Al-Qubail, commander of land forces, has been appointed deputy chief of staff while Maj. Gen. Abdul Rahman bin Abdullah Al-Murshid was appointed commander of the land forces after being promoted to the rank of lieutenant general. Other major appointments include: Ibrahim bin Shayie Al-Hoqail, chairman of the Court of Grievances and Ali bin Abdul Rahman Al-Hamad, his deputy; Bandar bin Mohammed Al-Aiban, chairman of the Human Rights Commission; Abdullah bin Suleiman Bin-Munie, Abdullah bin Mohammed Al-Mutlak and Abdul Mohsen Al-Obaikan, advisers at the Royal Court with the rank of minister; Mohammed bin Ahmed Al-Kenhal, president of Saudi Food and Drugs Authority; and Mohammed bin Fahd Al-Dossary, chairman of the Higher Administrative Court. — Additional input from Khalil Hanware |
http://arabnews.com/?page=1§ion=0&article=119244&d=15&m=2&y=2009
Wednesday, February 11, 2009
Is covering the head a shar’i obligation?
We do not know of anyone among the scholars who said that covering the head is obligatory for men, but a number of scholars have said that it is mustahabb, and they describe baring one’s head in front of people as being one of the things that undermine a man's status and character, especially if the man is elderly or is a scholar; if one of these people uncovers his head, that is worse than if anyone else does it.
The correct view is that it is not one of the things that undermine a man's status and character in all eras and in all environments, rather the ruling on that varies according to people’s customs.
Al-Shaatibi (may Allaah have mercy on him) divided people’s customs into two categories:
1 – Those concerning which there is shar’i evidence as to whether it is good or bad. In this case reference is to be made to sharee’ah, and what is customary among the people is of no importance.
For example, uncovering the ‘awrah is reprehensible according to sharee’ah, even though many people are accustomed to doing that.
Removing impurity is something that is good and is enjoined by sharee’ah, although many people do not pay attention to impurity on their clothes and do not protect themselves from that.
2 – Things which are customary among people and there is no shar’i evidence to prohibit it or enjoin it.
Such things are of two types:
(a) Established customs that do not change, such as the desire for food and drink.
(b) Customs that change, such as whether an action is regarded as good or bad, which varies from one society to another.
Al-Shaatibi described this type by saying, “Such as uncovering the head, which varies from one place to another; in the lands of the east (i.e. Egypt and lands to the east) it is reprehensible for people of prominent status, and in the lands of the west (i.e., North Africa and Islamic Spain) it is not reprehensible. The shar’i ruling varies accordingly; for people in the east it is to be regarded as undermining a man’s status and character, whereas for the people in the west it is not.
Al-Muwaaqifaat, 2/284
The point is that covering the head for men is one of the issues concerning which reference should be made to what is customary among the people. A man should do what is customary in the society in which he lives, so long as that does not go against sharee’ah, and so that he will not stand out by being different from them in his clothing etc in the manner that is forbidden in sharee’ah.
And Allaah knows best.
Sunday, February 08, 2009
Ibn `Uthaymeen forecasts the "Credit Crunch"
Shaykh Muhammad ibn Saalih al-Uthaymeen
Reference: Audio Tape: Liqaa al-Baab al-Maftooh
Category: Contemporary Issues
...likewise one can be a spendthrift concerning vehicles, a person from the middle or lower class buying a luxurious car for example, because his neighbor or his peer at school and so on has one. Especially now since this door has been opened, which we ask Allaah to shut; the door of making payments in installments. In reality, it is a form of trickery towards the Lord of the worlds. It is very harmful to a country`s economy and the liability of its people. It became easy for even the poor vagabond to take loans in this method. He goes to the tradesman and tells him he wants to buy the most luxurious of cars, the tradesman buys it and then sells it to him with interest. The tradesman does not buy the car for himself, he only buys it to sell it to him in this manner, otherwise he would never have bought it.
As for their claim that they are not forcing anyone to accept this agreement, meaning that if the tradesman buys the car he does not force the ones borrowing the money to accept it, then this is not applicable upon anybody - it is just argumentation. This is not the case in reality, because no one buys a car in this manner, or cement or steel to build a home, and then later returns and changes his mind, this is farfetched, if it does happen then it is one case in a thousand.
All of this is a form of trickery towards the Lord of the worlds, and from Allaah alone we seek refuge, and Allaah knows best. I do not claim to see the future, nor do I claim to be a prophet, but these people, their wealth will end up in bankruptcy. Those who attempt to be deceptive towards the Lord of the worlds, the Mighty and Majestic, those who are holding the servants of Allaah in liabilities by this method, Allaah knows best, their wealth will end up in bankruptcy...
Women may issue Fatwas: conference
By Abdul Rahman Shaheen, Correspondent
Published: January 27, 2009, 14:50
Riyadh: Islamic scholars have softened their position with regard to the topic of whether competent women scholars are qualified to issue religious edicts (Fatwas) or not.
“Issuing Fatwa is not restricted to men alone. Well-qualified women scholars can also do it,” this was the message given by the recently concluded Makkah International Conference on Fatwa and Its Regulations.
The “Fatwa Charter,” which will serve as a guideline on the issuing of Fatwas, adopted by some 170 prominent Islamic scholars from around the world, does not contain any provisions that prohibit women from issuing Fatwas.
The eighth article of the Fatwa Charter clearly explains that the scholars, who are pronouncing Fatwas must have the following conditions: “Islam, Justice, maturity, intelligence, and deep knowledge in Islamic rules.” None of the 41 articles of the Charter prevents women from issuing Fatwas.
Meanwhile, Sheikh Abdullah Al Manie, member of the Saudi Senior Scholars Commission, said that it is permissible to incorporate women as members of the Commission and allow them to take part in bodies that pronounce Fatwas as they are like men in performing their religious obligations and responsibilities.
Speaking to reporters, he said that membership in the commission is not at all a monopoly of men, and women have the right to take part in issuing religious edicts.
“Really, I see no objection for women becoming a scholar or mufti or involving in any consultative bodies, provided that she should be keen in protecting her dignity and no mixing with men,” he said.
Naif Al Shahri, a noted Saudi preacher, told Gulf News that it is essential that no Fatwa shall be issued by any individual scholar on a public topic effecting the interests of Muslim Ummah and its future.
“In such cases, the Fatwa shall be announced by a group of scholars.” It is noteworthy that the Makkah Conference highlighted the significance of Fatwa in Islam and its regulations and set the mufti’s conditions and duties.
The scholars also stressed moderation in Fatwa and detailed the problems facing Fatwa and its negative effects.
The scholars made general recommendations for supporting Fatwa and its institutions in the Islamic Ummah.
The conference called on institutions that teach Islamic law to incorporate the basic principles and guidelines for Fatwas in their curricula, as well as to organize frequent panel discussions and meetings to familiarize scholars with the principles of the right method of issuing Fatwas and to warn against the dangers of issuing ill-prepared rulings.
http://www.gulfnews.com/news/gulf/saudi_arabia/10279429.html
Saturday, January 24, 2009
Mufti Advises the Muslims Concerning Gaza
Shaykh Abdul-Azeez Aal ash-Shaykh
 | Reference: Khutbah delivered by the Shaykh on Friday 9 January, 2008 |
 | Category: Scholars Advice |
Second part of the Khutbah
...after the opening of the Khutbah:
O Muslim; from the wisdom of Allaah in the life of this world, is the struggle between truth and falsehood, and the overpowering of the people of disbelief and misguidance over the people of faith and piety. It is a perfect wisdom, and Allaah has wisdom over what he decrees and brings to pass.
However, the true believer believes in Devine Decree, he believes in the good of it and the bad of it, the sweet of it and the sour of it. He has firm faith due to his knowledge that Allaah is all Wise in what He Decrees, no matter how great the calamity and severe the catastrophe. The believer thinks well of his Lord, and knows that whatever Allaah decrees due to His wisdom, then the consequences thereof, their knowledge is with Allaah.
You may hate something and Allaah decrees a lot of good in it, how much do people hate calamities and how much good happens due to them in the future. Allaah the Elevated knows and you know not:
{...and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allâh knows but you do not know.}
There is no doubt that what our brothers in Gaza are going through is a tremendous trial, hearts are strained in pain and sorrow when witnessing such extreme images, which indicate immense spite and a wide-spreading evil. But Allaah is all Wise over them, and Allaah is more merciful to His servants than a mother is to her child.
So it is upon the Muslims to be steadfast and patient, and hold fast to this religion, to be patient in the face of calamities and not break down. They must be fully attached to and have trust in Allaah, seeking victory from the Lord of the worlds.
It is upon the Muslims to rush, all of them, in provide aid to the wounded, and the great good that this country has given in aid, there is no doubt that this is evidence that there is mercy and compassion in the hearts of the rulers for the Muslims, may Allaah grant them success in practicing what Allaah loves and is pleased with.
However, these efforts must be multiplied, and we must supplicate to Allaah during the last part of the nights and during the day, that Allaah alleviates the calamities from them, and to turn His wrath upon the humiliated enemy, which is not prevented from a criminal people.
We ask Allaah to rectify the affairs of the Muslims, and to unify their hearts upon goodness and piety. Know that what is important, is that we think good of our Lord, and we do not say `why is this happening?` This is Devine Decree, and Allaah is the all Wise over them, a servant does not know of the consequences of events.
Allaah the Elevated said to His Messenger during the battle of Uhud, when he and his companions were afflicted with calamities, such as the death of his companions and other issues, Allaah revealed:
{When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: "From where does this come to us?" Say (to them), "It is from yourselves." And Allaah has power over all things.}
And Allaah says:
{And don`t be weak in the pursuit of the enemy; if you are suffering (hardships) then surely they (too) are suffering (hardships) as you are suffering, but you have a hope from Allaah (for the reward, i.e. Paradise) that for which they hope not; and Allaah is Ever All-Knowing, All-Wise.}
So it is upon the Muslims to be steadfast and patient:
{O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allaah much (both with tongue and mind), so that you may be successful. And obey Allaah and His Messenger, and do not dispute (with one another) lest you lose courage and your strength departs, and be patient. Surely, Allaah is with the patient. And be not like those who come out of their homes boastfully and to be seen of men, and hinder (men) from the path of Allaah; and Allaah is encircling and thoroughly comprehending all that they do.}
And know, may Allaah have mercy over you, that the best of speech is the Book of Allaah, and the best of guidance, is the guidance of Muhammad - صلى الله عليه وسلم – and the worst of affairs are the innovated matters…conclusion of Khutbah with Du`aa.
| Translator: Nadir Ahmad, Abu Abdul-Waahid |
 | Date Published: Monday, 12 January 2009 |
 | This article has been read 2,761 times |
 | |
 | This article has been published with the permission of the translator, who affirms the accuracy of his translation of this article as well as the authenticity of the original Arabic source. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah. |
http://www.madeenah.com/article.cfm?id=1265
How Ahlus Sunnah refute each other
Shaykh Sa`d ibn `Abdur-Rahmaan Al-Hussayn
| Reference: http://www.saad-alhusayen.com |
| Category: Contemporary Issues |
...and Shaykh `Abdul Muhsin al `Ubaykaan, may Allaah increase him in virtue and success, he is different from those who have already been mentioned by name or by their innovation. Allaah has preferred him with knowledge, actions and calling to Allaah upon Baseerah. I believe him to be from amongst the best of those whom Allaah has made combine between legislated knowledge and action, and allegiance to the country of Tawheed and advice for its rulers, and groups of the students of knowledge continue to travel to him.
Rather, the souls of the Hizbees or the Harakiyoon were inclined to him in hopes that they would make him join the ranks of those who revolt against the Jamaa`ah of the Muslims and their ruler, and he almost inclined to them a little. But Allaah made him firm and destroyed their evil suspicions of him, so they dispersed from around him in questionable obstinacy
{As if they were (frightened) wild donkeys. Fleeing from a hunter, or a lion, or a beast of prey} [Al Mudathir: 50-51]
So their distancing themselves from him, and his distancing himself from them was a great victory in land of the call to Allaah upon the methodology of the Messenger. Allaah made him an unsheathed sword drawn towards the obstinate militants and their offshoots of Takfeer, bombings and all types of trails whether apparent or hidden.
Translator`s Note:
Notice how the criticism came in a manner so beautiful it is seen as praise while still clarifying the error- an example of the manner in which Ahlus Sunnah refute or clarify errors amongst each other. That Ahlus Sunnah refute the error whoever it is coming from, but they differentiate between individuals of Ahlus Sunnah falling into error and other than them, recognize their virtue and refute accordingly.
Notice that you will not hear cries of:
"Why is he attacking a Salafi/Sunni/Muslim?"
...from the refuted or those around him except from those who have not fully understood the methodology of Ahlus Sunnah and whose hearts may still be inclined to Hizbiyyah, or that they turn it into a personal issue of him vs. so and so, us vs. them or this group vs. that group etc. If the one refuting from Ahlus Sunnah is in error, then the refuted from Ahlus Sunnah is supported and the one refuting is rectified and rebutted in a manner that is best, if the one refuted from Ahlus Sunnah is in error, then he is grateful that Allaah blessed him with someone to point out his errors and free the people from them, and does not try to turn it into a personal issue as if it is he who is the focal point and not the Da`wah itself, even if he believes himself to be correct.
The point being that it is the religion of Allaah that takes the first priority in being cleansed and purified from errors attributed to it no matter who is making them, and that when this is done, people should not think in the partisan manner of names or organizations and keep the religion of Allaah and the truth as the first priority. For more information on how Ahlus Sunnah refute each other, please refer to the following two articles:
i) Dealing with those who have Errors
ii) Criticizing some of the Du‘aat
| Translator: Nadir Ahmad, Abu Abdul-Waahid |
| Date Published: Sunday, 07 December 2008 |
| This article has been read 1,366 times |
| |
| This article has been published with the permission of the translator, who affirms the accuracy of his translation of this article as well as the authenticity of the original Arabic source. Should you have any comment(s) and/or correction(s) to suggest, please write to us at:
...and your email will be passed on to him, inshaa.-Allaah. |
How to know if a person is possessed by the jinn or affected by the evil eye
Those who deal with ruqyah as prescribed in Islam have mentioned some of the symptoms from which it may be known whether a person has been possessed by the jinn or affected by the evil eye. They are not definitive symptoms and may vary in some cases, and may be more or less in other cases.
As for the symptoms of possession, they are:
1. Turning away and reacting strongly when hearing the adhaan or Qur’aan
2. Fainting, seizures and falling when Qur'aan is read over him
3. A lot of disturbing dreams
4. Being alone, keeping away from people and behaving strangely
5. The devil who is dwelling in him may speak when Qur'aan is read over him.
As for the symptoms of being affected by the evil eye, Shaykh ‘Abd al-‘Azeez al-Sadhaan (may Allaah preserve him) said:
If it is not a real sickness, then the symptoms may take the following forms:
Headaches that move from one part of the head to another; yellow pallor in the face; sweating and urinating a great deal; weak appetite; tingling, heat or cold in the limbs; palpitations in the heart; pain in the lower back and shoulders; sadness and anxiety; sleeplessness at night; strong reactions due to abnormal fears; a lot of burping, yawning and sighing; withdrawal and love of solitude; apathy and laziness; a tendency to sleep; health problems with no known medical cause.
These signs or some of them may be present according to the strength of the evil eye or the number of people who put the evil eye on others. End quote.
Al-Ruqyah al-Shar’iyyah (p. 10)
For more information, please see the answer to question no. 240 and 20954
And Allaah knows best.
Friday, January 09, 2009
Sayyid Qutb: Antara Khawarij Kontemporer dan Takfiri
Sayyid Quthub berkata di dalam Fii Zhilalil Qur’an : “Sungguh, waktu terus berputar seperti ketika agama ini datang membawa kalimat Laa ilaha illallah kepada manusia. Sungguh manusia (sekarang) telah murtad, beralih kepada peribadatan kepada para hamba dan kepada kedholiman berbagai agama, berpaling dari Laa ilaha illallah, meskipun masih ada sekelompok orang yang memperdengarkan Laa ilaaha illallah”
Sayyid Quthub berkata : “Sesungguhnya, sekarang ini tidak ada satu negara atau masyrakat muslim pun di muka bumi, kaidah berinteraksi dengan mereka adalah dengan syari’at Allah dan fiqih Islam”
Teks-teks yang gamblang seperti diatas, masih banyak di dalam buku-buku Sayyid Quthub. Itu semua tidak ada kemungkinan untuk ditakwilkan, karena maksud semuanya adalah mengkafirkan para ulama, pemerintah dan (seluruh) individu umat Islam, sampai para tukang adzan (muadzdzin), mereka semuanya menurut Sayyid Quthub adalah kaum kafir lagi murtad, dosanya lebih berat, dan adzab mereka lebih keras dari selainnya.
Al-Qardhawi mengatakan : “ Pada fase ini, muncul buku-buku Sayyid Quthub yang mewakili fase terakhir pemikiran takfirnya, yang dengan cepat mengkafirkan masyarakat …. serta pengumuman jihad penyerangan atas seluruh manusia”.
Farid Abdul Kholiq mengatakan : “Sesungguhnya pemikiran takfir tumbuh diantara para pemuda Ikhwanul Muslimin yang berada di penjara Al-Qonathir [5], pada akhir tahun lima puluhan dan permulaan enam puluhan. Mereka itu terpengaruh oleh pemikiran dan tulisan Sayyid Quthub, sehingga mereka berkesimpulan bahwa masyarakat dalam keadaan jahiliyyah, para pemimpinnya telah kafir, karena mengingkari Allah sebagai Hakim tunggal, buktinya mereka tidak berhukum dengan apa yang diturunkan oleh Allah. Begitu pula rakyatnya kafir, jika meridhoi hal tersebut”.
Salim Al-Bahnasawy [6] berkata : “Sayyid Quthub telah mengadopsi sebagian pendapat Al-Maududi serta menampilkannya dalam tulisan-tulisannya, dan lebih khusus pada juz ke-7 dari tafsir Fii Zhilalil Qur’an, kemudian datang suatu kaum berkesimpulan atas dasar hal itu, bahwa kaum muslimin telah kafir, karena mereka mengucapkan syahadat tanpa mengetahui maknanya, dan tanpa mengamalkan isinya, sehingga meskipun mereka sholat, puasa, haji dan menyangka bahwa diri mereka kaum muslimin, maka sama sekali tidak merubah kekafiran mereka” [7]
Ali Jarisyah [8] menetapkan bahwa kaum takfiriyin (suka mengkafirkan kaum muslimin), asalanya mereka adalah dari kelompok Ikhwanul Muslimin, kemudian mereka memisahkan diri dari Ikhwanul Muslimin dan mengkafirkan Iikhwanul Muslimin.
Baca sepenuhnya: Khawarij Kontemporer
Isabella the Catholic Queen of Spain
Topic: To non-Muslims
Reference: - more about reference here...
Al ‘Allaamah Muhammad Taqee ad Deen al Hilaalee, may Allaah have mercy upon him, comments on the book ‘A Muslim City in Spain’ by Joseph Mckee where he states on P.105:
“Isabella (1451 -1504), the queen of Spain, she assumed power in 1474, she was sly, cunning and obstinate. She exerted all her efforts in torturing the Muslims and Jews and renewing their plight, and made many of errors in the name of religion.
As for personal issues then there is not much to be said, she used to take pride in the fact that she never bathed except twice; the day she was born in the year 1451 and the day she got married in the year 1469. She was also bathed when she died in 1504.”
The reality is that she only bathed once on the night of her wedding, because the bathing that took place during her birth and during her death were not of her own will.”
He comments:
“Just to note, the religion of the Christians was never a religion of cleanliness. The evidence for this is that they used to prohibit the Spanish Muslims from cleaning themselves and bathing, and whoever was caught bathing or was found to have a bath in his home was put to trial and accused of concealing his Islaam. Personal hygiene was an insult that Muslims were insulted with.
As for the state of the Christians today concerning hygiene, then it is from the blessings of living with the Muslims. I would not be exaggerating if I say that hygiene is the greatest thing that the Muslims presented to mankind after monotheism, singling Allaah the Elevated in worship."
http://www.subulassalaam.com/articles/article.cfm?article_id=96Conditions of wiping over socks
Praise be to Allaah.
Four conditions apply to wiping over the socks.
The first condition:
That they should have been put on when one was in a state of tahaarah (purity, i.e., when one has wudoo’). The evidence for that is what the Prophet (peace and blessings of Allaah be upon him) said to al-Mugheerah ibn Shu’bah: “Don’t worry, because I put them one when I was clean.”
The second condition:
That the khufoof (leather slippers which cover the ankle) or socks should be taahir (pure). If they are naajis (impure) then it is not permissible to wipe over them. The daleel for that is that the Messenger of Allaah (peace and blessings of Allaah be upon him) led his companions in prayer one day wearing shoes, which he took off whilst he was praying. He said that Jibreel had told him that there was something dirty on them. This was narrated by Ahmad from the hadeeth of Abu Sa’eed al-Khudri (may Allaah be pleased with him) in his Musnad. This indicates that it is not permissible to pray wearing anything that is naajis, because if the naajis thing is wiped over, the person will be contaminated by that najaasah (impurity), so he cannot be considered to be taahir (pure).
The third condition:
They may be wiped over when one is purifying oneself from minor impurity (i.e., doing wudoo’ after passing wind, urine or stools), not when one is in a state of janaabah (major impurity following sexual activity) or when ghusl is required. The evidence for that is the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us, when we were travelling, not to remove our khufoof for three days and three nights, except in the case of janaabah. But we could keep them on and wipe over them in the case of stools, urine and sleeping.” This was narrated by Ahmad from the hadeeth of Safwaan ibn ‘Assaal (may Allaah be pleased with him) in his Musnad. So the condition is that wiping the socks may be done when purifying oneself (doing wudoo’) from minor impurity, and it is not permissible in the case of major impurity, because of the hadeeth which we have mentioned here.
The fourth condition:
That the wiping may be done within the time specified by sharee’ah, which is one day and one night in the case of one who is not travelling, and three days and three nights in the case of one who is travelling. This is because of the hadeeth of ‘Ali ibn Abi Taalib (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) stated one day and one night for the one who is not travelling, and three days and three nights for the one who is travelling, i.e., for wiping over the khufoof.” This was narrated by Muslim. This period starts from the first time one wipes over the socks when doing wudoo’ after some minor impurity, and it ends twenty-four later for the one who is not travelling, and seventy-two hours later for the one who is travelling. So if we assume that a person purifies himself for Fajr prayer on Tuesday and remains taahir (pure, i.e., keeps his wudoo’) until ‘Isha prayer on Tuesday evening, then he sleeps and wakes up to pray Fajr on Wednesday, and he wipes his socks at five o’clock zawaali time , then the period begins from 5 a.m. on Wednesday and lasts until 5 a.m. on Thursday. If we assume that he wiped his socks before 5 a.m then he can pray Fajr on Thursday with this wiping and pray as much as he wants as long as he remains taahir, because according to the most correct scholarly opinion, wudoo’ is not broken when the time period for wiping over the socks expires. That is because the Messenger of Allaah (peace and blessings of Allaah be upon him) did not set a time limit for tahaarah, rather he set a time limit for wiping over the socks. Once that time limit expires, one cannot wipe over the socks again, but if a person remains in a state of tahaarah then his tahaarah is still valid, because this is what is implied by the shar’i evidence, and whatever is proven by shar’i evidence cannot be invalidated unless there is further shar’i evidence to that effect. There is no evidence to suggest that wudoo’ is broken when the time limit for wiping over the socks expires, because what the basic principle is that he remains as he is (i.e., taahir) until it becomes apparent that this is no longer the case.
These are the conditions which apply to wiping over the khufoof. There are other conditions which were mentioned by some of the scholars, but some of these are subject to further debate.
http://www.islam-qa.com/en/ref/9640
It is not essential for socks to be of leather
It was narrated that al-Mugheerah ibn Shu’bah said: “The Prophet (peace and blessings of Allaah be upon him) did wudoo’ and wiped over his socks and shoes.” (Narrated by al-Tirmidhi, 92; classed as saheeh by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 86)
The author of al-Qaamoos said: jawrab (socks) means something that is wrapped around the feet.
Abu Bakr ibn al-‘Arabi said: jawrab means a thin cover for the feet made of wool, worn to keep the feet warm.
It was narrated that Yahyaa al-Bakka’ said: I heard Ibn ‘Umar saying, “Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).”
Al-Musannaf by Ibn Abi Shaybah, 1/173
Ibn Hazm said: wiping over anything that is worn on the feet – of things that are permitted to be worn and which come up above the ankles – is Sunnah, whether they are slippers (khuffayn) made of leather or felt or wood, or socks made of linen, wool, cotton, camel hair or goat hair, whether leather is worn over them or not, or whether they are overshoes or slippers worn over slippers or socks worn over socks.
Al-Muhalla, 1/321
Some scholars differed as to whether it is permissible to wipe over the slippers (khuffaayn). The correct view as indicated by the evidence is that it is permissible to do that, as stated above.
And Allaah knows best.
See the answer to Question No. 8186 and 9640
Sunday, January 04, 2009
Saudi Di Mata Seorang Al-Qaidah
SAUDI DI MATA SEORANG AL-QAIDAH
Oleh
Abu Ahmad As-Salafi
MUQADDIMAH
Daulah Su’udiyyah atau negeri Saudi Arabia adalah salah satu daulah di jazirah Arabiyyah yang dikenal sebagai pembela dakwah Salafiyyah yang gigih sejak berdirinya hingga saat ini.
Usaha yang agung dari dauluah Su’udiyyah di dalam mendakwahkan Islam yang haq menyejukkan mata dan membesarkan hati setiap muslim yang cinta kepada Islam yang haq, tetapi sebaliknya membuat geram dan panas orang-orang yang hatinya diselubungi oleh kebatilan dan kebid’ahan!
Di antara orang-orang yang sangat dengki kepada perjuangan daulah Su’udiyyah adalah seseorang yang menyebut dirinya Abu Muhammad Al-Maqdisi di dalam bukunya yang berjudul Kawasyif Jaliyyah fi Kufri Daulah Su’udiyyah – Edisi Indonesia : Saudi di Mata Seorang Al-Qaidah.
Dengan izin Allah telah sampai kepada kami kitab bantahan terhadap kitab Kawasyif di atas yang berjudul Tabdid Kawasyifil Anid fi Takfirihi Lidaulati Tauhid oleh Syaikh Abdul Aziz Ar-Ris dengan kata pengantar Syaikh Shalih Al-Fauzan, Syaikh Abdul Muhsin Al-Ubaikan dan Syaikh Abdullah Al-Ubailan.
Untuk menunaikan kewajiban kami dalam nasehat kepada kaum muslimin dan membela dakwah yang haq maka dengan permohonan pertolongan kepada Allah akan kami paparkan kesalahan-kesalahan kitab Kawasyif Jaliyyah di atas dengan mengacu kepada kitab Tabdid Kawasyif dengan harapan bisa memberikan rambu-rambu syar’i terhadap para pembaca kitab ini secara khusus dan kaum muslimin secara umum.
PENULIS DAN PENERBIT
Buku ini ditulis oleh Abu Muhammad Al-Maqdisi, nama lengkapnya adalah Isham [1] bin Muhammad bin Thohir Al-Burqowi, Lahir pada tahun 1378H/1959M di desa Burqoh daerah Nablus Palestina. Dia tumbuh di Kuwait, dia berguru pada awalnya kepada Muhammad Surur bin Nayif Zainal Abidin [2] tokoh utama kelompok Sururiyyah [3] hingga dia dikeluarkan dari kelompok Muhammad Surur karena fatwanya yang menyelisihi kelompok tersebut, kemudian dia berguru kepada para pemuda sisa-sisa kelompok Juhaiman yang tinggal di Kuwait, dan mengarang beberapa kitab seperti Kawasyif Jaliyah, Millata Ibrahim, Murji’atu Ashr, dan yang lainnya, kemudian dia dikeluarkan dari kelompok tersebut karena ketergesaannya dalam takfir, maka dia menyerang balik kelompok tersebut dengan menulis sebuah risalah kecil yang mensifati mereka sebagai “thaghut-thaghut kecil’. Sesudah itu dia bergabung dengan beberapa perorangan yang ghuluw dalam takfir yang mereka tidak sholat di masjid-masjid kaum muslimin dan sholat Jum’at di padang pasir! [Lihat Tabdid Kawasyif hal. 24-45]
Buku ini diterjemahkan ke dalam bahasa Indonesia oleh Abu Sulaiman dan diterbitkan oleh Penerbit Jazera Solo, cetakan pertama September 2005
MELECEHKAN DAN MEGKAFIRKAN PARA ULAMA
Buku Kawasyif Jaliyah ini penuh dengan pelecehan dan takfir terhadap para ulama Sunnah, penulis berkata dalam hal. 303 dari bukunya ini :”Perhatikanlah bagaimana para syaikh ada di setiap tempat. Inilah Syaikh Ibnu Baz, Syaikh Ibnu Utsaimin, pegawai negara, dan mereka yang membela-bela dan melindungi negara ini . Kemudin apa yang kalian inginkan, sesungguhnya itu adalah Islam dan tauhid (!)… mereka telah menyesatkan umat ini, mereka telah mentalbis dihadapan mereka agamanya dan mereka memfitnahnya atas nama ilmu, tauhid dan Islam (?!)”.
Di dalam hal. 312 dari bukunya ini dia mengatakan bahwa para ulama seperti Syaikh Bin Baz dan Syaikh Utsaimin sesat dan menyesatkan (!)
Tidak hanya berhenti disitu bahkan dia kafirkan para ulama Sunnah dan dia katakan mereka telah keluar dari Islam secara keseluruhan di dalam kitabnya uang berjudul Zalla Himarul Ilmi Fi Thin sebagaimana dalam situs sesatnya Minbaru Tauhid wal Jihad
Syaikh Abdul Aziz Ar-Ris berkata :”Jika ini sikapnya terhadap para ulama sunnah di zamannya maka dia adalah mubtadi yang sesat tidak ada kemuliaan sama sekali baginya” [Tabdid Kawasyif hal. 14]
Al-Imam Abu Utsman Ash-Shobuni berkata :”Tanda yang palling jelas dari ahli bid’ah adalah kerasnya permusuhan mereka kepada pembawa Sunnah Rasulullah Shallallahu ‘alaihi wa salam mereka melecehkan dan menghina ahli Sunnah. [Aqidah Salaf Ashabul Hadits hal. 14]
MEMBELA AHLI BID’AH
Penulis membela mati-matian kelompok Juhaiman yang mengadakan pemberontakan di Masjidil Haram tahun 1400H [4], dia berkata dalam hal. 265 :”Tidak diragukan lagi bahwa bukanlah tergolong bughat. Baik secara bahasa atau syar’i atau istilah, mereka tidak termasuk bughat”
Penulis juga membela Abdurrohim Ath-Thohan dan Aidh Al-Qorni di dalam footnote hal. 291 dari bukunya.
KEDUSTAAN-KEDUSTAANNYA
[1]. Di dalam hal. 116 dan 158 Al-Maqdisi menuduh Raja Abdul Aziz sebagai boneka dan antek Inggris, hal ini adalah kedustaan yang nyata, karena ini adalah klaim tanpa bukti dan dalil dan didustakan juga oleh kitab-kitab tarikh (sejarah).
[2]. Al-Maqdisi berkata dalam footnote hal.161 dari bukunya ini : “Buku-buku pelajaran SD. Sebagian kurikulum telah selesai disatukan dan mereka sekarang sedang bersungguh-sungguh untuk menyelesaikan sisanya dengan bertahap sejalan dengan siasat kamuflasenya. Dan orang yang mau merujuk kepada kurikulum-kurikulum yang telah disatukan pasti dia mendapatkan sekulerisme dan zionisme tampak di segala sisinya”
Syaikh Abdul Aziz Ar-Ris berkata :”Aku telah mempelajari kebanyakan matapelajaran-matapelajaran syar’i di seluruh jenjang pendidikan SD, SMP dan SMU tatkala aku menjadi pelajar, di dalamnya terdapat pelajaran Al-Qur’an secara hafalan dan tilawah, pelajaran Tauhid sejak awal tahun pelajaran hingga kelas 3 SMU dengan spesialisasinya, tidaklah keluar murid melainkan telah mengenal tiga macam tauhid dan hal-hal yang menyelisihinya, demikian juga terdapat pelajaran fiqih dan hadits, di dalamnya juga terdapat peringatan dari pemikiran-pemikiran yang merusak seperti sekulerisme dan zionisme. Aku memohon kepada Allah agar melanggengkan nikmat ini dan menambahnya, dan agar membalas pemerintah kami dan para ulama kami dengan kebaikan” [Tabdid Kawasyif hal. 191-192]
SYUBHAT-SYUBHAT TAKFIR AL-MAQDISI DAN JAWABAN-JAWABANNYA
[1]. Al-Maqdisi mengkafirkan Saudi Arabia karena bergabung dengan PBB sebagaimana dia paparkan secara panjang lebar di dalam hal. 85-115
Jawaban
Pertama : Saudi Arabia menyetujui atuaran-aturan PBB yang sesuai dengan syari’at Islam dan menolak aturan-aturan PBB yang tidak sesuai dengan syari’at Islam. Saudi Arabia menolak persamaan gender laki-laki dan wanita, menolak point ke-16 dari piagam HAM tentang bolehnya perkawinan antar agama, menolak point ke-10 piagam HAM yang memberikan kebebasan berpindah agama [Lihat Hasyiyah Kitabatil Mamlakah Arabiyyah Su’udiyyah wal Munadhdhamat Duwaliyyah hal. 181. Mauqiful Mamlakah Arabiyyah Su’udiyyah Minal Qadhaya Aalamiyyah Fi Haiatil Umam Muttahidah hal. 98 dengan perantaraan Tabdid Kawasyif hal. 95-96]
Kedua : Saudi bergabung dengan PBB untuk suatu kemaslahatan yaitu menjaga dirinya dari rongrongan orang-orang kafir, sebagaimana Rasulullah mengadakan perjanjian Hudaibiyyah dengan orang-orang kafir Quraisy untuk kemaslahatan kaum muslimin.
[2] Al-Maqdisi mengkafirkan Saudi Arabia karena membuat peraturan-peraturan tentang percetakan, penerbitan, pengawasan perbankan, kepabeanan, dan yang lainnya sebagaimana dia paparkan di dalam hal. 28-32 dari bukunya ini
Jawabannya
Semua peraturan-peraturan ini tunduk kepada undang-undang dasar Saudi, yaitu berhukum kepada Kitabullah dan Sunnah Rasulullah. Kalau ada kekeliruan maka itu adalah kekurangan dan kesalahan pembuatnya dan pelaksananya yang bisa diperbaiki dan diluruskan.
[3]. Al-Maqdisi mengkafirkan Saudi Arabia karena tuduhan wala (loyal) kepada Amerika, karena Saudi telah melakukan kerjasama perdagangan dan militer dengan Amerika serta mendatangkan tentara-tentara Amerika ke Saudi sebagaimana dia paparkan dalam hal. 115-138 dari bukunya ini.
Jawabannya.
Tentang kerjasama perdagangan dengan orang-orang kafir tidak ada satupun dalil syar’i yang melarang bahkan Rasulullah Shallallahu ‘alaihi wa sallam biasa berjual beli dengan orang-orang Yahudi, bahkan ketika beliau meninggal baju besi beliau masih tergadai di tempat orang Yahudi untuk membeli makanan keluarganya [Shahih Bukhari 3/1068]
Al-Hafidz Ibnu Hajar berkata : “Hadits ini menunjukkan bolehnya mu’amalah dengan orang kafir pada sesuatu yang belum terbukti keharamannya” [Fathul Bari 5/141]
Syaikh Abdullah bin Abdurrahman Al-Bassam berkata ; “Hadits ini menunjukkan tentang bolehnya mu’amalah dan jual beli dengan orang-orang kafir, dan bahwasanya hal ini tidak termasuk muwalah (loyalitas) kepada mereka” [Taudhihul Ahkam 4/75]
Demikian juga kerjasama militer dengan orang-orang kafir bukankah bentuk wala’ kepada mereka bahkan ketika Rasulullah Shallallahu ‘alaihi wa sallam berangkat hijrah ke Madinah bersama Abu Bakar, beliau mengupah seorang kafir dari bani Dil sebagai penunjuk jalan, dan mengantar keduanya sampai ke Madinah. [Shahih Bukhari 2/790]
Rasulullah Shallallahu ‘alaihi wa sallam juga pernah bekerjasama dengan kabilah Khuza’ah yang musyrik dalam Fathu Makkah. [Lihat Musnad Ahmad 1/179]
Al-Imam Ibnu Qayyim rahimahullah berkata :”Sesungguhnya meminta bantuan orang musyrik yang bisa dipercaya dalam jihad adalah dibolehkan jika diperlukan, karena mata-mata beliau di Al-Khuza’i waktu itu masih kafir” [Zadul Ma’ad 3/301]
Rasulullah Shallallahu ‘alaihi wa sallam juga pernah meminta bantuan Shofwan bin Umayyah pada waktu perang Hunaian dalam keadaan Shofwan waktu itu masih kafir. [Diriwayatkan Imam Ahmad, Abu Dawud, Nasa’i dan yang lainnya dan dishahihkan oleh Syaikh Al-Albani di dalam Irwaul Ghalil 5/344, lihat Shaddu Udwanil Mulhidin hal. 49]
Tentang masuknya tentara Amerika ke Saudi pada waktu perang Teluk kemarin maka dikatakan oleh Syaikh Abdul Muhsin bin Hamd Al-Abbad : “Para ulama Saudi Arabia ketika membolehkan datangnya kekuatan asing ke Saudi Arabia karena darurat, hal ini seperti kasus seorang muslim yang meminta pertolongan kepada non muslim untuk membebaskan dirinya dari para perampok yang hendak masuk kerumahnya untuk melakukan tindakan kriminal di rumahnya dan pada keluarganya, apakah kita katakan kepada orang yang terancam dengan para perampok ini : Kamu tidak boleh meminta pertolongan kepada orang-orang kafir untuk menyelamatkan diri dari perampokan?!” [Madariku Nazhar fi Siyasah hal. 12]
Sebagai tambahan keterangan bahwa pasukan Amerika yang datang ke Saudi pada waktu perang Teluk tahun 1411H telah keluar dari Saudi pada tahun 1424H yaitu setelah jatuhnya rezim Saddam Husein di Iraq. Hal ini menunjukkan bahwa maksud pemerintah Saudi dalam mendatangkan pasukan Amerika ini adalah untuk suatu keperluan dan jika sudah tidak diperlukan maka ditarik lagi ke Amerika.
[4]. Al-Maqdisi mengkafirkan Saudi karena Saudi mengizinkan bank-bank ribawi beroperasi di Saudi dan melindungi bank-bank yang melakukan praktek-praktek riba tersebut sebagaimana dia paparkan di dalam hal.213-222 dari bukunya ini.
Jawabannya.
Tidak diragukan lagi bahwa riba dalah haram dan termasuk dosa besar, Allah Azza wa Jalla berfirman
“Orang-orang yang makan (mengambil) riba tidak dapat berdiri melainkan seperti berdirinya orang yang kemasukan setan lantaran (tekanan) penyakit gila. Keadaan mereka yang demikian itu, adalah disebabkan mereka berkata (berpendapat), sesungguhnya jual beli itu sama dengan riba, padahal Allah telah menghalalkan jual-beli dan mengharamkan riba, orang-orang yang telah sampai kepadanya larangan dari Rabbnya, lalu terus berhenti (dari mengambil riba), maka baginya apa yang telah diambilnya dahulu (sebelum datang larangan) ; dan urusannya (terserah) kepada Allah, orang yang kembali (mengammbil riba), maka orang itu adalah penghuni-penghuni neraka ; mereka kekal di dalamnya” [Al-Baqarah : 275]
Akan tetapi sekedar melakukan riba tidaklah menjadikan pelakunya kafir keluar dari Islam dengan kesepakatan ulama ahli Sunnah, tidak seperti pendapat Al-Maqdisi yang mengatakan bahwa memberi izin praktek ribawi adalah kekafiran terhadap Allah.
Demikian juga keberadaan riba di suatu negeri tidaklah menjadikan dalih tentang bolehnya memberontak kepada waliyatul amr, telah datang suatu pertanyaan kepada Syaikh Abdul Aziz bin Baz yang berbunyi : “Apakah adanya sebagian kemaksiatan dari dosa besar di negeri ini seperti bank-bank ribawi menjadikan bolehnya memberontak kepada waliyyul amr dan melepas ketaatan dari mereka?”
Syaikh Abdul Aziz bin Baz berkata : “Adanya kemaksiatan-kemaksiatan tidaklah membolehkan pemberontakan, adanya kemaksiatan dari rakyat dan pemerintah tidaklah membolehkan pemberontakan kepada waliyatul amr, akan tetapi wajib memerintahkan kepada yang ma’ruf dan melarang dari yang mungkar. Wajib atas waliyyul amr agar berusaha dengan sungguh-sungguh dalam menghilangkan kemungkaran, hendaknya bertakwa kepada Allah dan bersungguh-sungguh dalam menghilangkan kemungkaran dengan cara-cara yang syar’i, dan wajib atas para ulama agar memberikan nasehat, dan wajib atas setiap warga negara agar bertakwa kepada Allah, istiqomah, menjauhi kemungkaran, dan saling berwasiat dalam meninggalkan kemungkaran, dan wasiat adalah dengan memerintahkan kepada yang ma’ruf sebagaimana firman Allah Jalla Jalaa Luhu.
“Dan orang-orang yang beriman, lelaki dan perempuan, sebagian mereka (adalah) menjadi penolong bagi sebagian yang lain, mereka menyuruh (mengerjakan) yang ma’ruf, mencegah yang mungkar” [At-Taubah : 71]
Adapun mencabut ketaatan atau memberontak kepada waliyyul amr dengan sebab-sebab kemaksiatan, riba dan yang lainnya, maka ini termasuk agama Khowarij dari perbuatan orang-orang Khowarij..”[Dari Kaset Ahdaf Hamalat I’lamiyyah dengan perantara Tabdid Kawasyif hal. 159]
[5]. Al-Maqdisi mengkafirkan Saudi karena –katanya Saudi memerangi dan memenjarakan para pemuda yang pulang dari jihad di Afghanistan dengan sebab mereka mengatakan “Rabb kamu adalah Allah”, dan karena mereka berjihad sebagaimana dia paparkan dalam halaman 282 dari bukunya.
Jawabannya
Sesungguhnya mayoritas para pemuda Saudi yang pergi berjihad ke Afghanistan dan pulang ke Saudi tidaklah di penjara dan tidak diapa-apakan. Syaikh Shalih Al-Fauzan berkata ; “Sesungguhnya yang dipenjara adalah yang berusaha merusak dan melakukan peledakan, atau mendoktrin para pemuda dengan pemikiran-pemikiran yang menyeleweng” [Ta’liq atas Tabdid Kawsyif hal. 160]
Demikian juga para ulama Sunnah seperti Syaikh Bin Baz dan Syaikh Al-Utsaimin selalu menyeru dan menghasung jihad di Afghanistan pada periode pertama (ketika masih bersih dari hizbiyyah), seandainya benar pemerintah Saudi memenjarakan para pemuda dengan sebab mereka berjihad tentu yang paling pertama masuk penjara adalah Syaikh Bin Baz, Syaikh Utsaimin, dan murid-murid keduanya.
Pemerintah Saudi begitu gigih mendukung jihad Afghanistan periode pertama sebagaimana dinyatakan oleh Amir Sulthan bin Abdul Aziz di hadapan para duta negara anggota PBB tanggal 17/1/1406H sebagaimana dalam Majalah Al-Faishol edisi 106 Robi’ul Akhir 1406H hal. 20 [Dengan perantara Tabdid Kawasyif hal. 161-162]
KONTRADIKSINYA
Al-Maqdisi mengkafirkan pemerintah Saudi karena bergabung dengan PBB (lihat hal. 85-115 dari bukunya ini) tetapi dia tidak mengkafirkan pemerintah Thaliban yang ingin bergabung dengan PBB, dia berkata di dalam tulisannya yang berjudul Hijrah Li Afghanistan dalam situsnya di internet. [Lihat Tabdid Kawasyif hal. 91]
PENUTUP
Inilah sedikit yang bisa kami paparkan dari kesalahan-kesalahan kitab Kawasyif Jaliyyah oleh Al-Maqdisi, untuk mengetahui studi kritis yang lebih detail tentang kitab ini bisa merujuk kepada kitab Tabdid Kawasyifil Anid fi Takfirihi Lidaulati Tauhid oleh Syaikh Abdul Aziz Ar-Ris setebal 269 halaman. Semoga Allah selalu menjadikan kita sebagai orang yang mendengarkan nasehat dan mengambil yang baik darinya. Amin
[Disalin dari Majalah Al-Furqon, Edisi 1, Th. Ke-7 1428/2008. Diterbitkan Oleh Lajnah Dakwah Ma’had Al-Furqon Al-Islami, Alamat : Ma’had Al-Furqon, Srowo Sidayu Gresik Jatim]
_________
FooteNote
[1]. Dalam edisi terjemah tertulis Ashim ini adalah kekeliruan penerjemah
[2]. Syaikh Shalih Al-Fauzan berkata : “Orang ini –Muhammad Surur- hendak menyesatkan para pemuda Islam dengan perkataannya ini, memalingkan mereka dari kitab-kitab aqidah yang shahihah dan dari kitab-kitab salaf, dan dia arahkan para pemuda Islam kepada pemikiran-pemikiran baru, dan kitab-kitab baru yang mengandung syubhat-syubhat” [Ajwibah Mufidah ‘an As’ilatil Manahijil Jadidag hal. 55-56]
[3]. Lihat Fitnah Sururiyah di majala Al-Furqon edisi tahun 4 rubrik manhaj.
[4]. Pemberontak kelompok Juhaiman ini mengakibatkan korban yang banyak sekali dari jama’ah haji.
http://www.almanhaj.or.id/content/2388/slash/0
[Ditukil dari laman Abdullah al-Aussie, berjudul Saudi Di Mata Seorang Al-Qaidah]
Wednesday, December 31, 2008
His voice is beautiful but he recites Qunoot in Fajr every Friday; should I pray Taraweeh behind him?
Firstly:
The scholars differed concerning the ruling on reciting Qunoot in Fajr prayer every day. Some of them are of the view that it is Sunnah, and others are of the view that it is a reprehensible innovation (bid’ah).
The second view is the correct one. That has been discussed in the answer to question no. 20031.
Thus it is clear that what this imam is doing is something innovated for which there is no basis.
So he should be advised to think again about what he is doing, and he should follow one of the two opinions mentioned above: either to recite Qunoot in Fajr every day or to forego reciting Qunoot, depending on what evidence he thinks is most valid.
Secondly:
With regard to praying Taraweeh behind him, there is no reason why you should not do so, because the fact that he recites Qunoot in Fajr has nothing to do with Taraweeh prayer. Moreover, it seems that he recites Qunoot in Fajr on Friday on the basis of a misinterpretation, thinking that there is some special virtue in that.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked:
What is the ruling on going to different mosques, seeking out an imam with a beautiful voice, because of the khushoo’ (humility) and proper focus on prayer which result from that?
He replied:
It seems – and Allaah knows best – that there is nothing wrong with that, if the aim is to seek help by means of that in developing proper humility and focus in prayer, and to find joy in prayer and find tranquillity in his heart, because not every voice brings joy. So if the aim in going to hear the voice of one imam or another is the desire to seek good and to perfect one’s focus in prayer, then there is nothing wrong with that; rather it is to be appreciated, and he will be rewarded according to his intention. A person may attain khushoo’ behind one imam and not behind another, because of the difference between the two recitations and the two prayers. So if the intention behind going to a distant mosque is to listen to the imam’s recitation because of his beautiful voice, and to benefit from them, and so that he will focus properly in his prayer, and not just because of whims and desires or for a change of scene, rather it is for the purpose of benefit and knowledge, and seeking to attain khushoo’ in prayer, then there is nothing wrong with that. It is proven in the saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “The people who will receive the greatest reward for prayer is those who walk the furthest [to the mosque], then those who walk the next furthest.” So if his intention is also to increase the number of steps he takes, that is also a good aim. End quote.
Fataawa al-Shaykh Ibn Baaz (11/328, 329).
And Allaah knows best.
Ruling on offering congratulations at the beginning of the Hijri year
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on congratulating people on the occasion of the Hijri new year, and how should one reply to a person who offers congratulations?
He replied:
If someone offers you congratulations, then respond to him, but do not initiate such greetings. This is the correct view concerning this matter. So if a person says to you, for example, “Happy New Year”, then you can say, “May Allaah make it a good and blessed year for you.” But you should not initiate such a greeting, because I do not know of any report that the salaf [early generations of Islam] congratulated one another on the occasion of the new year, rather the salaf did not regard the first of Muharram as the first day of the new year until the caliphate of ‘Umar ibn al-Khattaab (may Allaah be pleased with him.
Shaykh ‘Abd al-Kareem al-Khudayr said concerning offering congratulations on the occasion of the hijri new year:
Praying for another Muslim in general terms, in phrases that are not meant as a kind of ritual on special occasions such as Eid, is acceptable, especially if what is meant by this greeting is friendship and to show a friendly face to one’s fellow Muslim. Imaam Ahmad (may Allaah have mercy on him) said: “I do not initiate the greeting but if someone greets me I return the greeting, because responding to the greeting is obligatory. But being the first to offer congratulations is neither Sunnah nor forbidden.
‘Umar did not seek the help of Allaah by virtue of the status of al-‘Abbaas (may Allaah be pleased with him)
The hadeeth referred to by the questioner is a saheeh hadeeth which was narrated by al-Bukhaari, but anyone who studies it will find that it is evidence that one should not seek help from Allaah by virtue of the status of the Prophet (peace and blessings of Allaah be upon him) or of anyone else, because tawassul (using a means to achieve a goal) and al-waseelah is the thing that helps you to achieve that goal. The waseelah referred to in this hadeeth (“we used to ask You for rain by virtue of our Prophet and You gave us rain. Now we ask You for rain by virtue of the paternal uncle of our Prophet, so give us rain” and they would be given rain) is seeking the help of Allah by virtue of the du’aa’ of the Prophet (peace and blessings of Allaah be upon him), as a man said: “O Messenger of Allaah, our wealth has been destroyed and the roads are cut off, so pray to Allaah to help us.” And because ‘Umar said to al-‘Abbaas: “Get up, O ‘Abbaas, and pray to Allaah, so he prayed to Allaah.” If this had come under the heading of seeking Allaah’s help by virtue of a person’s status only, then ‘Umar (may Allaah be pleased with him) would have sought the help ofo Allaah by virtue of the status of the Prophet (peace and blessings of Allaah be upon him) before doing so by virtue of the status of al-‘Abbaas, because the status of the Prophet (peace and blessings of Allaah be upon him) is greater before Allaah than that of al-‘Abbaas or anyone else. If this hadeeth came under the heading of seeking the help of Allaah by virtue of status that it would have been more appropriate for the ameer al-mu’mineen ‘Umar (may Allaah be pleased with him) to seek the help of Allaah by virtue of the status of the Prophet (peace and blessings of Allaah be upon him), not the status of al-‘Abbaas ibn ‘Abd al-Muttalib.
To sum up, there is nothing wrong with seeking the help of Allaah by means of the du’aa’ of a person who it is hoped will have his du’aa’s answered because of his righteousness. The Sahaabah (may Allaah be pleased with them) used to seek the help of Allaah by means of the du’aa’ of the Prophet (peace and blessings of Allaah be upon him) for them. Similarly, ‘Umar sought the help of Allaah by means of the du’aa’ of al-‘Abbaas ibn ‘Abd al-Muttalib (may Allaah be pleased with him). So if you think a man is righteous and likely to have his du’aa’s answered because his food, drink, clothing and housing are halaal, and because he is known to be a man of worship and piety, there is nothing wrong with asking him to pray to Allaah for you and ask for what you like, on condition that this does not stir up self-admiration in this person whom you ask to make du’aa’ for you. If it does stir up self-admiration, then it is not permissible for you to doom him by making this request of him, because that will harm him.
I also say: This is permissible, but I do not recommend it. I think that each person should ask Allaah by himself, without appointing any intermediary between him and Allaah. That brings a greater hope and is nearer to fear of Allaah. I also encourage anyone who asks his brother whose du’aa’s he hopes will be answered to make du’aa’ for him, to intend thereby to treat him kindly – i.e., the one who will make du’aa’ – and not do it for the sake of meeting his own needs, because if he asks him for the sake of meeting his own needs, then it will become like asking him for money and the like, which is blameworthy. But if he intends thereby to benefit his brother who will make du’aa’ by treating him kindly, then treating a Muslim kindly is something for which a person will be rewarded, as is well known – and that is better. And Allaah is the source of strength. End quote.
Majmoo’ Fataawa wa Rasaa’il Ibn ‘Uthaymeen (2/277).
For more information on the hadeeth about ‘Umar seeking the help of Allaah by virtue of al-‘Abbaas (may Allaah be pleased with them both) and the fact that this tawassul was by virtue of his du’aa’ and not of his status, please see the book al-Tawassul by Shaykh al-Albaani (may Allaah have mercy on him), pp. 50-68.
Saturday, December 27, 2008
It is not permissible to congratulate the kuffaar on their festivals in any way whatsoever
What is the ruling on eating the food (rice, meat, chicken or cake) that is given to us by a Christian friend that he made for his birthday or for Christmas or the Christian New Year? What is your opinion on congratulating him by saying, “Insha Allaah you will continue to do well this year” so as to avoid saying Kull ‘aam wa antum bi khayr (approx. “season’s greetings”) or “Happy New Year” etc?.
It is not permissible for a Muslim to eat things that the Jews and Christians make on their festivals, or what they give him as a gift on their festivals, because that is cooperating with them and joining in with them in this evil, as is explained in question no. 12666.
It is not permissible for him to congratulate them on their festivals in any way whatsoever, because that implies approval of their festival and not denouncing them, and helping them to manifest their symbols and propagate their innovation, and sharing their happiness during their festivals, which are innovated festivals that are connected to false beliefs that are not approved of in Islam. See also question no. 47322.
And Allaah knows best.
http://www.islam-qa.com/en/ref/81977
Saturday, December 20, 2008
Why we can't Attach Our Feet in Salaah
Topic: Did you know
Reference: Audio tape - more about reference here...
…and from it is the saying of Anas, may Allaah be pleased with him, in a Sunnah from the Sunan of Salaat; and it is the spacing in the Salaat; that a Muslim stands beside his Muslim brother and attaches is feet, knees and shoulders to his brother without being excessive or negligent, as was legislated by the Messenger – صلى الله عليه وسلم – who said:
“You will straighten your lines or Allaah will separate between your hearts or faces.”
This is why when the hearts have become separated during this time, so did the feet. Why is it that we can’t attach our feet to each other’s feet? It is because our hearts are detached from one another, if our hearts were attached to one another, our feet would also be attached. This is why if a person who loves you and whom you love were to put his foot over yours, you would not get upset, you would not say; ‘why is he bothering me’, this is because your heart loves him. But because there is a detachment between you and him, you cannot stand that he attaches his foot to yours let alone that he puts his foot over yours.
This is why Anas, may Allaah be pleased with him, when he describes his state at the time of the Messenger of Allaah – صلى الله عليه وسلم – and his state after that, he says; “At the time of the Messenger – صلى الله عليه وسلم – we would attach our feet to our brother’s feet, and our knees to our brother’s knees, and our shoulders to our brother’s shoulders, in obedience to the Messenger’s orders – صلى الله عليه وسلم - , but if we were to do so today, he would escape like an obstinate mule.”
By Allaah I saw with my own eyes here in Madeenah, a man wanted to attach his foot to his brother’s foot, by Allaah his brother cut his Salaat, he cut his Salaat and left the whole first line and went to the second line. He left the first line to escape this Sunnah, and the cause of this is ignorance, may Allaah preserve you. This is why we must teach the people the Sunnah of the Prophet – صلى الله عليه وسلم – because people are enemies to what they are ignorant of.
Monday, December 08, 2008
The Ultimate Aim of Yoga
"Many Muslims in the country fail to understand the ultimate aim of Yoga. It combines physical movements, religious elements, chanting and worshiping for the purpose of achieving inner peace and ultimately be one with God."
Thus, it is a COMBINATION of physical, mental and spiritual elements to be one with God..
Thus, to say that the mere physical form of Yoga is permissible is a false claim and judgement.. Because it is obvious that Yoga is not an exercise but converted in to an exercise, compared to Silat or other Martial Arts that are really meant as an exercise..
To form an analogy between Yoga and Silat is obviously an invalid qiyas.
What would we say if someone were to take some forms of movements from the Muslim prayer and make it into an exercise?
Wallahu a'lam
George Yeo akui hikmah disebalik pengharaman insurans dan wang faedah
MASYARAKAT dunia harus melihat agama Islam pada perspektif yang meluas dengan turut mengambil kira pencapaian penting dalam Dunia Islam.
Ini kerana pendekatan sedemikian mampu membantu menyemai sikap saling hormat-menghormati di kalangan masyarakat Islam dan bukan Islam hari ini.
Kegagalan masyarakat untuk berbuat demikian akan hanya mengakibatkan seseorang itu memperlekehkan hubungan antara kaum dan dalam mencari penyelesaian terhadap masalah-masalah yang ada.
Demikian pandangan Menteri Ehwal Luar, Encik George Yeo, semasa berucap dalam majlis makan malam semasa merasmikan Persidangan Projek Pemerintahan Global S. T. Lee di Hotel Four Seasons Jumaat lalu.
Dalam ucapannya, Encik Yeo memberikan contoh satu pencapaian Islam yang seharusnya dijadikan iktibar kepada masyarakat dunia - iaitu nilai-nilai Islam yang mengharamkan insurans dan kadar faedah.
'Kita berada di tengah-tengah krisis kewangan. Banyak yang ditulis mengenai pengharaman pembayaran insurans dan wang faedah dalam Islam. Kita pernah mentertawakan pengharaman yang aneh ini, namun terdapat kebijaksanaan dalamnya,' ujar Encik Yeo.
Beliau berkata keprihatinan yang tersemat berhubung beberapa peraturan kewangan Islam adalah mengenai bahaya moral apabila kepentingan mereka yang membuat tuntutan mula menyimpang.
'Apabila kita lihat masalah dunia kewangan hari ini dan apa punca krisis ini, ia disebabkan keinginan mereka yang membuat tuntutan itu ditentang. Jadi, ada sesuatu dalam kewangan Islam yang betul-betul masuk akal,' ujar Encik Yeo.
Encik Yeo menambah, dalam memerangi pengganasan, dunia juga harus mengenang pencapaian Islam dalam membangunkan kegemilangan tamadunnya seperti pemerintahan Islam di Samarkand, Bukhara, Damsyik, Baghdad, Kahirah dan Cordoba.
Encik Yeo juga merujuk kepada sebuah pameran tamadun Islam di Musee d'Orsay, sebuah muzium di Paris.
Pameran yang sama juga kini boleh dilihat di Muzium Seni Islam di Doha, Qatar, yang direka arkitek Amerika Syarikat kelahiran China, Ieoh Ming Pei.
Projek Pemerintahan Global ini merupakan sebuah projek tiga tahun yang bakal mengumpulkan pemikir- pemikir dan pengamal-pengamal terbaik dari seluruh dunia Barat dan Timur untuk membangunkan wawasan dan saranan tentang cara memerintah dunia, termasuk Asia yang pesat membangun.
'Apabila kita membincangkan tentang pemerintahan global, ia perlu dibina atas dasar menghormati sesama manusia dan menghormati kepelbagaian yang ada padanya.
'Dalam pemerintahan global, secara dasarnya kita harus mengiktiraf kepelbagaian dan perbezaan ini,' ujar Encik Yeo.
Projek yang merangkumi beberapa kumpulan kerja itu akan menghasilkan sejumlah kertas kerja, pelan dasar, artikel akademik dan buku sepanjang projek tersebut.
Beberapa bengkel dan persidangan antarabangsa turut dirancang.
It dipengerusikan bersama oleh Dekan Sekolah Dasar Awam Lee Kuan Yew (LKYSPP), Profesor Kishore Mahbubani and Pengarah Pusat Asia dan Globalisasi (CAG), Profesor Ann Florini.
[BH, 8 Dec 2008. http://cyberita.asia1.com.sg/singapura/story/0,3617,131889,00.html?]
Ibn Shamsud-Deen:
Kebenaran akan unggul juga. Hikmah pengharaman bayaran insurans dan wang faedah kini diakui dan dirasakan oleh orang bukan Islam, Allahu Akbar!
Tapi sedih sekali bila orang Islam sendiri masih terlibat dengan insurans.. bukan sahaja mereka jahil tentang pengharamannya, malah mereka merasakannya sebagai suatu keperluan, na'udzu billah..
Apakah kerana dirasakan sebagai keperluan, jika ada ulama atau majlis fatwa yang mengeluarkan fatwa mengharamkannya, akan muncul pihak2 tertentu dan suara-suara sumbang membantah fatwa tersebut atas "hujjah" ianya suatu "keperluan yang bermanfaat", sebagaimana muncul suara tersebut membantah fatwa yang dikeluarkan Majlis Fatwa Kebangsaan M'sia berkenaan Yoga?
Inilah petanda akhir zaman...
Saturday, December 06, 2008
Contemporary VS Classical
But it is in these classical recitations that somehow I feel the beuaty of the Quranic recitation with clear tajweed.. unlike the contemporary ones which at times sound like mere melody.. especially when recited by imitators who perhaps tend to follow the melody more than actually paying attention to Tajweed..
I don't know.. it's just what i feel..
