Mutiara Kata Pilihan Daripada Para Imam Berkenaan Dzikir & Do'a

[Ditukil dan diadaptasi dari muqaddimah kitab "Do'a & Wirid: Mengobati Guna-Guna dan Sihir Menurut al-Qur-an dan as-Sunnah" oleh Ustaz Yazid bin Abdul Qadir Jawas; Jakarta, Indonesia; terbitan Pustaka Imam Asy-Syafi'i.]

[Nota: Kata-kata berwarna hitam adalah kata-kata Ustaz Yazid.]


Berdo'a dan berdzikir kepada Allah merupakan kesibukan yang terbaik, dan cara paling utama bagi seseorang untuk mendekatkan diri kepada Allah Yang Mahasuci dan Mahatinggi. Berdo'a dan berdzikir adalah kunci segala kebaikan yang akan diperoleh seorang hamba di dunia dan akhirat, pencegah segala bentuk keburukan, mendatangkan berbagai manfaat dan menolak datangnya bahaya.

Imam Ibnul Qayyim berkata: "Jika Allah akan memberi kunci kepada seorang hamba, berarti Allah akan membukakan (pintu kebaikan) kepadanya dan jika seseorang disesatkan Allah, berarti ia akan tetap berada di muka pintu tersebut."[3]

Bila seseorang tidak dibukakan hatinya untuk berdo'a dan berdzikir, maka hatinya selalu bimbang, perasaannya gundah-gulana, fikirannya kalut, selalu gelisah, hasrat dan keinginannya menjadi lemah.

Namun bila seorang hamba selalu berdo'a dan berdzikir, selalu memohon perlindungan kepada Allah dari berbagai keburukan, niscaya hatinya menjadi tenang kerana ingat kepada Allah. Allah berfirman:

أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ

"Ingatlah, hanya dengan mengingati Allah hati menjadi tenang." (QS. Ar-Ra'd: 28)

Seorang hamba yang selalu menekuni dzikir, setiap hari dan setiap waktu, termasuk di dalamnya membaca al-Qur-an setiap hari, karena al-Qur-an adalah sebaik-baik dzikir, dan senantiasa berdo'a dan mengikhlaskan ibadah hanya kepada Allah saja, menjauhkan sikap lalai, maka Allah akan menghidupkan dan memberikan cahaya kepada hatinya.

Al-Qur-an, as-Sunnah dan Atsar Salafus Shalih telah memberikan petunjuk mengenai jenis do'a dan dzikir yang dianjurkan sebagaimana ibadah-ibadah lainnya. Nabi sudah menjelaskan kepada umatnya dengan gamblang mengenai do'a dan dzikir dengan lengkap dan sempurna setiap hari, setiap waktu, dalam berbagai kesempatan dandalam situasi dan kondisi yang dialami oleh seorang muslim.

Bila do'a dan dzikir ini dilaksanakan oleh seorang muslim sesuai dengan contoh Rasulullah dan para Sahabatnya, maka ia akan mendapatkan petunjuk, ketenangan dan penawar hati dari berbagai penyakit, karena do'a dan dzikir merupakan obat penyakit hati. Sebaliknya, orang yang tidak melaksanakan do'a dan dzikir seperti yang dicontohkan Rasulullah, maka ia akan celaka, sesat dan hidupnya sempit serta dikuasai syaitan dan hawa nafsu.

Syaikhul Islam Ibnu Taimiyyah (wafat tahun 728H) mengatakan: "Tidak diragukan lagi, bahwa sesungguhnya do'a dan dzikir adalah termasuk ibadah yang sangat utama. Ibadah itu harus didasari dengan sikap ittiba' (mengikuti jejak) Nabi dengan konsekuan dan konsisten, bukan dengan mengikuti hawa nafsu dan buka pula mengada-ada, membuat sesuatu yang baru yang tidak ada contohnya (bid'ah). Do'a dan dzikir yang diajarkan dan dicontohkan Nabi adalah bentuk do'a dan dzikir paling utama yang seharusnya diamalkan oleh setiap muslim. Orang yang melaksanakan do'a dan dzikir yang dicontohkan Nabi, ia akan merasa aman dan selamat dan akan mendapatkan manfaat serta hasil yang optimal. Sementara do'a dan dzikir yang dibuat-buat, ada yang diharamkan dan ada yang makruh, bahkan ada yang syirik dan banyak sekali orang yang tidak tahu."[4]

Yang diperintahkan bagi seorang muslim adalah berdzikir kepada Allah sesuai dengan apa yang disyari'atkan agama, dan berdo'a kepada Allah dengan do'a-do'a ma'-tsur yang datang dari al-Qur-an dan Sunnah Nabi yang shahih. Karena itu, wajib atas seorang muslim mengikuti (ittiba') apa yang telah disyari'atkan Allah dan apa yang telah dicontohkan Nabi-Nya.

Syaikhul Islam Ibnu Taimiyyah berkata: "Di antara orang yang sangat 'aib dan tercela ialah orang yang menggunakan hizib atau wirid yang tidak ma'-tsur (tidak ada contohnya) dari Nabi, sekalipun hizib atau wirid tersebut berasal dari syaikhnya (tuan gurunya). Sementara, ia justru meninggalkan/mengabaikan dzikir dan wirid yang diajarkan dan dibaca oleh pemimpin umat manusia dan Imam seluruh makhluk, yaitu Nabi Muhammad, yang merupakan hujjah Allah atas hamba-Nya."[5]

Segala kebaikan adalah dengan ittiba' (mengikuti) Nabi, berpedoman pada petunjuknya, dan mengikuti Sunnahnya yang shahih. Beliau adalah sosok teladan yag selalu mendapatkan limpahan rahmat dan shalawat dari Allah, Malaikat dan seluruh makhluk. Beliau adalah manusia yang paling sempurna dalam berdo'a dan berdzikir kepada Allah Yang Mahasuci dan Mahatinggi.

Imam Ibnul Qayyim (wafat tahun 751H) berkata: "Dzikir yang paling baik dan paling bermanfaat adalah do'a dan dzikir yang diyakini dengan hati, diucapkan dengan lisan, dilaksanakan dengan konsisten dari do'a dan dzikir yang dicontohkan Rasulullah, serta orang yang melakukannya memahami makna-makna dan maksud yang terkandung di dalamnya."[6]


Al-Imam Ibnul Jauzi (wafat tahun 597H) berkata: "Iblis telah menyesatkan kebanyakan dari orang awam dengan menghadiri majelis-majelis dzikir dan mereka sengaja menangis... Sesungguhnya aku mengetahui, banyak sekali orang yang hadir di majelis tersebut bertahun-tahun, menangis, berpura-pura khusyu', tetapi keadaan mereka tidak berubah sedikitpun juga, mereka masih tetap bermuamalah dengan riba (rentenir/lintah darat), menipu dalam jual beli, tidak tahu tentang rukun shalat[9], selalu ghibah (membicarakan 'aib kaum muslimin) dan durhaka kepada kedua orang tua. Mereka adalah orang-orang yang terkena perangkap iblis (syaitan), aku melihat bahwa mereka menyangka bahwa hadir di majelis dzikir tersebut dan menangis akan menghapus dosa-dosa yang mereka lakukan?!"[10]

Imam asy-Syathibi (wafat tahun 790H) menjelaskan, tentang orang yang mengadakan dzikir berjama'ah dengan satu suara, da berkumpul pada waktu yang ditentukan, maka ini adalah bid'ah.[11]


Dalam hadits-hadits Nabi yang shahih, tidak ada satupun riwayat bahwa Nabi memimpin majelis dzikir berjama'ah bersama para Sahabat, baik sesudah shalat lima waktu maupun pada kesempatan lainnya. Yang ada, Nabi mengajarkan al-Qur-an, lafazh dan maknanya kepada para Sahabat, dan mengajarkan Sunnah-sunnah, mengajarkan tauhid, bagaimana beribadah kepada Allah dengan benar, menjauhkan syirik, mengajarkan shalat, akhlak, adab-adab Islam, hukum-hukum halal dan haram dan lainnya.

Oleh karena itu, majelis ilmu dikatakan majelis dzikir. Allah memerintahkan kita bertanya kepada ahludz dzikir.

فَاسْأَلُواْ أَهْلَ الذِّكْرِ إِن كُنتُمْ لاَ تَعْلَمُونَ

"Maka bertanyalah kepada ahludz dzikir (ahli ilmu/ulama) jika kamu tidak mengetahui." (QS. An-Nahl: 43)

Imam Ibnul Qayyim berkata: "Ahludz dzikir yaitu, orang yang paham tentang apa-apa yang diturunkan Allah kepada para Nabi."[18]

Imam 'Atha' bin Abi Rabah (wafat tahun 114H) berkata: "Majelis dzikir adlah majelis ilmu, majelis yang mengajarkan halal dan haram, bagaimana membeli, menjual, bagaimana puasa, belajar tata cara shalat, menikah, thalaq (cerai) dan haji."[19]

Imam asy-Syathibi menjelaskan: "Majelis dzikir yang sebenarnya adalah majelis yang mengajarkan al-Qur-an, ilmu-ilmu syar'i (agama), mengingatkan umat tentang Sunnah-Sunnah Nabi agar mereka mengamalkannya, menjelaskan tentang bid'ah-bid'ah agar umat berhati-hati terhadapnya dan menjauhkannya. Ini adalah majelis dzikir yang sebenarnya."[20]


Imam Ibnul Qayyim berkata: "Barangsiapa yang menuntut ilmu untuk menghidupkan/ menegakkan Islam, maka a termasuk ash-shiddiiqiin dan derajatnya di bawah derajat kenabian."[23]

Do'a dan dzikir adalah ibadah,sedangkan syarat diterimanya ibadahnya ada dua:

Pertama, Ikhlas (semata-mata karena Allah), menjauhkan syirik besar dan syirik kecil (riya').

Kedua, Ittiba' (sesuai dengan contoh Rasulullah).

Seorang muslim sejati harus berusaha menurut kemampuannya agar ibadah yang dilakukan setiap hari diterima oleh Allah, karena Nabi setiap hari berdo'a memohon kepada Allah agar diberikan ilmu yang bermanfaat, rizki yang halal dan amal yang diterima.

Bila seorang muslim/muslimah melaksanakan do'a dan dzikir yang sesuai dengan apa yag dicontohkan oleh Rasulullah setiap hari dari mulai bangun tidur, membaca dzikir pagi dan sore, membaca al-Qur-an, melaksanakan shalat yang lima waktu, shalat malam dan membaca dzikir-dzikir yang lainnya sampai tidur kembali, maka ia termasuk laki-laki dan perempuan yang banyak berdzikir. Amalnya akan diterima dan hatinya akan tenang. Mudah-mudahan kita termasuk hamba-hamba Allah yang banyak berdzikir seperti yang difirmankan Allah:

وَالذَّاكِرِينَ اللَّهَ كَثِيراً وَالذَّاكِرَاتِ

"Laki-laki dan perempuan yang banyak berdzikir kepada Allah..." (QS. Al-Ahzaab: 35)

_____________
Nota kaki:
[3] Al-Fawaa-id hal. 127.
[4] Majmuu' Fataawa - Syaikhul Islam Ibnu Taimiyyah XXII/510-511
[5] Majmuu' Fataawa - Syaikhul Islam Ibnu Taimiyyah XXII/525
[6] Al-Fawaa-id libnil Qayyim hal. 247, Fawaa-idul Fawaa-id hal. 309, Syaikh 'Ali Hasan 'Ali 'Abdul Hamid
[9] Banyak yang tidak tahu tentang tata cara shalat, dari mulai takbir sampai salam, bahkan sangat banyak yang tidak tahu tentang makna syahadatain, tauhid Uluhiyyah, Asma' wash Shifat dan konsekuensinya. Allaahul Musta'aan.[Pen.]
[10] Lihat, al-Muntaqa an-Nafiis min Talbiis Ibliis lil Imam Ibnil Jauzi hal. 542 oleh Syaikhh 'Ali Hasan 'Ali 'Abdul Hamid cet. I Daar Ibnil Jauzi 1410H.
[11] Al-I'tisham I/318-321 tahqiq Syaikh Salim al-Hilali, lihat juga as-Sunan wal Mubtada'aat oleh 'Amr 'Abdul Mun'im Salim hal. 309-313 cet. I 1420H, Maktabah 'Ibadurrahman.
[18] Miftaah Daaris Sa'aadah I/222 oleh Ibnu Qayyim, tahqiq Syaikh 'Ali Hasan 'Ali 'Abdul Hamid cet. I Daar Ibni 'Affan 1416H
[19] Miftaah Daaris Sa'aadah I/386. Imam 'Atha' adalah Syaikhul Islam, sebagai mufti Masjidil Haram. (Lihat Siyar A'laamin Nubalaa' V/78-88 no. 29).
[20] Lihat al-I'tishaam I/341-342.
[23] Miftaah Daaris Sa'aadah I/396.

Calling Oneself a Salafi is a Blameworthy ‘Tazkiyah’ of Oneself?

And this doubt has been answered by our Mashaayikh: Allaamah, ‘Abdul-‘Azeez Ibn Baz – the [former] mufti of Saudi Arabia was asked: What do you say about the one who calls himself ‘Salafi’ or ‘Athari’? Is this is a tazkiyah (purification) of his own self? So he replied – may Allaah have mercy upon him – "When he is being truthful [in his claim] that he is Salafi or Athari then there is not harm in that, [this is] similar to what the Salaf used to say, ‘So and so is a Salafi’, ‘So and so is Athari’. This is a tazkiyah (commendation) which is necessary, a tazkiyah that is obligatory." (Cassette: Haqq ul-Muslim 16/1/1413 Ta’if)

Shaikh Salih al-Fawzan was asked "Is the one who gives himself the title of ‘as-Salafi’ considered to have set up a ‘hizb’?". To which he replied, "There is no harm in labelling oneself with Salafiyyah when it is in truth. However, if it is merely a claim then it is not permissible to label oneself with Salafiyyah, whilst one is upon a manhaj other than that of the Salaf." (Al-Ajwibah al-Mufidah p.16)

As for those who wish to discourage others from ascribing themselves to the Salaf and claim that it is a tazkiyah (self-praise) then their machinations are not hidden from us. Rather, Shaikh ul-Islaam refuted this false claim centuries ago and made it obligatory to accept the ascription of a person to the Salaf – and held it to be by unanimous agreement – since the aqidah and manhaj of the Salaf is nothing but the truth. But when it is the case that the manhaj of these people (the false claimants) is adulterated, then it should come as no surprise that they wish for the people to detach themselves from the Salaf – since that is the only way that their falsehood can remain undetected.

Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah).

Allah Has Named Us Muslims, So Why Ascribe Ourselves to the Salaf?

This doubt was very beautifully answered by Imaam al-Albaani in his discussion with someone on this subject, recorded on the cassette entitled, "I am Salafi", and here is a presentation of the vital parts of it:

Shaikh al-Albaani: "When it is said to you, ‘What is your madhhab’, what is your reply?"

Questioner: "A Muslim".

Shaikh al-Albaani: "This is not sufficient!".

Questioner: "Allaah has named us Muslims" and he recited the saying of Allaah Most High, "He is the one who has called you Muslims beforehand." (al-Hajj 22:78)

Shaikh al-Albaani: "This would be a correct answer if we were in the very first times (of Islaam) before the sects had appeared and spread. But if we were to ask, now, any Muslim from any of these sects with which we differ on account of aqeedah, his answer would not be any different to this word. All of them – the Shi’ite Rafidi, the Khaariji, the Nusayri Alawi – would say, "I am a Muslim". Hence, this is not sufficient in these days."

Questioner: "In that case I say, I am a Muslim upon the Book and the Sunnah."

Shaikh al-Albaani: "This is not sufficient either".

Questioner: "Why?"

Shaikh al-Albaani: "Do you find any of those whom we have just mentioned by way of example saying, ‘I am a Muslim who is not upon the Book and the Sunnah’?" Who is the one who says, ‘I am not upon the Book and the Sunnah’?"

At this point the Shaikh then began to explain in detail the importance of being upon the Book and the Sunnah in light of the understanding of the Salaf us-Saalih…

Questioner: "In that case I am a Muslim upon the Book and the Sunnah with the understanding of the Salaf us-Saalih".

Shaikh al-Albaani: "When a person asks you about your madhhab, is this what you will say to him?"

Questioner: "Yes".

Shaikh al-Albaani: "What is your view that we shorten this phrase in the language, since the best words are those that are few but indicated the desired intent, so we say, ‘Salafi’?" End of quotation.

Hence, the point is that naming with "Muslim" or "Sunni" is not enough, since everyone will claim that. And Imaam al-Albaani emphasised the importance of the truth being distinguished from the falsehood – from the point of view of the basis of manhaj and aqidah, and that is taking from the Salaf us-Saalih, as opposed to the various sects and groups whose understandings are based upon those of their mentors and leaders and not that of the Salaf, fundamentally.

Taken From SLF010004 @ SalafiPublications.Com (A Reply to the Doubts of the Qutubiyyah On Ascription to Sunnah and Salafiyyah).

Napoleon from Tupac's Outlawz tells his life story

Napoleon from Tupac's Outlawz tells his life story, and talks to young men about the gangster life, at Lakemba Mosque, Sydney Australia.

He also mentions about how he comes back to Islam upon the Qur'aan and Sunnah as understood by the Salaf as-Saalih.

http://www.youtube.com/watch?v=SJ_T70W-BJA

Quotes:

"Music is destroying our youth."

"When a Muslim sister walks down the street, they get out of the way and says, 'Watch out man, here comes a sister'."

"The best way to destroy a nation is to take away its language."

"We're Muslims man, we gotta live like Muslims."

"The youth needs to wake up... we need to wake up and return to our Deen.."

"If you do not know the Sunnah, how do you know how to pray?"

No Terrorist is a Salafee!

Where do the Muslim terrorists get their guidance from?

In an article in Financial Times (4 June 2007), there is an article on page 5 regarding the terrorist group Fatah al-Islam in Lebanon. I quote from the article:

"The radical ideology of puritan Salafi Islam, the rhetoric, the fierce resolve and the objectives of Fatah al-Islam are all inspired by the global network of Al-Qaeda."

As a student of knowledge upon the Salafee manhaj, here is my reply:

This is an absolute lie! No terrorist is a Salafee. A Muslim who is truly upon the Salafee manhaj would never be a terrorist.

This is because a Salafee is always seeking knowledge and guidance from the scholars. And he would always refer to the scholars with regards to religious matters. In fact, even with regards to worldly matters in which he has doubts.

There is not a single Salafee scholar who has ever called for jihaad, unlike the terrorist groups the likes of Al-Qaeda and Fatah al-Islam.

In a debate with a Jihadee (which can be found in www.salafipublications.com), the Muhaddith Shaykh Muhammad Nasirud-Deen al-Albaanee (may Allah have mercy on him) stated that it is upon the Muslims to seek knowledge, to undergo Tarbeeyah and Tasfeeyah.

Because the ummah now is weak in the aspect of knowledge. The ummah is weak because we do not have the strong understanding of the religion.

Who can call for jihaad? A Khaleefah (caliph). Who is our Khaleefah? No one. So how can we wage a Jihaad?

Let me emphasize again, only a Khaleefah can call for Jihaad because it is in his authority to do so.

So these terrorists groups, the likes of Al-Qaeda and Fatah al-Islam, where did they get the call for Jihaad? Osama bin Laden? Is he a Khaleefah? He is not even a scholar!

Back to the issue of Fatah al-Islam, if it is indeed Salafee, its members would be busying themselves seeking knowledge under the scholars instead of busying themselves with calls for jihaad. The same goes to the supposedly "Salafee" group in Algeria called The Salafee Group for Da'wah and Jihaad.

This is because there is not a single Salafee scholars who called for Jihaad! Rather, they oppose all the terrorist groups that call for Jihaad, especially Osama bin Laden and al-Qaeda, as can be seen in www.thewahhabimyth.com.

Let me ask, these terrorist groups that call for jihaad, what is their main strategy of attack? Suicide bombing. What do the mashayikh say of suicide bombing? They say that it is HARAM (prohibited)!

Shaykh Muhammad ibn Saalih al-Uthaymeen (may Allah have mercy on him) stated that suicide bombing is still suicide, it is HARAM and the one who commits it is doomed in Hellfire (for killing himself). There is no benefit in suicide bombing.

And as I have mentioned earlier, a Salafee always seeks knowledge and guidance from the scholars. So where did the terrorists get their guidance from?

Be it Osama bin Laden or Sayyid Qutb, the terrorists definitely did not get their guidance from the knowledgeable scholars, especially scholars upon the manhaj of adhering to the Qur'aan and Sunnah as understood by the Salaf as-Saalih, the Salafee manhaj.

Wallaahu a'lam.

Ways of treating sihr

Qn. no. 12918

Question:
What is the treatment for someone who has been affected by sihr (magic or witchcraft, including spells aimed at causing hatred or love)? How can the believer save himself from this or avoid being harmed by it? Are there any du’aa’s or dhikrs from the Qur’aan or Sunnah for these things?

Answer:

Praise be to Allaah.

There are different kinds of treatment:

1 – He can look at what the saahir (person who practices sihr) has done. For example, if he has put some of his hair in a place, or in a comb, or somewhere else, if it is discovered that he has put it in such-and-such a place, it should be removed and burnt or destroyed. This will cancel out what has been done and will foil the intentions of the saahir.

2 –The saahir should be forced to undo what he has done, if his identity is known. It should be said to him, “Either you undo what you have done, or you will be executed.” After he has undone it, he should still be executed by the authorities, because the saahir should be killed without being asked to repent, according to the correct view. This is what was done by ‘Umar, and it was narrated that the Messenger (peace and blessings of Allaah be upon him) said: “The punishment of the saahir is to strike him with the sword (i.e., execute him).” When Hafsah Umm al-Mu’mineen (may Allaah be pleased with her) found out that a slave woman of hers was dealing with sihr, she killed her.

3 – Reciting Qur’aan, for it has a great effect in removing (the effects of) sihr. Aayat al-Kursiy, the aayahs of sihr from Soorat al-A’raaf, Soorat Yoonus and Soorat Ta-Ha, Soorat al-Kaafiroon, Soorat al-Ikhlaas and al-Mi’wadhatayn should be recited over the person who has been affected by sihr, or into a vessel. Du’aa’ should be made for healing and good health; in particular the du’aa’ which has been narrated from the Prophet (peace and blessings of Allaah be upon him):

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

One may also recite the words used by Jibreel when he treated the Prophet (peace and blessings of Allaah be upon him) with ruqyah:

“Bismillaah urqeek, min kulli shay’in yu’dheek, wa min sharri kulli nafsin aw ‘aynin haasidin Allaah yushfeek, bismillaah urqeek (In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

This should be repeated three times, as should the recitation of “Qul Huwa Allaah Ahad” and al-Mi’wadhatayn.

He may also recite the above into water, some of which should be drunk by the person who has been affected by sihr, and he should wash with the rest, one or more times as needed. This will remove the sihr by Allaah’s Leave. This was mentioned by the scholars (may Allaah have mercy on them), and by Shaykh ‘Abd al-Rahmaan ibn Hasan (may Allaah have mercy on him) in Fath al-Majeed Sharh Kitaab al-Tawheed, in (the chapter entitled) Baab Ma jaa’a fi’l-Nushrah, and by others.

4 – He can take seven green lotus leaves, grind them up, and put them into water, then recite into it the aayahs and soorahs mentioned above, and the du’aa’s. Then he can drink some and wash with the rest. This is also useful for treating a man who is being kept from having intercourse with his wife. Seven green lotus leaves should be placed in water, the verses referred to above should be recited into it, then he should drink from it and wash with it. This is beneficial, by Allaah’s leave.
The verses which should be recited into the water and the lotus leaves for those who have been affected by sihr and the one who is being prevented from having intercourse with his wife because of sihr are as follows:

1- Soorat al-Faatihah

2- Aayat al-Kursiy from Soorat al-Baqarah, which is as follows (interpretation of the meaning):

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great” (al-Baqarah 2:255)

3- The verses from Soorat al-A’raaf, which are as follows (interpretation of the meaning):

“[Pharaoh] said: ‘If you have come with a sign, show it forth, if you are one of those who tell the truth.’
Then [Moosa] threw his stick and behold! it was a serpent, manifest!

And he drew out his hand, and behold! it was white (with radiance) for the beholders.

The chiefs of the people of Pharaoh said: ‘This is indeed a well-versed sorcerer;

He wants to get you out of your land, so what do you advise?’

They said: ‘Put him and his brother off (for a time), and send callers to the cities to collect —

That they bring to you all well-versed sorcerers.’

And so the sorcerers came to Pharaoh. They said: ‘Indeed there will be a (good) reward for us if
we are the victors.’

He said: ‘Yes, and moreover you will (in that case) be of the nearest (to me).’

They said: ‘O Moosa! Either you throw (first), or shall we have the (first) throw?’

He [Moosa] said: ‘Throw you (first).’ So when they threw, they bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.

And We revealed to Moosa (saying): ‘Throw your stick,’ and behold! It swallowed up straight away all the falsehood which they showed.

Thus truth was confirmed, and all that they did was made of no effect.

So they were defeated there and returned disgraced.

And the sorcerers fell down prostrate.

They said: ‘We believe in the Lord of the ‘Aalameen (mankind, jinn and all that exists).

The Lord of Moosa and Haaroon (Aaron).’” [al-A’raaf 7:106-122]

4- The verses from Soorat Yoonus, which are as follows (interpretation of the meaning):

“And Pharaoh said: ‘Bring me every well-versed sorcerer.’

And when the sorcerers came, Moosa said to them: ‘Cast down what you want to cast!’

Then when they had cast down, Moosa said: ‘What you have brought is sorcery, Allaah will surely make it of no effect. Verily, Allaah does not set right the work of Al-Mufsidoon.

And Allaah will establish and make apparent the truth by His Words, however much the Mujrimoon may hate (it).’” (Yoonus 10:79-82)

5- The verses from Soorat Ta-Ha, which are as follows (interpretation of the meaning):

“They said: ‘O Moosa! Either you throw first or we be the first to throw?’

[Moosa] said: ‘Nay, throw you (first)!’ Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.

So Moosa conceived fear in himself.

We (Allaah) said: ‘Fear not! Surely, you will have the upper hand.

And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician’s trick, and the magician will never be successful, to whatever amount (of skill) he may attain’” [Ta-Ha 20:65-69]

6- Soorat al-Kaafiroon

7- Soorat al-Ikhlaas and al-Mi’wadhatayn (i.e., Soorat al-Falaq and Soorat al-Naas) – to be recited three times.

8- Reciting some of the du’aa’s prescribed in sharee’ah, such as:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

This is good, and it may also be accompanied by the du’aa’:

“Allaahumma Rabb al-Naas, adhhib al-ba’s wa’shfi, anta al-Shaafiy, laa shifaa’a illa shifaa’uka, shifaa’an laa yughaadiru saqaman (O Allaah, Lord of mankind, remove the evil and grant healing, for You are the Healer. There is no healing except Your healing, which does not leave any sickness).”

If the above verses etc. are recited directly over the person who has been affected by sihr, then the reciter blows on his head and chest, these are also among the means of healing, by Allaah’s Leave, as stated above.

Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh al-‘Allaamah ‘Abd al-‘Azeez ibn ‘Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 8, p. 144

http://www.islam-qa.com/index.php?ln=eng&ds=qa&QR=12918

Does women’s hijab have to be black?

Question No 39570

Question:
Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?.

Answer:
Praise be to Allaah.

The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991.

It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):

“…and not to show off their adornment…”

[al-Noor 24:31]

This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.

It says in ‘Awn al-Ma’bood:

“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”

What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men.

It says in Fataawa al-Lajnah al-Daa’imah (17/100):

It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.

It also says (17/108):

The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.

And it says (17/109):

Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.

Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.

And Allaah knows best.
Islam Q&A

[Extracted from: http://www.islam-qa.com/special/index.php?ref=39570&subsite=16&ln=eng]

Pakaian Muslimah: Seluar Jeans dan kemeja-T???

(Disklaimer: Tulisan ini hanya luahan pandangan penulis semata-mata, apa yang terlintas di fikiran untuk dijadikan renungan bersama. Maka dimohon maaf atas kekurangan tidak menyertakan apa-apa rujukan hadith.)

Hairan.. Ana sangat hairan melihat kaum muslimah hari ini, khususnya yang menuntut di politeknik.

Lihatlah pakaian mereka.. Baju punjabi/kurta bersama seluar jeans.. adakalanya dikenakan seluar jeans, dipakai baju lengan panjang berserta kemaja-T (lengan pendek) di atasnya.. bahkan, yang lebih dahsyat ialah pakaian spaghetti strap berserta jaket di atasnya.. dan sudah tentu mereka ni bertudung..

Subhanallah.. inikah pakaian muslimah? pakaian yang begitu ketat, menampakkan bentuk tubuh lagi menggiurkan?

Apakah mereka sangka dengan berpakaian demikian mereka telah pun menutup aurat?

Nabi ada menyifatkan wanita akhir zaman sebagai berpakaian tetapi telanjang. Para ulama menjelaskannya sebagai:

1. Berpakaian terdedah (kerana kurangnya kain)
2. Berpakaian tetapi kainnya tipis dan halus, sehingga boleh nampak bentuk badan, malah adakalanya warna kulit
3. Berpakaian tetapi pakaiannya ketat hingga menampakkan bentuk tubuh.

Ana tak berapa pasti, tapi rasa-rasanya Nabi ada menyifatkan merka sebagai tidak dapat cium bau syurga, wa iyadzu billah. (Mungkin pembaca yang mengetahui akan hadith ini boleh memperbetulkan ana jika ana silap.)

Seorang Muslimah harus sedar bahawa pakaian yang menutup auratnya dengan sempurna ialah pakaian yang beliau dapat solat di dalamnya (yakni tanpa mengenakan telekung solat).

Justeru, pakaian seorang Muslimah seharusnya longgar dan tidak menampakkan bentuk tubuhnya. Tudungnya pula harus melebihi bahu dan buah dada sebagaimana yang disebutkan dalam surah an-Nur ayat 31.

Muslimah juga amat digalakkan, malah dituntut (menurut sebahagian ulama), dituntut memakai stokin kerana kaki juga termasuk auratnya.

Dengan berpakaian demikian, seorang Muslimah telah menutup auratnya dengan sempurna. Maka, apabila dia ingin mendirikan solat, tidak perlu baginya untuk mengenakan telekung.

Begitu juga, apabila berwudhu' di tandas umum, cukup bagi seorang Muslimah mengusap di atas tudungnya dan stokinnya. (Dengan syarat, beliau dalam keadaan berwudhu' tatkala mengenakan tudung dan stokin.)

Ini adalah kerana pendapat yang lebih kuat ialah aurat seorang muslimah terhadap seorang wanita bukan muslim adalah sebagaimana auratnya terhadap lelaki ajnabi (bukan mahram).

Di samping penutupan aurat yang sempurna, seorang Muslimah harus sentiasa menjaga adab kesopanannya, terutama sekali pergerakannya. Pergerakannya tidak wajar menyerupai pergerakan lelaki.

Ingat, keayuan, kelembutan dan kesopanan adalah ciri-ciri seorang Muslimah. Sehinggakan jika beliau perlu bergegas (atau berlari) pun ternampak kelembutan dan kesopanannya.

Adalah sesuatu yg teramat janggal bagi seorang muslimah yang berbaju kurung untuk berlari dengan terasa gegarannya.

Tulisan ini hanya sekadar pandangan ana buat renungan kita semua, khususnya para Muslimah. Moga antunna semua menjadi Muslimah yang sholehah, amin.

"Apa Kata Mohd Asri Tentang Ikhwanul Muslimin" (bhgn 2 - 5)

Dalam rangka membela Shaykh Rabee' bin Haadee al-Madkhalee, Ustaz Abu Farouq Rasul Bin Dahri memberi kuliah mengenai ucapan Dr Mohd Asri yang menuduh Shaykh Rabee' sebagai Khawarij.

Ustaz Rasul mendedahkan keta'ssuban Dr Asri terhadap tokoh-tokoh Ikhwanul Muslimin, di mana Dr Asri lebih banyak berhujjah dengan emosi, tanpa hujjah dan dalil konkrit.

Ustaz Rasul juga mendedahkan bahawa Dr Asri tidak memahami apa itu Khawarij, tidak pula mengenali siapa itu Shaykh Rabee'.

Kerana orang yang mencintai Ahlus Sunnah, akan mencintai Shaykh Rabee'.

Bak kata Shaykh Al-Albani, "Ketahuilah, barangsiapa mencintai Shaykh Rabee', maka dia mencintai Sunnah. Dan barangsiapa membenci Shaykh Rabee', maka dia membenci Sunnah."

Pada ketika lain, Shaykh Al-Albani berkta, "Sesungguhnya mereka berdua (Shaykh Rabee' dan Shaykh Muqbil) adalah pengibar bendera Ahlus Sunnah wal Jama'ah."

Hayatilah rakaman video ini dengan hati yang terbuka.

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 2):

http://www.youtube.com/watch?v=XWWSMk3ih6I

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 3):

http://www.youtube.com/watch?v=hIXy-AGTYZo

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 4):

http://www.youtube.com/watch?v=O7yvIk1KLZA

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 5):

http://www.youtube.com/watch?v=bl7y2d3z4ys

Kuliah "Apa Kata Mohd Asri Tentang Ikhwanul Muslimin" (bhgn 1)

Kuliah (bhgn 1) oleh Ustaz Abu Farouq Rasul Bin Dahri yang dalam rangka membela Shaykh Rabee' bin Haadee al-Madkhalee hafizahullaah yang dituduh Mufti Perlis, Dr Mohd Asri Zainal Abidin, sebagai Khawarij.

Ustaz Rasul mendedahkan bahawa Dr Asri tidak memahami istilah Khawarij, tidak pula mengenali siapa itu Shaykh Rabee'. Kerana sebagaimana yang dikatakan oleh Shaykh Al-Albaanee rahimahullaah,

"Barangsiapa mencintai Shaykh Rabee', dia mencintai Sunnah. Barangsiapa membenci Shaykh Rabee', dia membenci Sunnah."

Pada ketika lain, beliau mengatakan,

"Sesungguhnya mereka berdua (Shaykh Rabee' dan Shaykh Muqbil) adalah pengibar bendera Ahlus Sunnah wal Jama'ah."

Ustaz Rasul juga turut mendedahkan keta'assuban Dr Asri terhadap tokoh-tokoh Ikhwanul Muslimin, sehingga beliau (Dr Asri) lebih bersikap emosi daripada mendatangkan hujjah dan dalil yang konkrit.

Sila hayati dengan hati terbuka.

Kuliah ini telah ana muatkan di Youtube. (http://www.youtube.com/watch?v=WDzmRatcdfU)

General Principles Regarding Allaah's Attributes (part 2)

The Eleventh Principle

"The proof from the Book and Sunnah for the establishment of an attribute is either:

(i) by clearly stating it,

(ii) or by its being incorporated by the name,

(iii) or by clear statement of an action or a description proving it."[14]

Examples of the first are Mercy, Might, Power, His Face, His Hands and His Fingers etc.

Examples of the second are al-Baseer (The Seeing) which incorporates the attribute of sight, and as-Samee' (The Hearing) which incorporates the attribute of hearing, and so on.

Examples of the third are (His Saying):

Ar-Rahmaan rose over the Throne.[15]

Which proves His having ascended, and (another example is His saying):

We shall exact retribution from the Mujrimoon.[16]

Which proves that He exacts retribution, and so on.

The Twelfth Principle

"One may seek refuge with Allaah, the Might and Magnificent's, attributes and swear an oath by them."[17]

From this is his, sallallaahu 'alaihi wa sallaam, saying, "I seek refuge of Your Pleasure from Your Wrath, and from Your granting safety from Your punishment .." reported by Muslim (no. 486), and therefore al-Bukhaaree named a chapter heading in the Book of Oaths and Vows, "Chapter: Swearing an Oath by the Might of Allaah and His Attributes and His Words."

The Thirteenth Principle

"Speech concerning the attributes is like speech about His Self."[18]

Since just as His Self is real and does not resemble that of other than Him, then it is characterised by real attributes which also do not resemble the attributes of others, and just as affirming His Self is an affirmation of existence but not of 'how'-then the same is true of the attributes.

The Fourteenth Principle

"Speech concerning some of the Attributes is like speech about the rest of them."[19]

So whoever affirms the attributes of Allaah like Hearing, Seeing and Will, must therefore affirms Allaah's Loving, being Pleased, His Anger and His Hating. Shikhul-Islaam Ibn Taymiyyah said, "And whoever differentiates between one attribute and another, despite their being the same with regard to reasons for their being literal or metaphorical-then he is contradicting himself, erroneous in his position, resembling those who believed in a part of the Book and disbelieved in other parts."

The Fifteenth Principle

"Whatever is attributed to Allaah and is not something separate from Him, then it is an attribute of His and not something created, and everything that is attributed to Him and is something separate from Him, then it is something created. So not everything which is attributed to Allaah is necessarily an attribute of His."[20]

Examples of the first are: Allaah's Hearing, Allaah's Seeing, His being Pleased and His Wrath.

Examples of the second are: The House of Allaah, the She-Camel of Allaah.

The Sixteenth Principle

"The attributes of Allaah, the Mighty and Magnificent, and all other matters of 'aqeedah are established by that which is established from Allaah's Messenger, sallallaahu 'alaihi wa sallaam, even if it is a single hadeeth, even if it is aahaad."[21]

The Seventeeth Principle

"The attributes of Allaah, the Mighty and Magnificent, which are established in the Book and the Sunnah, are known and are explained literally-never metaphorically or figuratively. But as for ;how' they are, then that is unknown."[22] [23]

The Eighteenth Principle

"Whatever occurs in the Book or the Sunnah, then it is binding upon every Believer to hold what it entails as his saying and to believe in it, even is he does not understand its meaning."[24]

The Nineteenth Principle

"The domain of reports[25] is wider than that of the attributes, and so things related about Him are not necessarily dependant solely upon text, such as 'The Pre-Existing,' that He is a 'thing,' that He 'exists.'"[26]

The Twentieth Principle

"No analogy is made regarding the attributes of Allaah, the Mighty and Magnificent."[27]

So no analogy is made between His liberality (sakhaa') and His generosity (jood). Nor between His Strength (Jalad) and His Might (Qawwah). Nor His Capability (isti'aanah) and His Power (Qudrah). Nor His Compassion (riqqah) and His Mercy (rahmah) and (ra'fah). Nor His being Aware and His Knowing and so on. Since with regard to the attributes of Allaah, the Mighty and Majestic, we may not go beyond the principle of halting until a text is found, as has been seen in the third principle.

The Twenty-First Principle

"The attributes of Allaah, the Mighty and Magnificent, cannot be enumerated, since every name comprises an attribute as has preceded, and Allaah's names cannot be enumerated since from them are those which Allaah has retained with Himself in the knowledge of the Unseen."

NOTES

[14] Al-Qawaa'idul-Muthlaa, p. 35.

[15] Soorah Taa Haa (20):5.

[16] Soorah as-Sajdah (32):22.

[17] Majmoo'ul-Fatwaawaa, 6/143 and 229, and see Sharhus-Sunnah of al-Baghawee (1/185-187) and some of them differentiate between swearing an oath by an attribute pertaining to an action and one pertaining to His Self, and they say, 'It is not permissible to swear (check?) by an attribute pertaining to an action.'

[18] Al-Kalaam 'alas-Sifaat of al-Khateeb al-Baghdaadee, p. 20, Al-Hujjah fee Bayaanil-Mahajjah of Qawaamsu-Sunnah (al-Asbahaanee), 1/173, At-Tadmuriyyah (p. 43) and Majmoo'ul-Fataawaa, 5/330 and 6/355.

[19] At-Tadmuriyyah, p. 31 and Majmoo'ul-Fataawaa, 5/212.

[20] Al-Jawaab as-Saheeh liman-Baddala Deenal-Maseeh,3/145, Majmoo'ul-Fataawaa, 9/290, Majmoo' Fataawaa wa Rasaa'il ibn 'Utahimain, 1/166.

[21] Mukhtasarus-Sawaa'iqul-Mursalah, 2/332, 412 and 43.

[22] For a reply to the doubts and claims of similarity refer to, Ar-Risaalatut-Tadmuriyyah, Munaazaatul-'Aqeedatil-Waasitiyyah, Ar-Risaalatul-Hamawiyyatul-Kubraa and Ar-Risaaltul-Marraakhashiyyah, all of them within Majmoo'ul-Fataawaa, 3/1-128, 1/160-194, 5/5-121 and 5/133-193, and all of them have also been published separately.

[23] At-Tadmuriyyah, pp. 43-44, Majmoo'ul-Fataawaa, 5/36-42, Mukhtasarus-Sawaa'iqul-Mursalah, 1/238 and 2/106 -.

[24] At-Tadmuriyyah, p. 65, Majmoo'ul-Fataawaa, 5/295 and Daqaa'qut-Tafseer, 5/245.

[25] I.e., about Allaah and His actions.

[26] Badaa'I'ul-Fawaa'id if Ibnul-Qayyim, 1/162.[27] Sha'nud-Du'aa of al-Khattaabee, p. 111.

[Taken from www.salafipublications.com, under "Manhaj"]

General Principles Regarding Allaah's Attributes (part 1)

The Methodology of the Salaf in Aqidah
General Principles Regarding Allaah's Attributes
Author: Alawee ibn `Abdil-Qaadir as-Saqqaaf
Source: Sifaatullaah `Azza wa Jalla al-Waaridah fil-Kitaab was-Sunnah (trans. by Dawud Burbank)
Article ID : AQD030010


The First Principle "Affirmation of everything that Allaah affirmed for Himself in His Book, or which His Messenger, sallallaahu 'alaihi wa sallaam, affirmed for Him. Without distorting (tahreef), without denial (ta'teel), and without saying how they are (takyeef) and without making any resemblance with the creation (tamtheel)."[1]

Since Allaah knows better about Himself than anyone else, and His Messenger, sallallaahu 'alaihi wa sallaam, knows better than rest of creation about his Lord.

The Second Principle "To deny for Allaah everything which He has denied for Himself in His Book, or which His Messenger denied for Him, whilst believing its fully perfect opposite is confirmed for Allaah, the Most High."[2]

Since Allaah knows better about Himself than His creation, and His Messenger out of all the people is the one who knows best about His Lord, so denying death for Him includes affirmation of His perfect Life, and denying oppression for Him includes affirmation of His perfect Justice, and denying sleep for Him includes affirmation of His perfect charge/control over everything.

The Third Principle "The attributes of Allaah, the Might and Magnificent, are only to be spoken of in accordance with a text (tawfeeqiyyah). So nothing is affirmed for Him except that which Allaah affirmed for Himself (or which) was affirmed for Him by His Messenger, and nothing is denied for Allaah, the Mighty and Magnificent, except that which He denied for Himself, was was denied for Him by His Messenger, sallallaahu 'alaihi wa sallaam."[3]

Since there is no one who knows better about Allaah than Allaah, the Most High, (Himself), and there is no one of the creation who knows better about His Creator than Allaah's Messenger, sallallaahu 'alaihi wa sallaam.

The Fourth Principle "To halt with regard to vague terms which are not found to be affirmed or denied textually, in wording or meaning, so further explanation is sought. Then if something false is meant by it, then we declare Allaah free of that and reject it, and if something that is true and something that is not to be denied for Allaah, then it is accepted and the correct terminology as found in the text is to be made clear. And one should call for its usage in place of this vague and newly-introduced wording."[4]

An example of this is the term 'direction.' We halt, neither affirming or denying it, and we ask the one who says it, 'What do you mean by direction?' So if he says, 'I mean a place which contains Him.' Then we say, 'This is something false and Allaah is to be declared free from this, and we reject it.' But if he says, 'That He is unrestrictedly above.' Then we say, 'This is true it is not to be denied for Allaah,' and we accept the meaning from him, and we say, 'However, it is more fitting that you say, 'He is above the heavens,' or 'He is above,' as occurs in the authentic texts.' But as for the term 'direction' then it is vague and a novelty, so it is better to leave it.

The Fifth Principle "Every attribute which is established by an authentic report definitely agrees with sound intellect."[5]

The Sixth Principle "To cut off any hope of reaching the reality of 'how.' As He, the Most High, says:

And they will never compass anything of His knowledge.[6] [7]

The Seventh Principle "The attributes of Allaah, the Mighty and Majestic, are affirmed in detail/specifically, whereas denial is done generally."[8]

So detailed and specific affirmation is, for example, affirming Hearing and Seeing, and the rest of the attributes. As for generalised denial, then like denial of any likeness as in His saying:

There is nothing like unto Him.[9]

The Eighth Principle "Every name confirmed for Allaah, the Mighty and Majestic, is inclusive of an attribute, but the opposite is not the case."[10]

For example, Allaah's name ar-Rahmaan (the Most Merciful) incorporates the attribute of mercy, al-Kareem (The Munificent) incorporates the attribute of munificence and al-Lateef (the Most Gentle and the All-Perceiving) incorporates the attribute of gentleness and being all-perceiving and so on. However, as for His attributes, (such as) His Will, His Coming, His Ascending-then names are not to be derived from them such as, 'The One who Wills,' 'The Comer,' 'The One who Ascended,' etc.

The Ninth Principle "The attributes of Allaah, the Most High, are perfect, containing no deficiency in any sense at all."[11]

The Tenth Principle "Attributes of Allaah, the Mighty and Magnificent, are dhaatiyyah - those pertaining to His Self, and fi'liyyah - those pertaining to His actions, and there is no limit or end to His actions.

And Allaah does what He wills."[12] [13]


NOTES
[1] 'Aqeedatus-Salaf Ashaabul-Hadeeth of as-Saaboonee, p. 4, Majmoo'ul-Fataawaa, 3/3, 4/182, 5/26, 6/38 and 515.
[2] Al-'Aqeedatut0Tadmuriyyah, of Ibn Taymiyyah, p. 55, Al-Jawaab Saheeh Liman Baddala Deenal-Maseeh, by him also, 3/139.
[3] Majmoo'ul-Fataawaa, 5/26.
[4] At-Tadmuriyyah, p. 65, Majmoo'ul-Fataawaa, 5/299, 6/36.
[5] Mukhtasarus-Sawaa'iq al-Mursalah, 1/141 and 253.
[6] Soorah Taa haa (20):110.
[7] Manhaj wa Diraasaat li Aayaatil-Asmaa was-Sifaat, of Muhammad al-Ameen ash-Shanqeetee, p. 26.
[8] Majmoo'ul-Fataawaa, 6/37 and 515.
[9] Soorah Shooraa (42):11.
[10] Badaa'i'ul-Fawaa'id, 1/162 of Ibnul-Qayyim, Al-Qawaa'idul Muthlaa fee Sifaatillaah wa Asmaa'ihil Husnaa, p. 30 of Ibn 'Uthaymain.
[11] Majmoo'ul-Fataawaa, 5/206, Mukhtasarus-Sawaa'iq al-Mursalah, 1/232 and Badaa'i'ul-Fawaa'id, 1/168.
[12] Soorah Ibraaheem (14):27.
[13] Al-Qawaa'idul Muthlaa, p. 30.

[Taken from www.salafipublications.com, under "Manhaj"]

Syarahan oleh Ustaz Abu Farouq Rasul bin Dahri di Masjid Abd Hamid Kg Pasiran

Syarahan berjudul

"Islam Salaf as Salih....?"

oleh

Ustaz Abu Farouq Rasul bin Dahri

(MA, Ummul Qura', Makkah)

di Masjid Abd Hamid Kg Pasiran

Sabtu, 5 Mei 2007

Selepas solat Isya'

• Apa itu Islam dan apa itu Salaf as-Salih?
• Kenapa Salaf as-Salih...?
• Adakah Salaf as-Salih teroris...!?
• Adakah Salaf as-Salih ahli bid'ah...!?
• Adakah Salaf as-Salih itu golongan sesat...!?

Ingin tahu lebih lanjut? Sila hadir beramai-ramai bersama keluarga, saudara-mara dan teman-teman. Semua dipersilakan hadir.

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Islam Yang Bermanhaj Salaf as-Salih

SILATURRAHMI AKBAR

@ Masjid Abd Hamid Kg Pasiran (Gentle Rd)

Ulama' dan Umara' bersama Umat

Ceramah berjudul

"Islam Yang Bermanhaj Salaf as-Salih"

Oleh Ustaz Abu Farouq Rasul Bin Dahri (hafizahullaah)

Sabtu 5hb Mei 2007

Selepas Solat Isya'

Semua dipersilakan hadir.

Datanglah bersama ahli keluarga, saudara-mara dan sahabat-handai.

Ask him: Where does he take his manhaj from?

It is really strange for a person to claim to be a Salafee when he doesn't contact his fellow Salafee brothers.

So ask him, where does he take his manhaj from?

Salafiyyah: A Leftist Movement?

(In reply to "Brother"'s comment in my previous entry, "Something to think about..")

Brother said:
i think the fact of the matter is in general the Salafi movement brings in a reformist mentality which is refreshing viz a viz the kind of taqlid mentality which unfortunately have befallen the community.

Brother is giving the impression that the taqleed mentality is a recent phenomenom. A point to note is that the taqleed mentality is something that has been going on for ages, such that even the four imams (Aboo Haneefah, Maalik, al-Shaafi'ee and Ahmad rahimahumullaah) worried about it.

We can read the words of the 4 Imams opposing taqleed such as "wa laa tuqallidoonee" (and do not blindly follow me), or in other words that advise us to abandon their opinions in the presence of authentic hadeeths. We can read about it in Shaykh al-Albaanee's book, Sifaat Solaat an-Nabee.

However, if it is being raised to our parents or grandparents (I'm referring to Singapore context.. probably it refers to Malaysia and Indonesia as well.. I'm not too sure..), we would hear them say, "But in the past, my teachers said that if we follow (the madhhab of) al-Shaafi'ee, we should only stick to it and not take from others (i.e. other madhhabs)."

SubhaanAllaah.. it is as though the Deen is only based upon one madhhab! Whereas the Deen is based upon al-Kitaab and as-Sunnah (of course, as understood by the Sahaabahs as they were the Prophet's students, followed by Taabi'een and Taabi' at-Taabi'een radiyAllaahu 'anhum).

Brother said:
however the issue here is - how does this movement position itself in a way that it does not break away from the mainstream or be seen as a leftist which if you look at it rationally is the case today or the perception which surrounds us.

Salafiyyah is a leftist movement? SubhaanAllaah... even if it is true that the Salafiyyah or Salafiyyoon is perceived as a leftist movement, we should know how this perception came about in the first place.

Scenario: A Salafee caller comes to a group of Muslims and inform them that what they are practising is against the Sunnah. He then presented the evidences to the Muslims. Not being able to accept that what they have been practising all these years are incorrect, they oppose the caller, label him a "Wahhabi". And when they are asked "What is Wahhabi?", they'd say, "Oh, Wahhabi is Wahhabi" or they'd say, "Wahhabi is not from Ahlus Sunnah."

So who is being leftist here? Or has it been an effort to marginalise the truth from the people?

Thus, do the Salafiyyoon purposely break away from the mainstream or people who claim to be from the mainstream break the Salafiyyoon away from the mainstream? That is, the Salafiyyoon are being marginalised by people who simply could not accept that what they have been practising is incorrect.

What's more unfortunate is when these people are influential in the community, thus influencing the community to marginalise the Salafiyyoon.

Brother said:
the challenge which we face today is to integrate with the rest of the muslims and showcase to everyone the truth in a matter which would be wildly exceptable and not otherwise.

In addition to what I've mentioned earlier, I believe we all know that integration is a two-way traffic. Take the scenario of a new student coming into class. The class should make him feel welcome while he makes the effort to blend in with his new classmates.

The same goes with the issue of integration into the community.

Didn’t Hasan al-Banna said that “we should come together upon common grounds”?

What is our common ground? Al-Kitaab and as-Sunnah.

But how do we know we are adhering to them the way it should be? Follow the understanding of the Sahaabah, Taabi’een and Taabi’ at-Taabi’een radiyAllaahu a’nhum.

This is the manhaj of the Salaf and this is how we as Muslims should unite, especially if we claim to be Ahl as-Sunnah wa al-Ja’maa’ah.

But many Muslims who “call for coming together upon common grounds” do not adhere to this manhaj, including Hasan al-Banna himself.

To conclude, whatever the issue is, it goes back to manhaj, that is, referring to the manhaj of the Salaf.

Wallaahu a'lam.

Something to think about...

"You see me as one who likes to debate just because I raise a different opinion. In actual fact, you disagree with me and are arguing your point as though you are right and I am wrong."

Something for my Salafee brothers and sisters to think about.. This is one of the main obstacles and challenges that we face in spreading and conveying the Salafee Da'wah.

We are labelled as people who like to debate just because we bring out an opinion or a practice that is contrary to what the common Muslims are holding onto (like placing the hands on the chest and moving the forefinger in tashahhud in prayer) and we affirm it to be true and correct.

Or because we affirm something to be from the Sunnah of the Prophet but the common Muslims are practising contrary to it.

One of the harshest comments that a Salafee would receive is that Salafees think that they are the only ones who are correct while others are wrong.

SubhaanAllaah.. Muslims should read the hadeeth of al-Irbaad bin Sareeyah whereby the Prophet advised us to adhere to his Sunnah and the sunnah of the Rightly-guided Caliphs when we face differences of opinions. (This hadeeth is hasan, reported by Abu Dawood and at-Tirmidhee)

Hence, the Prophet taught us to judge by using his Sunnah.

Which is why in Sharh as-Sunnah, Imam al-Barbahaaree stated that "Islaam is as-Sunnah and as-Sunnah is Islaam, one of the two cannot be uphold without the other (i.e. Islaam cannot be uphold with as-Sunnah and vice versa)."

Let us not be taken aback by their harsh comments.. People tend to be egoistic.. They can't accept that what they've been practising all this while is incorrect..

But we know for sure that the truth lies in the evidences.. the hadeeths and narrations.. which we always bring to support our hujjah..

Regardless of the situation, we bite onto the Sunnah of the Prophet and his Rightly-guided Caliphs with the stregth of our jaws, as advised by the Prophet in the hadeeth of al-Irbaad bin Sareeyah.

Shaykh Rabee' ibn Haadee al-Madkhalee advised us to call to the people with softness and lenience.

While Shaykh Ibn Baaz advised us that this is not the time for harshness.. this is a time for softness, patience and wisdom...

Wallaahu al-Musta'aan.

Narrations and principle to reflect and ponder upon...

إعلموا أن الإسلام هو السنة والسنة هي الإسلام, ولا يقوم أحدهما إلا بالآخر

"Know that Islam is as-Sunnah and as-Sunnah is Islam, and one of the two cannot be uphold without the other (i.e. Islam cannot be uphold except with as-Sunnah and vice versa)."

- Sharh as-Sunnah, al-Imaam al-Barbahaaree

صلوا كما رأيتموني أصلي

"Pray as you see me pray."

- Hadeeth reported by Bukhaaree and Muslim

I say: Every Muslim should ask himself this question: "Have I been abiding by the above-mentioned hadeeth?" That is by striving to perform our prayers just like how the Prophet performed his prayers.

And how can we claim to be practising Muslims when we do not practise the Sunnah? What more upholding the Sunnah?

الجماعة, ما أنا عليه وأصحابي ...

"al-Jamaa'ah, what my Companions and I are upon."

- Hadeeth reported by at-Tirmidhee, al-Haakim and others

خير الناس قرني, ثم الذين يلونهم, ثم الذين يلونهم

"The best of people is my generation (the Sahaabah), then the generation that follows them (Taabi'een), then the generation that follows them (the Taabi' at-Taabi'een)."

- Hadeeth reported by al-Bukhaaree and Muslim

من عمل عملا ليس عليه أمرنا وهو ردٌّ

"Whoever perfoms an act/deed that is not from our command (the religion) shall have it rejected."

- Hadeeth reported by Muslim (5/133), Abu Dawood (no. 4606) and Ahmad (6/73) from 'Aaishah

كل بدعة ضلالة و كل ضلالة في النار

"Every innovation (in religion) is misguidance, and every misguidance is in Hellfire."

- Khutbah al-Haajah, reported by Muslim

قال ابن عمر رضي الله عنهما: كل بدعة ضلالة وأراه الناس حسنة

Ibn 'Umar said (may Allah bless both of them): "Every innovation (in religion) is misguidance even though the people see it as good."

- Reported by Abu Shaamah with the status of hasan

I say: From the above narrations, how can we not walk upon the path of the Sahaabah in practising Islam? What reason do we have for introducing or practising innovations in religion?

Finally, a principle laid down by the scholars, one of whom is the renowned al-Imaam Ibn Katheer:

لو كان خيرا لسبقون إليه

"If an act/deed is good, then the Sahaabah would have preceded us in practising it."

Wallaahu a'lam.

Birthday celebrations: Bid'ah in religion or mu'amalah?

It has come to my attention that some people, in refuting the innovation of birthday celebrations, argue that birthday celebrations fall under the category of mu'amalah or worldly matters. Hence, they conclude that it's permissible to celebrate birthdays.

We know of the principle in fiqh which states that in matters of worship, the origin of it is haram unless there is Shari'i evidence that proves it to be halal.

Hence, if we refer to the fatwa of our mashayikh, they state that birthday celebration is an innovation in religion, as it has no basis in the religion.

"Whoever does something that is not part of the a part of this matter of ours (i.e. Islam), will have it rejected." [Reported by Muslim]

This is even more so if people gathered to recite some dhikr and supplications when celebrating a person's birthday.

However, as I mentioned earlier, there are some people who argue that birthday celebrations do not fall under matters of worship but under mu'amalah or worldly matters.

And they state the fiqh principle that states that in worldly matters (mu'amalah), the origin of it is halal unless there is Shari'i evidence that proves it to be haram.

Hence, they argue that birthday celebration is permissible.

Subhanallah.. didn't they read the fatwa of the mashayikh clearly? Didn't the mashayikh state that birthday celebrations is an imitation of the Jews and the Christians?

Thus, the daleel or Shari'i evidence which prove it to be haram is the hadeeth that states that whoever imitates a people, he is among them.

Hence, my advice to my fellow Muslim brothers and sisters.. abandon birthday celebrations.. we are in no need of it.

Wallahu a'lam.

Mawlid an-Nabee and birthday celebrations are bid'ah (innovations in religion)

This entry will be short.

Mawlid an-Nabee is bid'ah. It is a sunnah of the Shi'ites. (Refer to my entry on 24 March in Malay.)

It was started by the Fatimiyyah who were Shi'ites. This is as mentioned by Shaykh 'Ali Mahfooz, a major scholar of Al-Azhar, in his book "al-Ibda' fil Madari' al-Ibtida' "

Birthday celebrations is also bid'ah. It is not from the practice of Muslims. Rather it came from the Christians.

And we know of the hadeeth which states that "Whoever imitates a people is among them."

Hence, fellow Muslim brothers and sisters, reflect upon ourselves. If we've been celebrating birthdays and Mawlid an-Nabee, leave them.

Below is a link of my previous entries on Mawlid an-Nabee and birthday celebrations.

http://fikrahibnshamsuddeen.blogspot.com/search?q=birthday

Wallahu a'lam.

Readers, your feedback highly appreciated

As-Salaamu 'alaykum wa rahmatullaah.

I would like to take this opportunity to thank readers for visiting this humble blog, in which I seek the satisfaction of Allah (mardaatillaah) in my little effort of spreading the Salafi da'wah, upholding the Sunnah and fighting against bid'ah. My appreciation and gratitude goes out especially to frequent visitors.

For we know of the hadith that says that whoever starts a good sunnah that is followed by others, he gets the rewards of those who follows. Hence, if my entries benefit readers, I get the reward too, wal-hamdu lillaah.

Maashaa-Allaah, it touches me to notice in my counter stating the many visitors to my humble blog.

At times, I do wonder how readers find my blog, my view on it. In other words, I would like to know the feedbacks from visitors and readers.

I do note that I do not have a tagboard where you can easily leave a comment. I do have my own reasons for not having a tagboard.

However, I do hope that readers can spare a few minutes in leaving a comment in any particular entry.

It would be good if you can leave a comment at the end of this entry to give any general feedback on this blog, such as what you hope to see in this blog or anything that I can improve on.

To my brothers and sisters from the Middle-East, especially Saudi Arabia and Egypt, I do hope for some feedbacks and comments from you. Especially if you have something beneficial to share, such as a statement, article or fatwa by any of the mashayikh in your countries, whether it is related to any of my entries or not.

I do hope to receive some feedbacks and comments.

Wallaahu al-Musta'aan.

Wa as-Salaamu 'alaykum wa rahmatullaah.