Pendapat Ulama Sunni Tentang Salafi Wahabi
Posted on April 29, 2012 by A Nizami
Sebagai Muslim kita memang harus
memurnikan Tauhid dan hanya menyembah Allah semata. Kita juga harus
mengikuti sunnah Nabi dan menghindari bid’ah.
Sebaliknya kita juga harus menghindar dari paham khawarij takfiri yg mudah mengkafirkan/menganggap sesat sesama Muslim padahal menurut jumhur ulama tidak sesat. Karena mengkafirkan/menganggap sesama Muslim yg ternyata menurut mayoritas ulama lurus, dosanya juga besar.
Sebaliknya kita juga harus menghindar dari paham khawarij takfiri yg mudah mengkafirkan/menganggap sesat sesama Muslim padahal menurut jumhur ulama tidak sesat. Karena mengkafirkan/menganggap sesama Muslim yg ternyata menurut mayoritas ulama lurus, dosanya juga besar.
Mengkafirkan sesama Muslim adalah tanda
dari lemahnya Iman dan bisa jadi kita yg kafir/sesat jika Muslim yg kita
tuduh kafir/sesat itu ternyata lurus:
Tiga perkara berasal dari iman:
(1) Tidak mengkafirkan orang yang mengucapkan “Laailaaha illallah”
karena suatu dosa yang dilakukannya atau mengeluarkannya dari Islam
karena sesuatu perbuatan… (HR. Abu Dawud)
Jangan mengkafirkan orang yang shalat karena perbuatan dosanya meskipun (pada kenyataannya) mereka melakukan dosa besar. Shalatlah di belakang tiap imam dan berjihadlah bersama tiap penguasa. (HR. Ath-Thabrani)
Di saat Usamah, sahabat
Rasulullah saw, membunuh orang yang sedang mengucapkan, “Laa ilaaha
illallaah, ” Nabi menyalahkannya dengan sabdanya, “Engkau bunuh dia,
setelah dia mengucapkan Laa ilaaha illallaah.” Usamah lalu berkata, “Dia
mengucapkan Laa ilaaha illallaah karena takut mati.” Kemudian
Rasulullah saw. bersabda, “Apakah kamu mengetahui isi hatinya?” [HR
Bukhari dan Muslim]
Hadits di atas artinya jangan mengkafirkan seseorang hanya karena kita menduganya saja. Bukan dari pengakuan.
“Barangsiapa memanggil seseorang dengan kafir atau mengatakan kepadanya “hai musuh Allah”, padahal tidak demikian halnya, melainkan panggilan atau perkataannya itu akan kembali kepada dirinya”.[HR Muslim]
http://media-islam.or.id/2011/10/26/jangan-mudah-mengkafirkan-sesama-muslim
“Barangsiapa memanggil seseorang dengan kafir atau mengatakan kepadanya “hai musuh Allah”, padahal tidak demikian halnya, melainkan panggilan atau perkataannya itu akan kembali kepada dirinya”.[HR Muslim]
http://media-islam.or.id/2011/10/26/jangan-mudah-mengkafirkan-sesama-muslim
Wahabi Salafi Menurut Ulama Sunni Kontemporer
Gerakan Wahabi Salafi–yang dikenal dengan
ideologi takfir (mengkafirkan, mem-bid’ah-kan, men-syirik-kan sesama
muslim)– adalah gerakan yang mengklaim dirinya sebagai gerakan pemurnian
akidah (tauhid) dan mengikuti langkah ulama terdahulu atau ulama salaf.
Karena itu gerakan ini disebut dengan berbagai nama seperti Wahhabi
merujuk pada nama pendirinya Muhammad bin Abdul Wahhab, Ahli Tauhid dan
Salafi atau Wahabi Salafi. Di dunia Arab, mereka lebih sering disebut
dengan istilah harakatul Wahhabiyah As-Saudiyah (حركة الوهابية السعودية)
atau gerakan Wahabi Arab Saudi karena memang didirikan dan berpusat di
Arab Saudi.
Banyak ulama non-Wahabi yang memberi
nilai negatif pada gerakan ini. Tidak mengherankan, karena gerakan ini
tidak memiliki sikap kompromi dan tidak pernah menilai positif kecuali
kepada dirinya sendiri. Dan banyak label kurang sedap dialamatkan pada
gerakan yang pendanaan penyebarannya didukung penuh oleh kerajaan Arab
Saudi ini. Sebutan itu antara lain seperti “gerakan militan”, gerakan
ekstrim, ideologi teroris, neo-Khawarij sampai gerakan sesat.
Berikut beberapa pendapat ulama Sunni non-Wahhabi kontemporer terhadap Wahabi Salafi:
1. Dr. Ali Jumah, mufti Mesir mengatakan bahwa Wahabi Salafi adalah gerakan militan dan teror. [1]
2. Dr. Ahmad Tayyib, Syekh
al-Azhar mengatakan bahwa Wahabi tidak pantas menyebut dirinya salafi
karena mereka tidak berpijak pada manhaj salaf.[2]
3. Dr. Yusuf Qardawi, intelektual
Islam produktif dan ahli fiqh terkenal asal Mesir, mengatakan bahwa
Wahabi adalah gerakan fanatik buta yang menganggap dirinya paling benar
tanpa salah dan menganggap yang lain selalu salah tanpa ada kebenaran
sedikitpun.[3] Gerakan Wahabi di Ghaza, menurut Qardawi, lebih suka
memerangi dam membunuh sesama muslim daripada membunuh Yahudi.[4]
4. Dr. Wahbah Az-Zuhayli (وهبة
الزحيلي), mufti Suriah dan ahli fiqh produktif, menulis magnum opus
ensiklopedi fiqh 14 jilid berjudul Al Muwsuatul Fiqhi al-Islami
(الموسوعة الفقه الإسلامي ) . Az-Zuhayli mengatakan seputar Wahabi Salafi
(yang mengafirkan Jama’ah Tabligh): “mereka [Wahabi] adalah orang-orang
yang suka mengkafirkan mayoritas muslim selain dirinya sendiri.”[5]
5. KH. Agil Siradj, ketua PBNU,
mengatakan dalam berbagai kesempatan melalui artikel yang ditulisnya,
wawancara tv, dan seminar bahwa terorisme modern berakal dari ideologi
Wahabi.[6]
6. Syekh Hisyam Kabbani, ketua
tariqah Naqshabandi dunia, mengatakan bahwa Wahabi Salafi adalah gerakan
neo-Khawarij.[7] Yaitu aliran keras yang menghalalkan darah sesama
muslim dan terlibat dalam pembunuhan khalifah ke-3 Utsman bin Affan.
========================
CATATAN DAN RUJUKAN
CATATAN DAN RUJUKAN
[1] لكننا لم نر من السلفيين الحاليين سوى
التشدد والإرهاب والتعصب والدم “Yang saya lihat dari [Wahabi] Salafi
hanyalah [gerakan] ekstrim, teror, fanatik dan [haus] darah.” Lihat
detailnya:www.anbacom.com/news.php?action=show&id=8028.
[2] Lihat wawancaranya di:http://www.youtube.com/watch?v=N_vrTRXujBM
[3] هو التعصب له ضد الأفكار الأخري وهو
قائم علي المذهب الحنبلي، ولكنهم لا يرون ولا يؤمنون إلا برأيهم فهم
يعتبرون أن رأيهم صواب لا يحتمل الخطأ، ورأي غيرهم خطأ لا يحتمل الصواب
Lihat detail: libyan-national-movement.org/article.php?artid=2630
[4] Lihat wawancaranya dengan tv Al Jazeera di: youtube.com/watch?v=y2NcYwEqX7M
[5] الذين يكفرون كما يكفرون أغلب المسلمين غيرهم. Lihat afatih.wordpress.com/2011/12/12/jamaah-tabligh-gerakan-sesat.
[6] Lihat antara lain “Wahabi Mengajarkan
Kekerjasan” di:
syamsuri149.wordpress.com/2011/12/18/ketua-pbnu-kh-said-agil-siradj-wahabi-mengajarkan-kekerasan/
Dalam artikel tersebut dijelaskan ada 12 yayasan yang didanai Arab
Saudi untuk menyebarkan ideologi Wahabi Salafi.
[7] Kabbani mengatakan, “Belakangan ini,
beberapa ulama mengritik aliran Wahabi atau “salafî” sebagai kelompok
yang secara politik tidak benar. Praktik mengafirkan menjadi ciri utama
yang bisa dikenali dari kelompok neo-Khawarij pada masa modern ini.
Mereka kelompok yang senang menghantam orang-orang Islam dengan tudingan
kafir, bidah, syirik, dan haram, tanpa bukti atau pembenaran selain
dari hawa nafsu mereka sendiri, dan tanpa memberikan solusi selain dari
sikap tertutup dan kekerasan terhadap siapa pun yang berbeda pendapat
dengan mereka. ” Lihat lebih detail:http://groups.yahoo.com/group/Cahaya-Hati/message/2905
Pandangan Dr. Habib Rizieq Syihab dari FPI tentang Wahabi:
WAHABI
Ada pun Pandangan FPI terhadap WAHABI
sebagai berikut : FPI membagi WAHABI dengan semua sektenya juga menjadi
TIGA GOLONGAN ; Pertama, WAHABI TAKFIRI yaitu Wahabi yang mengkafirkan
semua muslim yang tidak sepaham dengan mereka, juga menghalalkan darah
sesama muslim, lalu bersikap MUJASSIM yaitu mensifatkan Allah SWT dengan
sifat-sifat makhluq, dan sebagainya dari berbagai keyakinan yang sudah
menyimpang dari USHULUDDIN yang disepakati semua MADZHAB ISLAM. Wahabi
golongan ini KAFIR dan wajib diperangi.
Kedua, WAHABI KHAWARIJ yaitu yang tidak
berkeyakinan seperti Takfiri, tapi melakukan
penghinaan/penistaan/pelecehan secara terbuka baik lisan mau pun tulisan
terhadap para Ahlul Bait Nabi SAW seperti Ali RA, Fathimah RA, Al-Hasan
RA dan Al-Husein RA mau pun ‘Itrah/Dzuriyahnya. Wahabi golongan ini
SESAT sehingga mesti dilawan dan diluruskan.
Ketiga, WAHABI MU’TADIL yaitu mereka yang
tidak berkeyakinan Takfiri dan tidak bersikap Khawarij, maka mereka
termasuk MADZHAB ISLAM yang wajib dihormati dan dihargai serta disikapi
dengan DA’WAH dan DIALOG dalam suasana persaudaraan Islam.
http://fpi.or.id/?p=detail&nid=98
http://fpi.or.id/?p=detail&nid=98
Pandangan Habib Munzir Al Musawa dari Majelis Rasulullah tentang Wahabi:
beda dengan orang orang wahabi, mereka tak punya sanad guru, namun bisanya cuma menukil dan memerangi orang muslim.
mereka memerangi kebenaran dan memerangi
ahlussunnah waljamaah, memaksakan akidah sesatnya kepada muslimin dan
memusyrikkan orang orang yg shalat.
salaf,
artinya adalah kaum yg terdahulu, salaf adalah istilah bagi Ulama Ulama
yg terdahulu di masa setelah Tabi’ Tabiin, namun kaum penganut ajaran
wahabi menamakan dirinya salafy, padahal mereka tak mengikuti ajaran
ulama salaf yg terkenal berbudi luhur, ahli ibadah, ahli ilmu syariah.
mereka ini muncul di akhir zaman justru membawa ajaran sesat dan mengaku salaf.
mereka ini muncul di akhir zaman justru membawa ajaran sesat dan mengaku salaf.
Kenapa para ulama di atas berpandangan kurang baik terhadap Salafi Wahabi? Bukankah mencela sesama Muslim itu haram?
Ini tak
lepas dari ulah Salafi Wahabi yang gemar menghina bahkan memfitnah
sesama Muslim dengan kata-kata yang mereka sendiri tidak suka dengan
dalih bid’ah, sesat, dsb. Lihatlah ulah para Salafi Wahabi:
Ustad Arifin Ilham dengan Majelis Zikir Az Zikro mereka anggap bid’ah dan sesat:
Bagaimana mungkin dzikir bid’ah model Arifin Ilham bisa dikatakan sebagai majelis dzikir yang disebutkan di dalam nash-nash tersebut?Kata-kata Ular dilontarkan terhadap sesama Muslim:
Sedangkan “majalis adz dzikir” yg dinisbahkan kepada model dan cara berdzikirnya Arifin Ilham lbh pantas dinamakan sebagai “majelis makr ” dan bukan majelis dzikr. Semoga Allah senantiasa menjaga kita dari kesesatan
http://blog.re.or.id/bid-ahnya-dzikir-jama-ah-ala-arifin-ilham-5-manhaj.htm
Lihat bagaimana sesama Wahabi saling hina/fitnah dengan sebutan kecoak, ular, dsb:
Abdul Mu’thi:
Khususnya yang berkenaan tentang Abu Nida’, Aunur Rafiq, Ahmad Faiz sertakecoak-kecoak yang ada di bawah mereka. Mereka ternyata tidak berubah seperti sedia kala, dalam mempertahankan hizbiyyah yang ada pada mereka (www.salafy.or.id, manhaj: “Bahaya jaringan JI dari Kuwait dan At Turots”, Abdul Mu’thi, Abu Ubaidah Syafrudin dan Abdurahman Wonosari).
http://myquran.org/forum/index.php?action=profile;area=showposts;u=27174
http://salafytobat.wordpress.com/2008/09/11/salafy-haraky-vs-salafy-yamani-vs-salafy-sururi/
Nah liciknya, ketika salafi dan jihadi sedang bertempur membela manhajnya masing-masing, kelompok bid’ah hasanah menyelusup ke dalam barisan jihadi seperti ular berbisa lalu menebar racunnya secara membabi buta, entah kepada jihadi atau kepada salafi.
http://muhibbulislam.wordpress.com/2011/04/30/salafi-antara-jihad-dan-bencana-bid%E2%80%99ah-hasanah/
Lihat bagaimana Salafi Wahabi menganggap
sesat Ustad Ja’far Umar Thalib dan juga Abubakar Ba’asyir yang
sesungguhnya dulu juga Salafi Wahabi:
Abdurahman Wonosari:Sebagian orang menganggap kita yang telah berlepas diri dari kesesatan Ja’far Umar Thalib (JUT).
Ustad Salafi Wahabi, Firanda, sering
memfitnah dan menghina Habib Munzir Al Musawwa dari Majelis Rasulullah.
Sementara Yazid memfitnah Habib Rizieq Syihab dari FPI sebagai Syi’ah
yang halal darahnya untuk dibunuh:
Ulama Sunni yang lain seperti Prof Dr Quraisy Shihab dan KH Said Agil Siradj juga mereka fitnah sebagai Syi’ah.
Dia fitnah juga ulama Salaf Imam Abu
Hasan Al Asy’ari (lahir tahun 260 H) yang mengajarkan Sifat 20 sebagai
sesat. Bagaimana mungkin “Ustad” yang lahir kemarin sore berani menghina
Ulama Salaf yang asli?
Bagaimana mungkin seorang ulama
kata-katanya penuh dengan “Kebun Binatang”? Kata-kata seperti “Kecoak”,
“Ular Berbisa” dilabelkan kepada manusia. Jangankan ulama/dai, bagi
orang awam pun itu tidak pantas. Allah benci dengan orang yang seperti
itu:
Sesungguhnya Allah membenci orang
yang keji, yang berkata kotor dan membenci orang yang meminta-minta
dengan memaksa. (AR. Ath-Thahawi)
Orang yang paling dibenci Allah ialah yang bermusuh-musuhan dengan keji dan kejam. (HR. Bukhari)
Nabi Muhammad itu diutus untuk menyempurnakan akhlak manusia:
Sesungguhnya aku diutus untuk menyempurnakan akhlak yang mulia. (HR. Al Bazzaar)
Paling dekat dengan aku
kedudukannya pada hari kiamat adalah orang yang paling baik akhlaknya
dan sebaik-baik kamu ialah yang paling baik terhadap keluarganya. (HR.
Ar-Ridha)
Dalam Surat Al Hujuraat 11-12 Allah
melarang orang-orang yang beriman mengolok-olok dan memaki satu kaum dan
menggunjing (ghibah) orang lain. Orang yang melakukan itu di akhirat
kelak akan memakan bangkai yang busuk.
“Hai orang-orang yang beriman,
janganlah sekumpulan orang laki-laki merendahkan kumpulan yang lain,
boleh jadi yang ditertawakan itu lebih baik dari mereka. Dan jangan pula
sekumpulan perempuan merendahkan kumpulan lainnya, boleh jadi yang
direndahkan itu lebih baik. Dan janganlah suka mencela dirimu sendiri
dan jangan memanggil dengan gelaran yang mengandung ejekan.
Seburuk-buruk panggilan adalah (panggilan) yang buruk sesudah iman dan
barangsiapa yang tidak bertobat, maka mereka itulah orang-orang yang
zalim.
Hai orang-orang yang beriman,
jauhilah kebanyakan purba-sangka (kecurigaan), karena sebagian dari
purba-sangka itu dosa. Dan janganlah mencari-cari keburukan orang dan
janganlah menggunjingkan satu sama lain. Adakah seorang diantara kamu
yang suka memakan daging saudaranya yang sudah mati? Maka tentulah kamu
merasa jijik kepadanya. Dan bertakwalah kepada Allah. Sesungguhnya Allah
Maha Penerima Taubat lagi Maha Penyayang.” [Al Hujuraat 11-12]
Bagaimana mungkin kita mengaku “MENGHIDUPKAN SUNNAH” jika kita‘MEMATIKAN AL QUR’AN”? Melanggar ayat-ayat Al Qur’an di atas seperti memaki manusia sebagai Kecoak dan Ular?
Mohon
sebarkan informasi ini kepada yang lainnya agar kita terhindar dari kaum
yang suka mencela dan memfitnah sesama Muslim. Jika kita ngajinya
benar, insya Allah kita bisa merasakan sesama Muslim itu bersaudara
(Ukhuwah Islamiyyah) dan saling menguatkan dan tolong-menolong. Bukan
saling hina.
Silahkan baca juga:
Waspadai Wahaby yang menyebut diri mereka Salafy
Memoirs Of Mr. Hempher, The British Spy To The Middle East is the title of a document that was published in series (episodes) in the German paper Spiegel and later on in a prominent French paper. A Lebanese doctor translated the document to the Arabic language and from there on it was translated to English and other languages. Waqf Ikhlas publications put out and circulated the document in English in hard copy and electronically under the title: Confessions of a British spy and British enmity against Islam. This document reveals the true background of the Wahhabi movement which was innovated by Mohammad bin abdul Wahhab and explains the numerous falsehood they spread in the name of Islam and exposes their role of enmity towards the religion of Islam and towards prophet Mohammad sallallahu ^alayhi wa sallam and towards Muslims at large. No wonder the Wahhabis today stand as the backbone of terrorism allowing and financing and planning shedding the blood of Muslims and other innocent people. Their well known history of terrorism as documented in Fitnatul Wahhabiyyah by the mufti of Makkah, Sheikh Ahmad Zayni Dahlan, and their current assassinations and contravention is due to their ill belief that all are blasphemers save themselves. May Allah protect our nation from their evils.
Memoirs Of
Mr. Hempher, The British Spy To The Middle East
Page 1 of 2
PART ONE
Hempher says:
Our Great Britain
is very vast. The sun rises over its seas, and sets, again, below its seas.
Our State is relatively weak yet in its colonies in India, China and Middle
East. These countries are not entirely under our domination. However, we
have been carrying on a very active and successful policy in these places.
We shall be in full possession of all of them very soon. Two things are
of importance:
1- To try to
retain the places we have already obtained;
2- To try to
take possession of those places we have not obtained yet.
The Ministry
of Colonies assigned a commission from each of the colonies for the execution
of these two tasks. As soon as I entered the Ministry of Colonies, the Minister
put his trust in me and appointed me the administrator of the company of
East India. Outwardly it was a company of trade. But its real task was to
search for ways of taking control of the very vast lands of India.
Our government
was not at all nervous about India. India was a country where people from
various nationalities, speaking different languages, and having contrasting
interests lived together. Nor were we afraid of China. For the religions
dominant in China were Buddhism and Confucianism, neither of which was much
of a threat. Both of them were dead religions that instituted no concern
for life and which were no more than forms of addresses. For this reason,
the people living in these two countries were hardly likely to have any
feelings of patriotism. These two countries did not worry us, the British
government. Yet the events that might occur later were not out of consideration
for us. Therefore, we were designing long term plans to wage discord, ignorance,
poverty, and even diseases in these countries. We were imitating the customs
and traditions of these two countries, thus easily concealing our intentions.
What frazzled
our nerves most was the Islamic countries. We had already made some agreements,
all of which were to our advantage, with the Sick Man (the Ottoman Empire).
Experienced members of the Ministry of Colonies predicted that this sick
man would pass away in less than a century. In addition, we had made some
secret agreements with the Iranian government and placed in these two countries
statesmen whom we had made masons. Such corruptions as bribery, incompetent
administration and inadequate religious education, which in its turn led
to busying with pretty women and consequently to neglect of duty, broke
the backbones of these two countries. In spite of all these, we were anxious
that our activities should not yield the results we expected, for reasons
I am going to cite below:
1- Muslims
are extremely devoted to Islam. Every individual Muslims is as strongly
attached to Islam as a priest or monk to Christianity, if not more. As it
is known, priests and monks would rather die than give up Christianity.
The most dangerous of such people are the Shiites in Iran. For they put
down people who are not Shiites as disbelievers and foul people. Christians
are like noxious dirt according to Shiites. Naturally, one would do one's
best to get rid of dirt. I once asked a Shiite this: Why do you look on
Christians as such? The answer I was given was this: "The Prophet of Islam
was a very wise person. He put Christians under a spiritual oppression in
order to make them find the right way by joining Allah's religion, Islam.
As a matter of fact, it is a State policy to keep a person found dangerous
under a spiritual oppression until he pledges obedience. The dirt I am speaking
about is not material; it is a spiritual oppression which is not peculiar
to Christians alone. It involves Sunnites and all disbelievers. Even our
ancient Magian Iranian ancestors are foul according to Shiites."
I said to him:
"Well! Sunnites and Christians believe in Allah, in Prophets, and in the
Judgment Day, too; why should they be foul, then?" He replied, "They are
foul for two reasons: They impute mendacity to our Prophet, Hadrat Muhammad
may Allah protect us against such an act! (1)* And we, in response to this
atrocious imputation, follow the rule expressed in the saying, If a person
torments you, you can torment him in return', and say to them: 'You are
foul.' Second; Christians make offensive allegations about the Prophets
of Allah. For instance, they say: Isaa (Jesus) 'alaihis-salaam' would take
(hard) drinks. Because he was accursed, he was crucified."
In consternation,
I said to the man that Christians did not say so. "Yes, they do," was the
answer, "and you don't know. It is written so in the Holy Bible." I became
quite. For the man was right in the first respect, if not in the second
respect. I did not want to continue the dispute any longer. Otherwise they
might be suspicious of me in an Islamic attire as I was. I therefore avoided
such disputes.
2- Islam was
once a religion of administration and authority. And Muslims were respected.
It would be difficult to tell these respectable people that they are slaves
now. Nor would it be possible to falsify the Islamic history and say to
Muslims: The honor and respect you obtained at one time was the result of
some (favorable) conditions. Those days are gone now, and they will never
come back.
3- We were
very anxious that the Ottomans and Iranians might notice our plots and foil
them. Despite the fact that these two States had already been debilitated
considerably, we still did not feel certain because they had a central government
with property, weaponry, and authority.
4- We were
extremely uneasy about the Islamic scholars. For the scholars of Istanbul
and Al-adh-har, the Iraqi and Damascene scholars were insurmountable obstacles
in front of our purposes. For they were the kind of people who would never
compromise their principles to the tiniest extent because they had turned
against the transient pleasures and adornments of the world and fixed their
eyes on the Paradise promised by Qur'aan al-kereem. The people followed
them. Even the Sultan was afraid of them. Sunnites were not so strongly
adherent to scholars as were Shiites. For Shiites did not read books; they
only recognized scholars, and did not show due respect to the Sultan. Sunnites,
on the other hand, read books, and respected scholars and the Sultan.
We therefore
prepared a series of conferences. Yet each time we tried we saw with disappointment
that the road was closed for us. The reports we received from our spies
were always frustrating, and the conferences came to naught. We did not
give up hope, though. For we are the sort of people who have developed the
habit of taking a deep breath and being patient.
The Minister
himself, the highest priestly orders, and a few specialists attended one
of our conferences. There were twenty of us. Our conference lasted three
hours, and the final session was closed without reaching a fruitful conclusion.
Yet a priest said, "Do not worry! For the Messiah and his companions obtained
authority only after a persecution that lasted three hundred years. It is
hoped that, from the world of the unknown, he will cast an eye on us and
grant us the good luck of evicting the unbelievers, (he means Muslims),
from their centers, be it three hundred years later. With a strong belief
and long-term patience, we must arm ourselves! In order to obtain authority,
we must take possession of all sorts of media, try all possible methods.
We must try to spread Christianity among Muslims. It will be good for us
to realize our goal, even if it will be after centuries. For fathers work
for their children."
A conference
was held, and diplomats and religious men from Russia and France as well
as from England attended. I was very lucky. I, too, attended because I and
the Minister were in very good terms. In the conference, plans of breaking
Muslims into groups and making them abandon their faith and bringing them
round to belief (Christianizing them) like in Spain was discussed. Yet the
conclusions reached were not as had been expected. I have written all the
talks held in that conference in my book "Ilaa Melekoot-il-Meseeh."
It is difficult
to suddenly uproot a tree that has sent out its roots to the depths of the
earth. But we must make hardships easy and overcome them. Christianity came
to spread. Our Lord the Messiah promised us this. The bad conditions that
the east and the west were in, helped Muhammad. Those conditions being gone,
have taken away the nuisances (he means Islam) that accompanied them. We
observe with pleasure today that the situation has changed completely. As
a result of great works and endeavors of our ministry and other Christian
governments Muslims are on the decline now. Christians, on the other hand,
are gaining ascendancy. It is time we retook the places we lost throughout
centuries. The powerful State of Great Britain pioneers this blessed task
[of annihilating Islam].
PART TWO
In the Hijree
year 1122, C.E. 1710, the Minister of Colonies sent me to Egypt, Iraq, Hidjaz
and Istanbul to act as a spy and to obtain information necessary and sufficient
for the breaking up of Muslims. The Ministry appointed nine more people,
full of agility and courage, for the same mission and at the same time.
In addition to the money, information and maps we would need, we were given
a list containing names of statesmen, scholars, and chiefs of tribes. I
can never forget! When I said farewell to the secretary, he said, "The future
of our State is dependent on your success. Therefore you should exert your
utmost energy."
I set out on
a voyage to Istanbul, the center of the Islamic caliphate. Besides my primary
duty, I was to learn very well Turkish, the native language of the Muslims
being there. I had already learned in London a considerable amount of Turkish,
Arabic (the language of the Qur'aan) and Persian, the Iranian language.
Yet learning a language was quite different from speaking that language
like its native speakers. While the former skill can be acquired in a matter
of a few years, the latter requires a duration of time several times as
long as this. I had to learn Turkish with all its subtleties lest the people
should suspect me.
I was not anxious
that they should suspect me. For Muslims are tolerant, open-hearted, benevolent,
as they have learnt from their Prophet Muhammad 'alai-his-salaam'. They
are not skeptical like us. After all, at that time the Turkish government
did not have an organization to arrest spies.
After a very
tiresome voyage I arrived in Istanbul. I said my name was Muhammad and began
to go to the mosque, Muslims' temple. I liked the way Muslims observed discipline,
cleanliness and obedience. For a moment I said to myself: Why are we fighting
these innocent people? Is this what our Lord the Messiah advised us? But
I at once recovered from this diabolical [!] thought, and decided to carry
out my duty in the best manner.
In Istanbul
I met an old scholar named "Ahmed Efendi." With his elegant manners, open-heartedness,
spiritual limpidity, and benevolence, none of our religious men I had seen
could have equalled him. This person endeavored day and night to make himself
like the Prophet Muhammad. According to him, Muhammad was the most perfect,
the highest man. Whenever he mentioned his name his eyes would become wet.
I must have been very lucky, for he did not even ask who I was or where
I was from. He would address me as "Muhammad Efendi." He would answer my
questions and treat me with tenderness and with compassion. For he considered
me a guest who had come to Istanbul to work in Turkey and to live in the
shadow of the Khaleefa, the representative of the Prophet Muhammad. Indeed,
this was the pretext I used to stay in Istanbul
One day I said
to Ahmed Efendi: "My parents are dead. I don't have any brothers or sisters,
and I haven't inherited any property. I came to the center of Islam to work
for a living and to learn Qur'aan al-kereem and the Sunnat, that is, to
earn both my worldly needs and my life in the Hereafter." He was very delighted
with these words of mine, and said, "You deserve to be respected for these
three reasons." I am writing down exactly what he said:
"1- You are
a Muslim. All Muslims are brothers.
2- You are
a guest. Rasoolullah 'sall-allaahu alaihi wa sallam' declared: 'Offer kind
hospitality to your guests!'
3- You want
to work. There is a hadeeth-i shereef stating that 'a person who works is
beloved to Allah.' "
These words
pleased me very much. I said to myself, "Would that there were such bright
truths in Christianity, too! It's a shame there aren't any." What surprised
me was the fact that Islam, such a noble religion as it was, was being degenerated
in the hands of these conceited people who were quite unaware of what was
going on in life.
I said to Ahmed
Efendi that I wanted to learn Qur'aan al-kereem. He replied that he would
teach me with pleasure, and began to teach me (Faatiha soora). He would
explain the meanings as we read. I had great difficulty pronouncing some
words. In two years' time I read through the whole Qur'aan al-kereem. Before
each lesson he would make ablution himself and also command me to make ablution.
He would sit towards the qibla (Ka'ba) and then begin teaching.
What Muslims
call ablution consisted of a series of washings, as follows:
1) Washing
the face;
2) Washing
the right arm from fingers to elbows;
3) Washing
the left arm from fingers to elbows;
4) Making masah
of (moistening both hands and rubbing them gently on) the head, backs of
ears, (back of) neck;
5) Washing
both feet.
Having to use
the miswaak vexed me very much. "Miswaak" is a twig with which they (Muslims)
clean their mouth and teeth. I thought this piece of wood was harmful for
the mouth and teeth. Sometimes it would hurt my mouth and cause bleeding.
Yet I had to use it. For, according to them, using the "miswaak" was a muakkad
sunnat of the Prophet. They said this wood was very useful. Indeed, the
bleeding of my teeth came to an end. And the foul breath that I had till
that time, and which most British people have, was gone.
During my stay
in Istanbul I spent the nights in a room I had rented from a man responsible
for the service in a mosque. This servant's name was "Marwaan Efendi". Marwaan
is the name of one of the Sahaaba (Companions) of the Prophet Muhammad.
The servant was a very nervous man. He would boast about his name and tell
me that if I should have a son in the future I should "name him Marwaan,
because Marwaan is one of Islam's greatest warriors."
"Marwaan Efendi"
would prepare the evening dinner. I would not go to work on Friday, a holiday
for Muslims. On the other days of the week I worked for a carpenter named
Khaalid, being paid on a weekly basis. Because I worked part time, from
morning till noon, that is, he would give me half the wage he gave the other
employees. This carpenter would spend much of his free time telling about
the virtues of "Khaalid bin Waleed." Khaalid bin Waleed, one of the Sahaaba
of the Prophet Muhammad, is a great mujaahid (a warrior for Islam). He accomplished
various Islamic conquests. Yet his (Khaalid bin Waleed's) dismissal from
office by 'Umar bin Hattaab during the latter's caliphate chafed the carpenter's
heart(2)*.
"Khaalid",
the carpenter for whom I worked, was an immoral and extremely neurotic person.
He somehow trusted me very much. I do not know why, but perhaps it was because
I always obeyed him. He ignored the Sharee'at (Islaam's commandments) in
his secret manners. Yet when he was with his friends he would display obedience
to the commandments of the Sharee'at. He would attend the Friday prayers,
but I am not sure about the other (daily) prayers.
I would have
breakfast in the shop. After work I would go to the mosque for noon prayer
and would stay there till afternoon prayer. After the afternoon prayer I
would go to Ahmed Efendi's place, where he would teach me such lessons as
(reading) Qur'aan al-kereem, Arabic and Turkish languages for two hours.
Every Friday I would give him my weekly earnings because he taught me very
well. Indeed, he taught me very well how to read Qur'aan al-kereem, requirements
of the Islamic religion and the subtleties of Arabic and Turkish languages.
When "Ahmed
Efendi" knew that I was single, he wanted to marry me to one of his daughters.
I refused his offer. But he insisted, saying that marriage is a sunnat of
the Prophet's and the Prophet had stated that "A person who turns away from
my sunnat is not with me." Apprehending that this event might put an end
to our personal dealings, I had to lie to him, saying that I lacked sexual
power. Thus I ensured the continuance of our acquaintance and friendship.
When my two-year
stay in Istanbul was over, I told "Ahmed Efendi" I wanted to go back home.
He said, "No, don't go. Why are you going? You can find anything you might
look for in Istanbul. Allaahu ta'aalaa has given both the religion and the
world at the same time in this city. You say that your parents are dead
and you have no brothers or sisters. Why don't you settle down in Istanbul?..."
"Ahmed Efendi" had formed a compulsive dependence upon my company. For this
reason he did not want to part company with me and insisted that I should
make my home in Istanbul. But my patriotic sense of duty compelled me to
go back to London, to deliver a detailed report concerning the center of
the caliphate, and to take new orders.
Throughout
my stay in Istanbul I sent reports of my observations monthly to the Ministry
of Colonies. I remember asking in one of my reports what I was to do should
the person I was working for ask me to practice sodomy with him. The reply
was: You can do it if it will help you attain your goal. I was very much
indignant over this answer. I felt as if the whole world had fallen down
on my head. I already knew that this vicious deed was very common in England.
Yet it had never occurred to me that my superiors would command me to commit
it. What could I do? I had no other way than to empty the drug to the dregs.
So I kept quiet and went on with my duty.
As I said farewell
to "Ahmed Efendi", his eyes became wet and he said to me, "My son! May Allaahu
ta'aalaa be with you! If you should come back to Istanbul and see that I
am dead, remember me. Say the (soora) Faatiha for my soul! We will meet
on the Judgement Day in front of 'Rasoolullah'." Indeed, I felt very sad,
too; so much so that I shed warm tears. However, my sense of duty was naturally
stronger.
PART THREE
My friends
had returned to London before I did and they had already received new commands
from the Ministry. I, too, was given new commands upon returning. Unfortunately,
only six of us were back.
One of the
other four people, the secretary said, had become a Muslim and remained
in Egypt. Yet the secretary was still glad because, he said, he (the person
who had remained in Egypt) had not betrayed any secrets. The second one
had gone to Russia and remained there. He was Russian in origin. The secretary
was very sorry about him, not because he had gone back to his homeland,
but because perhaps he had been spying on the Ministry of Colonies for Russia
and had gone back home because his mission had been over. The third one,
as the secretary related, had died of plague in a town named "Imara" in
the neighborhood of Baghdaad. The fourth person had been traced by the Ministry
up to the city of San'aa in the Yemen and they had received his reports
for one year, and thereafter his reporting had come to an end and no trail
of him had been found despite all sorts of efforts. The Ministry put down
the disappearance of these four men as a catastrophe. For we are a nation
with great duties versus a small population. We therefore do very fine calculations
on every man.
After a few
of my reports, the secretary held a meeting to scrutinize the reports given
by four of us. When my friends submitted their reports pertaining to their
tasks, I, too, submitted my report. They took some notes from my report.
The Minister, the secretary, and some of those who attended the meeting
praised my work. Nevertheless I was the third best. The first grade was
won by my friend "George Belcoude", and "Henry Fanse" was the second best.
I had doubtlessly
been greatly successful in learning Turkish and Arabic languages, the Qur'aan
and the Sharee'at. Yet I had not managed to prepare for the Ministry a report
revealing the weak aspects of the Ottoman Empire. After the two-hour meeting,
the secretary asked me the reason for my failure. I said, "My essential
duty was to learn languages and the Qur'aan and the Sharee'at. I could not
spare time for anything in addition. But I shall please you this time if
you trust me." The secretary said I was certainly successful but he wished
I had won the first grade. (And he went on):
"O Hempher,
your next mission comprises these two tasks:
1- To discover
Muslims' weak points and the points through which we can enter their bodies
and disjoin their limbs. Indeed, this is the way to beat the enemy.
2- The moment
you have detected these points and done what I have told you to, [in other
words, when you manage to sow discord among Muslims and set them at loggerheads
with one another], you will be the most successful agent and earn a medal
from the Ministry."
I stayed in
London for six months. I married my paternal first cousin, "Maria Shvay".
At that time I was 22 years old, and she was 23. "Maria Shvay was a very
pretty girl, with average intelligence and an ordinary cultural background.
The happiest and the most cheerful days of my life were those that I spent
with her. My wife was pregnant. We were expecting our new guest, when I
received the message containing the order that I should leave for Iraq.
Receiving this
order at a time while I was awaiting the birth of my son made me sad. However,
the importance I attached to my country, doubled with my ambition to attain
fame by being chosen the best one among my colleagues, was above my emotions
as a husband and as a father. So I accepted the task without hesitation.
My wife wanted me to postpone the mission till after the child's birth.
Yet I ignored what she said. We were both weeping as we said farewell to
each other. My wife said, "Don't stop writing to me! I shall write you letters
about our new home, which is as valuable as gold." These words of hers stirred
up storms in my heart. I almost cancelled the travel. Yet I managed to take
control of my emotions. Extending my farewell to her, I left for the ministry
to receive the final instructions.
Six months
later I found myself in the city of Basra, Iraq. The city people were partly
Sunnite and partly Shiite. Basra was a city of tribes with a mixed population
of Arabs, Persians and a relatively small number of Christians. It was the
first time in my life that I met with the Persians. By the way, let me touch
upon Shi'ism and Sunnism.
Shiites say
that they follow 'Alee bin Aboo Taalib, who was the husband of Muhammad's
'alaihis-salaam' daughter Faatima and at the same time Muhammad's 'alaihis-salaam'
paternal first cousin. They say that Muhammad 'alaihis-salaam' appointed
Alee, and the twelve imaams, 'Alee's descendants to succeed him as the Khaleefa.
In my opinion,
the Shi'ees are right in the matter pertaining to the caliphate of 'Alee,
Hasan, and Huseyn. For, as far as I understand from the Islamic history,
Alee was a person with the distinguished and high qualifications required
for caliphate. Nor do I find it alien for Muhammad 'alaihis-salaam' to have
appointed Hasan and Huseyn as Khaleefas. What makes me suspect, however,
is Muhammad's 'alaihis-salaam' having appointed Huseyn's son and eight of
his grandsons as Khaleefas. For Huseyn was a child at Muhammad's 'alaihis-salaam'
death. How did he know he would have eight grandsons. If Muhammad 'alaihis-salaam'
was really a Prophet, it was possible for him to know the future by being
informed by Allaahu ta'aalaa, as the Messiah had divined about the future.
Yet Muhammad's 'alaihis-salaam' Prophethood is a matter of doubt to us Christians.
Muslims say
that "There are many proofs for Muhammad's 'alaihis-salaam' Prophethood.
One of them is the Qur'aan (Koran)." I have read the Qur'aan. Indeed, it
is a very high book. It is even higher than the Torah (Taurah) and the Bible.
For it contains principles, regulations, moral rules, etc.
It has been
a wonder to me how an illiterate person such as Muhammad 'alaihis-salaam'
could have brought such a lofty book, and how could he have had all those
moral, intellectual and personal qualifications which could not be possessed
even by a man who has read and travelled very much. I wonder if these facts
were the proofs for Muhammad's 'alaihis-salaam' Prophethood?
I always made
observations and research in order to elicit the truth about Muhammad's
'alaihis-salaam' Prophethood. Once I brought out my interest to a priest
in London. His answer was fanatical and obdurate, and was not convincing
at all. I asked Ahmed Efendi several times when I was in Turkey, yet I did
not receive a satisfactory answer from him, either. To tell the truth, I
avoided asking Ahmed Efendi questions directly related to the matter lest
they should become suspicious about my espionage.
I think very
much of Muhammad 'alaihis-salaam'. No doubt, he is one of Allah's Prophets
about whom we have read in books. Yet, being a Christian, I have not believed
in his Prophethood yet. It is doubtless that he was very much superior to
geniuses.
The Sunnites,
on the other hand, say that "After the Prophet's passing away, Muslims considered
Aboo Bekr and 'Umar and 'Uthmaan and 'Alee suitable for the caliphate."
Controversies
of this sort exist in all religions, most abundantly in Christianity. Since
both 'Umar and 'Alee are dead today, maintaining these controversies would
serve no useful purpose. To me, if Muslims are reasonable, they should think
of today, not of those very old days(3)*.
One day in
the Ministry of Colonies I made a reference to the difference between the
Sunnites and the Shiites, saying, "If Muslims knew something about life,
they would resolve this Shiite-Sunnite difference among themselves and come
together." Someone interrupted me and remonstrated, "Your duty is to provoke
this difference, not to think of how to bring Muslims together."
Before I set
out for my travel to Iraq, the secretary said, "O Hempher, you should know
that there has been natural differences among human beings since God created
Abel and Cain. These controversies shall continue until the return of the
Messiah. So is the case with racial, tribal, territorial, national, and
religious controversies.
"Your duty
this time is to diagnose these controversies well and to report to the ministry.
The more successful you are in aggravating the differences among Muslims
the greater will be your service to England.
"We, the English
people, have to make mischief and arouse schism in all our colonies in order
that we may live in welfare and luxury. Only by means of such instigations
will we be able to demolish the Ottoman Empire. Otherwise, how could a nation
with a small population bring another nation with a greater population under
its sway? Look for the mouth of the chasm with all your might, and get in
as soon as you find it. You should know that the Ottoman and Iranian Empires
have reached the nadir of their lives. Therefore, your first duty is to
instigate the people against the administration! History has shown that
'The source of all sorts of revolutions is public rebellions.' When the
unity of Muslims is broken and the common sympathy among them is impaired,
their forces will be dissolved and thus we shall easily destroy them."
PART FOUR
When I arrived
in Basra, I settled in a mosque. The imaam of the mosque was a Sunnite person
of Arabic origin named Shaikh 'Umar Taaee. When I met him I began to chat
with him. Yet he suspected me at the very beginning and subjected me to
a shower of questions. I managed to survive this dangerous chat as follows:
"I am from Turkey's Igdir region. I was a disciple of Ahmed Efendi of Istanbul.
I worked for a carpenter named Khaali (Haalid)." I gave him some information
about Turkey, which I had acquired during my stay there. Also, I said a
few sentences in Turkish. The imaam made an eye signal to one of the people
there and asked him if I spoke Turkish correctly. The answer was positive.
Having convinced the imaam, I was very happy. Yet I was wrong. For a few
days later, I saw to my disappointment that the imaam suspected that I was
a Turkish spy. Afterwards, I found out that there was some disagreement
and hostility between him and the governor appointed by the (Ottoman) Sultan.
Having been
compelled to leave Shaikh 'Umar Efendi's mosque, I rented a room in an inn
for travellers and foreigners and moved there. The owner of the inn was
an idiot named Murshid Efendi. Every morning he would disturb me by knocking
hard at my door to wake me up as soon as the adhaan for morning prayer was
called. I had to obey him. So I would get up and perform the morning prayer.
Then he would say, "You shall read Qur'aan-al kereem after morning prayer."
When I told him that it was not fard (an act commanded by Islam) to read
Qur'aan al-kereem and asked him why he should insist so much, he would answer,
"Sleeping at this time of day will bring poverty and misfortune to the inn
and the inmates." I had to carry out this command of his. For he said otherwise
he would send me out of the inn. Therefore, as soon as the adhaan was called,
I would perform morning prayer and then read Qur'aan al-kereem for one hour.
One day Murshid
Efendi came to me and said, "Since you rented this room misfortunes have
been befalling me. I put it down to your ominousness. For you are single.
Being single (unmarried) portends ill omen. You shall either get married
or leave the inn." I told him I did not have property enough to get married.
I could not tell him what I had told Ahmed Efendi. For Murshid Efendi was
the kind of person who would undress me and examine my genitals to see whether
I was telling the truth.
When I said
so, Murshid Efendi reproved me, saying, "What a weak belief you have! Haven't
you read Allah's aayat purporting, If they are poor, Allaahu ta'aalaa will
make them rich with His kindness'?" I was stupefied. At last I said, "All
right, I shall get married. But are you ready to provide the necessary money?
Or can you find a girl who will cost me little?"
After reflecting
for a while, Murshid Efendi said, "I don't care! Either get married by the
beginning of Rajab month, or leave the inn." There were only twenty-five
days before the beginning of the month of Rajab.
Incidentally,
let me mention the Arabic months; Muharram, Safar, Rabi'ul-awwal, Rabi'ul-aakhir,
Jemaaziy-ul-awwal, Jemaaziy-ul-aakhir, Rajab, Sha'baan, Ramadaan, Shawwaal,
Zilqa'da, Zilhijja. Their months are neither more than thirty days, nor
below twenty-nine. They are based on lunar calculations.
Taking a job
as an assistant to a carpenter, I left Murshid Efendi's inn. We made an
agreement on a very low wage, but my lodging and food were to be at the
employer's expense. I moved my belongings to the carpenter's shop well before
the month of Rajab. The carpenter was a manly person. He treated me as if
I were his son. He was a Shiite from Khorassan, Iran, and his name was Abd-ur-
Ridaa. Taking the advantage of his company, I began to learn Persian. Every
afternoon Iranian Shiites would meet at his place and talk on various subjects
from politics to economy. Most often than not they would speak ill of their
own government and also of the Khaleefa in Istanbul. Whenever a stranger
came in they would change the subject and begin to talk on personal matters.
They trusted
me very much. However, as I found out later on, they though I was an Azerbaijani
because I spoke Turkish.
From time to
time a young man would call at our carpenter's shop. His attirement was
that of a student doing scientific research, and he understood Arabic, Persian,
and Turkish. His name was Muhammad bin Abd-ul-wahhaab Najdee. This youngster
was an extremely rude and very nervous person. While abusing the Ottoman
government very much, he would never speak ill of the Iranian government.
The common ground which made him and the shop-owner Abd-ur-Ridaa so friendly
was that both were inimical towards the Khaleefa in Istanbul. But how was
it possible that this young man, who was a Sunnee, understood Persian and
was friends with Abd-ur-Ridaa, who was a Shi'ee? In this city Sunnites pretended
to be friendly and even brotherly with Shiites. Most of the city's inhabitants
understood both Arabic and Persian. And most people understood Turkish as
well.
Muhammad of
Najd was a Sunnee outwardly. Although most Sunnites censured Shiites, in
fact, they say that Shiites are disbelievers this man never would revile
Shiites. According to Muhammad of Najd, there was no reason for Sunnites
to adapt themselves to one of the four madh-habs; he would say, "Allah's
Book does not contain any evidence pertaining to these madh-habs." He purposefully
ignored the aayet-i-kereemas in this subject and slighted the hadeeth-i-shereefs.
Concerning
the matter of four madh-habs: A century after the death of their Prophet
Muhammad 'alaihis- salaam', four scholars came forward from among Sunnite
Muslims: Aboo Haneefa, Ahmad bin Hanbal, Maalik bin Anas, and Muhammad bin
Idris Shaafi'ee. Some Khaleefas forced the Sunnites to imitate one of these
four scholars. They said no one except these four scholars could do ijtihaad
in Qur'aan al-kereem or in the Sunna. This movement closed the gates of
knowledge and understanding to Muslims. This prohibition of ijtihaad is
considered to have been the reason for Islam's standstill.
Shiites exploited
these erroneous statements to promulgate their sect. The number of Shiites
was smaller than one-tenth that of Sunnites. But now they have increased
and become equal with Sunnites in number. This result is natural. For ijtihaad
is like a weapon. It will improve Islam's fiqh and renovate the understanding
of Qur'aan al-kereem and Sunna. Prohibition of ijtihaad, on the other hand,
is like a rotten weapon. It will confine the madh-hab within a certain framework.
And this, in its turn, means to close the gates of inference and to disregard
the time's requirements. If your weapon is rotten and your enemy is perfect,
you are doomed to be beaten by your enemy sooner or later. I think, the
clever ones of the Sunnites will reopen the gate of ijtihaad in future.
If they do not do this, they will become the minority and the Shiites will
receive a majority in a few centuries.
[However, the
imaams (leaders) of the four madh-habs hold the same creed, the same belief.
There is no difference among them. Their difference is only in worships.
And this, in turn, is a facility for Muslims. The Shiites, on the other
hand, parted into twelve sects, thus becoming a rotten weapon. There is
detailed information in this respect in the book Milal wa Nihal].
The arrogant
youngster, Muhammad of Najd, would follow his nafs (his sensuous desires)
in understanding the Qur'aan and the Sunna. He would completely ignore the
views of scholars, not only those of the scholars of his time and the leaders
of the four madh-habs, but also those of the notable Sahaabees such as Aboo
Bakr and 'Umar. Whenever he came across a Koranic (Qur'aan) verse which
he thought was contradictory with the views of those people, he would say,
"The Prophet said: I have left the Qur'aan and the Sunna for you.' He did
not say, I have left the Qur'aan, the Sunna, the Sahaaba, and the imaams
of madh-habs for you.' Therefore, the thing which is fard is to follow the
Qur'aan and the Sunna no matter how contrary they may seem to be to the
views of the madh-habs or to the statements of the Sahaaba and scholars."
During a dinner
conversation at Abd-ur-Ridaa's place, the following dispute took place between
Muhammad of Najd and a guest from Kum, a Shiite scholar named Shaikh Jawad:
Shaikh Jawad.
Since you accept that 'Alee was a mujtahid, why don't you follow him like
Shiites?
Muhammad of
Najd Alee is no different from 'Umar or other Sahaabees. His statements
cannot be of a documentary capacity. Only the Qur'aan and the Sunna are
authentic documents. [The fact is that statements made by any of the As-haab-i
kiraam are of a documentary capacity. Our Prophet commanded us to follow
any one of them].
Shaikh Jawaad
Since our Prophet said, "I am the city of knowledge, and 'Alee is its gate,"
shouldn't there be difference between 'Alee and the other Sahaaba?
Muhammad of
Najd, If 'Alee's statements were of a documentary capacity, would not the
Prophet have said, "I have left you the Qur'aan, the Sunna, and 'Alee"?
Shaikh Jawaad
Yes, we can assume that he (the Prophet) said so. For the stated in a hadeeth-i-shereef,
"I leave (behind me) Allah's Book and my Ahl-i-Bayt." And 'Alee, in his
turn, is the greatest member of the Ahl-i-Bayt.
Muhammad of
Najd denied that the Prophet had said so.
Shaikh Jawaad
confuted Muhammad of Najd with convincing proofs.
However, Muhammad
of Najd objected to this and said, "You assert that the Prophet said, I
leave you Allah's Book and my Ahl-i-Bayt." Then, what has become of the
Prophet's Sunna?"
Shaikh Jawad.
The Sunna of the Messenger of Allah is the explanation of the Qur'aan. The
Messenger of Allah said, "I leave (you) Allah's Book and my Ahl-i-Bayt."
The phrase 'Allah's Book' includes the 'Sunna', which is an explanation
of the former.
Muhammad of
Najd. Inasmuch as the statements of the Ahl-i-Bayt are the explanations
of the Qur'aan, why should it be necessary to explain it by hadeeths?
Shaikh Jawaad
When hadrat Prophet passed away, his Ummat (Muslims) considered that there
should be an explanation of the Qur'aan which would satisfy the time's requirements.
It was for this reason that hadrat Prophet commanded his Ummat to follow
the Qur'aan, which is the original, and his Ahl-i-Bayt, who were to explain
the Qur'aan in a manner to satisfy the time's requirements.
I liked this
dispute very much. Muhammad of Najd was motionless in front of Shaikh Jawaad,
like a house-sparrow in the hands of a hunter.
Muhammad of
Najd was the sort I had been looking for. For his scorn for the time's scholars,
his slighting even the (earliest) four Khaleefas, his having an independent
view in understanding the Qur'aan and the Sunna were his most vulnerable
points to hunt and obtain him. So different this conceited youngster was
from that Ahmed Efendi who had taught me in Istanbul! That scholar, like
his predecessors, was reminiscent of a mountain. No power would be able
to move him. Whenever he mentioned the name of Aboo Haneefa, he would stand
up, go and make ablution. Whenever he meant to hold the book of Hadeeth
named Bukhaaree, he would, again, make ablution. The Sunnees trust this
book very much.
Muhammad of
Najd, on the other hand, disdained Aboo Haneefa very much. He would say,
"I know better than Aboo Haneefa did." In addition, according to him, half
of the book of Bukhaaree was wrong.
[As I was translating
these confessions of Hempher's into Turkish, I remembered the following
event: I was a teacher in a high school. During a lesson one of my students
asked, "Sir, if a Muslim is killed in a war, will he become a martyr?" "Yes,
he will," I said. "Did the Prophet say so?" "Yes, he did." "Will he become
a martyr if he is drowned in sea, too?" "Yes," was my answer. "And in this
case he will attain more thawaab." Then he asked, "Will he become a martyr
if he falls down from an aeroplane?" "Yes, he will," I said. "Did our Prophet
state these, too?" "Yes, he did." Upon this, he smiled in a triumphant air
and said, "Sir! Were there aeroplanes in those days?" My answer to him was
as follows: "My son! Our Prophet has ninety-nine names. Each of his names
stands for a beautiful attribute he was endowed with. One of his names is
Jaami'ul-kalim. He would state many facts in one word. For example, he said,
'He who falls from a height will become a martyr.' " The child admitted
this answer of mine with admiration and gratitude. By the same token, Qur'aan
al-kereem and hadeeth-i-shereefs contain many words, rules, commandments
and prohibitions each of which denotes various other meanings. The scientific
work carried on to explore these meanings and to apply the right ones to
the right cases, is called Ijtihaad. Performing ijtihaad requires having
profound knowledge. For this reason, the Sunnees prohibited ignorant people
from doing ijtihaad. This does not mean to prohibit ijtihaad. After the
fourth century of the Hegiral Era, no scholars were educated so highly as
to reach the grade of an absolute mujtahid [scholar profoundly learned (enough
to perform ijtihaad)]; therefore, no one performed ijtihad, which in turn
naturally meant the closure of the gates of ijtihaad. Towards the end of
the world, Isaa (Jesus) 'alaihis-salaam' shall descend from heaven and Mahdee
(the expected Islamic hero) shall appear; these people shall perform ijtihaad.
Our Prophet
'sall-allaahu alaihi wa sallam' stated, "After me Muslims shall part into
seventy-three groups. Only one of these groups shall enter Paradise." When
he was asked who were to be in that group, he answered, "Those who adapt
themselves to me and my Ashaab." In another hadeeth-i-shereef he stated,
"My As-haab are like celestial stars. You will attain hidaayat if you follow
any one of them!" In other words, he said, "You will attain the way leading
to Paradise." A Jew of Yemen, Abdullah bin Saba, by name, instigated hostility
against the As-haab among Muslims. Those ignorant people who believed this
Jew and bore enmity against the As-haab were called Shi'ee (Shiite). And
people who obeyed the hadeeth-shereefs, loved and followed the As-haab-i-kiraam
were called Sunnee (Sunnite).]
I established
a very intimate friendship with Muhammad bin Abd-ul-wahhaab of Najd. I launched
a campaign of praising him everywhere. One day I said to him: "You are greater
than 'Umar and 'Alee. If the Prophet were alive now, he would appoint you
as his Khaleefa instead of them. I expect that Islam will be renovated and
improved in your hands. You are the only scholar who will spread Islam all
over the world."
Muhammad the
son of Abd-ul-wahhaab and I decided to make a new interpretation of the
Qur'aan; this new interpretation was to reflect only our points of view
and would be entirely contrary to those explanations made by the Sahaaba,
by the imaams of madh-habs and by the mufassirs (deeply learned scholars
specialized in the explanation of the Qur'aan). We were reading the Qur'aan
and talking on some of the aayats. My purpose in doing this was to mislead
Muhammad. After all, he was trying to present himself as a revolutionist
and would therefore accept my views and ideas with pleasure so that I should
trust him all the more.
On one occasion
I said to him, "Jihaad (fighting, struggling for Islam) is not fard."
He protested,
"Why shouldn't it be despite Allah's commandment, 'Make war against unbelievers.'?"
I said, "Then
why didn't the Prophet make war against the munaafiqs despite Allah's commandment,
'Make Jihaad against unbelievers and munaafiqs." [On the other hand, it
is written in Mawaahibu ladunniyya that twenty- seven Jihaads were performed
against unbelievers. Their swords are exhibited in Istanbul's museums. Munaafiqs
would pretend to be Muslims. They would perform namaaz with the Messenger
of Allah in the Masjeed-i- Nabawee during the days. Rasoolullah 'sall-allaahu
alaihi wasallam' knew them. Yet he did not say, " You are a munaafiq," to
any of them. If he had made war against them and killed them, people would
say, "Muhammad 'alaihis- salaam' killed people who believed in him." Therefore
he made verbal Jihaad against them. For Jihaad, which is fard, is performed
with one's body and/or with one's property and/or with one's speech. The
aayat-i-kareema quoted above commands to perform Jihaad against unbelievers.
It does not define the type of the Jihaad to be performed. For Jihaad against
unbelievers must be performed by fighting, and Jihaad against munaafiqs
is to be performed by preaching and advice. This aayat-i-kereema covers
these types of Jihaad].
He said, "The
Prophet made Jihaad against them with his speech."
I said, "Is
the Jihaad which is fard (commanded), the one which is to be done with one's
speech?"
He said, "Rasoolullah
made war against the unbelievers."
I said, "The
Prophet made war against the unbelievers in order to defend himself. For
the unbelievers intended to kill him."
He nodded.
At another
time I said to him, "Mut'a nikaah is permissible."
He objected,
"No, it is not."
I said, "Allah
declares, In return for the use you make of them, give them the mehr you
have decided upon'."
He said, "'Umar
prohibited two examples of mut'a practice existent in his time and said
he would punish anyone who practiced it."
I said, "You
both say that you are superior to 'Umar and follow him. In addition, 'Umar
said he prohibited it though he knew that the Prophet had permitted it.
Why do you leave aside the Prophet's word and obey 'Umar's word?"
He did not
answer. I knew that he was convinced.
I sensed that
Muhammad of Najd desired a woman at that moment; he was single. I said to
him, "Come on, let us each get a woman by mut'a nikaah. We will have a good
time with them. He accepted with a nod. This was a great opportunity for
me, so I promised to find a woman for him to amuse himself. My aim was to
ally the timidity he had about people. But he stated it a condition that
the matter be kept as a secret between us and that the woman not even be
told what his name was. I hurriedly went to the Christian women who had
been sent forth by the Ministry of Colonies with the task of seducing the
Muslim youth there. I explained the matter to one of them. She accepted
to help, so I gave her the nickname Safiyya. I took Muhammad of Najd to
her house. Safiyya was at home, alone. We made a one-week marriage contract
for Muhammad of Najd, who gave the woman some gold in the name of "Mehr."
Thus we began to mislead Muhammad of Najd, Safiyya from within, and I from
without.
Muhammad of
Najd was thoroughly in Safiyya's hands now. Besides, he had tasted the pleasure
of disobeying the commandments of the Sharee'at under the pretext of freedom
of ijtihaad and ideas.
The third day
of the mut'a nikaah I had a long dispute with him over that hard drinks
were not haraam (forbidden by Islam). Although he quoted many aayats and
hadeeths showing that it was haraam to have hard drinks, I cancelled all
of them and finally said, "It is a fact that Yezeed and the Umayyad and
Abbasid Khaleefas had hard drinks. Were they all miscreant people and you
are the only adherent of the right way? They doubtless knew the Qur'aan
and the Sunna better than you do. They inferred from the Qur'aan and the
Sunna that the hard drink is makrooh, not haraam. Also, it is written in
Jewish and Christian books that alcohol is mubaah (permitted). All religions
are Allah's commandments. In fact, according to a narrative, 'Umar had hard
drinks until the revelation of the aayat, 'You have all given it up, haven't
you?" If it had been haraam, the Prophet would have chastised him. Since
the Prophet did not punish him, hard drink is halaal." [The fact is that
'Umar 'radiy-allaahu anh' used to take hard drinks before they were made
haraam. He never drank after the prohibition was declared. If some of the
Umayyad and Abbasid Khaleefas took alcoholic drinks, this would not show
that drinks with alcohol are makrooh. It would show that they were sinners,
that they committed haraam. For the aayat-i-kereema quoted by the spy, as
well as other aayat-i-kereemas and hadeeth-i-shereefs, shows that drinks
with alcohol are haraam. It is stated in Riyaad-un-naasiheen, "Formerly
it was permissible to drink wine. Hadrat 'Umar, Sa'd ibni Waqqas, and some
other Sahaabees used to drink wine. Later the two hundred and nineteenth
aayat of Baqara soora was revealed to declare that it was a grave sin. Sometime
later the forty-second aayat of Nisaa soora was revealed and it was declared,
'Do not approach the namaaz when you are drunk!'" Eventually, the ninety-third
aayat of Maaida soora came and wine was made haraam. It was stated as follows
in hadeeth-i- shereefs: "If something would intoxicate in case it were taken
in a large amount, it is haraam to take it even in a small amount." and
"Wine is the gravest of sins." and "Do not make friends with a person who
drinks wine! Do not attend his funeral (when he dies)! Do not form a matrimonial
relationship with him!" and "Drinking wine is like worshipping idols." and
"May Allaahu ta'aalaa curse him who drinks wine, sells it, makes it, or
gives it."] ***
Muhammad of
Najd said, "According to some narratives, 'Umar drank alcoholic spirits
after mixing it with water and said it was not haraam unless it had an intoxicating
effect. 'Umar's view is correct, for it is declared in the Qur'aan, 'The
devil wants to stir up enmity and grudge among you and to keep you from
doing dhikr of Allah and from namaaz by means of drinks and gambling. You
will give these up now, won't you?' Alcoholic spirits will not cause the
sins defined in the aayat when it does not intoxicate. Therefore, hard drinks
are not haraam when they don't have an intoxicating effect."
I told Safiyya
about this dispute we had on drinks and instructed her to make him drink
a very strong spirit. Afterwards, she said, "I did as you said and made
him drink. He danced and united with me several times that night." From
them on Safiyya and I completely took control of Muhammad of Najd. In our
farewell talk the Minister of Colonies had said to me, "We captured Spain
from the disbelievers [he means Muslims] by means of alcohol and fornication.
Let us take all our lands back by using these two great forces again." Now
I know how true a statement it was.
One day I broached
the topic of fasting to Muhammad of Najd: "It is stated in the Qur'aan,
'Your fasting is more auspicious for you.' It is not stated that fasting
is fard (a plain commandment). Then, fasting is sunna, not fard, in the
Islamic religion." He protested and said, "Are you trying to lead me out
of my faith?" I replied, "One's faith consists of the purity of one's heart,
the salvation of one's soul, and not committing a transgression against
others' rights. Did not the Prophet state, 'Faith is love'? Did not Allah
declare in Qur'aan al-kereem, 'Worship thine Rab (Allah) until yaqeen comes
to thee? Then, when one has attained yaqeen pertaining to Allah and the
Day of Judgement and beautified one's heart and purified one's deeds, one
will become the most virtuous of mankind." He shook his head in reply to
these words of mine.
Once I said
to him, "Namaaz is not fard." "How is it not fard?" "Allah declares in the
Qur'aan, 'Perform namaaz to remember Me.' Then, the aim of namaaz is to
remember Allah. Therefore, you might as well remember Allah without performing
namaaz."
He said, "Yes.
I have heard that some people do dhikr of Allah instead of performing namaaz.'
I was very much pleased with this statement of his. I tried hard to develop
this notion and capture his heart. Then I noticed that he did not attach
much importance to namaaz and was performing it quite sporadically. He was
very negligent especially with the morning prayer. For I would keep him
from going to bed by talking with him until midnight. So he would be too
exhausted to get up for morning prayer.
I began to
pull down the shawl of belief slowly off the shoulders of Muhammad of Najd.
One day I wanted to dispute with him about the Prophet, too. "From now on,
if you talk with me on these topics, our relation will be spoilt and I shall
put an end to my friendship with you." Upon this I gave up speaking about
the Prophet for fear of ruining all my endeavors once and for all.
I advised him
to pursue a course quite different from those of Sunnites and Shiites. He
favored this idea of mine. For he was a conceited person. Thanks to Safiyya,
I put an halter on him.
On one occasion
I said, "I have heard that the Prophet made his As-haab brothers to one
another. Is it true?" Upon his positive reply, I wanted to know if this
Islamic rule was temporary or permanent. He explained, "It is permanent.
For the Prophet Muhammad's halaal is halaal till the end of the world, and
his haraam is haraam till the end of the world." Then I offered him to be
my brother. So we were brothers.
From that day
on I never left him alone. We were together even in his travels. He was
very important for me. For the tree that I had planted and grown, spending
the most valuable days of my youth, was now beginning to yield its fruit.
I was sending
monthly reports to the Ministry of Colonies in London. The answers I received
were very encouraging and reassuring. Muhammad of Najd was following the
path I had drawn for him.
My duty was
to imbue him with feelings of independence, freedom and skepticism. I always
praised him, saying that a brilliant future was awaiting him.
One day I fabricated
the following dream: "Last night I dreamed of our Prophet. I addressed him
with the attributes I had learnt from hodjas. He was seated on a dais. Around
him were scholars that I did not know. You entered. Your face was as bright
as haloes. You walked towards the Prophet, and when you were close enough
the Prophet stood up and kissed between your both eyes. He said, 'You are
my namesake, the heir to my knowledge, my deputy in worldly and religious
matters.' You said, 'O Messenger of Allah! I am afraid to explain my knowledge
to people.' 'You are the greatest. Don't be afraid,' replied the Prophet."
Muhammad bin
Abd-ul-Wahhaab was wild with joy when he heard the dream. He asked several
times if what I had told him was true, and received a positive answer each
time he asked. Finally he was sure I had told him the truth. I think, from
then on, he was resolved to publicize the ideas I had imbued him with and
to establish a new sect.
http://www.sunna.info/antiwahabies/wahhabies/htm/spy1.htm
PART FIVE
Hempher says:
It
was on one of those days when Muhammad of Najd and I had become very
intimate friends that I received a message from London ordering me to
leave for the cities of Kerbelaa and Najaf, the two most popular Shiite
centers of knowledge and spirituality. So I had to put an end to my
company with Muhammad of Najd and leave Basra. Yet I was happy because
I was sure that this ignorant and morally depraved man was going to
establish a new sect, which in turn would demolish Islam from within,
and that I was the composer of the heretical tenets of this new sect.
'Alee,
the fourth Khaleefa of the Sunnites, and the first one according to the
Shiites, was buried in Najaf. The city of Koofa, which was a distance
of one fersah (league), i.e., an hour's walk from Najaf, was the
capital of 'Alee's caliphate. When 'Alee was killed, his sons Hasan and
Huseyn buried him outside Koofa at a place called Najaf today. In the
course of time, Najaf began to grow, while Koofa gradually fell into
decay. The Shiite men of religion came together in Najaf. Houses,
markets, madrasas (Islamic schools and universities) were built.
The
Khaleefa in Istanbul was kind and generous to them for the following
reasons:
1- The Shiite administration in Iran was supporting the Shiites. The Khaleefa's interfering with them would cause tension between the states, which in turn could lead to warfare.
2- The inhabitants of Najaf included a number of armed tribes supporting the Shiites. Although they did not have much significance in terms of weaponry and organization, it would be unwise for the Khaleefa to run the risk of getting into trouble with them.
3-
The Shiites in Najaf had authority over the Shiites all over the world,
particularly those in Africa and India. If the Khaleefa disturbed them,
all the Shiites would rise against him.
Huseyn
bin 'Alee, the Prophet's grandson, i.e., his daughter Faatima's son,
was martyred in Kerbelaa. The people of Iraq had sent for Huseyn in
Medina and invited him to Iraq to elect him their Khaleefa. Huseyn and
his family were in the territory called Kerbelaa when the Iraqis gave
up their former intention and, acting upon the order given by Yazeed
bin Muaawiya, the Umayyad Khaleefa living in Damascus, set out with the
intention of arresting him. Huseyn and his family put up a heroic
last-ditch fight against the Iraqi army. The battle ended in their
death, so the Iraqi army was the winning side. Since that day, the
Shiites have accepted Kerbelaa as their spiritual center, so that
Shiites from all over the world come here and form such a huge crowd
that our religion of Christianity does not have a likeness to it.
Kerbelaa,
a Shiite city, contains Shiite madrasas. This city and Najaf support
each other. Upon receiving the order to go to these two cities, I left
Basra for Baghdad, and thence to a city named 'Hulla' situated
alongside the Euphrates.
The
Tigris and Euphrates come from Turkey, cut through Iraq, and flow into
the Persian Gulf. Iraq's agriculture and welfare are due to these two
rivers.
When
I was back in London, I proposed to the Ministry of Colonies that a
project could be drawn up to change the beds of these two rivers in
order to make Iraq accept our proposals. When the water was cut off,
Iraq would have to satisfy our demands.
From
Hulla to Najaf I travelled in the guise of an Azerbaijani tradesman.
Establishing close friendships with Shiite men of religion, I began to
mislead them. I joined their circles of religious instruction. I saw
that they did not study science like the Sunnites, nor did they have
the beautiful moral qualities possessed by the Sunnites. For example:
1-
They were extremely inimical towards the Ottoman State. For they were
Shiites and the Turks were Sunnites. They said that the Sunnites were
disbelievers.
2-
The Shiite scholars were entirely absorbed in religious teachings and
had very little interest in worldly knowledge, as was the case with
priests during the period of standstill in our history.
3-
They were quite unaware of Islam's inner essence and sublime character,
nor did they have the smallest notion of the time's scientific and
technical improvements.
I
said to myself: What a wretched sort of people these Shiites are. They
are sound asleep when the whole world is awake. One day a flood will
come and take them all away. Several times I attempted to entice them
to revolt against the Khaleefa. Unfortunately, no one would even listen
to me. Some of them laughed at me as though I had told them to destroy
the earth. For they looked on the Khaleefa as a fortress impossible to
capture. According to them, they would get rid of the caliphate with
the advent of the promised Mahdi.
According
to them, Mahdi was their twelfth imaam, who was a descendant of Islam's
Prophet and who disappeared in the Hijree year 255. They believed he
was still alive and would one day reappear and rescue the world from
this state of utter cruelty and injustice, filling it with justice.
It
is consternating! How come these Shiite people believe in these
superstitions! It was like the superstitious doctrine, "Jesus Christ
will come back and fill the world with justice," held by our
Christians.
One
day I said to one of them: "Isn't it fard for you to prevent injustice
like the Islamic Prophet did?" His reply was: "He managed to prevent
injustice because Allah helped him." When I said, "It is written in the
Qur'aan, If you help Allah's religion, He will help you in return.' "If
you revolt against the torture of your shaahs, Allah will help you" He
answered, "You are a tradesman. These are scientific matters. You
cannot understand this."
The
mausoleum of Alee the Emeer-ul-mu'mineen was profusely decorated. It
had a splendid yard, a gold-covered dome, and two tall minarets. Every
day great numbers of Shiites visited this mausoleum. They performed
namaaz in jamaa'at in it. Every visitor first stooped in front of the
threshold, kissed it, and then greeted the grave. They asked for
permission and then entered. The mausoleum had a vast yard, which
contained numerous rooms for men of religion and visitors.
There
were two mausoleums similar to that of 'Alee's in Kerbelaa. One of them
belonged to Huseyn and the other belonged his brother Abbaas, who had
been martyred with him in Kerbelaa. In Kerbelaa the Shiites repeated
the same practices as they did in Najaf. The climate of Kerbelaa was
better than that of Najaf. It was surrounded with graceful orchards and
lovely brooks.
During
my mission to Iraq I met with a scene that gave relief to my heart.
Some events heralded the end of the Ottoman Empire. For one thing, the
governor appointed by the administration in Istanbul was an uneducated
and cruel person. He acted as he wished. The people did not like him.
The Sunnites were uneasy because the governor restricted their freedom
and did not value them, and the Shiites felt indignant over being
governed by a Turk while among them there were sayyeds and shareefs,
the Prophet's descendants, who would have been a much better choice for
governorship.
The
Shiites were in an utterly woebegone situation. They lived in squalid
and dilapidated environments. The roads were not safe. Highwaymen
always awaited caravans, and attacked whenever they saw that there were
no soldiers escorting them. For this reason, convoys would not set out
unless the government would appoint a detachment to escort them.
The
Shiite tribes were mostly warlike with one another. They killed and
plundered one another daily. Ignorance and illiteracy were dreadfully
widespread. This state of the Shiites reminded me of the time when
Europe had been under an ecclesiastical invasion. With the exclusion of
the religious leaders living in Najaf and Kerbelaa and a small
minority, who were their votaries, not even one out of every thousand
Shiites knew how to read or write.
The
economy had collapsed entirely, and the people were suffering utter
poverty. The administrative system was quite out of order. The Shiites
committed treasons against the government.
The
State and the people viewed each other with suspicion. As a result,
there was no mutual aid between them. The Shiite religious leaders,
totally given to vituperating the Sunnites, had already relinquished
knowledge; business, religious and worldly alike.
I
stayed in Kerbelaa and in Najaf for four months. I suffered a very
serious illness in Najaf. I felt so bad that I completely gave up hope
of recovery. My illness lasted three weeks. I went to a doctor. He gave
me a prescription. Using the medicine, I began to recover. Throughout
my illness I stayed in an underground room. Because I was ill, my host
prepared my medicine and food in return for an insignificant sum of
money and expected great thawaab for serving me. For I was, so to
speak, a visitor of 'Alee the Emeer-ul-mu'mineen. The doctor advised me
to have only chicken broth during the first few days. Later on he
permitted me to eat chicken as well. The third week I had rice soup.
After becoming well again I left for Baghdad. I prepared a report of
one hundred pages on my observations in Najaf, Hulla, and Baghdad and
while on the way. I submitted the report to the Baghdad representative
of the Ministry of Colonies. I waited for the Ministry's order on
whether I should remain in Iraq or return to London.
I
wished to go back to London. For I had been abroad for a long time. I
missed my homeland and my family. Especially, I wanted to see my son
Rasputin, who had been born after my departure. For this reason, I
appended to my report a petition for permission to return to London for
a short time at least. I wanted to give an oral report of impressions
about my three years' mission in Iraq and to get some rest in the
meantime. The Iraq representative of the Ministry advised me not to
call on him often lest I should arouse suspicion. He also advised to
rent a room in one of the inns alongside the Tigris River, and said, "I
shall inform you of the Ministry's answer when we receive the mail from
London." During my stay in Baghdad I observed the spiritual distance
between Istanbul, the capital of the caliphate, and Baghdad.
When
I left Basra for Kerbelaa and Najaf, I was very much anxious that
Muhammad of Najd would swerve from the direction I had led him. For he
was an extremely unstable and nervous person. I feared that the aims I
had built upon him might be spoilt.
As I
left him he was thinking of going to Istanbul. I did my best to
dissuade him from the notion. I said, "I am very anxious that when you
go there you may make a statement whereby they will pronounce you a
heretic and kill you."
My
apprehension was quite the other way round. I was anxious that upon
going there he should meet profound scholars capable of setting his
fallacies right and converting him to the Sunnee creed and thus all my
dreams should come to naught. For there was knowledge and Islam's
beautiful morality in Istanbul.
When
I found out that Muhammad of Najd did not want to stay in Basra, I
recommended that he go to Isfahan and Sheeraaz. For these two cities
were lovely. And their inhabitants were Shiites. And Shiites, in their
turn, could not possibly influence Muhammad of Najd. For Shiites were
inefficient in knowledge and ethics. Thus I made it certain that he
would not change the course I had charted for him.
As
we parted I said to him, "Do you believe in Taqiyya?" "Yes, I do," he
replied. "The unbelievers arrested one of the Sahaaba and tormented him
and killed his parents. Upon this he made Taqiyya, that is, he said
openly that he was a polytheist. (When he came back and said what had
happened), the Prophet did not reproach him at all." I advised him,
"When you live among the Shiites, make Taqiyya; do not tell them that
you are Sunnee lest they become a nuisance for you. Utilize their
country and scholars! Learn their customs and traditions. For they are
ignorant and stubborn people."
As I
left, I gave him some money as zakaat. Zakaat is an Islamic tax
collected in order to be dealt out to the needy people. In addition, I
gave him a saddled animal as a present. So we parted.
After
my departure I lost contact with him. This made me utterly uneasy. When
we parted we decided that both of us were to return to Basra and
whichever party was back first and did not find the other party was to
write a letter and leave it with Abd-ur-Reedaa.
PART SIX
I
stayed in Baghdad for a time. Then, receiving the message ordering me
to return to London, I left. In London, I talked with the secretary and
some officials of the Ministry. I told them of my activities and
observations during my long mission. They rejoiced greatly at the
information I gave about Iraq and said that they were pleased. On the
other hand, Safiyya, the girl friend of Muhammad of Najd, sent a report
agreeing with mine. I found out also that throughout my mission I had
been followed by men from the Ministry. These men also sent reports
concurrent with the reports I had sent and with the account I had given
to the secretary.
The
secretary made an appointment for me to meet the Minister. When I
visited the Minister, he met me in a manner that he had not shown
towards me upon my arrival from Istanbul. I knew that I occupied an
exceptional place in his heart now.
The
minister was very pleased to know that I had obtained Muhammad of Najd.
"He is a weapon our Ministry has been looking for. Give him all sorts
of promises. It would be worth while if you spent all your time
indoctrinating him," he said. When I said, "I have been anxious about
Muhammad of Najd. He may have changed his mind," he replied, "Don't
worry. He has not given up the ideas he had when you left him. The
spies of our Ministry met him in Isfahan and reported to our Ministry
that he had not changed." I said to myself, "How could Muhammad of Najd
reveal his secrets to a stranger?" I did not dare to ask this question
to the Minister. However, when I met Muhammad of Najd later, I found
out that in Isfahan a man named Abd-ul-kereem had met him and ferreted
out his secrets by saying, "I am Shaikh Muhammad's [meaning me]
brother. He told me all that he knew about you."
Muhammad
of Najd said to me, "Safiyya went with me to Isfahan and we cohabited
with mut'a nikaah for two more months. Abd-ul-kereem accompanied me to
Sheeraaz and found me a woman named Asiya, who was prettier and more
attractive than Safiyya. Making mut'a nikaah with that woman, I spent
the most delightful moments of my life with her."
I
found out later that Abd-ul-kereem was a Christian agent living in the
Jelfa district of Isfahan and working for the Ministry. And Asiya, a
Jewess living in Sheeraaz, was another agent for the Ministry. All four
of us coordinated to train Muhammad of Najd in such a way that in
future he would do what was excepted from him in the best way.
When
I related the events in the presence of the Minister, the secretary,
and two other members of the Ministry whom I did not know, the Minister
said to me, "You have deserved to receive the greatest award of the
Ministry. For you are the best one among the most significant agents of
the ministry. The secretary will tell you some State secrets, which
will help you in your mission."
Then
they gave me a ten-day leave during which I could see my family. So I
went home right away and spent some of my sweetest moments with my son,
who resembled me very much. My son spoke a few words, and walked so
elegantly that I felt as if he were a piece from my own body. I spent
this ten-day leave so cheerfully, so happily. I felt as if I were going
to fly from joy. It was such a great pleasure to be back home, to be
with my family. During this ten-day leave I visited my old paternal
aunt, who loved me very much. It was wise of me to visit my paternal
aunt. For she passed away after my departure for my third mission. I
felt so sad about her decease.
This
ten-day leave elapsed as fast as an hour. Whereas cheerful days such as
these go by as quickly as an hour, days of grief seem to take
centuries. I remembered the days when I had suffered that illness in
Najaf. Those days of affliction had seemed like years to me.
When
I went to the Ministry to receive new orders, I met the secretary with
this cheerful face and tall stature. He shook my hand so warmly that
his affection was perceptible. He said to me, "With the command of our
minister and the committee in charge of Colonies, I shall tell you two
State secrets. Later you will benefit very much from these two secrets.
No one except a couple of confidential people know these two secrets."
Holding
my hand, he took me to a room in the Ministry. I met with something
very attractive in this room. Ten men were sitting around a round
table. The first man was in the guise of the Ottoman Emperor. He spoke
Turkish and English. The second one was dressed in the attire of the
Shaikh-ul-islaam (Chief of Islamic Matters) in Istanbul. The third one
was dressed in an attirement identical with that of the Shah of Iran.
The fourth one was in the attire of the vizier in the Iranian palace.
The fifth one was dressed like the great scholar leading the Shiites in
Najaf. The last three of these people spoke Persian and English. Each
of these five people had a clerk sitting beside him to write down
whatever they would say. These clerks were imparting to the five men
the information collected by spies about their archetypes in Istanbul,
Iran, and Najaf.
The
secretary said, "These five people represent the five people there. In
order to know what their archetypes think, we have educated and trained
these people exactly like their archetypes. We intimate the information
we have obtained about their originals in Istanbul, Teheran and Najaf
to these men. And these men, in their turn, imagine themselves to be
their originals in those places. Then we ask them and they answer us.
We have determined that the answers given by these people are
seventy-percent agreeable with the answers that their originals would
give.
"If
you like, you may ask questions for assessment. You have already met
the scholar of Najaf." I replied in the affirmative, for I had met the
great Shiite scholar in Najaf and asked him about some matters. Now I
approached his copy and said, "Dear teacher, would it be permissible
for us to wage war against the government because it is Sunnee and
fanatical?" He reflected for a while, and said, "No, it is not
permissible for us to wage war against the government because it is
Sunnee. For all Muslims are brothers. We could declare war on them
(Sunnite Muslims) only if they perpetrated cruelty and persecution on
the Ummat (Muslims). And even in this case we would observe the
principles of Amr-i-bi-l-ma'roof and Nahy-i-ani-l-munkar. We would stop
interfering with them as soon as they stopped their persecution."
I
said, "Dear teacher, may I have your opinion concerning the matter that
Jews and Christians are foul?" "Yes, they are foul," he said. "It is
necessary to keep away from them." When I asked the reason why, he
replied, "It is done so in retaliation for an insult. For they look on
us as disbelievers and deny our Prophet Muhammad 'alaihis-salaam'. We
therefore retaliate for this." I said to him, "Dear teacher, isn't
cleanliness an issue of eemaan? Despite this fact, the avenues and
streets around the Sahn-i-shareef [the area surrounding hadrat 'Alee's
mausoleum] are not clean. Even the madrasas, which are the places of
knowledge, cannot be said to be clean." He replied, "Yes, it is true;
cleanliness is from eemaan. Yet it cannot be helped because the Shiites
are negligent over cleanliness."
The
answers given by this man in the Ministry were precisely concurrent
with the answers I had received from the Shiite scholar in Najaf. Such
accurate identity between this man and the scholar in Najaf amazed me
utterly. In addition, this man spoke Persian.
The
secretary said, "If you had met the archetypes of the other four
personages, you would talk to their imitations now and see how
identical they are with their originals." When I said, "I know how the
Shaikh-ul-islaam thinks. For Ahmad Efendi, my hodja in Istanbul, gave a
detailed description of the Shaikh-ul-islaam to me," the secretary
said, "Then you can go ahead and talk with his model."
I
went near the Shaikh-ul-islaam's model and said to him, "Is it fard to
obey the Khaleefa?" "Yes, it is waajib," he replied. "It is waajib, as
it is fard to obey Allah and the Prophet." When I asked what evidence
he had to prove this, he answered, "Didn't you hear about
Janaab-i-Allah's aayat, 'Obey Allah, His Prophet, and the Ulul amr from
among you'?" I said, "Does this mean that Allah commands us to obey the
Khaleefa Yazeed, who permitted his army to plunder Medeena and who
killed our Prophet's grandson Huseyn, and Waleed who drank alcoholic
spirits?" His answer was this: "My son! Yazeed was the
Ameer-ul-mu'mineen with Allah's permission. He did not command the
killing of Huseyn. Do not believe in the Shiite lies! Read the books
well! He made a mistake. Then he made tawba for this (he repented and
begged for Allah's forgiveness and mercy). He was right about his
ordering Medina-i-munawwara plundered. For the inhabitants of Medina
had become quite unbridled and disobedient. As for Waleed; yes, he was
a sinner. It is waajib not to imitate the Khaleefa, but to obey his
commandments compatible with the Sharee'at." I had asked these same
questions to my hodja Ahmed Efendi and received identical answers with
slight differences. Then I asked the secretary, "What are the ultimate
reasons for preparing these models?" He said, "With this method we are
assessing the mental capacities of the (Ottoman) Sultan and the Muslim
scholars, be they Shi'ee or Sunnee. We are searching for the measures
that will help us cope with them. For instance, if you know what
direction the enemy forces will come from, you will make preparations
accordingly, post your forces at suitable positions, and thus rout the
enemy. On the other hand, if you aren't sure about the direction of the
enemy assault you will spread your forces here and there in a haphazard
way and suffer a defeat. ... By the same token, if you know the
evidences Muslims will furnish to prove that their faith, their
madh-hab is right, it will be possible for you to prepare the
counter-evidences to rebut their evidences and shock their belief with
those counter-evidences."
Then
he gave me a book of one thousand pages containing the results of the
observations and projects carried out by the aforenamed five
representative men in areas such as military, finance, education, and
religion. He said, "Please read this book and return it to us." I took
the book home with me. I read through it with utmost attention during
my three-week holiday.
The
book was of a wonderful sort. For the important answers and the
delicate observations it contained sounded genuine. I think that the
answers given by the representative five men were more than seventy
percent agreeable with the answers that their archetypes would have
given. Indeed, the secretary had said that the answers were seventy
percent correct.
Having
read the book, I now had more confidence in my State and I knew for
certain that the plans for demolishing the Ottoman Empire in time
shorter than a century had already been prepared. The secretary also
said, "In other similar rooms we have identical tables intended for
countries we have been colonizing as well as for those we are planning
to colonize." When I asked the secretary where they found such diligent
and talented men, he replied, "Our agents all over the world are
providing us intelligence continuously. As you see, these
representatives are experts in their work. Naturally, if you were
furnished with all the information possessed by a particular person,
you would be able to think like him and to make the decisions he would
make. For you would be his substitute now."
The
secretary went on, "So this was the first secret I was ordered by the
Ministry to give you.
"I
shall tell you the second secret a month later, when you return the
book of one thousand pages."
I
read the book part by part from the beginning to the end, focusing all
my attention on it. It increased my information about the Muhammadans.
Now I knew how they thought, what their weaknesses were, what made them
powerful, and how to transform their powerful qualities into vulnerable
spots.
Muslims'
weak spots as recorded in the book were as follows:
1- The Sunnite-Shiite controversy; the sovereign-people controversy; the Turkish-Iranian controversy; the tribal controversy; and the scholars-states controversy.
2- With very few exceptions, Muslims are ignorant and illiterate.
3- Lack of spirituality, knowledge, and conscience. 4- They have completely ceased from worldly business and are absorbed in matters pertaining to the Hereafter.
5- The emperors are cruel dictators.
6- The roads are unsafe, transportation and travels are sporadic.
7- No precaution is taken against epidemics such as plague and cholera, which kill tens of thousands of people each year; hygiene is altogether ignored.
8- The cities are in ruins, and there is no system of supplying water.
9- The administration is unable to cope with rebels and insurgents, there is a general disorderliness, rules of the Qur'aan, of which they are so proud, are almost never put into practice.
10- Economical collapse, poverty, and retrogression.
11- There is not an orderly army, nor adequate weaponry; and the weapons in stock are classical and friable. [Are they unaware of the systematic army established by Orhan Ghaazee, who ascended to the (Ottoman) throne in 726 (C.E. 1326), Yildirim (The Thunderbolt) Baayezeed Khan's immaculate army, which routed the great army of crusaders in Nighbolu in 799 (C.E. 1399)?]
12- Violation of women's right.
13- Lack of environmental health and cleanliness(42).
After
citing what was considered as Muslims' vulnerable spots in the
paragraphs paraphrased above, the book advised to cause Muslims to
remain oblivious of the material and spiritual superiority of their
faith, Islam. Then, it gave the following information about Islam:
1-
Islam commands unity and cooperation and prohibits disunion. It is
stated in the Qur'aan, "Hold fast to Allah's rope altogether."
2-
Islam commands being educated and being conscious. It is stated in the
Qur'aan, "Travel on the earth."
3-
Islam commands to acquire knowledge. It is stated in a hadeeth,
"Learning knowledge is fard for every Muslim, male and female alike."
4- Islam commands to work for the world. It is stated in the Qur'aan,
"Some of them: O our Allah! Allot to us whatever is beautiful both in
the world and in the Hereafter."
5-
Islam commands consultation. It is stated in the Qur'aan, "Their deeds
are (done) upon consultation among themselves."
6-
Islam commands to build roads. It is stated in the Qur'aan, "Walk on
the earth."
7-
Islam commands Muslims to maintain their health. It is stated in a
hadeeth, "Knowledge is (made up) of four (parts): 1) The knowledge of
Fiqh for the maintenance of faith; 2) The knowledge of Medicine for the
maintenance of health; 3) The knowledge of Sarf and Nahw (Arabic
grammar) for the maintenance of language; 4) The knowledge of Astronomy
so as to be aware of the times."
8-
Islam commands development. It is stated in the Qur'aan, "Allah created
everything on the earth for you."
9-
Islam commands orderliness. It is stated in the Qur'aan, "Everything is
based on calculations, orders."
10-
Islam commands to be strong economically. It is stated in a hadeeth.
"Work for your world as though you would never die. And work for your
hereafter as if you were going to die tomorrow."
11-
Islam commands to establish an army equipped with powerful weapons. It
is stated in the Qur'aan, "Prepare as many forces as you can against
them."
12-
Islam commands to observe women's rights and to value them. It is
stated in the Qur'aan, "As men legally have (rights) over women, so
women have rights over them."
13-
Islam commands cleanliness. It is stated in a hadeeth, "Cleanliness is
from eemaan."
The
book recommended to degenerate and to impair the following power
sources:
1- Islam has negated racial, lingual, traditional, conventional, and national bigotry.22- The hadeeth, "If a person opens an auspicious way, he will attain
2- Interest, profiteering, fornication, alcoholic spirits, and pork are forbidden.
3- Muslims are firmly adherent to their 'Ulamaa (religious scholars).
4- Most of the Sunnee Muslims accept the Khaleefa as the Prophet's representative. They believe that it is fard to show him the same respect as must be shown to Allah and the Prophet.
5- Jihaad is fard.
6- According to the Shee'ee Muslims, all non-Muslims and Sunnee Muslims are foul people.
7- All Muslims believe that Islam is the only true religion. 8- Most Muslims believe that it is fard to expel the Jews and Christians from the Arab peninsula.
9- They perform their worships, (such as namaaz, fast, hajj...), in the most beautiful way.
10- The Shi'ee Muslims believe that it is haraam (forbidden) to build churches in Muslim countries.
11- Muslims hold fast to the principles of the Islamic belief.
12- The Shi'ee Muslims consider it fard to give one-fifth of the Humus, i.e. booties taken in Holy War, to the 'Ulamaa.
13- Muslims raise their children with such education that they are not likely to abandon the way followed by their ancestors.
14- Muslim women cover themselves so well that mischief can by no means act on them.
15- Muslims make namaaz in jamaa'at, which brings them together five times daily.
16- Because the Prophet's grave and those of Alee and other pious Muslims are sacred according to them, they assemble at these places.
17- There are a number of people descending from the Prophet, [who are called Sayyeds and Shereefs]; these people who remind of the Prophet and who keep Him always remain alive in the eyes of Muslims.
18- When Muslims assemble, preachers consolidate their eemaan and motivate them to do pious acts.
19- It is fard to perform Amr-i-bi-l-ma'roof [Advising piety] and nahy-i-ani-l-munkar [admonishing against wrongdoing].
20- It is sunnat to marry more than one women in order to contribute to the increase of Muslim population.
21- Converting one person to Islam is more valuable to a Muslim than possessing the whole world.
the thawaabs of people who follow that way as well as the thawaab for having attained it," is well known among Muslims.
23- Muslims hold the Qur'aan and hadeeths in very profound reverence. They believe that obeying these sources is the only way of attaining Paradise.
The
book recommends to vitiate Muslims' staunch spots and to popularize
their weaknesses, and it prescribed the methods for accomplishing this.
It
advised the following steps for popularizing their vulnerable spots:
1- Establish controversies by inducing animosity among disputing groups, inoculating mistrust, and by publishing literature to further incite controversies.
2- Obstruct schooling and publications, and burn literature whenever possible. Make sure that Muslim children remain ignorant by casting various aspersions on religious authorities and thus preventing Muslim parents from sending their children to religious schools. [This British method has been very harmful to Islam].
3-4- Praise Paradise in their presence and convince them that they need not work for a worldly life. Enlarge the circles of Tasawwuf. Keep them in an unconscious state by encouraging them to read books advising Zuhd, such as Ihyaa-ul-'uloom-id-deen, by Ghazaalee, Mesnevee, by Mawlaanaa, and various books written by Muhyiddeen Arabee.
5- Wheedle the emperors into cruelty and dictatorship by the following demagogic falsifications: You are Allah's shadows on the earth. In fact, Aboo Bakr, 'Umar, 'Uthmaan, 'Alee, Umayyads and Abbasids came to seize power by sheer force and the sword, and each of them was a sovereign. For example, Aboo Bakr assumed power with the help of 'Umar's sword and by setting fire to the houses of those who would not obey him, such as Faatima's house. And 'Umar became Khaleefa upon Aboo Bakr's commendation. 'Uthmaan, on the other hand, became the president with 'Umar's order. As for 'Alee; he became head of the State by an election held among bandits. Muaawiya assumed power by the sword. Then, in the time of the Umayyads, sovereignty was turned into an inheritance transferred through paternal chain. So was the case with the Abbasids. These are the evidences for the fact that in Islam sovereignty is a form of dictatorship.
6- Delete death penalty for homicide from the penal code. [Death punishment is the only deterrent to homicide and banditry. Anarchy and banditry cannot be prevented without death penalty]. Hinder the administration in punishing highwaymen and robbers. Make sure that traveling is unsafe by supporting and arming them.
7- We can make them lead an unhealthy life with the following scheme: Everything is dependent on Allah's foreordination. Medical treatment will have no role in restoring health. Does not Allah say in the Qur'aan, "My Rab (Allah) makes me eat and drink. He cures me when I am ill. He alone will kill me and then resurrect me." Then, no one will recover from an illness or escape death outside Allah's will.
8- Make the following statements for encouraging cruelty: Islam is a religion of worship. It has no interest in State matters. Therefore, Muhammad and his Khaleefas did not have any ministers or laws.
9- Economic decline is a natural consequence of the injurious activities advised so far. We can add to the atrophy by rotting the crops, sinking the trade ships, setting fire to the market places, destroying dams and barrages and thus leaving agricultural areas and industrial centers under water, and finally by contaminating their networks of drinking water.
10- Accustom statesmen to such indulgences as [sex, sports,] alcohol, gambling, corruption which cause sedition and intriguing, and spending the State property for their personal advantages. Encourage the civil servants to do things of this sort and reward those who serve us in this way. Then the book added the following advice: The British spies assigned this duty must be protected secretly or openly, and no expense must be spared to rescue the ones arrested by Muslims.
11- Popularize all sorts of interest. For interest not only ruins national economy, but also accustoms Muslims to disobeying the Koranic rules. Once a person has violated one article of law, it will be easy for him to violate the other articles, too. They must be told that "interest is haraam when in multiples, for it is stated in the Qur'aan, 'Do not receive interest in multiples.'Therefore, not every form of interest is haraam." [The pay-off time of a loan must not be appointed in advance. Any extra payment agreed on (at the time of lending) is interest. This type of interest is a grave sin, be the extra payment stipulated worth only a dirham. If it is stipulated that the same amount (borrowed) must be repaid after a certain time, this is interest according to the Hanafee madh-hab. In sales on credit, time of repayment must be appointed; yet if the debtor cannot pay off at the appointed time and the time is protracted and an extra payment is stipulated, this kind of interest is called Mudaa'af. The aayat-i-kareema quoted above states this type of interest in trade].
12- Spread false charges of atrocity against scholars, cast sordid aspersions against them and thus alienate Muslims from them. We shall disguise some of our spies as them. Then we shall have them commit squalid deeds. Thus they will be confused with scholars and every scholar will be looked upon with suspicion. It is a must to infiltrate these spies into Al-Az-har, Istanbul, Najaf, and Kerbelaa. We shall open schools, colleges for estranging Muslims from scholars. In these schools we shall educate Byzantine, Greek and Armenian children and bring them up as the enemies of Muslims. As for Muslim children; we shall imbue them with the conviction that their ancestors were ignorant people. In order to make these children hostile towards Khaleefas, scholars, and statesmen, we shall tell them about their errors and convince them that they were busy with their sensuous pleasures, that Khaleefas spent their time having fun with concubines, that they misused the people's property, that they did not obey the Prophet in anything they did.
13- In order to spread the calumniation that Islam abhors womankind, we shall quote the aayat, "Men are dominant over women," and the hadeeth, "The woman is an evil altogether."
14- Dirtiness is the result of lack of water. Therefore, we must deter the increasing of the water supplies under various schemes.
The
book advised the following steps for destroying Muslims' strongholds:
1- Induce such chauvinistic devotions as racism and nationalism among Muslims so as to retract their attention towards their pre-Islamic heroisms. Rejuvenate the Pharaoh period in Egypt, the Magi period in Iran, the Babylonian period in Iraq, the Attila and Dzengiz era[tyrannisms] in the Ottomans. [They contained a long list on this subject].
2- The following vices must be done secretly or publicly: Alcoholic spirits, gambling, fornication, pork, [and fights among sports clubs.] In doing this, Christians, Jews, Magians, and other non-Muslims living in Muslim countries should be utilized to a maximum, and those who work for this purpose should be awarded high salaries by the treasury department of the Ministry of the Commonwealth.
3- Sow suspicion among them concerning Jihaad; convince them that Jihaad was a temporary commandment and that it has been outdated.
4- Dispel the notion that "disbelievers are foul" from the hearts of Shiites. Quote the Koranic verse, "As the food of those given a (heavenly) Book is halaal for you, so is your food halaal for them," and tell them that the Prophet had a Jewish wife named Safiyya and a Christian wife named Maariya and that the Prophet's wives were not foul at all. 5- Imbue Muslims with the belief that "what the Prophet meant by Islam' was 'a perfect religion' and therefore this religion could be Judaism or Christianity as well as Islam." Substantiate this with the following reasoning: The Qur'aan gives the name 'Muslim' to members of all religions. For instance, it quotes the Prophet Joseph (Yoosuf 'alaihis-salaam') as having invoked, "Kill me as a Muslim," and the Prophets Ibraaheem and Ismaa'eel as having prayed, "O our Rab (Allah)! Make us Muslims for Yourself and make a Muslim people for Yourself from among our offspring,"and the Prophet Ya'qoob as having said to his sons, "Die only and only as Muslims."
6- Repeat frequently that it is not haraam to build churches, that the Prophet and his Khaleefas did not demolish them, that on the contrary they respected them, that the Qur'aan states, "If Allah had not dispelled some people by means of others, monasteries, churches, synagogues, and mosques wherein Allah's name is mentioned very much would have been annihilated (by now)," that Islam respects temples, that it does not demolish them, and that it prevents those who would otherwise demolish them.
7- Confuse Muslims about the hadeeths, "Deport the Jews from the Arabic Peninsula," and, "Two religions cannot coexist on the Arabic peninsula." Say that "If these two hadeeths were true, the Prophet would not have had a Jew wife and a Christian one. Nor would he have made an agreement with the Najran Christians."
8- Try to hamper Muslims in their worships and make them falter about the usefulness of worships by saying that "Allah does not need men's worships." Prevent them from their worship of Hajj as well as from any sort of worship that will bring them together. Likewise, try to obstruct construction of mosques, mausoleums and madrasas and the restoration of Ka'ba.
9- Mystify the Shiites about the rule that one-fifth of the ghaneema property taken from the enemy in combat is to be given to the 'Ulamaa and explain that this one-fifth belongs to the ghaneema property taken from (Daar-ul-harb) and that it has nothing to do with commercial earnings. Then add that "Humus (the one-fifth mentioned above) is to be given to the Prophet or to the Khaleefa, not to the 'Ulamaa. For the 'Ulamaa are given houses, palaces, animals, and orchards. Therefore, it is not permissible to give them the (Humus)." 10- Insert heresies into Muslims' creedal tenets and then criticize Islam for being a religion of terror. Assert that Muslim countries are retrogressive and that they have undergone shocks, thus impairing their adherence to Islam. [On the other hand, Muslims established the greatest and the most civilized empire of the world. They declined as their adherence to Islam deteriorated].
11- Very important! Alienate children from their fathers, thus depriving them of their elders' education. We shall educate them. Consequently, the moment children have parted from their fathers' education, there will no longer be any possibility for them to maintain contact with their belief, faith, or religious scholars.
12- Provoke the womenfolk to get rid of their traditional covers. Fabricate such falsifications as "Covering is not a genuine Islamic commandment. It is a tradition established in the time of the Abbasids. Formerly, other people would see the Prophet's wives and women would join all sorts of social activities." After stripping the woman of her traditional cover, tempt the youth towards her and cause indecencies between them! This is a very effective method for annihilating Islam. First use non-Muslim women for this purpose. In the course of time the Muslim woman will automatically degenerate and will begin to follow their example.
13- Exploit every opportunity to put an end to performing namaaz in jamaa'at by casting aspersions on the imaams in mosques, by revealing their mistakes, and by sowing discord and adversity between them and the jamaa'ats (groups of Muslims) who perform their daily prayers of namaaz behind them.
14- Say that all mausoleums must be demolished to the ground, that they did not exist in the Prophet's time. In addition, deter Muslims from visiting the graves of Prophets, Khaleefas and pious Muslims by arising doubts about visiting graves. For instance say, "The Prophet was buried by his mother and Aboo Bekr and 'Umar were buried in the cemetery called Baakee'.'Uthmaan's grave is unknown. Huseyn's head was buried at (a place called) Hannana. It is not known where his body was buried. The graves in Kaazimiyya belong to two caliphs. They do not belong to Kaazim and Jawaad, two descendants of the Prophet. As to the one in Tus (city); that grave belongs to Haarun, not to Ridaa, a member of the Ahl-i-Bayt (the Prophet's Family). The graves in Samerra belong to the Abbasids. They do not belong to Haadee, Askeree, and Mahdee, members of the Ahl-i-Bayt. As it is fard to demolish all the mausoleums and domes in Muslim countries, so is it a must to bulldoze the cemetery called Baakee'."
15- Make people feel skeptical about the fact that Sayyeds are the Prophet's descendants. Mix Sayyeds with other people by making non-Sayyeds wear black and green turbans. Thus people will be perplexed in this matter and will consequently begin to distrust Sayyeds. Strip religious authorities and Sayyeds of their turbans so that the Prophetic pedigree will be lost and religious authorities will not be respected any more. 16- Say that it is fard to demolish the places where Shiites mourn, that this practice is a heresy and aberration. People should be prevented from visiting those places, the number of preachers should be decreased and taxes should be levied on preachers and owners of the places for mourning.
17- Under the pretext of love of freedom, convince all Muslims that "Everyone is free to do whatever he likes. It is not fard to perform Amr-i-bi-l-ma'roof and Nahy-i-anil-munkar or to teach the Islamic principles." [On the contrary, it is fard to learn and teach Islam. It is a Muslim's first duty]. In addition, imbue them with this conviction: "Christians are to remain in their own faith (Christianity) and Jews are to abide by theirs (Judaism). No one will enter another person's heart. Amr-i-ma'roof and Nahy-i-anil-munkar are the Khaleefa's duties."
18- In order to impede Muslims from increasing in number, births must be limited and polygamy must be prohibited. Marriage must be subjected to restrictions. For instance, it must be said that an Arab cannot marry an Iranian, an Iranian cannot marry an Arab, a Turk cannot marry an Arab.
19- Make sure to stop Islamic propagations and conversions to Islam. Broadcast the conception that Islam is a religion peculiar to the Arabs only. As an evidence for this, put forward the Qur'aanic verse which reads, "This is a Dhikr for thee and thine people."
20- Pious institutions must be restricted and confined to the State monopoly, to the extent that individuals must be unable to establish madrasas or other similar pious institutions. 21- Arouse doubts as to the authenticity of the Qur'aan in Muslims' minds; publish Koranic translations containing excisions, additions, and interpolations, and then say, "The Qur'aan has been defiled. Its copies are incongruous. A verse one of them contains does not exist in another." Excise the verses insulting Jews, Christians and all other non-Muslims and those commanding Jihaad, Amr-i-bi-l-ma'roof and Nahy-i-anil munkar.Translate the Qur'aan into other languages such as Turkish, Persian, Indian, thus to prevent Arabic from being learned and read outside Arabic countries, and again, prevent the (Ad-haan), (Namaaz), and (Duaa) from being done in Arabic outside Arabic countries.
Likewise,
Muslims will be made to feel doubts about hadeeths. The translations,
criticisms and interpolations planned for the Qur'aan should be applied
to hadeeths as well.
When
I read through the book, which was entitled How Can We Demolish Islam,
I found it really excellent. It was a peerless guide for the studies I
was going to carry on. When I returned the book to the secretary and
told him that it afforded me great pleasure to read it, he said, "You
can be sure that you are not alone in this field. We have lots of men
doing the same job as you have been carrying on. Our Ministry has
assigned over five thousand men to this mission. The Ministry is
considering increasing this number to one hundred thousand. When we
reach this number we shall have brought all Muslims under our sway and
obtained all Muslim countries."
Sometime
later the secretary said: "Good news to you! Our Ministry needs one
century at the most to realize this program. We may not live to see
those happy days, but our children will. What a beautiful saying this
is: I have eaten what others sowed. So I am sowing for others.' When
the British manage this they will have pleased the whole Christian
world and will have rescued them from a twelve-century-old nuisance."
The
secretary went on as follows: "The crusading expeditions which
continued for centuries were of no use. Nor can the Mongols [armies of
Dzengiz] be said to have done anything to extirpate Islam. For their
work was sudden, unsystematic, and ungrounded. They carried on military
expeditions so as to reveal their enmity. Consequently, they became
tired in a short time. But now our valuable administrators are trying
to demolish Islam by means of a very subtle plan and a long-range
patience. We must use military force, too. Yet this should be the final
phase, that is, after we have completely consumed Islam, after we have
hammered it from all directions and rendered it into a miserable state
from which it will never recover again and fight against us." The
secretary's final words were these: "Our superiors in Istanbul must
have been very wise and intelligent. They executed our plan precisely.
What did they do? They mixed with the Muhammadans and opened madrasas
for their children. They built churches. They were perfectly successful
in popularizing alcoholic spirits, gambling, indecencies, and breaking
them into groups by means of instigation [and football clubs.] They
aroused doubts in the minds of young Muslims. They inserted
controversies and oppositions into their governments. They spread
mischief everywhere. They depraved administrators, directors, and
statesmen by filling their houses with Christian women. With activities
of this sort they broke their forces, shocked their adherence to their
faith, corrupted them morally, and disrupted their unity and
communication. Now the time has come to commence a sudden war and
extirpate Islam."
PART SEVEN
Having
enjoyed the first secret, I was looking forward to knowing the second
secret. Eventually one day the secretary explained the second secret he
had promised. The second secret was a fifty page scheme prepared for
the high ranking officials working in the Ministry for annihilating
Islam altogether within a century's time. The scheme was comprised of
fourteen articles. The scheme was closely guarded for fear that it
might be obtained by Muslims. The following are the articles of the
scheme:
1- We have to form a well-established alliance and an agreement of mutual help with the Russian Tsar in order to invade Bukhaara, Taajikistaan, Armenia, Khorasan and its neighborhood. Again, a sound agreement must be established with Russians in order to invade their neighbor, Turkey.
2- We must establish cooperation with France in demolishing the Islamic world both from within and from without.
3- We must sow very ardent rows and controversies between the Turkish and Iranian governments and emphasize nationalistic and racist feelings in both parties. In addition, all the Muslim tribes, nations and countries neighboring one another must be set against one another. All the religious sects, including the extinct ones, must be recovered and set against one another.
4- Parts from Muslim countries must be handed over to non-Muslim communities. For example, Medina must be given to the Jews, Alexandria to the Christians, Imaara to the Saaiba, Kermanshah to the Nusayriya group, who have divinized 'Alee, Mousul to the Yazeedees, the Iranian gulf to Hindus, Tripoli to the Druzis, Kars to the Alawees, and Masqat to the Khaarijee group. The next step should be to arm these groups so that each of them will be a thorn on the body of Islam. Their areas must be widened till Islam has collapsed and perished.
5- A schedule must be concocted to divide the Muslim and Ottoman States into, as small as possible, local states that are always at loggerheads with one another. An example of this is today's India. For the following theory is common: "Break, and you will dominate," and "Break, and you will destroy."
6- It is necessary to adulterate Islam's essence by adding interpolated religions and sects into it, and this we must devise in such a subtle manner that the religions we are to invent should be compatible with the sensuous tastes and aspirations of the people among whom we are going to spread them. We shall invent four different religions in the Shiite countries:
1- A religion that divinizes hadrat Huseyn;7- Seeds of mischief and malice, such as fornication, pederasty, alcoholic spirits and gambling, will be scattered among Muslims. Non-Muslims living in the countries concerned will be used for this purpose. A tremendous army of people of this sort is on requisition for the realization of this goal. 8- We should spare no effort to train and educate vicious leaders and cruel commanders in Muslim countries, to bring them into power and thus to pass laws prohibiting obedience to the Sharee'at (religious injunctions). We should put them to use, to the extent that they should be subservient enough to do whatever the Ministry (of the Commonwealth) asks them to do, and vice versa. Through them we should be able to impose our wishes on Muslims and Muslim countries by using laws as an enforcement. We should establish a social way of life, an atmosphere wherein obeying the Shari'at will be looked on as a guilt and worshipping as an act of regression. We should trick Muslims into electing their leaders from among non-Muslims. For doing this, we should disguise some of our agents as Islamic authorities and bring them into high positions so that they may execute our wishes.
2- A religion that divinizes Ja'fer Saadiq;
3- A religion divinizing Mahdi;
4- A religion divinizing Alee Ridaa. The first one is suitable for Kerbelaa, the second one for Isfahaan, the third one for Samarra, and the fourth one for Khoraasaan. In the meantime, we must degenerate the existing four Sunnite madh-habs into four self-standing religions. After doing this, we shall establish an altogether new Islamic sect in Najd, and then instigate bloody rows among all these groups. We shall annihilate the books belonging to the four madh-habs, so that each of these groups will consider themselves to be the only Muslim group and will look on the other groups as heretics that are to be killed.
9- Do your best to prevent the learning of Arabic. Popularize languages other than Arabic, such as Persian, Kurdish, and Pushtu (Pashto). Resuscitate foreign languages in the Arabic countries and popularize the local dialects in order to annihilate literary, eloquent Arabic, which is the language of the Qur'aan and the Sunna.
10- Placing our men around statesmen, we should gradually make them secretaries of these statesmen and through them we should carry out the desires of the Ministry. The easiest way of doing this is the slave trade: First of all we must adequately train the spies we are to send forth in the guise of slaves and concubines. Then we must sell them to the close relatives of Muslim statesmen, for instance, to their children or wives, or to other people liked or respected by them. These slaves, after we have sold them, will gradually approach the statesmen. Becoming their mothers and governesses, they will encircle Muslim statesmen like a bracelet girding a wrist.
11- Missionary areas must be widened so as to penetrate into all social classes and vocations, especially into such professions as medicine, engineering, and book-keeping. We must open centers of propaganda and publication under such names as churches, schools, hospitals, libraries and charity institutions in the Islamic countries and spread them far and near. We must distribute millions of Christian book free of charge. We must publish the Christian history and intergovernmental law alongside the Islamic history. We must disguise our spies as monks and nuns and place them in churches and monasteries. We must use them as leaders of Christian movements. These people will at the same time detect all the movements and trends in the Islamic world and report to us instantaneously. We must institute an army of Christians who will, under such names as 'professor', 'scientist', and 'researcher', distort and defile the Islamic history, learn all the facts about Muslims' ways, behavior, and religious principles, and then destroy all their books and eradicate the Islamic teachings.
12- We must confuse the minds of the Islamic youth, boys and girls alike, and arouse doubts and hesitations in their minds as to Islam. We must completely strip them of their moral values by means of schools, books, magazines [sports clubs, publications, motion pictures, television], and our own agents trained for this job. It is a prerequisite to open clandestine societies to educate and train Jewish, Christian and other non-Muslim youngsters and use them as decoys to trap the Muslim youngsters.
13- Civil wars and insurrections must be provoked; Muslims must always be struggling with one another as well as against non-Muslims so that their energies will be wasted and improvement and unity will be impossible for them. Their mental dynamisms and financial sources must be annihilated. Young and active ones must be done away with. Their orders must be rendered into terror and anarchy.
14- Their economy must be razed in all areas, their sources of income and agricultural areas must be spoilt, their irrigation channels and lines must be devastated and rivers dried up, the people must be made to hate the performance of namaaz and working, and sloth must be made as widespread as possible. Playgrounds must be opened for lazy people. Narcotics and alcoholic spirits must be made common.
[The
articles we have cited above were explained very clearly with such aids
as maps, pictures and charts]. I thanked the secretary for giving me a
copy of this magnificent document.
After a month's stay in London, I received a message from the Ministry ordering me to go to Iraq to see Muhammad of Najd again. As I was leaving for my mission, the secretary said to me, "Never be negligent about Muhammad of Najd! As it is understood from the reports sent by our spies up until now, Muhammad of Najd is a typical fool very convenient for the realization of our purposes.
"Talk frankly with Muhammad of Najd. Our agents talked with him frankly in Isfahaan, and he accepted our wishes on terms. The terms he stipulated are: He would be supported with adequate property and weaponry to protect himself against states and scholars who would certainly attack him upon his announcing his ideas and views. A principality would be established in his country, be it a small one. The Ministry accepted these terms."
I felt as if I were going to fly from joy when I heard this news. I asked the secretary what I was supposed to do about this. His reply was, "The Ministry has devised a subtle scheme for Muhammad of Najd to carry out, as follows:
"1- He is to declare all Muslims as disbelievers and announce that it is halaal to kill them, to seize their property, to violate their chastity, to make their men slaves and their women concubines and to sell them at slave markets.
"2- He is to state that Ka'ba is an idol and therefore it must be demolished. In order to do away with the worship of hajj, he is to provoke tribes to raid groups of hadjis (Muslim pilgrims), to plunder their belongings and to kill them.
"3- He is to strive to dissuade Muslims from obeying the Khaleefa. He is to provoke them to revolt against him. He is to prepare armies for this purpose. He is to exploit every opportunity to spread the conviction that it is necessary to fight against the notables of Hedjaz and bring disgrace on them.
"4- He is to allege that the mausoleums, domes and sacred places in Muslim countries are idols and polytheistic milieus and must therefore be demolished. He is to do his best to produce occasions for insulting Prophet Muhammad, his Khaleefas, and all prominent scholars of madh-habs.
"5- He is to do his utmost to encourage insurrections, oppressions and anarchy in Muslim countries.
"6- He is to try to publish a copy of the Qur'aan interpolated with additions and excisions, as is the case with hadeeths."
After explaining this six-paragraph scheme, the secretary added, "Do not panic at this huge programma. For our duty is to sow the seeds for annihilating Islam. There will come generations to complete this job. The British government has formed it a habit to be patient and to advance step by step. Wasn't Prophet Muhammad, the performer of the great and bewildering Islamic revolution, a human being after all? And this Muhammad of Najd of ours has promised to accomplish this revolution of ours like his Prophet."
A couple of days later, I took permission from the Minister and the Secretary, bid farewell to my family and friends, and set out for Basra. As I left home my little son said, "Come back soon daddy!" My eyes became wet. I could not conceal my sorrow from my wife. After a tiresome journey I arrived in Basra at night. I went to Abd-ur-Ridaa's home. He was asleep. He was very pleased when he woke up and saw me. He offered me warm hospitality. I spent the night there. The next morning he said to me, "Muhammad of Najd called on me, left this letter for you, and left." I opened the letter. He wrote the was leaving for his country, Najd, and gave his address there. I at once set out to go there, too. After an extremely onerous journey I arrived there. I found Muhammad of Najd in his home. He had lost a lot of weight. I did not say anything this concerning this to him. Afterwards, I learned that he had gotten married.
We decided between us that he was to tell other people that I was his slave and was back from some place he had sent me. He introduced me as such.
I
stayed with Muhammad of Najd for two years. We made a programma to
announce his call. Eventually I fomented his resolution in 1143 Hijri
[A.D. 1730]. Hence by collecting supporters around himself, he
insinuated his call by making covert statements to those who were very
close to him. Then, day by day, he expanded his call. I put guards
around him in order to protect him against his enemies. I gave them as
much property and money as they wanted. Whenever the enemies of
Muhammad of Najd wanted to attack him, I inspirited and heartened them.
As his call spread wider, the number of his adversaries increased. From
time to time he attempted to give up his call, especially when he was
overwhelmed by the multitude of the attacks made on him. Yet I never
left him alone and always encouraged him. I would say to him, "O
Muhammad, the Prophet suffered more persecution than you have so far.
You know, this is a way of honor. Like any other revolutionist, you
would have to endure some difficulty!"
Enemy
attack was likely any moment. I therefore hired spies on his
adversaries. Whenever his enemies meant harm to him, the spies would
report to me and so I would neutralize their harm. Once I was informed
that the enemies were to kill him. I immediately took the precautions
to thwart their preparations. When the people (around Muhammad of Najd)
heard about this plot of their enemies, they began to hate them all the
more. They fell into the trap they had laid.
Muhammad
of Najd promised me that he would implement all the six articles of the
scheme and added, "For the time being I can execute them only partly."
He was right in this word of his. At that time it was impossible for
him to carry out all of them.
He
found it impossible to have Ka'ba demolished. And he gave up the idea
of announcing that it (Ka'ba) is an idol. In addition, he refused to
publish an interpolated copy of the Qur'aan. Most of his fears in this
respect were from the Shereefs in Mekka and the Istanbul government. He
told me that "If we made these two announcements we would be attacked
by a powerful army." I accepted his excuse. For he was right. The
conditions were not favorable at all.
A
couple of years later the Ministry of Commonwealth managed to cajole
Muhammad bin Su'ood, the Ameer of Der'iyya, into joining our lines.
They sent me a messenger to inform me about this and to establish a
mutual affection and cooperation between the two Muhammads. For earning
Muslims' hearts and trusts, we exploited our Muhammad of Najd
religiously, and Muhammad bin Su'ood politically. It is an historical
fact that states based on religion have lived longer and have been more
powerful and more imposing.
Thus
we continuously became more and more powerful. We made Der'iyya city
our capital. And we named our new religion the WAHHABI religion. The
Ministry supported and reinforced the Wahhaabee government in an
underhanded way. The new government bought eleven British officers,
very well learned in the Arabic language and desert warfare, under the
name of slaves. We prepared our plans in cooperation with these
officers. Both Muhammads followed the way we showed them. When we did
not receive any orders from the Ministry we made our own decisions.
We
all married girls from tribes. We enjoyed the pleasure of a Muslim
wife's devotion to her husband. Thus we had stronger relations with
tribes. Everything goes well now. Our centralization is becoming more
and more vigorous each day. Unless an unexpected catastrophe takes
place, we shall eat the fruit we have prepared. For we have done
whatever is necessary and sown the seeds.
http://www.sunna.info/antiwahabies/wahhabies/htm/spy2.htm
« pada: 28 September 2007, 13:49:40 »
Orang-orang Bengis Kolaborator Inggris
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Dalam sejarah terbukti bahwa kerajaan Inggris membantu kelompok Wahabi dengan uang, senjata dan keterampilan sehingga kekuasaan Ibnu Saud dapat menyebar ke segenap penjuru Jazirah Arab yang pada masa itu berada dalam kekuasaan kekhalifahan Usmaniyah, dengan tujuan melemahkan kekuatan khilafah itu. Orang bisa membacanya dalam buku karya Hempher “Confession of a British Spy”, seorang orientalis yang menjalin persahabatan dengan Ibnu Abdul Wahab.
Pada tahun 1800 seluruh Jazirah Arab telah dikuasai. Dan keamiran pun berubah menjadi kerajaan Saudi Arabia. Untuk kesekian kalinya kita dibuat kagum sekaligus benci. Dua sikap psikologis itu beradu. Kita kagum karena lagi-lagi mayoritas muslim dapat menjaga persatuan dalam menghadapi imperialis Inggris yang berusaha menguasai berbagai wilayah-wilayah Arab. Kita juga benci karena lagi-lagi Salafisme (Wahabisme edisi hard cover) memperagakan ‘teologi horor’ dengan mengusung jargon jihad, membajak kata ‘ahlussunnah’. Mazhab ‘kaca mata kuda’ –karena tidak melihat dan menganggap kelompok lain- ini didirikan Muhammad bin Abdul Wahab dari keluarga klan Tamim yang menganut mazhab Hanbali. Ia lahir di desa Huraimilah, Najd, yang kini bagian dari Saudi Arabia, tahun 1111 H [1700 M] masehi, dan meninggal di Dar’iyyah pada tahun 1206 H [1792 M.]. Ia sangat terpengaruh oleh tulisan-tulisan seorang ulama besar bermazhab Hanbali bernama Ibnu Taimiyah yang hidup di abad ke 4 M.. Untuk menimba ilmu, ia juga mengembara dan belajar di Makkah, Madinah, Baghdad dan Bashrah [Irak], Damaskus {Syria], Iran, Afghanistan dan India. Di Baghdad ia mengawini seorang wanita kaya. Ia mengajar di Bashrah selama 4 tahun. Ketika pulang ke kampung halamannya ia menulis bukunya yang kemudian menjadi rujukan kaum pengikutnya, “Kitabut’Tauhid “. Para pengikutnya menamakan diri kaum Al-Muwahhidun (para pengesa Tuhan). Seakan hanya kelompok itulah yang pengesa Allah secara murni tanpa terpolusi dengan kesyirikan. Sedang kelompok-kelompok lain yang tak sepaham mereka anggap sebagai kelompok pelaku syirik, bid’ah dan khurafat yang sesat.
Kemudian Muhammad bin Abdul Wahab pindah ke Uyaynah. Dalam khotbah-khotbah Jumat di Uyaynah, ia terang-terangan mengkafirkan semua kaum Muslimin yang dianggapnya melakukan bid’ah [inovasi], dan mengajak kaum Muslimin agar kembali menjalankan agama seperti di zaman Nabi. Di kota itu ia mulai menggagas dan meletakkan teologi ultra-puritannya. Ia mengutuk berbagai tradisi dan akidah kaum Muslimin, menolak berbagai tafsir Al-Qur’ân yang dianggapnya mengandung bid’ah atau inovasi. Mula-mula ia menyerang mazhab Syiah (di luar Ahlusunah), lalu kaum Sufi, kemudian ia mulai melanjutkan penyerangan terhadap kaum Sunni secara keseluruhan dengan cara yang brutal. Dengan mengecap mereka dengan berbagai julukan buruk seperti Quburiyuun (pemuja kubur) dikarenakan mereka semua sepakat bahwa kuburan para nabi, rasul dan para kekasih Ilahi (Waliyullah) harus dihormati sesuai ajaran pendahulu (Salaf) yang sesuai dengan ajaran Rasul, para Sahabat setia beliau, juga para Tabi’in dan Tabi’ Tabi’in.
Tatkala masyarakat mulai merasa seperti duduk di atas bara, Muhammad bin Abdul Wahab diusir oleh penguasa [amir] setempat pada tahun 1774. Ia lalu pindah ke Al-Dar’iyyah, sebuah oase ibu kota keamiran Muhammad bin Sa’ud, masih di Najd Tahun 1744. Di situlah Muhammad bin Abdul Wahab mendapat angin segar dalam menyebarkan ajaran sesatnya. Ia dihidupi, diayomi dan dilindungi langsung oleh sang Amir Dar’iyah, Muhammad bin Saud. Akhirnya Amir Muhammad bin Saud dan Muhammad bin ‘Abdul Wahab saling membaiat dan saling memberi dukungan untuk mendirikan negara teokratik dan mazhab Muhammad bin Abdul Wahab pun dinyatakan sebagai mazhab resmi wilayah kekuasaan Ibnu Saud. Dan Muhammad bin ‘Abdul Wahab akhirnya diangkat menjadi qadhi (hakim agama) wilayah kekuasaan Ibnu Saud. Hubungan keduanya semakin dekat setelah Ibnu Saud berhasil mengawini salah seorang putri Muhammad bin ‘Abdul Wahab.
Penaklukan dan pembantaian pun dilakukan, terutama terhadap kabilah-kabilah dan kelompok Sunni yang menolak mazhab mereka (Wahaby), hingga terbentuklah sebuah emirat lalu diubah menjadi monarki dengan nama keluarga, Saudi Arabia, sejak tahun 1932 hingga kini.
Pada bulan April tahun 1801, mereka membantai kaum Syi’ah di kota Karbala’ (salah satu kota suci kaum Syiah di Irak). Seorang penulis Wahabi menuliskan: “Pengikut Ibnu Saud mengepung dan kemudian menyerbu kota itu. Mereka membunuh hampir semua orang yang ada di pasar dan di rumah-rumah. Harta rampasan [ghanimah] tak terhitung Mereka hanya datang pagi dan pergi tengah hari, mengambil semua milik mereka. Hampir dua ribu orang dibunuh di kota Karbala”.
Muhammad Finati, seorang muallaf Italia yang ikut dalam pasukan Khalifah daulah Usmaniyyah yang mengalahkan kaum Wahabi menulis : “Sebagian dari kami yang jatuh hidup-hidup ke tangan musuh yang kejam dan fanatik itu, dipotong-potong kaki dan tangan mereka secara semena-mena dan dibiarkan dalam keadaan demikian. Sebagian dari mereka, aku saksikan sendiri dengan mata kepala tatkala kami sedang mundur. Mereka yang teraniaya ini hanya memohon agar kami berbelas kasih untuk segera mengakhiri hidup mereka”.
Kabilah-kabilah yang tidak mau mengikuti mazhab mereka dianggap kafir, ‘yang halal darahnya’. Dengan demikian mereka (Wahaby) tidak dinamakan perampok dan kriminal lagi, tapi kaum ‘mujahid’ yang secara teologis dibenarkan membunuh kaum ‘kafir’ termasuk wanita dan anak-anak, merampok harta dan memperkosa istri dan putri-putri mereka yang dianggap sah sebagai ghanimah (rampasan perang). Hanya sedikit yang dapat melarikan diri.
Setelah lebih dari 100 tahun kemudian, kekejaman itu masih juga dilakukan. Tatkala memasuki kota Tha’if tahun 1924, mereka menjarahnya selama tiga hari. Para qadhi dan ulama diseret dari rumah-rumah mereka, kemudian dibantai dan ratusan yang lain dibunuh
Kerajaan Inggris membantu Wahabisme dengan uang, senjata dan keterampilan, sehingga kekuasaan Ibnu Saud menyebar ke seluruh Jazirah Arab yang pada masa itu berada dalam kekhalifahan Usmaniyah dengan tujuan melemahkan khilafah itu. Jadi yang menggembosi kekuasaan daulah dan kekhalifahan Usmani adalah kelompok yang terkenal dengan sebutan Wahaby yang sekarang ini mengaku sebagai kelompok Salafy. Orang bisa membacanya dalam buku Hempher, ‘Confession of a British Spy’. Tahun 1800 seluruh Jazirah Arab telah dikuasai dan keamiran berubah menjadi kerajaan Saudi Arabia
Waspadai Makam2 Para Wali dan Sunan Yang Akan Mereka Hancurkan.
---------------------------------------------
Dalam sejarah terbukti bahwa kerajaan Inggris membantu kelompok Wahabi dengan uang, senjata dan keterampilan sehingga kekuasaan Ibnu Saud dapat menyebar ke segenap penjuru Jazirah Arab yang pada masa itu berada dalam kekuasaan kekhalifahan Usmaniyah, dengan tujuan melemahkan kekuatan khilafah itu. Orang bisa membacanya dalam buku karya Hempher “Confession of a British Spy”, seorang orientalis yang menjalin persahabatan dengan Ibnu Abdul Wahab.
Pada tahun 1800 seluruh Jazirah Arab telah dikuasai. Dan keamiran pun berubah menjadi kerajaan Saudi Arabia. Untuk kesekian kalinya kita dibuat kagum sekaligus benci. Dua sikap psikologis itu beradu. Kita kagum karena lagi-lagi mayoritas muslim dapat menjaga persatuan dalam menghadapi imperialis Inggris yang berusaha menguasai berbagai wilayah-wilayah Arab. Kita juga benci karena lagi-lagi Salafisme (Wahabisme edisi hard cover) memperagakan ‘teologi horor’ dengan mengusung jargon jihad, membajak kata ‘ahlussunnah’. Mazhab ‘kaca mata kuda’ –karena tidak melihat dan menganggap kelompok lain- ini didirikan Muhammad bin Abdul Wahab dari keluarga klan Tamim yang menganut mazhab Hanbali. Ia lahir di desa Huraimilah, Najd, yang kini bagian dari Saudi Arabia, tahun 1111 H [1700 M] masehi, dan meninggal di Dar’iyyah pada tahun 1206 H [1792 M.]. Ia sangat terpengaruh oleh tulisan-tulisan seorang ulama besar bermazhab Hanbali bernama Ibnu Taimiyah yang hidup di abad ke 4 M.. Untuk menimba ilmu, ia juga mengembara dan belajar di Makkah, Madinah, Baghdad dan Bashrah [Irak], Damaskus {Syria], Iran, Afghanistan dan India. Di Baghdad ia mengawini seorang wanita kaya. Ia mengajar di Bashrah selama 4 tahun. Ketika pulang ke kampung halamannya ia menulis bukunya yang kemudian menjadi rujukan kaum pengikutnya, “Kitabut’Tauhid “. Para pengikutnya menamakan diri kaum Al-Muwahhidun (para pengesa Tuhan). Seakan hanya kelompok itulah yang pengesa Allah secara murni tanpa terpolusi dengan kesyirikan. Sedang kelompok-kelompok lain yang tak sepaham mereka anggap sebagai kelompok pelaku syirik, bid’ah dan khurafat yang sesat.
Kemudian Muhammad bin Abdul Wahab pindah ke Uyaynah. Dalam khotbah-khotbah Jumat di Uyaynah, ia terang-terangan mengkafirkan semua kaum Muslimin yang dianggapnya melakukan bid’ah [inovasi], dan mengajak kaum Muslimin agar kembali menjalankan agama seperti di zaman Nabi. Di kota itu ia mulai menggagas dan meletakkan teologi ultra-puritannya. Ia mengutuk berbagai tradisi dan akidah kaum Muslimin, menolak berbagai tafsir Al-Qur’ân yang dianggapnya mengandung bid’ah atau inovasi. Mula-mula ia menyerang mazhab Syiah (di luar Ahlusunah), lalu kaum Sufi, kemudian ia mulai melanjutkan penyerangan terhadap kaum Sunni secara keseluruhan dengan cara yang brutal. Dengan mengecap mereka dengan berbagai julukan buruk seperti Quburiyuun (pemuja kubur) dikarenakan mereka semua sepakat bahwa kuburan para nabi, rasul dan para kekasih Ilahi (Waliyullah) harus dihormati sesuai ajaran pendahulu (Salaf) yang sesuai dengan ajaran Rasul, para Sahabat setia beliau, juga para Tabi’in dan Tabi’ Tabi’in.
Tatkala masyarakat mulai merasa seperti duduk di atas bara, Muhammad bin Abdul Wahab diusir oleh penguasa [amir] setempat pada tahun 1774. Ia lalu pindah ke Al-Dar’iyyah, sebuah oase ibu kota keamiran Muhammad bin Sa’ud, masih di Najd Tahun 1744. Di situlah Muhammad bin Abdul Wahab mendapat angin segar dalam menyebarkan ajaran sesatnya. Ia dihidupi, diayomi dan dilindungi langsung oleh sang Amir Dar’iyah, Muhammad bin Saud. Akhirnya Amir Muhammad bin Saud dan Muhammad bin ‘Abdul Wahab saling membaiat dan saling memberi dukungan untuk mendirikan negara teokratik dan mazhab Muhammad bin Abdul Wahab pun dinyatakan sebagai mazhab resmi wilayah kekuasaan Ibnu Saud. Dan Muhammad bin ‘Abdul Wahab akhirnya diangkat menjadi qadhi (hakim agama) wilayah kekuasaan Ibnu Saud. Hubungan keduanya semakin dekat setelah Ibnu Saud berhasil mengawini salah seorang putri Muhammad bin ‘Abdul Wahab.
Penaklukan dan pembantaian pun dilakukan, terutama terhadap kabilah-kabilah dan kelompok Sunni yang menolak mazhab mereka (Wahaby), hingga terbentuklah sebuah emirat lalu diubah menjadi monarki dengan nama keluarga, Saudi Arabia, sejak tahun 1932 hingga kini.
Pada bulan April tahun 1801, mereka membantai kaum Syi’ah di kota Karbala’ (salah satu kota suci kaum Syiah di Irak). Seorang penulis Wahabi menuliskan: “Pengikut Ibnu Saud mengepung dan kemudian menyerbu kota itu. Mereka membunuh hampir semua orang yang ada di pasar dan di rumah-rumah. Harta rampasan [ghanimah] tak terhitung Mereka hanya datang pagi dan pergi tengah hari, mengambil semua milik mereka. Hampir dua ribu orang dibunuh di kota Karbala”.
Muhammad Finati, seorang muallaf Italia yang ikut dalam pasukan Khalifah daulah Usmaniyyah yang mengalahkan kaum Wahabi menulis : “Sebagian dari kami yang jatuh hidup-hidup ke tangan musuh yang kejam dan fanatik itu, dipotong-potong kaki dan tangan mereka secara semena-mena dan dibiarkan dalam keadaan demikian. Sebagian dari mereka, aku saksikan sendiri dengan mata kepala tatkala kami sedang mundur. Mereka yang teraniaya ini hanya memohon agar kami berbelas kasih untuk segera mengakhiri hidup mereka”.
Kabilah-kabilah yang tidak mau mengikuti mazhab mereka dianggap kafir, ‘yang halal darahnya’. Dengan demikian mereka (Wahaby) tidak dinamakan perampok dan kriminal lagi, tapi kaum ‘mujahid’ yang secara teologis dibenarkan membunuh kaum ‘kafir’ termasuk wanita dan anak-anak, merampok harta dan memperkosa istri dan putri-putri mereka yang dianggap sah sebagai ghanimah (rampasan perang). Hanya sedikit yang dapat melarikan diri.
Setelah lebih dari 100 tahun kemudian, kekejaman itu masih juga dilakukan. Tatkala memasuki kota Tha’if tahun 1924, mereka menjarahnya selama tiga hari. Para qadhi dan ulama diseret dari rumah-rumah mereka, kemudian dibantai dan ratusan yang lain dibunuh
Kerajaan Inggris membantu Wahabisme dengan uang, senjata dan keterampilan, sehingga kekuasaan Ibnu Saud menyebar ke seluruh Jazirah Arab yang pada masa itu berada dalam kekhalifahan Usmaniyah dengan tujuan melemahkan khilafah itu. Jadi yang menggembosi kekuasaan daulah dan kekhalifahan Usmani adalah kelompok yang terkenal dengan sebutan Wahaby yang sekarang ini mengaku sebagai kelompok Salafy. Orang bisa membacanya dalam buku Hempher, ‘Confession of a British Spy’. Tahun 1800 seluruh Jazirah Arab telah dikuasai dan keamiran berubah menjadi kerajaan Saudi Arabia
Waspadai Makam2 Para Wali dan Sunan Yang Akan Mereka Hancurkan.
http://bismillah.myquran.com/forum/index.php?topic=27890.0
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Umumnya kaum intelektual dan ulama Sunnî – penganut 4 mazhab ‘resmi’ Hanafi, Syafi’i, Maliki dan Hanbali– menganggap kaum Wahhabi, termasuk pendirinya, sebagai orang-orang yang berpikir sangat linier, literer sambil menolak metafoar [majaz], sangat denotatif dalam memahami ayat-ayat Al-Qur’an maupun hadis.
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Umumnya kaum intelektual dan ulama Sunnî – penganut 4 mazhab ‘resmi’ Hanafi, Syafi’i, Maliki dan Hanbali– menganggap kaum Wahhabi, termasuk pendirinya, sebagai orang-orang yang berpikir sangat linier, literer sambil menolak metafoar [majaz], sangat denotatif dalam memahami ayat-ayat Al-Qur’an maupun hadis.
Mereka menganggap mazhab selainnya
(Wahaby) sebagai sesat dan menyesatkan dengan berpatokan pada hadis:
“Kullu bid’ah dhalaalah wa kullu dhalaalah fî n-naar”. (semua inovasi
itu sesat dan semua yang sesat itu masuk neraka). Kata “bid’ah” yang
mereka tuduhkan hanyalah kata pelembut, untuk ‘kafir’, dan menganggap
berziarah ke kubur termasuk kubur Nabi, tawassul, baca qunut, talqin,
tahlil, istighatsah, berzikir berjamaah, membaca maulid diba’ ataupun
burdah yang berupa puji-pujian pada Nabi yang biasa dilakukan kaum
Muslimin adalah sebagai bid’ah, dan pelakunya akan masuk neraka, alias
kafir.
Dari sinilah akhirnya kaum Wahaby yang mengaku sebagai pengikut
Salafy ini layak diberi gelar “Kelompok Takfir” (jama’ah takfiriyah),
kelompok yang suka mengkafirkan golongan lain yang tidak sepakat dengan
ajarannya.
Oleh karena itu, tempat-tempat bersejarah Islam seperti rumah tempat lahir Nabi, rumah Ummul Mu’minin Khadijah tempat tinggal Nabi dan banyak tempat-tempat bersejarah lain yang masuk wilayah kerajaan Arab Saudi kini telah dihancurkan. Kalau tidak mendapat protes dari segenap kaum Muslimin sedunia niscaya kuburan Nabi pun sudah diratakan dengan tanah, sebagaimana yang terjadi di makam para sahabat dan syuhada’ Uhud di Baqi’ (Madinah) dan para keluarga Rasul di Ma’la (Makkah).
Oleh karena itu, tempat-tempat bersejarah Islam seperti rumah tempat lahir Nabi, rumah Ummul Mu’minin Khadijah tempat tinggal Nabi dan banyak tempat-tempat bersejarah lain yang masuk wilayah kerajaan Arab Saudi kini telah dihancurkan. Kalau tidak mendapat protes dari segenap kaum Muslimin sedunia niscaya kuburan Nabi pun sudah diratakan dengan tanah, sebagaimana yang terjadi di makam para sahabat dan syuhada’ Uhud di Baqi’ (Madinah) dan para keluarga Rasul di Ma’la (Makkah).
Membajak Istilah Ahlussunnah Wal-Jamaah
------------------------------------------------
Di
Indonesia, misalnya, kaum Nahdhiyyin (NU) ‘kebingungan’, karena kaum
Wahabi ‘membajak’ atribut Ahlussunnah Wal Jamaah, padahal istilah ini
yang biasa dipakai oleh penganut keempat mazhab Sunnah; mazhab Syafi’i,
Hanbali, Hanafi dan Maliki. Akhir-akhir ini mereka ikut-ikutan memakai
jubah dan serban seperti yang dikenakan kaum Nahdhiyin. Walau demikian,
sangat mudah untuk melihat tanda-tanda zahir dari kelompok tersebut.
Mereka suka mesyirikkan dan membid’ahkan kelompok muslim lainnya. Dari
sisi penampilan pun mereka mempunyai ciri khas sendiri. Selain suka
mencukur rambut kepala, mereka juga berlomba dalam masalah
panjang-panjangan jenggot dan tinggi-tinggian celana bahkan bisa sampai
ke pertengahan betis.
« Edit Terakhir: 28 September 2007, 14:02:22 oleh salafi_kick_ass »
Rabu, November 30, 2005
Tuan Guru Ustaz Taha as-Suhaimi
http://bahrusshofa.blogspot.com/2005_11_01_archive.html
Ikhwah, rehat sebentar dari soal Wahhabi, kusajikan tulisan saudara Shaikh Abdul Khafid daripada Singapura mengenai Tuan Guru Fadhilatul Ustaz Muhammad Taha bin Muhammad Fadhlullah bin Muhammad bin Abdullah as-Suhaimi BaSyaiban Ba'Alawi.
- Al-Marhum al-Ustaz Taha as-Suhaimi is a direct descendant of the beloved Prophet (S) through the Ba Shaiban family, a branch of the illustrious Bani 'Alawi of Hadramawt. He was born on a Thursday, the 27th of July, in the year 1916 C.E. [26 Ramadan 1334 H.]. He received his early education at the Raffles Institution in Singapore, and later from the Kulliyah al-'Attas in Johor, Malaysia, which his father, Shaykh Muhammad Fadhlallah as-Suhaimi - an 'alim well-versed in the Shari'ah - helped establish and acted as its Dean [mudir].
- After graduation, Ustaz Taha proceeded to the Al-Azhar University in Cairo, Egypt to further his studies. When he was in Egypt, he visited the tomb of Shaykh Ahmad al-Badawi in Tanta. There, he received a clear instruction to sincerely seek knowledge and not certification. Due to that experience, he studied in Egypt for a period of approximately 8 years before returning back to Singapore, filled with the knowledge of various exoteric religious sciences and without any certification whatsoever.
- Back home, Ustaz Taha as-Suhaimi soon discovered that his grandfather, Shaykh Muhammad Ibn 'Abdallah as-Suhaimi, a great Saint of God, founded a Tariqah in which the recitation of al-Awrad al-Muhammadiyah is its main practice. He then proceeded to Klang, Malaysia, where his uncle, Shaykh Muhammad Khairullah as-Suhaimi - a great Sufi - was entrusted to guide the disciples of this Tariqah, lived.
- He received intense spiritual training from his uncle in Klang where he entered seclusion ['uzlah] for a period of approximately 6 months. After attaining a station in which he was granted the permission to guide people on and towards this Tariqah, he returned to Singapore and was appointed as a lecturer at the Ngee Ann College and the first president of the local Shari'ah Court.
- During the 1960's, it was well-known amongst the Muslim Community in Singapore that the Tariqah al-Muhammadiyah had a form of martial art known as the Pencak Silat Sunda affiliated to it. During the racial riots in Singapore, Ustaz Taha faced a sudden increase in the numbers of disciples who sought protection from the upsurge of violence which left a black mark in Singapore's history. The protection which was granted by God through the means of this martial art was so effective that the number of disciples reached tens of thousands.
- Now, the Singapore Government required the registration of a license for any association which includes martial arts as its practice. Due to this, Ustaz Taha established the Singapore Islamic and Pencak Silat Association known as PERIPENSIS, which had its location near the Madrasah al-Ma'arif in Ipoh Lane. This Madrasah was also established by Ustaz Taha's late father and he left his eldest son - Ustaz Taha - in charge of the Madrasah when he departed from this world. May Allah bless his soul.
- In Singapore, Ustaz Taha was famous for being a very active debator when it comes to shedding light on Tasawwuf and the flaws of Christianity. He even authored a few books in English concerning Christianity which, I dare say, equals the work of the late Ahmed Deedat. Due to his magnificent understanding of the various religious sciences, courage, wisdom and powerful command of both the English and the Arabic Language, he was always granted success by God when he defended the validity of issues such as Tawassul and Tabarruk. Other Sufi Orders in Singapore even approached him to defend their beliefs whenever they were bombarded with accusations of heresy among certain scholars of the local Muslim Community.
- Ustaz Taha will always be remembered as the main propagator of the Tariqah al-Muhammadiyah. He will always be remembered as an extremely patient man who believes that it is impossible for Muslims to lie. I've observed him thoroughly each time I met him and found that all his speech and actions were in concordance with the Sunnah of our beloved Prophet Muhammad (S). He lived a life of simplicity and austerity even though he was actually wealthy. He distributed his wealth to the Madrasah al-Ma'arif, PERIPENSIS and to those he deemed needy. He ate very little everyday and his wardrobe consists of only two long shirts which he wore when in public. I have personally seen him alone at night, near the confines of the Madrasah dressed in a shirt which was full of patches. During his lessons, he will, almost always, explain certain concepts of religion in terms of science and otherwise. His logic was undeniably concrete and with it, he will enlighten his students who sometimes find it difficult to understand certain concepts and practices of religion.
- There was no doubt that his father and himself played a very important role in the building and strengthening of the Muslim Community in Singapore.
- Here are some of the books that he authored:
In the Malay Language
(1) Hakikat Syirik [The True Meaning of Heresy]
(2) Haji dan 'Umrah [Hajj and 'Umrah]
(3) 'Ilmu Tauhid [The Science of Tawhid]
(4) Qadha' dan Qadar [Qadha' and Qadar]
(5) Kitab Fiqh [The Book of Fiqh]
(6) Kitab Puasa [The Book of Fasting]
(7) Bukti-bukti Kebenaran Al-Qur'an [Proofs Concerning the Validity of the Qur'an]
(8) Tafsir Yasin [Commentary of the Surah Yasin]
(9) Manaqib Shaykh Muhammad Bin 'Abdullah as-Suhaimi [Biography of his grandfather]
In the English Language
(1) Has the Bible Been Altered?
(2) Muhammad Foretold in the Earlier Scriptures
And many more. - Al-Marhum al-Ustaz Taha as-Suhaimi died at the age of 83, on a Tuesday, the 8th of June, in the year 1999 C.E. [26 Safar 1420 H.]. May Allah bless his soul and grant us benefit from his knowledge, lights and secrets. Amin.....al-Fatihah.
Selasa, November 29, 2005
Wahhabi
Setelah disiarkan muka hadapan Mingguan
Malaysia tentang Wahhabi, maka ramai le peminat dan pengikut setia yang
tampil mempertahankannya secara direct dan indirect. Antara tulisan yang
seolah-olah tidak menyokong Wahhabi tetapi berisikan sokongan ialah
yang ditulis dalam ruangan Pendapat oleh Khairul Effendi Hashim. Mamat
ni dalam baik dia kenakan mazhab kita. Betul le isu khilafiyyah biar le
jadi khilafiyyah, persoalannya siapa yang hentam siapa ni. Elok-elok
orang baca Yaasin malam Jumaat, dia orang hentam kata bid`ah. elok-elok
orang baca talqin, dia orang kata bid`ah, jadi Cik Khairul nasihat awak
tu dah tersilap tuju, sepatutnya ianya ditujukan kepada puak Wahhabi
kaum mudah bukannya kami yang Sunniyun Syafi`iyyun ini.
Membaca
tulisan Khairul Effendi Hashim disiarkan pada 29/11/2005, kita nyatakan
bahawa tidak salah berbeza pendapat tentang hukum fiqh seperti
diperselisihkan ulama, tetapi perbezaan tersebut hendaklah ditangani
dengan tasamuh dan lapang dada tanpa perasaan fanatik dan taksub dengan
pegangan sendiri sehingga membid`ahkan atau mengkhurafatkan orang lain.
Justru sikap tasamuh dan toleransi ini telah lama diamalkan oleh
masyarakat Islam Ahlus Sunnah wal Jamaah. Lihat sahaja sejarah Makkah
dan Madinah sebelum dikuasai puak pelampau Wahhabi, umat Islam bebas
mengamalkan mazhab masing-masing di depan Baitullah dan di depan
Junjungan Nabi s.a.w. tanpa sekatan dan halangan. Depan Baitullah
masing-masing bersembahyang mengikut imam masing-masing. Adakah ini
perpecahan ? Justru tidak, kerana pada masa tersebut umat Islam dengan
Khilafah Uthmaniyyah bermazhab Hanafi menguasai dunia. Puak Wahhabi mana
kecemerlangannya ? Sehingga sekarang menjadi khadam kepada Amerika dan
Barat, mulia ke gitu ?????? Inilah toleransi umat Ahlus Sunnah wal
Jamaah mazhab 4. Apabila Wahhabi mengambil alih dua tanah suci, maka
diharamkan perlaksanaan mazhab-mazhab Ahlus Sunnah wal Jamaah, sehingga
tidak dibenarkan ulama-ulama mengajar fiqh mazhab di Masjidil Haram dan
Masjid Nabawi. Hanya fahaman mereka sahaja yang dibenarkan untuk diajar.
Imam-imam dua masjid suci tersebut pula dipaksa untuk bersholat
mengikut cara dan pegangan mereka. Sehingga sekarang tidak pernah ada
Imam Masjidil Haram atau Masjidin Nabawi yang bersholat mengikut mazhab
Syafi`i. Inilah taksub mazhab yang dipegang oleh puak Wahhabi, jika
benar mereka bertasamuh dan berlapang dada dengan perbezaan pendapat,
kenapa tidak dilantik Imam bermazhab Syafi`i, yang merupakan satu mazhab
yang dominan di Hejaz sebelum kedatangan Wahhabi dan masih lagi dominan
tetapi tertekan, untuk mengimamkan sholat secara bergilir dengan
mazhab-mazhab lain. Wahhabi seperti Syiah hanya mahu kita Ahlus Sunnah
wal Jamaah bertasamuh dengan mereka tetapi mereka sendiri memenangkan
pendapat mereka atas pendapat kita dan mereka akan menekan serta
menindas kita apabila mempunyai kuasa. Saya suka mengutarakan nukilan
Prof. Dr. Muhammad Abu Zahrah, seorang ulama terbilang Mesir, dalam
kitabnya "Tarikh Mazahib" di mana beliau menyatakan : "Patut
dicatat, bahawa ulama Wahhabiyyah berkeyakinan bahawa pendapat mereka
benar dan sama sekali tidak mungkin salah, sementara pendapat selain
mereka adalah salah dan tidak mungkin benar." Pegangan inilah yang membuat mereka berbeza dengan mazhab Ahlus Sunnah yang 4 yang mempunyai pegangan "Mazhabku benar tetapi berkemungkinan salah, dan mazhab selain mazhabku salah tetapi berkemungkinan benar."
Inilah pegangan yang selamat dari ketaksuban dan fanatik yang
menimbulkan kekecohan dalam masyarakat. Justru, tulisan Khairul Effendi
sepatutnya ditujukan kepada puak Wahhabi di Malaysia ini. Dalam
masyarakat kita yang sejak awal memeluk Islam bermazhab Syafi`i, apa
perlunya ditimbulkan isu-isu khilafiyyah yang menyalahi mazhab ini
ditimbulkan sehingga menyebabkan perpecahan dan kekecohan dalam
masyarakat. Rata-rata orang kita berqunut, bertahlil dan membaca talqin,
kenapa pula hendak dirubah, bukankah ini perkara khilaf, kalau sudah
khilaf biarkan sahaja mereka berpegang dan beramal dengan keyakinan
mereka tersebut. Ingat kata pepatah Melayu, "masuk kandang kambing
mengembek, masuk kandang lembu menguak". Oleh itu elok dinasihatkan
kepada puak-puak Wahhabi agar jangan lagi ditimbulkan isu-isu
khilafiyyah.
Isnin, November 28, 2005
Taubat 6
Matan:-
- "...Atau ada dosanya itu ada sangkutan hak manusia maka hendaklah ia kembali akan empunyanya. Jika ambil harta orang atau ia mengumpat - ngumpat orang maka hendak ia minta halal daripadanya atau membunuh atau meluka, maka hendaklah menyerahkan dirinya baginya atau membayar diatnya atau ia minta halalkan dan minta redhakan dia.."
Syarah:-
Jika
dosa atau maksiat dilakukan bersangkut paut dengan hak manusia, maka
kesempurnaannya ialah dengan dikembalikan balik hak orang tersebut, atau
mintak halal. Jika membunuh orang atau mencederakan orang maka
hendaklah menyerah diri kepada orang yang dicederai atau waris orang
yang dibunuh agar dapat dijalankan hukuman qisas atau mintak halal atau
dibayar diat.
Matan:-
- "...dan jika tiada ada lagi orang yang ia zalim atau orang yang ia khianat akan dia maka dibuat kebajikan dan disedekahkan dia meniatkan pahalanya bagi empunyanya dan membanyak akan taubat kepada Allah bahawa diredhai ahlinya pada hari Kiamat dan membanyakkan amal dan mendoakan empunyanya mudah-mudahan ia redhakan dia pada hari Kiamat."
Syarah:-
Jika
orang yang dizalimi tersebut telah tiada dan warisnya tidak diketahui,
maka hendaklah orang yang bertaubat daripada kezalimannya itu
memperbanyak membuat kebajikan dan bersedekah yang pahalanya dihadiahkan
kepada orang yang kena zalimnya itu serta mendoakan orang tersebut.
Kerana sesuatu hutang kezaliman yang tidak dijelaskan di dunia sewaktu
hidup nescaya akan dituntut di akhirat dan nanti bukan wang ringgit yang
digunakan untuk membayarnya melainkan pahala kebajikan kita.
Mudah-mudahan dengan banyak bersedekah dan membuat kebajikan yang
pahalanya ditujukan kepada orang yang kena zalim tersebut akan redhalah
ia melepaskan tuntutannya atas si penzalim yang bertaubat itu. Dan
mudah-mudahan dengan kesungguhannya bertaubat dan beramal sholeh Allah
akan menjadi penanggung baginya atas tuntutan orang yang kena zalim
tersebut. Allahu a'laam.
Ahad, November 27, 2005
Wahhabi
Berita utama muka hadapan Mingguan Malaysia hari ini Ahad, 27/11/2005.
KUALA LUMPUR 26 Nov. - Fahaman Wahhabi yang mengetepikan amalan sunah umat Islam negara ini sejak turun-temurun, kini dikatakan semakin berkembang terutama di kalangan cerdik pandai muda.
Kumpulan ini menolak amalan membaca al-Quran untuk orang yang meninggal dunia, membaca Yasin, qunut, tahlil, talkin, berdoa, berzikir, ziarah kubur dan pelbagai lagi perkara harus dan sunat yang menjadi amalan Ahli Sunah Waljamaah.
Mingguan Malaysia difahamkan, beberapa buah universiti menjadi pangkalan dan pusat bagi aliran yang disifatkan sebagai ultrakonservatif ini.
Difahamkan juga, aliran ini menjadi ikutan golongan muda yang mahu melakukan ibadah dengan mudah dan cepat, selain menganggap amalan yang sering dilakukan oleh umat Islam di negara ini sebagai bidaah dan khurafat.
Fellow Kehormat Institut Kefahaman Islam Malaysia (IKIM), Dr. Muhammad Uthman El-Muhammady yang banyak mengkaji mengenai fahaman ini bimbang ia mungkin menyebabkan berlaku pergeseran serius di kalangan ummah berhubung adat dan ibadat yang diamalkan di negara ini.
``Ahli Sunah Waljamaah mengikut Imam Al-Shafie yang kita amalkan sekarang jelas telah diterima dengan baik dalam kerajaan dan rakyat, tetapi sudah diresapi pula fahaman lain.
``Fahaman Wahhabi mengambil pendekatan keras, semata-mata memberi penekanan kepada Allah dengan menolak sunah Rasulullah, tawassul, syafaat dan lain-lain,'' katanya kepada Mingguan Malaysia di sini hari ini.
Sehubungan itu katanya, adalah lebih wajar fahaman ini ditolak kerana ia bertentangan dengan Sunah Waljamaah yang menjadi ikutan majoriti umat Islam negara ini.
Muhammad Uthman berkata, fahaman ini diasaskan oleh Muhammad Abdul Wahab yang berketurunan Arab, bermula di Hijaz pada abad ke-18 Masihi iaitu sekitar 1204 Hijrah.
``Fahaman Wahhabi itu sendiri ditentang oleh keluarga Muhammad Abdul Wahab, tetapi ia menjadi amat berpengaruh dengan pendekatan ekstremnya itu.
``Malah fahaman Wahhabi itu sendiri berkembang luas sehingga menjatuhkan kerajaan Uthmaniah serta melenyapkan khalifah Islam di Turki,'' katanya.
Menurutnya, dalam kitab Kashf Al-Shubuhat Fiqh Tauhid dan Risalatul Al-Tauhid, fahaman puak Wahhabi turut memuatkan huraian al-Quran yang pada asalnya ditujukan kepada orang kafir tetapi fahaman ekstrem itu ditujukan pula kepada orang Islam yang tidak sehaluan dengan mereka.
Sehubungan itu, Muhammad Uthman berkata, keupayaan pengaruh fahaman ekstrem Wahhabi sehingga berjaya menggulingkan kerajaan Uthmaniah itu wajar menjadi peringatan kepada kerajaan negara ini.``Fahaman Wahhabi begitu mudah mempengaruhi kerana ia mengambil pendekatan bahawa Islam tiada hubungan dengan kelebihan yang ada pada sunah Rasulullah, hadis mahupun sesama manusia.
``Mengikut fahaman ini, apa-apa yang menjadi adat dan ibadat selain daripada fahamannya adalah bidaah semata-mata,'' ujarnya.
Sementara itu, Timbalan Dekan Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia (UKM), Prof. Madya Datuk Dr. Mohammad Yusof Hussain berkata, umat Islam di negara ini tidak boleh terikut-ikut dengan fahaman Wahhabi kerana ia tidak mengikut kehendak ahli sunah wal jamaah.
``Pada asalnya, motif fahaman Wahhabi itu bertujuan membanteras khurafat di Arab tetapi pendekatannya yang keras itu juga menumbangkan kuasa pemerintah zaman tersebut.
``Tetapi untuk motif apa pula Wahhabi berkembang di negara kita,'' katanya.
Prof. Datuk Mahmood Zuhdi Abd. Majid dari Jabatan Fiqh dan Usul, Akademi Pengajian Islam Universiti Malaya pula berkata, pertentangan ahli sunah wal jamaah dan fahaman Wahhabi perlu ditangani dengan bijaksana demi kebaikan agama.
``Kita tidak mahu pertembungan kedua-dua ikutan itu akan menjadikan kita dilaga-lagakan seperti puak sunni dan syiah di Iran dan Iraq sehingga mengakibatkan perpecahan Islam,'' katanya.
Fahaman Wahhabi menular -- Dikatakan semakin berkembang di kalangan cerdik pandai muda
Oleh NAZERI NONG SAMAH
Oleh NAZERI NONG SAMAH
KUALA LUMPUR 26 Nov. - Fahaman Wahhabi yang mengetepikan amalan sunah umat Islam negara ini sejak turun-temurun, kini dikatakan semakin berkembang terutama di kalangan cerdik pandai muda.
Kumpulan ini menolak amalan membaca al-Quran untuk orang yang meninggal dunia, membaca Yasin, qunut, tahlil, talkin, berdoa, berzikir, ziarah kubur dan pelbagai lagi perkara harus dan sunat yang menjadi amalan Ahli Sunah Waljamaah.
Mingguan Malaysia difahamkan, beberapa buah universiti menjadi pangkalan dan pusat bagi aliran yang disifatkan sebagai ultrakonservatif ini.
Difahamkan juga, aliran ini menjadi ikutan golongan muda yang mahu melakukan ibadah dengan mudah dan cepat, selain menganggap amalan yang sering dilakukan oleh umat Islam di negara ini sebagai bidaah dan khurafat.
Fellow Kehormat Institut Kefahaman Islam Malaysia (IKIM), Dr. Muhammad Uthman El-Muhammady yang banyak mengkaji mengenai fahaman ini bimbang ia mungkin menyebabkan berlaku pergeseran serius di kalangan ummah berhubung adat dan ibadat yang diamalkan di negara ini.
``Ahli Sunah Waljamaah mengikut Imam Al-Shafie yang kita amalkan sekarang jelas telah diterima dengan baik dalam kerajaan dan rakyat, tetapi sudah diresapi pula fahaman lain.
``Fahaman Wahhabi mengambil pendekatan keras, semata-mata memberi penekanan kepada Allah dengan menolak sunah Rasulullah, tawassul, syafaat dan lain-lain,'' katanya kepada Mingguan Malaysia di sini hari ini.
Sehubungan itu katanya, adalah lebih wajar fahaman ini ditolak kerana ia bertentangan dengan Sunah Waljamaah yang menjadi ikutan majoriti umat Islam negara ini.
Muhammad Uthman berkata, fahaman ini diasaskan oleh Muhammad Abdul Wahab yang berketurunan Arab, bermula di Hijaz pada abad ke-18 Masihi iaitu sekitar 1204 Hijrah.
``Fahaman Wahhabi itu sendiri ditentang oleh keluarga Muhammad Abdul Wahab, tetapi ia menjadi amat berpengaruh dengan pendekatan ekstremnya itu.
``Malah fahaman Wahhabi itu sendiri berkembang luas sehingga menjatuhkan kerajaan Uthmaniah serta melenyapkan khalifah Islam di Turki,'' katanya.
Menurutnya, dalam kitab Kashf Al-Shubuhat Fiqh Tauhid dan Risalatul Al-Tauhid, fahaman puak Wahhabi turut memuatkan huraian al-Quran yang pada asalnya ditujukan kepada orang kafir tetapi fahaman ekstrem itu ditujukan pula kepada orang Islam yang tidak sehaluan dengan mereka.
Sehubungan itu, Muhammad Uthman berkata, keupayaan pengaruh fahaman ekstrem Wahhabi sehingga berjaya menggulingkan kerajaan Uthmaniah itu wajar menjadi peringatan kepada kerajaan negara ini.``Fahaman Wahhabi begitu mudah mempengaruhi kerana ia mengambil pendekatan bahawa Islam tiada hubungan dengan kelebihan yang ada pada sunah Rasulullah, hadis mahupun sesama manusia.
``Mengikut fahaman ini, apa-apa yang menjadi adat dan ibadat selain daripada fahamannya adalah bidaah semata-mata,'' ujarnya.
Sementara itu, Timbalan Dekan Fakulti Pengajian Islam, Universiti Kebangsaan Malaysia (UKM), Prof. Madya Datuk Dr. Mohammad Yusof Hussain berkata, umat Islam di negara ini tidak boleh terikut-ikut dengan fahaman Wahhabi kerana ia tidak mengikut kehendak ahli sunah wal jamaah.
``Pada asalnya, motif fahaman Wahhabi itu bertujuan membanteras khurafat di Arab tetapi pendekatannya yang keras itu juga menumbangkan kuasa pemerintah zaman tersebut.
``Tetapi untuk motif apa pula Wahhabi berkembang di negara kita,'' katanya.
Prof. Datuk Mahmood Zuhdi Abd. Majid dari Jabatan Fiqh dan Usul, Akademi Pengajian Islam Universiti Malaya pula berkata, pertentangan ahli sunah wal jamaah dan fahaman Wahhabi perlu ditangani dengan bijaksana demi kebaikan agama.
``Kita tidak mahu pertembungan kedua-dua ikutan itu akan menjadikan kita dilaga-lagakan seperti puak sunni dan syiah di Iran dan Iraq sehingga mengakibatkan perpecahan Islam,'' katanya.
- Di Malaysia ni, hanya Perlis sahaja yang diragui pegangannya kepada Mazhab Syafi`i. Mereka lebih condong kepada Kaum Muda atau Wahhabi walaupun mengaku Ahlus Sunnah wal Jama`ah. Kita di Sarawak jaga-jaga sebab ada juga ustaz-ustaz kita di sini yang tawahhab (terpengaruh dengan Wahhabi), tapi oleh kerana mereka belum berkuasa mereka tak berani le tunjuk belang, cuma selitkan sikit-sikit dalam khutbah dalam ceramah dan sebagainya. Ada juga yang dapat pengiktirafan dari Perlis. Mari kita kata "TAK NAK" kepada Wahhabi. Kita adalah Sunniyun Syafi`iyyun.
Sabtu, November 26, 2005
Taubat 5
Matan:-
- "...dan jika adalah dosanya itu meninggalkan fardhu maka hendaklah segera mengqadhakan dia, maka tiada harus ia mengerjakan amal yang sunnat dan mengerjakan pekerjaan yang lain daripada mengqadhakan dia melainkan kerana menuntut akan kehidupannya dan makan dan minum dan qadha hajat dan tidur apabila sangat mengantuk, maka yang lain daripada itu tiada harus ia mengerjakan melainkan duduk mengqadhakan dia....."
Syarah:-
- Jika dosa yang dilakukan merupakan maksiat meninggalkan kefardhuan atau kewajipan terhadap Allah, maka hendaklah orang yang bertaubat itu mengqadhakan fardhu yang ditinggalkannya dengan segera, jika kefardhuan tersebut ditinggalkan dengan sengaja tanpa keuzuran. Perlu diingat bahawa kejahilan tentang hukum hakam tidak termasuk keuzuran secara lazimnya. Maka hendaklah orang bertaubat tersebut menebus kembali fardhu yang ditinggalkannya dengan taubat dan qadha. Inilah pendapat jumhur ulama Ahlus Sunnah wal Jamaah daripada 4 mazhab. Inilah pendapat yang sewajarnya diikuti kita, inilah fatwa Imam an-Nawawi, Ibnu Hajar dan lain-lain ulama besar mazhab kita. Jangan terpengaruh dengan fatwa - fatwa zaman sekarang kaum muda atau lebih tepat kaum mudah yang suka bermudah-mudah dalam urusan agama, yang menyandarkan pendapat mereka kepada fatwa minoriti ulama Zahiri.
- Seterusnya dinyatakan bahawa orang yang bertaubat dari maksiat meninggal fardhu tanpa uzur disyaratkan menggunakan segala masa dan kelapangannya untuk mengqadha fardhunya tersebut dan tidak dibenarkan dia mengerjakan amalan-amalan sunnat. Inilah qawl asah dalam mazhab kita, sedangkan qil mengatakan tidak perlu bersegera. Bahasan hal ini telah kita buat dahulu, silalah rujuk lagi.
Taubat 4
Matan:-
Syarah:-
- ".....dan serta ia membanyakkan mengucap istighfar. "
Syarah:-
Kesempurnaan
taubat itu daripada hati yang tulus ikhlas terlancar ke lidah ucapan
istighfar memohon keampunan Allah ta`ala. Junjungan s.a.w. seorang yang
ma'sum menyatakan bahawa baginda mengucapkan istighfar 100 kali sehari.
Maka insan kerdil dan banyak dosa seperti kita hendaklah berlebih lagi.
Istighfar yang diucapkan biarlah betul-betul mencerminkan keinsafan hati
kita. Ucapkanlah "Rabbirgh fir li" atau sebagainya. Tetapi
hendaklah diingat bahawa ucapan istighfar yang hanya ditanam di bibir
mulut tanpa berakar daripada hati kesannya jika pun ada amatlah minima.
Tetapi janganlah cepat berputus asa, istighfar di lidah lebih baik
daripada langsung tidak beristighfar. Insya-Allah, mudah-mudahan taubat
lisan akan menembusi hati. Ingatlah bahawa titisan air yang terus
menerus menimpa batu akan melekukkannya. Allahu a'laam.
Jumaat, November 25, 2005
Taubat 3
Matan:-
- "dan mencita ia atas tiada hendak kembali kepadanya selama-lama, maka ia benci akan yang demikian itu seperti akan racun dan akan api "
Syarah:-
- Seseorang yang bertaubat dengan sebenarnya, maka tatkala bertaubat tersebut langsung tidak teringat atau teringin bahkan terlintas untuk kembali membuat dosa yang ditaubatkan itu selama-lamanya. Bahkan timbul rasa benci kepada maksiat tersebut seperti seseorang yang bencikan racun yang membinasakan atau benci dihumban ke dalam api neraka. Kerana hakikat kesudahan dosa dan maksiat itu membawa seseorang ke dalam siksaan neraka. Dosa dan maksiat yang merupakan penyakit batin adalah lebih bahaya daripada sakit zahir seumpama kanser, kalau seorang menghidap kanser paling teruk kesudahannya ialah mati, tapi dosa dan maksiat jika tidak diampun oleh Allah akan membawa pelakunya ke neraka, dan ingatlah bahawa azab neraka itu teramatlah pedih dan masa di sana teramatlah panjang. Adakah kekuatan kita nak menanggungnya nanti ??? Allahu...Allah. Tuhanku aku tak layak untuk Syurga FirdausMu, tetapi aku tak tahan menanggung siksa nerakaMu, oleh itu ampunkanlah aku terimalah taubatku, sesungguhnya Engkaulah Pengampun dosa-dosa besar.
Seseorang
yang mengaku bertaubat tetapi dosa masih terasa manis di sisinya, maka
ketahuilah bahawa taubatnya belum cukup sempurna. Ada riwayat dalam
hadits qudsi Allah ta`ala berfirman kepada Nabi Musa a.s. mengenai
pertanyaan Nabi Musa tentang taubat seorang umatnya yang tidak
dikabulkan Allah, maka Allah menjawabnya: "Bagaimana aku nak menerima
taubatnya sedangkan hatinya masih melekat kepada dosa tersebut". Allahu
a'laam.
Rabu, November 23, 2005
Taubat 2
Matan:-
- " dan meninggalkan ia daripada demikian dosanya dengan ikhtiarnya "
Syarah:-
Rukun
seterusnya bagi seorang yang bertaubat ialah hendaklah dia tatkala
bertaubat tersebut meninggalkan dosa dan maksiatnya itu dengan
ikhtiarnya sendiri, yakni dengan pilihannya sendiri. Di sini terdapat 2
perkara pokok yang perlu difahami, (i) meninggalkan dosa; dan (ii) dengan ikhtiarnya. Bukan
dinamakan orang bertaubat yang sewaktu bertaubat masih melakukan dosa
yang ditaubatnya. Dan begitu juga orang yang meninggalkan maksiat kerana
terpaksa, bukan kerana pilihannya sendiri demi menjunjung perintah
Ilahi tidaklah dianggap sebagai sempurna taubatnya.
Sekarang
kita lihat, ada segelintir manusia yang masih berselera dengan dosa dan
maksiat, bahkan berbangga-bangga dengan dosa dan maksiat, cuma oleh
kerana sudah uzur atau sudah tua, maka maksiat tersebut ditinggalkannya.
Maka jadilah dia meninggalkan dosa dan maksiat kerana faktor tersebut,
bukan kerana menjunjungan perintah Allah, dia meninggalkan dosa bukan
kerana keinsafan dan pilihannya sendiri, tetapi meninggalkan dosa kerana
tak larat lagi nak buat dosa tersebut sedangkan hatinya masih suka
dengan dosa tersebut, maka hal taubat sebegini menurut ulama tidak
sempurna dan dikhuatiri tak sah di sisi Allah s.w.t. Inilah sebabnya,
Mawlana Syaikh Daud menegaskan syarat ini dengan kalimah "....dengan ikhtiarnya".
Demikian juga orang yang dipaksa bertaubat, lalu dia pun bertaubat
kerana takut dihukum manusia, maka taubatnya itu hanya sah di mata
manusia sedangkan di sisi Allah ta`ala, tidak dinamakan taubat.
Ketahuilah dengan sebaiknya, agar kita faham bahawa kesempurnaan taubat
itu hendaklah datang dari pilihan dan kesedaran kita sendiri setelah
disuluh cahaya hidayah dan taufiq daripada Allah s.w.t. Allahu a'laam
Rabu, November 16, 2005
Taubat 1
Matan:-
Syarah:-
(Fasal) Dan wajib taubat itu bagi orang yang mengerjakan dosa itu bersegera atas tiap-tiap orang yang mukallaf.
Syarah:-
Yakni
kewajipan bertaubat itu adalah bagi orang yang mengerjakan dosa
tersebut dan kewajipan ini hendaklah dilakukan dengan bersegera atas
setiap orang mukallaf, yakni yang aqil baligh. Ini adalah kerana orang
yang beriman apabila melakukan dosa dan maksiat rasa berdosa dan
bersalah akan terus wujud kerana sekurang-kurang nafsu orang beriman
ialah nafsu lawwamah, iaitu nafsu yang mencela dirinya sendiri apabila
melakukan dosa dan maksiat. Sepakat ulama tasawwuf dan fuqaha mewajibkan
orang yang melakukan dosa bertaubat dari dosanya dan ianya hendaklah
dilakukan dengan segera. Menangguh-nangguhkan taubat merupakan satu lagi
dosa yang memerlukan kepada taubat yang lain pula. Oleh itu setiap kali
kita terjerumus dalam dosa dan maksiat, maka teruslah bertaubat kepada
Allah. Dan di sinilah peranan dan pentingnya ilmu yang memberi panduan
mengenai dosa dan maksiat, kerana berapa ramai orang yang melakukan dosa
dan maksiat tidak bertaubat atau tidak merasa berdosa kerana dia tidak
tahu apa yang dilakukannya itu sebagai satu dosa dan maksiat kepada
Allah.
Matan:-
- iaitu menyesal daripada pekerjaan yang ia mengerjakan dia daripada dosanya
Syarah:-
Syarat taubat yang pertama ialah "an-nadam",
iaitu menyesal atas keterlanjurannya melakukan dosa tersebut.
Sebagaimana dinyatakan tadi, orang beriman sentiasa menyesal setiap kali
melakukan dosa dan maksiat. Ini adalah kerana wujudnya iman dalam
hatinya. Mungkin kerana imannya walaupun wujud tetapi masih lemah, maka
dia masih terjerumus dalam dosa dan maksiat. Tetapi bezanya dengan orang
yang tidak punya iman ialah dia walaupun berdosa menyesali akan dosanya
tersebut berbanding yang tidak beriman. Penyesalan ini amat penting
kerana ianya akan membawa orang tersebut kepada kesempurnaan taubatnya.
Dalam riwayat dinyatakan bahawa Junjungan s.a.w. bersabda bahawa "Taubat itu adalah penyesalan", dan dalam riwayat lain dinyatakan bahawa "Setiap anak Adam itu melakukan dosa, dan sebaik-baik pelaku dosa adalah yang bertaubat dari dosanya."
Tetapi kerana kurangnya kesedaran ilmu, maka sekarang orang melakukan
maksiat tanpa rasa berdosa kerana dia tidak beranggapan ianya dosa. Ada
orang yang berzina, tetapi tidak merasa berdosa kerana katanya dia
berzina kerana suka sama suka dan kerana masing-masing ikhlas antara
satu sama lain. Allahu .... Allah, dunia dah nak terbalik, manusia sudah
songsang, bukan berbicara ikhlas dalam sholat, tetapi ikhlas dalam
berzina. Begitu juga dalam bab-bab lain, manusia sudah tidak gemar pada
ilmu-ilmu agama, mereka lebih tahu kesalahan lalu lintas berbanding
kesalahan dalam hukum syarak. Bagaimana Allah nak beri bantuan kepada
umat yang sebegini ????? Lihat sahaja para penganas yang mengganas atas
nama Islam, membunuh secara membabibuta tak kira siapa mangsanya, hatta
yang seagama pun menjadi mangsa, tidakkah mereka merasa perbuatan mereka
tersebut MAKSIAT kepada Allah ? Sudah tentu tidak kerana itu mereka
berbuat sedemikian. Sedangkan menurut fuqaha muktabar Ahlus Sunnah wal
Jamaah, perbuatan membunuh orang tanpa hak adalah dosa besar. Justru
ikhwah sekalian, selain kesalahan duniawi kena telaah dan belajar hukum
halal haram dalam Islam, mari duduk depan tuan-tuan guru yang mengajar
berpandukan kitab ulama terdahulu untuk mengetahui hal ini. Antara kitab
yang elok untuk kita telaah dalam bab ini ialah kitab "al-Kabair" karangan Imam az-Zahabi dan kalau nak yang lebih luas bahasannya kitab "az-Zawajir" karangan Imam Ibnu Hajar al-Haitami. Kalau tak silap kitab "al-Kabair" tersebut sudah ada terjemahannya dalam bahasa Melayu. Allahu a'laam.
Selasa, November 15, 2005
Pengajian Kitab: Fasal Taubat
Setiap amalan dalam Islam mempunyai syarat
dan rukun. Jika sesuatu syarat atau rukun tidak sempurna maka begitulah
ibadah atau amalan tersebut, sama ada menjadi tidak sempurna atau lebih
parah lagi menjadi tidak sah atau batal, justru menjadi sia-sia, menjadi
'haba-an mantsura' (debu-debu berterbangan).
Taubat
yang merupakan satu ibadah dan amalan yang dihukumkan wajib bagi orang
yang berdosa dan sunnat bagi yang tidak berdosa. Jadi tengok le diri,
kalau rasa tak berdosa, dihukumkan taubat itu sunnat, tapi kalau banyak
dosa, wajiblah bertaubat. Mari kita telaah kitab "Sullamul Mubtadie" di tepi "Kifayatul Muhtadie" mukasurat 370 371 berhubung hal taubat ini.
Matan Kitab:
- (Fasal) Dan wajib taubat itu bagi orang yang mengerjakan dosa itu bersegera atas tiap-tiap orang yang mukallaf iaitu menyesal daripada pekerjaan yang ia mengerjakan dia daripada dosanya dan meninggalkan ia daripada demikian dosanya dengan ikhtiarnya dan mencita ia atas tiada hendak kembali kepadanya selama-lama, maka ia benci akan yang demikian itu seperti akan racun dan akan api dan serta ia membanyakkan mengucap istighfar dan jika adalah dosanya itu meninggalkan fardhu maka hendaklah segera mengqadhakan dia, maka tiada harus ia mengerjakan amal yang sunnat dan mengerjakan pekerjaan yang lain daripada mengqadhakan dia melainkan kerana menuntut akan kehidupannya dan makan dan minum dan qadha hajat dan tidur apabila sangat mengantuk, maka yang lain daripada itu tiada harus ia mengerjakan melainkan duduk mengqadhakan dia. Atau ada dosanya itu ada sangkutan hak manusia maka hendaklah ia kembali akan empunyanya. Jika ambil harta orang atau ia mengumpat - ngumpat orang maka hendak ia minta halal daripadanya atau membunuh atau meluka, maka hendaklah menyerahkan dirinya baginya atau membayar diatnya atau ia minta halalkan dan minta redhakan dia dan jika tiada ada lagi orang yang ia zalim atau orang yang ia khianat akan dia maka dibuat kebajikan dan disedekahkan dia meniatkan pahalanya bagi empunyanya dan membanyak akan taubat kepada Allah bahawa diredhai ahlinya pada hari Kiamat dan membanyakkan amal dan mendoakan empunyanya mudah-mudahan ia redhakan dia pada hari Kiamat.
Inilah
matan kitab tersebut. Untuk makluman, kitab ini merupakan karangan
Mawlana al-'Alim al-'Aamil al-'Allamah al-Kaamil asy-Syaikh Daud bin
Abdullah al-Fathoni yang masyhur itu. Dan kitab ini juga telah diberi
syarah oleh Syaikh Muhammad Nur bin Muhammad bin Ismail Daud al-Fathoni
dengan jodol "Kifaayatul Muhtadie pada menerangkan cahaya Sullamul Mubtadie". Syaikh Muhammad Nur adalah anak kepada Syaikh Muhammad al-Fathoni atau gelarannya Syaikh Nik Mat Kecik pengarang "Mathla`ul Badrain"
yang masyhur yang merupakan anak saudara dan anak angkat bagi Syaikh
Daud al-Fathoni. Harap fahami matan kitab di atas dan insya-Allah, kita
syarahkan nanti sekadar mampu dan keizinan Allah yang Esa.
Jumaat, November 11, 2005
Taqlid
Syaikh Yusuf Dajwi, Syaikhul Azhar, menegaskan bahawa:-
- pendapat yang mengatakan bahwa semua orang wajib mengambil hukum terus dari Al-Qur`an dan Al-Hadits adalah pendapat yang batil dengan ijma' para sahabat Nabi. Sahabat-sahabat Nabi berfatwa kepada umum dan tidak ada mereka menyuruh supaya setiap orang menjadi Imam Mujtahid.
Betulkah
orang-orang yang bermazhab itu menjadi mundur, mati semangat, jumud,
beku, tidak berkemajuan dan dijajah saja. Fakta sejarah, antara lain
yang jutaan jumlahnya, telah berbicara bahwa:-
- Imam Bukhari, Imam terkemuka dalam hadits itu, bermazhab Syafi'i. Apakah beliau itu beku dan jumud ?
- Sultan Shalahuddin Al Ayubi, pahlawan perang salib yang terkenal itu juga bermazhab Syafi'i. Apakah beliau itu dijajah ?
- Pangeran Diponegoro pahlawan Indonesia itu, juga bermazhab Syafi'i apakah beliau itu mundur atau mati semangat ?
- Syarif Hidayatullah pembebas Sunda Kelapa dan pembangun Kota Jayakarta (Jakarta) juga bermazhab Syafi'i. Apakah beliau termasuk orang-orang yang tidak berkemajuan ?.
- Sultan Muhammad al-Fatih pembuka Kota Istanbul bermazhab Hanafi, adakah beliau juga jumud dan beku ?
Jawabannya
sudah barang tentu tidak. Bermazhab sekali-kali bukan penghalang orang
untuk mencapai kemajuan. Bermazhab bukan penyebab orang menjadi mundur,
mati semangat, jumud dan dijajah.
Syaikh Abdul Hamid Kudus
Ulama
besar yang menjadi imam mazhab Syafi`i di Maqam Ibrahim ini
asal-usulnya dari Kudus, Jawa Tengah, kelahiran Mekah. Syeikh Abdul
Hamid Kudus lahir di Mekah, dalam "Mukhtashar Nasyrun Naur waz Zahar" dinyatakan lahir 1277 H/1860 M, dan dalam "Siyar wa Tarajim" dinyatakan lahir 1280 H/1863 M. Beliau juga wafat di Mekah tahun 1334 H/1915 M. Nama lengkap ialah Syeikh Abdul Hamid bin Muhammad Ali Qudus / Kudus bin Abdul Qadir al-Khathib bin Abdullah bin Mujir Qudus / Kudus.
Syeikh
Abdul Hamid Kudus mendapat pendidikan asas pertama sekali dari
lingkungan keluarganya yang ramai menjadi ulama. Sejak kecil menghafaz
al-Quran dan terlatih dengan banyak matan pelbagai bidang ilmu.
Matan-matan yang dihafalnya sejak kecil ialah Matn al-Ajrumiyah, Matn
al-Alfiyah, Matn ar-Rahbiyah, semuanya dalam bidang ilmu nahu. Matn
as-Sanusiyah tentang ilmu akidah. Matn as-Sullam dan Matn az-Zubad,
kedua-duanya meliputi akidah, fikah dan tasawuf. Para ulama besar yang
terkenal dan menjadi guru beliau ialah Sayid Ahmad bin Zaini Dahlan,
Sayid ``Utsman Syatha dan saudaranya Sayid Abu Bakri Syatha. Dalam
bidang khusus mengenai ushul fiqh, hadis, tafsir dan tasawuf Syeikh
Abdul Hamid Kudus memperdalamkannya kepada Sayid Husein al-Habsyi.
Syeikh Abdul Hamid Kudus pula adalah orang kepercayaan Syeikh Muhammad
bin Sulaiman Hasbullah al-Makki, mufti Makkah, dalam bidang keilmuan
setelah Syeikh Ahmad al-Fathani. Hubungan antara Syeikh Abdul Hamid
Kudus dengan Syeikh Ahmad al-Fathani sangat rapat. Syeikh Abdul Hamid
Kudus selain dilantik sebagai salah seorang pentashih kitab beliau
seringkali diutus oleh Syeikh Ahmad al-Fathani ke Mesir dalam urusan
cetak mencetak kitab, terutama hubungan dengan Syeikh Mushthafa
al-Halaby, pemilik syarikat cetak kitab yang terbesar di Mesir pada
zaman itu.
Daripada
ulama-ulama tersebut, Syeikh Abdul Hamid Kudus memperoleh ijazah khusus
dan umum, dan mereka pula memberikan keizinan kepada beliau mengajar di
Masjidil Haram dan di rumahnya. Manakala Syeikh Ahmad al-Fathani
merintis jalan mulai belajar di Masjid Jamik Al-Azhar (tahun 1290 H/1872
M) Syeikh Abdul Hamid Kudus mengikuti langkah Rais thala'ah (Ketua
tela'ah atau tutor)nya itu belajar di tempat yang sama (1300 H/1882 M).
Syeikh Abdul Hamid Kudus merupakan generasi kedua mahasiswa dunia Melayu
yang belajar di al-Azhar sesudah Syeikh Ahmad al-Fathani, sejak itu
beliau sentiasa pulang pergi antara Mekah dan Mesir dalam urusan
tertentu yang ada kaitannya dengan kerja-kerja Syeikh Ahmad al-Fathani.
Sebenarnya Syeikh Abdul Hamid Kudus telah mengarang pelbagai judul dalam
banyak disiplin ilmu, semuanya dalam bahasa Arab. Walau bagaimana pun
pada judul artikel ini saya sebut bahawa beliau adalah ``pakar ilmu
arudh dan qawafi''. Kedua-duanya termasuk dalam bidang ilmu
kesusasteraan Arab. Dengan ilmu ini dapat diketahui bagaimana
timbangan-timbangan syair dan nazam dalam bahasa Arab. Setakat ini
informasi yang ada hanya dua orang ulama yang berasal dari dunia Melayu
yang menulis dalam kedua-dua ilmu tersebut. Seorang lagi ialah Syeikh
Ahmad al-Fathani `Rais Thala'ah' bagi Syeikh Abdul Hamid Kudus.
Antara karangan Syeikh Abdul Hamid Kudus adalah sebagai berikut:
- "Irsyadul Muhtadi ila Syarh Kifayatil Mubtadi", diselesaikan sesudah Zuhur, hari Khamis, 3 Muharam 1306 H. Kandungannya membicarakan akidah dan ia merupakan syarah daripada karya ayahnya, Syeikh Muhammad Ali Kudus. Dicetak oleh Mathba'ah al-Maimuniyah, Mesir, Ramadan 1309 H. Di bahagian tepinya dicetak matan karya ayahnya, Syeikh Muhammad Ali Kudus tersebut. Ditashih oleh Muhammad az-Zahari al-Ghamrawi.
- "Al-Anwarus Saniyah `alad Duraril Bahiyah", diselesaikan pertengahan Rabiulakhir 1311 H. Kandungannya membicarakan akidah, fikah dan tasawuf. Merupakan syarah daripada karya gurunya Sayid Abi Bakar Syatha. Cetakan pertama, Mathba'ah al-Miriyah al-Kainah Mekah, 1313 H.
- "Fat-hul Jalilil Kafi bi Mutammimati Matnil Kafi fi `Ilmayil `Arudh wal Qawafi", diselesaikan pada hari Isnin, 19 Rabiulawal 1313 H. Kandungannya membicarakan ilmu arudh dan qawafi atau kesusasteraan Arab. Dicetak oleh Mathba'ah al-Husainiyah al-Mashriyah, milik Muhammad Abdul Lathif Khathib, 1325 H. Kata pujian oleh Sayid Ahmad Bik al-Huseini, Muhammad Musa al-Bujiraimi as-Syafi'ie di al-Azhar, Muhammad al-Halaby as-Syafi'ie di al-Azhar dan Ahmad ad-Dalbasyani al-Hanafi di al-Azhar. Ditashih oleh Muhammad az-Zahari al-Ghamrawi.
- "Al-Futuhatul Qudsiyah fi Syarhit Tawassulatis Sammaniyah", diselesaikan pada Zuhur, akhir Muharam 1322 H. Kandungan pada muqaddimahnya pengarang menyebut bahawa beliau adalah penganut Mazhab Syafie dalam fikah, Mazhab Abu Hasan al-Asy'ari dalam akidah, dan penganut Thariqat Khalwatiyah. Sebab-sebab beliau menulis kitab ini adalah atas permintaan Qadhi Muslimin Negeri Surakarta ibu kota Jawa, beliau ialah Al-'Allamah al-Hamam asy Syeikh Raden Tabshirul Anam, supaya menulis syarah matan Al-Qashidatur Rajziyah yang bernama Jaliyatul Kurbi wa Manilatu `Arabi. Pada awal perbicaraan pengarang menyebut tentang sanad-sanad thariqat, di antaranya beliau juga mempunyai hubungan dengan Syeikh Abdus Shamad bin Abdur Rahman al-Falimbani. Dicetak oleh Mathba'ah al-Hamidiyah al-Mashriyah, 1323 H. Taqriz dinyatakan ramai ulama tetapi yang dapat disebut pada akhir karangan hanya dua orang ulama saja ialah Syeikh Jami' Al-Azhar, bernama Syeikh Abdur Rahman asy-Syarbaini asy-Syafi'ie dan Syeikh Muhammad Thumum al-Maliki Al-Azhari.
- "Lathaiful Isyarat ila Syarhi Tashilit Thuruqat li Nazhamil Waraqat fil Ushulil Fiqhiyah", diselesaikan pada hari Isnin, 12 Rabiulawal 1326 H. Kandungannya membicarakan ilmu ushul fiqh. Terdapat berbagai-bagai edisi cetakan, di antaranya Mathba'ah Dar at-Thiba'ah al-Mashriyah, 54-60 Baserah Street Singapura (tanpa tahun).
- "Kanzun Najahi was Surur fil Ad'iyatil lati ila Tasyarruhis Shudur", diselesaikan pada hari Jumaat, bulan Safar 1328 H. Kandungannya membicarakan berbagai-bagai amalan wirid, doa, zikir dan lain-lain. Cetakan pertama oleh Mathba'ah At-Taraqqil Majidiyah al-'Utsmaniyah, Mekah, 1330 H. Kata pujian oleh Syeikh Muhammad Sa'id bin Muhammad Ba Bashail, Mekah, Sayid Husein bin Muhammad bin Husein al-Habsyi, Sayid Umar bin Muhammad Syatha, Sayid Muhammad ibnu Sayid Muhammad ibnu al-Faqih Sayid Idris al-Qadiri al-Maghribi al-Hasani, Syeikh Muhammad bin Syamsuddin, Syeikh Yusuf bin Ismail an-Nabhani, dan Syeikh Umar Hamdan.
- "Risalah fi al-Basmalah min Nahiyah al-Balaghah".
- "Manzhumah fi al-Adab wa al-Akhlaq li al-Islamiyah".
- "Thali'us Sa'di ar-Rafi' fi Syarh Ilm al-Badi'".
- "Fiqh Rubu' `Ibadat".
- "Nubzah fi at-Tashawwuf".
- "Ad-Durrah ats-Tsaminah fi al-Mawadhi' allati tusannu fiha ash-Shalah `ala Shahib as-Sakinah."
- "Tasythir al-Mudharriyah fi ash-Shalah `ala Khairil Bariyah".
- "Majmu' Bulugh al-Maram fi Maulid an-Nabiyi Shallalahu `alaihi wa Sallam"
- "Raja' Nail al-As'ad wa al-Qabul fi Madah Saiyidatina az-Zahra' al-Batul".
- "Bulughus Sa'di wa al-Amniyah fi Madah Umm al-Mu'minin al-Mabra-ah ash-Shiddiqiyah".
- "al-Jawahir al-Wadhiyah fi al-Adab wa al-Akhlaq al-Mardhiyah".
- "az-Zakhair al-Qudsiyah fi Ziyarah Khairil Bariyah".
- "At-Tuhfah al-Mardhiyah fi Tafsir al-Quran al-'Azhim bi al-'Ajamiyah"
- "Dhiyausy Syamsi ah-Dhahiyah".
- "Maulidun Nabiyi Shallalahu `alaihi wa Sallam".
- "Kanzul `Atha fi Tarjamah al-'Allamah as-Saiyid Bakri Syatha".
Jangan
mudah memandang ulama dahulu sebelah mata. Niat mereka ikhlas, biar tak
dikenal di dunia, taqwa kepada Allah yang diutamakan. Mudah-mudahan
patah tumbuh hilang berganti. Al-Fatihah.
Kisah Kijang & Anaknya
Bait qasidah yang disusun oleh seorang ulama ahlil bait disudahi di mana Junjungan Nabi disebut sebagai "man kallamahul ghazalah"
yakni orang yang kijang berkata-kata dengannya. Mukjizat Junjungan
s.a.w. sebagaimana diriwayatkan oleh Imam Abu Nu`aim dalam kitabnya "al-Hilyah",
diceritakan bahawa seorang lelaki lalu di hadapan Junjungan s.a.w.
dengan membawa seekor kijang yang telah ditangkapnya. Allah yang Maha
Berkuasa telah menjadikan kijang tersebut apabila melihat Junjungan
s.a.w. terus berkata-kata dengan baginda, katanya: "Wahai Pesuruh
Allah, sesungguhnya aku ada beberapa ekor anak yang masih menyusu, dan
sekarang ini aku sudah ditangkap, sedangkan mereka sedang kelaparan.
Oleh itu, harap perintahkan orang ini melepaskan aku supaya aku dapat
pergi menyusukan anak-anakku itu, dan sesudah itu aku akan balik semula
ke mari." Bersabda Junjungan s.a.w.: "Bagaimana halnya kalau engkau tak
balik ke mari lagi ?" Jawab si kijang: "Kalau aku tidak balik ke
mari, nanti Allah ta`ala akan melaknatkan aku sebagaimana Dia melaknat
orang yang tidak mengucapkan sholawat kepadamu apabila disebut namamu di
sisinya." Lalu Junjungan s.a.w. pun bersabda kepada orang yang
menangkap kijang itu: "Lepaskanlah kijang ini buat sementara, dan aku
jadi penjamin baginya." Kijang itupun dilepaskan, dan kemudian ia
kembali semula ke situ. Melihat mukjizat ini, maka si penangkap kijang
tersebut terus membebaskan kijang itu agar ia kembali kepada
anak-anaknya. Maka turunlah Jibril a.s. seraya berkata kepada Junjungan
s.a.w.: "Wahai Muhammad, Allah mengucapkan salam kepadamu dan Dia
berfirman: "Demi kemuliaanKu dan kehormatanKu, sesungguhnya aku lebih
kasihankan umat Muhammad daripada kijang itu kasihankan anak-anaknya,
dan Aku akan kembalikan mereka kepada mu sebagaimana kembalinya kijang
itu."
Inilah
antara mukjizat Junjungan s.a.w., binatang liar berbicara dengan
menepati janji yang telah diberikan kepada Junjungan s.a.w. Tidakkah
kita merasa malu, mengaku umat baginda tetapi engkar terhadap ajaran
baginda serta tidak merasa rindu terhadap baginda dan kurang mengingati
baginda. Oleh itu, rajin-rajinlah bersholawat, rajin-rajin hadir
majlis-majlis di mana nama Junjungan s.a.w. disebut dan dimuliakan,
bukan majlis yang nama baginda disebut seumpama menyebut manusia lain.
Sesungguhnya setiap majlis di mana Junjungan tidak dimuliakan, maka
majlis tersebut adalah terpotong dari keberkatan. Allahumma sholli wa sallim wa baarik 'alaihi wa 'ala aalih.
Rabu, November 09, 2005
Hukum Membaca al-Quran di Kubur
Menjadi kebiasaan orang kita, apabila
menziarahi kubur akan membaca ayat-ayat suci al-Quran, setidak-tidaknya
surah al-Fatihah. Dan biasa juga yang duduk seketika di sisi kubur insan
tersayang untuk membaca surah Yaasin. Zaman berzaman hal ini dilakukan,
dari generasi moyang ke datuk seterusnya ke bapa dan akhirnya ke anak.
Tanpa ada tegahan dan larangan atau sindiran daripada mana-mana pihak.
Cuma akhir - akhir ini, ada yang membid`ahkan amalan membaca al-Quran di
kuburan. Untuk pengetahuan, hal ini memang ada khilaf, bila ada khilaf
terpulang untuk pihak mengikut mana pendapat yang hendak dipegang. Kita
di rantau sini yang telah sekian lama mengikut mazhab Syafi`i yang
berpegang kepada kesunnahan membaca al-Quran di kuburan. Imam an-Nawawi
dalam "al-Adzkar" menyatakan:-
- Imam asy-Syafi`i dan sahabat-sahabatnya (yakni ulama-ulama mazhab Syafi`i) menyukai (dihukumkan mustahab) agar dibacakan sesuatu dari al-Quran di sisinya (di sisi perkuburan), bahkan mereka menyatakan jika sekiranya dikhatamkan sekalian al-Quran itu adalah baik.
Dalam kitab "ad-Dzakhiratuts-Tsaminah" dinyatakan :-
- Dan sesungguhnya terdapat riwayat mutawatir bahawasanya Imam asy-Syafi`i telah menziarahi kubur Imam Laits bin Sa`ad dan beliau telah memujinya dengan pujian yang baik dan telah membaca di sisi kuburnya al-Quran sekali khatam. Seterusnya beliau berkata: " Aku berharap agar berterusan perbuatan ini", dan begitulah berterusan perkara tersebut seperti demikian.
Dalam kitab yang sama juga dinyatakan:-
- Imam al-Khallal telah meriwayatkan Imam asy-Sya'bi sebagai berkata:- "Adalah orang-orang Anshar, jika ada yang meninggal dunia di antara mereka, maka mereka secara bergantian datang ke kuburnya untuk membacakan al-Quran.
Akhir kalam, buat kali ini, insya-Allah, Syaikh Abdur Rahman al-Jaziri dalam kitab "al-Fiqh 'ala Madzahibil Arba`ah" menyatakan:-
- Dan sewajarnya bagi orang yang menziarahi tanah perkuburan untuk menyibukan dirinya dengan doa dan tadharru` (merendah diri) dan mengambil iktibar dengan orang-orang mati serta membacakan al-Quran untuk si mati. Maka yang sedemikian tadi bermanfaat untuk si mati atas qawl yang asah.
Yang
tak nak baca, tok sahlah baca, duduk diam-diam, bertafakkur ke, ikut
style Samy Velu. Kita yang bermazhab Syafi`i, bacalah al-Quran dan
diakhiri dengan doa dan istighfar.
Selasa, November 08, 2005
Maulid ad-Diba`ie
Satu karya mawlid yang masyhur dalam dunia Islam ialah mawlid yang dikarang oleh seorang ulama besar dan ahli hadits iaitu Imam
Wajihuddin 'Abdur Rahman bin Muhammad bin 'Umar bin 'Ali bin Yusuf bin
Ahmad bin 'Umar ad-Diba`ie asy-Syaibani al-Yamani az-Zabidi asy-Syafi`i.
Beliau dilahirkan pada 4 haribulan Muharram tahun 866H dan wafat hari
Jumaat 12 Rajab tahun 944H. Beliau adalah seorang ulama hadits yang
terkenal dan tiada tolok bandingnya pada masa hayatnya. Beliau mengajar
kitab "Shohih" Imam al-Bukhari lebih
dari 100 kali khatam. Beliau mencapai darjat Hafiz dalam ilmu hadits
iaitu seorang yang menghafal 100,000 hadits dengan sanadnya. Setiap hari
beliau akan mengajar hadits dari masjid ke masjid. Di antara
guru-gurunya ialah Imam al-Hafiz as-Sakhawi, Imam Ibnu Ziyad, Imam
Jamaluddin Muhammad bin Ismail, mufti Zabid, Imam al-Hafiz Tahir bin
Husain al-Ahdal dan ramai lagi. Selain daripada itu, beliau juga seorang
muarrikh, yakni ahli sejarah, yang terbilang. Di antara kitab
karangannya ialah:-
- "Taisirul Wusul ila Jaami`il Usul min Haditsir Rasul" yang mengandungi himpunan hadits yang dinukil daripada kitab hadits yang 6.
- "Tamyeezu at-Thoyyib min al-Khabith mimma yaduru 'ala alsinatin naasi minal hadits" sebuah kitab yang membezakan hadits sahih dari selainnya seperti dhaif dan maudhu.
- "Qurratul 'Uyun fi akhbaril Yaman al-Maimun".
- "Bughyatul Mustafid fi akhbar madinat Zabid".
- "Fadhail Ahl al-Yaman".
Renungilah
bahawa kitab mawlid ini bukan karya Tok Dalang wayang kulit atau
susunan Pelipurlara zaman dahulu kala atau Tukang Karut dikir barat.
Ianya karya seorang ulama terbilang dan menjadi sandaran ilmu dan
imannya. Kitab mawlid ini dikarang dengan senikata yang indah dan
menawan setiap telinga yang mendengarnya. Kitab yang hampir berusia 500
tahun ini diakui keindahan dan keberkatannya. Keberkatannya tersohor dan
menjadi bacaan serta wiridan banyak umat. Majlis pembacaannya diadakan
sepanjang tahun, setiap masa di berbagai pelosok dunia Islam. Kiyai
Agung berpesan agar setiap muridnya mengadakan majlis pembacaan mawlid
ini pada setiap malam Isnin, dan amalan ini diteruskan oleh
murid-muridnya sehingga ke masa ini. Dengan hadir di majlis mawlid,
diharap tumbuh subur kecintaan kepada Junjungan Nabi s.a.w. Diharap
Junjungan s.a.w. yang dipertontonkan oleh Allah s.w.t. segala amalan
umatnya sudi memberikan syafaatnya kepada pembaca dan pendengar serta
hadirin kerana tidaklah mereka berkumpul melainkan kerana ingatkan
baginda dan dalam rangka membesarkan baginda.
Allahumma sholli wa sallim wa baarik 'alaihi wa 'ala aalih.
Ahad, November 06, 2005
Menghitung Biji Tasbih
Alat
tasbih yang berupa biji-biji tasbih yang diikat dengan seutas benang
telah lama digunakan oleh umat Islam. Bahkan penggunaan alat, seperti
biji-biji kurma, kerikil, simpulan benang telah digunakan oleh beberapa
sahabat dan diketahui oleh Junjungan s.a.w. tanpa protes baginda. Oleh
itu ulama kita menyatakan bahawa penggunaan alat untuk menghitung tasbih
dan lain-lain bacaan atau wiridan adalah sunnah taqririyyah Junjungan
s.a.w. Penggunaan alat tasbih kemudian dipopularkan oleh ramai ulama
yang menjadi sandaran kita. Cuma di masa ini baru terdengar kelompok
yang anti kepada penggunaannya sehingga tergamak menyamakan tasbih umat
yang mentawhidkan Allah dengan rosary puak Kristian atau alat sembahyang
orang Buddha. Ayam sembelih dengan ayam tak sembelih sama ke ? Jangan
nak disamakan yang halal dengan yang haram. Antara ulama besar yang
menggunakan tasbih ialah Imam al-Haddad atau nama penuhnya Quthubud
Dakwah wal Irsyad Habib Abdullah bin Alawi bin Muhammad al-Haddad.
Tasbih yang digunakannya, kalau zaman kita ini atau di tempat kita dah
kena hukum melampau atau pelik, kerana bijiannya besar dan berjumlah
1000 biji. Sampai sekarang tasbih yang berkat ini masih tersimpan dengan
baik di masjidnya di al-Hawi, Hadhramaut (lihat gambar).
Antara
ulama kita yang menjelaskan persoalan menggunakan alat tasbih ialah
Imam as-Sayuthi dan Imam Ibnu 'Allan ash-Shiddiqi asy-Syafi`i al-Asy`ari
al-Makki yang ada menulis kitab khusu mengenai hal ini yang diberi
jodol "Iqad al-Masabih li Masyru`iyyah Ittikhadz al-Masabih" (Menyalakan Pelita bagi menjelaskan pensyariatan berzikir dengan alat tasbih). Dalam kitabnya yang masyhur "al-Futuhatur Rabbaniyyah", Ibnu 'Allan antara lain menyatakan:-
- Dalam hadits Sa`ad yang lalu, dan ini merupakan dasar yang sahih dalam membolehkan menghitung zikir dengan alat tasbih dengan taqrir (endorsement) daripada Junjungan Nabi s.a.w., kerana alat tasbih itu dalam pengertiannya sama sahaja dengan biji-biji kurma atau kerikil kerana tidak ada perbedaan antara yang tersusun dengan yang bercerai-cerai(yakni alat tasbih disusun dengan diikat benang dan biji-biji atau kerikil tadi tidak). DAN TIDAK USAH DIHIRAUKAN ORANG YANG MENGATAKAN IANYA BID`AH. Telah berkata para masyaikh bahawa alat tasbih itu cambuk/cemeti syaithan ( untuk menghalau syaithan kerana ianya digunakan untuk berzikir dan kita tahu bahawa syaithan tak suka dan akan lari dari orang yang berzikir).
Sekolah Ramadhan
Ikhwah, setelah menjalani mujahadah dalam
bulan Ramadhan yang telah lalu, mudah-mudahan segala ibadah yang
dilakukan dapat dikekalkan dalam bulan-bulan lain. Berhati-hati jangan
sampai tergolong dalam golongan ahli ibadat yang tertipu. Ramai yang
rajin berjemaah tarawih, tetapi sholat fardhunya tidak dihiraukan
perlaksanaannya atau jemaahnya. Sedangkan berjemaah sholat fardhu itu
lebih utama dari berjemaah sholat sunnat. Harap, setelah menjalani
sekolah Ramadhan, dapat dikekalkan sholat berjemaah dan lain-lain
ibadah. Harap permohonan kita sepanjang bulan tersebut diterima dan
dimakbulkan Tuhan, ingat bahawa antara yang kita mohon bersama-sama
sewaktu tarawih ialah "fid dunya zahidin wa fil akhirati raghibin" dalam
dunia mohon kezuhudan dan mohon agar kepada akhirat lebih digemari.
Jangan bila mati baru nak zuhud sedangkan hidup mengalahkan Fir`aun dan
Haman. Allahu .... Allah.
Karamah Kiyai Agung
Pada suatu hari, Kiyai Agung (hafizahUllah)
dan 2 atau 3 orang muridnya telah menziarahi rumah salah seorang
muridnya. Ketika mereka hendak pulang, tiba-tiba hujan lebat pun turun.
Tetapi Kiyai Agung telah mengajak juga murid-muridnya itu pulang,
sedangkan mereka tiada payung. Apabila mereka berjalan di dalam hujan
lebat itu, murid-muridnya mendapati bahawa mereka sekalian tidak basah.
Allahu Akbar.
Perang Uhud
Pada pertengahan bulan Syawwal tahun ke-3
Hijrah berlakunya Perang Uhud. Di mana umat Islam yang pada mulanya
menang tertewas akibat perlanggaran sebilangan umat terhadap perintah
Junjungan Nabi s.a.w. Tetapi kalah - menang di dunia bukanlah penting
kerana kedua-duanya cobaan dan ujian Allah s.w.t. Kalau umat Islam kalah
tidak bererti Islam salah, kalau kekufuran menang bukan bererti ianya
benar. Hal ini hendaklah difahami, kemenangan hakiki adalah di akhirat
nanti, negeri yang kekal abadi. Kemenangan di dunia hanya sementara,
silih berganti kerana Allah nak lihat siapa hambaNya yang benar-benar
tulus ikhlas kepadaNya. 70 orang sahabat Junjungan gugur syahid di medan
Uhud termasuklah Singa Allah, Sayyidina Hamzah r.a. Syahid itu
kemenangan hakiki, terus ke syurga dengan rahmat Ilahi. Kiyai Agung ajar
anak-anak muridnya berdoa dalam sujud terakhir antara lain mohon "nashran 'adhziman"
(kemenangan yang agung) yakni kemenangan di akhirat, lulus ujian dunia,
selamat dari siksaan neraka, inilah kemenangan yang agung dan hakiki.
Pengajaran Uhud hendaklah sentiasa di benak kita terutama sekali di
zaman kita ini yang penuh ujian, di mana umat tertindas dan terhina.
Teguhkan iman, teruskan perjuangan meraih ketaqwaan dan redha Ilahi.
Kalah menang di dunia, bukan ukuran. Iman dan taqwa yang utama agar
mendapat kemenangan sejati di negeri abadi.
Jumaat, November 04, 2005
Puasa 6
Imam Muslim meriwayatkan bahawa Junjungan Nabi s.a.w. bersabda: "Sesiapa
yang berpuasa Ramadhan kemudian dilanjutkannya dengan puasa sunnat 6
hari di bulan Syawwal, maka seolah-olah dia telah puasa sepanjang
tahun." Puasa 6 ini boleh dilakukan secara berturut-turut 6
hari dan inilah yang afdhal dan boleh juga diputus-putuskan. Berhubung
dengan meniatkan puasa qadha bersama-sama dengan puasa sunnat, maka
berlaku khilaf dalam mazhab seperti berikut:-
- Pendapat Imam an-Nawawi :- bahawa menyertakan niat puasa qadha dengan puasa sunnat tidak boleh dan tidak sah kedua-duanya. Maka hendaklah niat puasa qadha sahaja atau puasa sunnat sahaja. Pendapat ini lebih ihtiyat (lebih berhati-hati) untuk diamalkan.
- Pendapat Imam Ibnu Hajar al-Haitami:- bahawa boleh dan sah menyertakan niat puasa qadha dengan puasa sunnat dan dapat pahala ganda. Pendapat ini masyhur diamalkan.
- Pendapat Imam ar-Ramli:- bahawa seseorang yang berpuasa qadha jika bertepatan hari puasanya dengan hari yang disunnatkan berpuasa akan mendapat pahala puasa sunnat juga walaupun tidak diniatkan puasa sunnat.
- Pendapat Imam Abul Hasan as-Samhudy:- bahawa seseorang yang menyertakan niat puasa qadha dan puasa sunnat, hanya sah salah satunya sahaja.
Inilah
4 pendapat ulama dalam mazhab kita asy-Syafi`iyyah. Yang banyak
diamalkan ialah pendapat Imam Ibnu Hajar dan Imam ar-Ramli, tetapi yang
lebih ihtiyat dan lebih rajih ialah pendapat Imam an-Nawawi. Oleh itu,
eloklah dipegang pendapat Imam an-Nawawi tersebut kerana takut-takut nak
untung jadi rugi pulak.
Rabu, November 02, 2005
Eid Mubarak.
Eid Mubarak. Kullu 'amm wa antum wa ahlikum bi khair. TaqabbalAllahu minna wa minkum.
Hiasilah malam raya ini dengan takbir, tahmid dan sholawat atas
Junjungan. Hidupkanlah malam dengan beribadah dan berdoa. Dalam hadits
ada dinyatakan bahawa "Sesiapa yang menghidupkan malam dua hari raya, nescaya dihidupkan Allah hatinya pada hari matinya segala hati."
Ulama menyatakan bahawa maksudnya ialah kinayah bahawa orang itu akan
mendapat kejayaan di akhirat nanti dan dia akan terpelihara dari suul
khatimah. Dalam hadits juga dinyatakan bahawa "5 malam doa di dalamnya tidak akan ditolak: malam awal bulan Rajab; malam Nishfu Sya'baan; malam Jumaat dan malam 2 hari raya."
Di
samping bergembira dan mensyukuri nikmat kehidupan, jangan lupa pada
yang telah pergi. Hadiahkanlah sedekah, doa, istighfar, tasbih dan
tahlil buat mereka.Syaikh Abdul Hamid Qudus dalam kitab "Kanzun-Najah
was Surur" mukasurat 113 menyatakan antara hadiah yang elok diberi
kepada mereka yang berada di sana antaranya:-
- Sesiapa yang membaca tasbih "SubhanAllahi wa bihamdih" 100 kali pada hari raya, kemudian berdoa "Ya Tuhanku, sesungguhnya aku beri pahalanya kepada ahli kubur", maka tidak tinggal seorang pun ahli kubur melainkan akan membalasnya dengan mendoakannya pada hari kiamat dengan doa: "Ya Rahim, rahmatilah hambaMu itu dan jadikanlah pahalanya syurga."
- Sesiapa yang membaca tasbih "SubhanAllahi wa bi hamdih" 300 kali dan menghadiahkan pahalanya untuk orang Islam yang telah mati, dimasukkan Allah dalam setiap kubur mereka 1000 nur dan Allah akan menjadikan bagi si pembacanya apabila dia mati 1000 nur di kuburnya.
Ikhwah,
ramai ulama kita berpesan dengan amalan-amalan ini. Mantan Mufti Negeri
Sembilan, Datuk Syaikh Ahmad bin Muhammad Sa`id, sebut dalam "Tuhfatul Awthan"nya dan mantan Mufti Betawi, Habib Uthman bin Aqil BinYahya sebut dalam "Maslakul Akhyar"nya.
Jadi sesiapa yang nak beramal, buatlah. Sesiapa yang tidak berhajat,
tak mengapa. Sesungguhnya bagi seseorang itu apa yang diusahakannya.
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