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Sunday, January 29, 2012

Islam Friendly

Islam Friendly
REPUBLIKA.CO.ID, by KH Said Aqil Siradj
Yes Islam Islam. That speech is often ejected from some Muslims. True, which is believed and practiced Islam certainly has the characteristics of a "patent". Although, the fact that schools vary according to Muslim practice that was followed. This is natural as a form of universal interpretation of Islamic teachings. Here, the point to note is how the practice of Islam is beautiful, empathetic, polite, and do not exceed the limit.
We realize that to understand Islam and the legal-formal tekstualistik often bring extreme position and beyond. In fact, the Qur'an does not legitimize the least of all behaviors and attitudes that go beyond the limit.
In this case, there are three attitudes that are categorized as "overshoot". First, ghuluw. Namely, the form of human expression in response to excessive problems to manifest in the attitudes of humanity outside the limits of normality. Second, tatharruf, which is excessive because of the emotional attitude that implies empathy excessive and outrageous cynicism from the public.
Third, irhab. It is too inviting concern because it could be justified violence in the name of a particular religion or ideology. Irhab was excessive attitudes and actions because of the encouragement of religion or ideology. "O People of the Book, do not transgress the limits in your religion nor say about Allah except the truth." (Sura al-Nisa ': 171).
Ideally, a Muslim must explore and understand the teachings of Islam in a comprehensive, complete, up to that teaching positive social impact for him. As mentioned in the Qur'an, which digest the divine texts objectively, a clean heart, rational, to be able to bring the wisdom contained therein.
How dry and gersangnya this religion if it turns out in the exoteric aspects of Islam was limited to legal-formal and tekstualistik and tendency. A verse about jihad, for example, will feel barren and dry if his understanding was monopolized by the interpretation "arms war". In fact, jihad at the time of the Prophet is a realization and manifestation of the liberation of the people to remove discrimination and protect people's rights for the establishment of a civilized society.
The culmination of one's religious perfection lies in the ability to understand the teachings of Islam and observe them so that the wise and prudent attitude (al-wisdom) can be sticking out in all the understanding and interpretation.
 
Here, the need to put forward the friendly face of Islam. Emphasis on the face of Islam is a methodology concerning the esoteric aspect of Islam is generally called the Sufi approach. Islam-friendly attitude is a manifestation of an inclusive and moderate Islam.
The characteristics keberislaman like this is that put forward the delivery of mission qaulan Karima (a noble sayings), qaulan ma'rufa (good words), qaulan maisura (appropriate word), qaulan layyinan (gentle words), qaulan baligha (words are etched on the soul), and qaulan tsaqila (heavy word). This is the religious attitudes as mandated by the Qur'an and Sunnah.

Islam yang Ramah

Islam yang Ramah

REPUBLIKA.CO.ID,  Oleh KH Said Aqil Siradj

Islam ya Islam. Begitulah ucapan yang sering terlontar dari sebagian Muslim. Benar, Islam yang diyakini dan diamalkan tentu mempunyai karakteristik yang “paten”. Walaupun, faktanya pengamalan Muslim beragam sesuai mazhab yang dianutnya. Ini wajar sebagai bentuk tafsiran semesta ajaran Islam. Di sini, yang harus dicatat adalah bagaimana pengamalan Islam yang elok, penuh empati, santun, dan tidak melampaui batas.

Kita menyadari bahwa memahami Islam secara tekstualistik dan legal-formal sering mendatangkan sikap ekstrem dan melampaui batas. Padahal, Alquran tidak melegitimasi sedikit pun segenap perilaku dan sikap yang melampaui batas.

Dalam hal ini, ada tiga sikap yang dikategorikan “melampaui batas”. Pertama, ghuluw. Yaitu, bentuk ekspresi manusia yang berlebihan dalam merespons persoalan hingga mewujud dalam sikap-sikap di luar batas kewajaran kemanusiaan. Kedua, tatharruf, yaitu sikap berlebihan karena dorongan emosional yang berimplikasi pada empati berlebihan dan sinisme keterlaluan dari masyarakat.

Ketiga, irhab. Ini yang terlalu mengundang kekhawatiran karena bisa jadi membenarkan kekerasan atas nama agama atau ideologi tertentu. Irhab adalah sikap dan tindakan berlebihan karena dorongan agama atau ideologi. “Wahai Ahli Kitab, janganlah kamu melampaui batas dalam agamamu dan janganlah kamu mengatakan terhadap Allah kecuali yang benar.” (QS al-Nisa’: 171).

Idealnya, seorang Muslim harus mendalami dan memahami ajaran Islam secara komprehensif, utuh, hingga ajaran tersebut memberikan dampak sosial yang positif bagi dirinya. Seperti disebutkan di dalam Alquran, yakni mencerna teks-teks ilahiah secara objektif, hati yang bersih, rasional, hingga mampu memunculkan hikmah yang terkandung di dalamnya.

Alangkah kering dan gersangnya agama ini jika ternyata aspek eksoterik dalam Islam hanya sebatas legal-formal dan tendensinya tekstualistik. Sebuah ayat tentang jihad, misalnya, akan terasa gersang dan kering apabila pemahamannya dimonopoli oleh tafsir “perang mengangkat senjata”. Padahal, jihad pada masa Rasulullah merupakan satu wujud dan manifestasi pembebasan rakyat untuk menghapus diskriminasi dan melindungi hak-hak rakyat demi terbangunnya sebuah tatanan masyarakat yang beradab.

Titik puncak kesempurnaan beragama seseorang terletak pada kemampuan memahami ajaran Islam dan menyelaminya sehingga sikap arif dan bijaksana (al-hikmah) bisa tersembul keluar dalam segenap pemahaman dan penafsiran itu.

Di sinilah, perlunya mengedepankan wajah Islam yang ramah. Penekanan pada wajah Islam ini secara metodologi menyangkut aspek esoteris dari Islam yang lazimnya disebut dengan pendekatan sufistik. Islam yang ramah adalah wujud dari penyikapan keislaman yang inklusif dan moderat.

Ciri-ciri keberislaman seperti ini adalah penyampaian dakwah yang mengedepankan qaulan karima (perkataan yang mulia), qaulan ma’rufa (perkataan yang baik), qaulan maisura (perkataan yang pantas), qaulan layyinan (perkataan yang lemah lembut), qaulan baligha (perkataan yang berbekas dalam jiwa), dan qaulan tsaqila (perkataan yang berat). Inilah sikap-sikap keberagamaan sebagaimana diamanatkan Alquran dan sunah.

Able favors Talking And Explains

Able favors Talking And Explains

Verily Allah has given pleasure to his servants and innumerable innumerable. And one of the great blessings that God gives us is a pleasure to speak.

 
With this capability one can express her wishes, was able to deliver the right words and are able to beramar ma'ruf and prohibiting unjust.

 
People who are not given the pleasure to speak, obviously he will not be able to do things above. He could only say something and understanding of people with a gesture or a way to write, if he could write.

 
Allah Ta'ala says. "And Allah made (also) the parable of two men, who was a mute, not able to do nothing and he became a burden to the insurer, wherever he was told by the insurer that he can not bring a virtue too. Samakah person who sent it to do justice which is above the straight path ".
About the interpretation of this verse, some say that God gave Himself permisalan comparison between the worship of idols.Those that say that God gave permisalan between unbelievers and believers.

 
Imam Qurtubi explains in the book of tafsir (IV/149), "narrated from Ibn Abbas that these explanations are all good, because it has been included".


Always Talking To Maintain Good Oral

Al-Bukhari in the book Shahihnya no. 6475 and Muslim in the book Shahihnya no. 74 hadith narrated from Abu Hurayrah that the Prophet said. "Whoever believes in Allah and the hereafter then he should say good or silent".

 
Imam Nawawi commented on this hadith when explaining the hadiths Arba'in. He explained, "Imam Shafi'i explained that the purpose of this hadith is that if someone would say let him think first.

 
If the predicted words will not bring harm, then please him speak.If, however, estimated that his words would bring harm or bring harm doubt whether or not, then he should not talk ".
Some scholars say, "If you are buying paper for the angels who record the deeds you, surely you will be more silent than to speak".

 
Imam Ibn Abu Hatim al-Busti Hibban said in his book Al-'Uqala Raudhah Nazhah wa al-Fudhala things. 45, "A rational person should be more quiet than talk. That's because how many people are sorry for speaking, and a bit of regret because of silence.People who are most wretched and most unfortunate part is getting someone who always speaks his verbal, while the mind does not want the road ".


Legal prejudice-Search And Finding Errors

Allah Ta'ala says. "O ye who believe, avoid most of suspicion, for surely some prejudice actions are sinful and do not seek after-car faults of others".

 
In this paragraph contained orders to stay away from most prejudiced, because there are some actions that prejudice is a sin. In this verse there is also a ban on doing tajassus.

 
Tajassus is looking for errors or ugliness-ill of others, which is usually the bad effects of prejudice. Prophet sallallaahu 'alaihi wa sallam said. "Be careful of your actions prejudiced, because prejudice is sedusta-speech lie.

 
Do you find news ill of each other, spy on each other, of one another, turned each other and hate each other. Be you the servants of God are brothers "Commander of the Faithful 'Umar ibn Khathab said," Thou shalt not prejudiced against the words that come out of thy brother a believer except by conjecture that good. And thou shalt always carry his words to the prejudices of the good "


Weak Gentle And Compassionate
God explains that His Prophet, Muhammad, as a person with great morals. Allah Ta'ala says. "Really, you have great morals" (Al-Qalam: 4). He also explained that he was a friendly and gentle. Allah Ta'ala says. "With the grace of God because you apply gentle towards them. If you get tough again be rough, of course they are away from around you "(Ali Imran: 159).

 
He also explained that he was a loving and having compassion towards those who believe. Allah Ta'ala says. "Now hath come unto you a messenger from thy people own, the heavy thought of your suffering, really wants you (believers and survived), again very loving mercy towards the believers" (At-Tawbah: 128).

 
Prophet ordered and encourages us to always lenient. He said."Persulit Mudahkanlah and do not you, give you the glad tidings and do not make people run away" This is narrated by Al-Bukhari, no. 69 and Muslim, no. 1734 from Anas ibn Malik. This hadith is also narrated by Muslim, no. 1732 of Abu Musa with lafadz. "Give glad tidings and do not you make people flee.Mudahkanlah and do you persulit ".
source: http://almanhaj.or.id

Nikmat Mampu Berbicara Dan Menjelaskan

Nikmat Mampu Berbicara Dan Menjelaskan


Sesungguhnya kenikmatan yang Allah berikan kepada hamba-hambanya tak terhitung dan terhingga banyaknya. Dan termasuk salah satu nikmat agung yang diberikan oleh Allah kepada kita adalah nikmat mampu berbicara.

 Dengan kemampuan tersebut seseorang bisa mengutarakan keinginannya, mampu menyampaikan perkataan yang benar dan mampu beramar ma’ruf dan nahi mungkar.

 Orang yang tidak diberi nikmat mampu berbicara, jelas dia tidak akan mampu melakukan hal di atas. Dia hanya bisa mengutarakan sesuatu dan memahamkan orang dengan isyarat atau dengan cara menulis, jika dia mampu menulis.

 Allah Ta’ala berfirman. “Dan Allah membuat (pula) perumpamaan dua orang lelaki, yang seorang bisu, tidak dapat berbuat sesuatupun dan dia menjadi beban bagi penanggungnya, kemana saja dia suruh oleh penanggungnya itu dia tidak dapat mendatangkan suatu kebajikan pun. Samakah orang itu dengan orang yang menyuruh berbuat keadilan yang berada di atas jalan yang lurus?”.

Tentang tafsir ayat ini, ada yang mengatakan bahwasanya Allah memberikan permisalan perbandingan antara diriNya dengan berhala yang disembah. Adapula yang mengatakan bahwa Allah memberi permisalan antara orang kafir dan orang yang beriman.

 Imam Qurthubi menjelaskan dalam kitab Tafsirnya (IV/149), “Diriwayatkan dari Ibnu Abbas bahwa penjelasan-penjelasan tersebut semuanya baik, karena telah mencakup”.



Menjaga Lisan Agar Selalu Berbicara Baik


Al-Bukhari dalam kitab Shahihnya no. 6475 dan Muslim dalam kitab Shahihnya no. 74 meriwayatkan hadits dari Abu Hurairah bahwa Rasulullah bersabda. “Barangsiapa yang beriman kepada Allah dan hari akhir maka hendaknya dia berkata yang baik atau diam”.

 Imam Nawawi berkomentar tentang hadits ini ketika menjelaskan hadits-hadits Arba’in. Beliau menjelaskan, “Imam Syafi’i menjelaskan bahwa maksud hadits ini adalah apabila seseorang hendak berkata hendaklah ia berpikir terlebih dahulu.

 Jika diperkirakan perkataannya tidak akan membawa mudharat, maka silahkan dia berbicara. Akan tetapi, jika diperkirakan perkataannya itu akan membawa mudharat atau ragu apakah membawa mudharat atau tidak, maka hendaknya dia tidak usah berbicara”.

Sebagian ulama berkata, “Seandainya kalian yang membelikan kertas untuk para malaikat yang mencatat amal kalian, niscaya kalian akan lebih banyak diam daripada berbicara”.

 Imam Abu Hatim Ibnu Hibban Al-Busti berkata dalam kitabnya Raudhah Al-‘Uqala wa Nazhah Al-Fudhala hal. 45, “Orang yang berakal selayaknya lebih banyak diam daripada bicara. Hal itu karena betapa banyak orang yang menyesal karena bicara, dan sedikit yang menyesal karena diam. Orang yang paling celaka dan paling besar mendapat bagian musibah adalah orang yang lisannya senantiasa berbicara, sedangkan pikirannya tidak mau jalan”.



Hukum Berburuk Sangka Dan Mencari-Cari Kesalahan


Allah Ta’ala berfirman. “Hai orang-orang yang beriman, jauhilah kebanyakan berprasangka, karena sesungguhnya sebagian tindakan berprasangka adalah dosa dan janganlah kamu mencari-car kesalahan orang lain”.

 Dalam ayat ini terkandung perintah untuk menjauhi kebanyakan berprasangka, karena sebagian tindakan berprasangka ada yang merupakan perbuatan dosa. Dalam ayat ini juga terdapat larangan berbuat tajassus.

 Tajassus ialah mencari-cari kesalahan-kesalahan atau kejelekan-kejelekan orang lain, yang biasanya merupakan efek dari prasangka yang buruk. Rasulullah Shallallahu ‘alaihi wa sallam bersabda. “Berhati-hatilah kalian dari tindakan berprasangka buruk, karena prasangka buruk adalah sedusta-dusta ucapan.

 Janganlah kalian saling mencari berita kejelekan orang lain, saling memata-matai, saling mendengki, saling membelakangi, dan saling membenci. Jadilah kalian hamba-hamba Allah yang bersaudara” Amirul Mukminin Umar bin Khathab berkata, “Janganlah engkau berprasangka terhadap perkataan yang keluar dari saudaramu yang mukmin kecuali dengan persangkaan yang baik. Dan hendaknya engkau selalu membawa perkataannya itu kepada prasangka-prasangka yang baik”



Berkasih Sayang Dan Lemah Lembut

Allah menjelaskan bahwa Nabi-Nya, Muhammad, sebagai orang yang memiliki akhlak yang agung. Allah Ta’ala berfirman. “Sungguh, kamu mempunyai akhlak yang agung” (Al-Qalam : 4). Allah juga menjelaskan bahwa beliau adalah orang yang ramah dan lemah lembut. Allah Ta’ala berfirman. “Dengan sebab rahmat Allah kamu berlaku lemah-lembut terhadap mereka. Sekiranya kamu bersikap keras lagi berhati kasar, tentu mereka menjauh dari sekelilingmu” (Ali Imran : 159).

 Allah juga menjelaskan bahwa beliau adalah orang yang penyayang dan memiliki rasa belas kasih terhadap orang-orang yang beriman. Allah Ta’ala berfirman. “Sesungguhnya telah datang kepadamu seorang rasul dari kaummu sendiri, yang berat memikirkan penderitaanmu, sangat menginginkan kamu (beriman dan selamat), amat belas kasihan lagi penyayang terhadap orang-orang mu’min” (At-Taubah : 128).

 Rasulullah memerintahkan dan menganjurkan kita agar senantiasa berlaku lemah lembut. Beliau bersabda. “Mudahkanlah dan jangan kalian persulit, berilah kabar gembira dan janganlah kalian membuat orang lari” Hadits ini diriwayatkan oleh Al-Bukhari no. 69 dan Muslim no. 1734 dari Anas bin Malik. Hadits ini juga diriwayatkan oleh Muslim no. 1732 dari Abu Musa dengan lafaz. “Berilah kabar gembira dan jangan kalian membuat orang lari. Mudahkanlah dan janganlah kalian persulit”.

sumber:http://almanhaj.or.id

Friday, January 27, 2012

Always Talking To Maintain Good Oral

Always Talking To Maintain Good Oral

Al-Bukhari in the book Shahihnya no. 6475 and Muslim in the book Shahihnya no. 74 hadith narrated from Abu Hurayrah that the Prophet said. "Whoever believes in Allah and the hereafter then he should say good or silent".

 
Imam Nawawi commented on this hadith when explaining the hadiths Arba'in. He explained, "Imam Shafi'i explained that the purpose of this hadith is that if someone would say let him think first.
If the predicted words will not bring harm, then please him speak.If, however, estimated that his words would bring harm or bring harm doubt whether or not, then he should not talk ".

 
Some scholars say, "If you are buying paper for the angels who record the deeds you, surely you will be more silent than to speak". Imam Ibn Abu Hatim al-Busti Hibban said in his book Al-'Uqala Raudhah Nazhah wa al-Fudhala things. 45,

 
"A rational person should be more quiet than talk. That's because how many people are sorry for speaking, and a bit of regret because of silence. People who are most wretched and most unfortunate part is getting someone who always speaks his verbal, while the mind does not want the road ".


Legal prejudice-Search And Finding Errors
Allah Ta'ala says. "O ye who believe, avoid most of suspicion, for surely some prejudice actions are sinful and do not seek after-car faults of others".

 
In this paragraph contained orders to stay away from most prejudiced, because there are some actions that prejudice is a sin.

 
In this verse there is also a ban on doing tajassus. Tajassus is looking for errors or ugliness-ill of others, which is usually the bad effects of prejudice.
Prophet sallallaahu 'alaihi wa sallam said. "Be careful of your actions prejudiced, because prejudice is sedusta-speech lie.

 
Do you find news ill of each other, spy on each other, of one another, turned each other and hate each other. Be you the servants of God are brothers "
Commander of the Faithful 'Umar ibn Khathab said, "Thou shalt not prejudiced against the words that come out of thy brother a believer except by conjecture that good. And thou shalt always carry his words to the prejudices of the good "


Weak Gentle And Compassionate

God explains that His Prophet, Muhammad, as a person with great morals. Allah Ta'ala says. "Really, you have great morals" (Al-Qalam: 4).

 
He also explained that he was a friendly and gentle. Allah Ta'ala says. "With the grace of God because you apply gentle towards them.

 
If you get tough again be rough, of course they are away from around you "(Ali Imran: 159). He also explained that he was a loving and having compassion towards those who believe.

 
Allah Ta'ala says. "Now hath come unto you a messenger from thy people own, the heavy thought of your suffering, really wants you (believers and survived), again very loving mercy towards the believers" (At-Tawbah: 128).

 
Prophet ordered and encourages us to always lenient. He said."Persulit Mudahkanlah and do not you, give you the glad tidings and do not make people run away" This is narrated by Al-Bukhari, no. 69 and Muslim, no. 1734 from Anas ibn Malik. This hadith is also narrated by Muslim, no. 1732 of Abu Musa with lafadz. "Give glad tidings and do not you make people flee.Mudahkanlah and do you persulit ".
Sources: http://almanhaj.or.id

The attitude of Ahlus Sunnah Against Ulema Error

The attitude of Ahlus Sunnah Against Ulema Error


After the death of the Prophet no one Ma'sum (free of error).Similarly, the learned man: he would not be separated from error.

  A person who falls within the error, do not mistake it used to drop himAnd must not mistake the means to unlock the otherugliness and do tahdzir against him.

A little mistake should it dima'afkan with many truths that he had.If there are scholars who had died were incorrect opinion, thenwe should still take advantage of his knowledgebut do not followhis opinions are wrongand still pray for and expect God to pour out her grace.

But when one person whose opinion is still aliveis he a scholaror just the prosecution of sciencethen we gently remind his mistake was in hopes he could find out his mistake, so he returned to the truth.

  Scholar who has died that has errors in the creed is an issue of Al-Bayhaqi, An-Nawawi and Ibn Hajar al-Asqalani. Nonetheless,scholars and seekers of knowledge still take advantage of their knowledge.

source:
http://almanhaj.or.id

Sikap Ahlus Sunnah Terhadap Kesalahan Ulama

Sikap Ahlus Sunnah Terhadap Kesalahan Ulama


Sepeninggal Rasulullah tidak ada seorangpun yang ma’sum (terbebas dari kesalahan). Begitu pula orang alim ; dia pun tidak akan lepas dari kesalahan.

 Seseorang yang terjatuh dalam kesalahan, janganlah kesalahannya itu digunakan untuk menjatuhkan dirinya. Dan tidak boleh kesalahannya itu menjadi sarana untuk membuka kejelekannya yang lain dan melakukan tahdzir terhadapnya.

Seharusnya kesalahannya yang sedikit itu dima’afkan dengan banyaknya kebenaran yang dia miliki. Apabila ada ulama yang telah meninggal ternyata salah pendapatnya, maka hendaknya kita tetap memanfaatkan ilmunya, tetapi jangan mengikuti pendapatnya yang salah, dan tetap mendo’akan serta mengharap kepada Allah agar mencurahkan rahmat kepadanya.

Adapun bila orang yang pendapatnya salah itu masih hidup, apakah dia seorang ulama atau sekedar penuntut ilmu, maka kita ingatkan kesalahannya itu dengan lembut dengan harapan dia bisa mengetahui kesalahannya sehingga dia kembali kepada kebenaran.

 Ulama yang telah wafat yang memiliki kesalah dalam maslah akidah adalah Al-Baihaqi, An-Nawawi dan Ibnu Hajar Al-Asqalani. Meskipun demikian, ulama dan para penuntut ilmu tetap memanfaatkan ilmunya.

sumber:
http://almanhaj.or.id

Thursday, January 26, 2012

Qaradawi Fatwa: Is Prophet Khidr still alive?

Qaradawi Fatwa: Is Prophet Khidr still alive?

REPUBLIKA.CO.ID - Al-Khidr is a righteous servant and is mentioned by Allah in Surat Al-Kahf, namely as a friend of the Prophet Musa, where Moses learned to him.
 
Al-Khidr requires him to be patient. So Moses menyanggupinya.Al-Khidr said, "How can you be patient for something that you do not have enough knowledge about it?"
Al-Khidr is a servant who was given by God's grace and the knowledge of His will. Moses continued to run with him and saw Al-Khidr had perforate the boat. Then Moses said, "Did you make a breach in order to drown its passengers?" The next story has been mentioned in Surat Al-Kahf.
 
Moses was surprised at his actions, until Al-Khidr explained to him the causes of the deeds done that. At the end of his talk, Al-Khidr said, "It is not I do it my own accord. So it is a description of actions that you can not be patient over it." That is, all the action was merely because the will of Allah SWT.
 
Some people have said about al-Khidr, "He lived after Moses until the time of Jesus, then the time of the Prophet Muhammad, he is still alive, and will live until Doomsday."
People write stories, histories and myths that Al-Khidr meet So and so and put kirqah (clothing) to So and so and give a message to So and so.
 
Totally unfair opinion that said that Al-Khidr still alive, as the notion some people-but on the contrary, there are the arguments from the Qur'an, Sunnah, and ijma sense among the scholars of this Ummah that Al-Khidr is gone .
I consider it simply by quoting from the book Al-Manaarul Muniif Haditsish Saheeh wa fil-Da'eef essay adh Ibn al-Qayyim. Ibn al-Qayyim mentions in the book rahimahullah characteristics of maudlu hadith, which is not acceptable in religion. Among the character is "the traditions which told of al-Khidr and his life."Everything is a lie. None of the saheeh hadith.
 
Among maudlu hadith is the hadith that reads, "That the Prophet was in the mosque, when he heard talk of it toward the back. Then he saw, it turns out he was Al-Khidr."
 
Also the hadith, "Al-Khidr and Ilyas met every year." And hadith, "Gabriel, Michael and Al-Khidr met at Arafat."
 
Ibrahim al-Harbi was asked about the age of Al-Khidr long and that he was still alive. Then he replied "It is not anyone put this understanding to the people, except the devil."
 
Imam Bukhari was asked about al-Khidr and Ilyas, are both still alive? So he replied, "How did that happen?" The Holy Prophet has said, "It is not going to live until a hundred years for people who are on this earth." (Bukhari, Muslim).
 
Many other priests who when asked about it, then they respond by using the Koran as the proposition: "We do not make eternal life for a human being before you (Muhammad), then if you die, whether they be eternal?" (Surat al-Anbiyaa ': 34).
 
Syekhul rahimahullah Islam Ibn Taymiyah was asked about it, he replied, "If Al-Khidr is alive, surely he must come to the Prophet and strive with him, and learn from it."
If Al-Khidr is human, then he will not be eternal, because it rejected Glorious Qur'an and the Sunnah of the holy. If he were alive, surely he came to the Prophet SAW. Prophet has said, "By God, if Moses were alive, surely he would follow me." (Ahmad).
 
If Al-Khidr a prophet, then he is not more mainstream than Moses. And if a guardian, is not it more important than Abu Bakr RA. Is the lesson so that it lives up to now, as the opinion of those who, in the vast desert, desert and mountains? For what hath syar'iyah or nonsensical behind this?
Those have always loved the stories magical and fantastic tales.They describe it according to their wishes, while the result of imagination, their use as religious clothing. This story was distributed among some ordinary people and they consider it comes from their religion, but not from religion altogether. Saga-saga told on Al-Khidr is a human invention and are not revealed by God to go against it.
 
As to the question, whether he is a prophet or a guardian? The scholars have different opinions about it. It seems more appropriate al-Khidr was a prophet, as stated in the noble verse of Surat Al-Kahf, "... and I do not own accord ..." (Surat al-Kahf: 82).
 
Those words are the arguments that he did it based on the commandments of God and His revelation, not from himself.More precisely Al-Khidr was a prophet not a guardian.

Fatwa Qardhawi: Benarkah Nabi Khidir Masih Hidup?

Fatwa Qardhawi: Benarkah Nabi Khidir Masih Hidup?


REPUBLIKA.CO.ID -- Al-Khidir adalah hamba yang saleh dan disebutkan oleh Allah SWT dalam Surat Al-Kahfi, yaitu sebagai teman Nabi Musa AS, di mana Nabi Musa belajar kepadanya.

Al-Khidir mensyaratkan kepadanya agar bersabar. Maka Musa menyanggupinya. Al-Khidir berkata, "Bagaimana kamu dapat bersabar atas sesuatu yang kamu belum mempunyai pengetahuan yang cukup tentang hal itu?"

Al-Khidir adalah seorang hamba yang diberi rahmat oleh Allah dan ilmu dari sisi-Nya. Musa terus berjalan bersamanya dan melihat Al-Khidir telah melubangi perahu. Maka Musa berkata, "Apakah engkau melubanginya supaya penumpangnya tenggelam?" Cerita selanjutnya telah disebutkan dalam Surat Al-Kahfi.

Musa merasa heran atas perbuatannya, hingga Al-Khidir menerangkan kepadanya sebab-musabab dari perbuatan yang dilakukan itu. Pada akhir pembicaraannya, Al-Khidir berkata, "Bukanlah aku melakukan itu menurut kemauanku sendiri. Demikian itu adalah penjelasan dari perbuatan-perbuatan yang kamu tidak dapat bersabar atasnya." Maksudnya, semua perbuatan itu hanyalah karena kemauan Allah SWT.

Sebagian orang berkata tentang Al-Khidir, "Ia hidup sesudah Musa hingga zaman Isa, kemudian zaman Nabi Muhammad SAW, ia sekarang masih hidup, dan akan hidup hingga Kiamat."  

Orang-orang menulis kisah-kisah, riwayat-riwayat dan dongeng-dongeng bahwa Al-Khidir menjumpai si Fulan dan memakaikan kirqah (pakaian) kepada si Fulan dan memberi pesan kepada si Fulan.

Sama sekali tidak adil pendapat yang mengatakan bahwa Al-Khidir masih hidup—sebagaimana anggapan sementara orang—tetapi sebaliknya, ada dalil-dalil dari Al-Qur'an, sunah, akal dan ijma diantara para ulama dari umat ini bahwa Al-Khidir sudah tiada.

Saya anggap cukup dengan mengutip keterangan dari kitab Al-Manaarul Muniif fil Haditsish Shahih wa adh-Dha'if karangan Ibnul Qayyim. Ibnul Qayyim rahimahullah menyebutkan dalam kitab itu ciri-ciri dari hadis maudlu, yang tidak diterima dalam agama. Diantara cirinya ialah "hadis-hadis yang menceritakan tentang Al-Khidir dan kehidupannya." Semuanya adalah dusta. Tidak satu pun hadis yang shahih.

Di antara hadis maudlu itu ialah hadis yang berbunyi, "Bahwa Rasulullah SAW sedang berada di masjid, ketika itu beliau mendengar pembicaraan dari arah belakangnya. Kemudian beliau melihat, ternyata ia adalah Al-Khidir."

Juga hadis, "Al-Khidir dan Ilyas berjumpa setiap tahun." Dan hadis, "Jibril, Mikail dan Al-Khidir bertemu di Arafah."

Ibrahim Al-Harbi ditanya tentang umur Al-Khidir yang panjang dan bahwa ia masih hidup. Maka beliau menjawab "Tidaklah ada yang memasukkan paham ini kepada orang-orang, kecuali setan."

Imam Bukhari ditanya tentang Al-Khidir dan Ilyas, apakah keduanya masih hidup? Maka ia menjawab, "Bagaimana hal itu terjadi?" Nabi saw telah bersabda, "Tidaklah akan hidup sampai seratus tahun lagi bagi orang-orang yang berada di muka bumi ini." (HR Bukhari-Muslim).

Banyak imam lainnya yang ketika ditanya tentang hal itu, maka mereka menjawab  dengan menggunakan Alquran sebagai dalil: "Kami tidak menjadikan hidup abadi bagi seorang manusia pun sebelum kamu (Muhammad), maka jika kamu mati apakah mereka akan kekal?" (QS. Al-Anbiyaa': 34).

Syekhul Islam Ibnu Taimiyah rahimahullah ditanya tentang hal itu, maka ia menjawab, "Andaikata Al-Khidir masih hidup, tentulah ia wajib mendatangi Nabi  SAW dan berjihad bersamanya, serta belajar darinya."

Jika Al-Khidir itu manusia, maka ia tidak akan kekal, karena hal itu ditolak Alquranul  Karim dan sunah yang suci. Seandainya ia masih hidup, tentulah ia datang kepada Nabi SAW.  Nabi SAW telah bersabda, "Demi Allah, andaikata Musa masih hidup, tentu ia akan mengikuti aku." (HR Ahmad).

Jika Al-Khidir seorang Nabi, maka ia tidak lebih utama daripada Musa AS. Dan jika seorang wali, tidaklah ia lebih utama daripada Abu Bakar RA.  Apakah hikmahnya sehingga ia hidup hingga kini—sebagaimana anggapan orang-orang—di padang luas, gurun dan gunung-gunung? Apakah faedahnya syar'iyah maupun akliah di balik  ini?

Sesungguhnya orang-orang  selalu menyukai cerita-cerita ajaib dan dongeng-dongeng fantastis. Mereka menggambarkannya menurut keinginan mereka, sedangkan hasil dari imajinasinya, mereka gunakan sebagai baju keagamaan. Cerita ini disebarkan diantara sebagian orang awam dan mereka menganggapnya berasal dari agama mereka, padahal sama sekali bukan dari agama. Hikayat-hikayat yang diceritakan tentang Al-Khidir hanyalah rekayasa manusia dan tidak diturunkan oleh Allah hujjah untuk itu.

Adapun mengenai pertanyaan, apakah ia seorang Nabi atau wali? Para ulama berbeda pendapat mengenai hal itu. Tampaknya yang lebih tepat Al-Khidir adalah seorang Nabi, sebagaimana tercantum pada ayat yang mulia dari Surat Al-Kahfi, "... dan bukanlah aku melakukannya menurut kemauanku sendiri..." (QS. Al-Kahfi: 82).

Perkataan itu adalah dalil bahwa ia melakukan itu berdasarkan perintah Allah dan  wahyu-Nya, bukan dari dirinya. Lebih tepatnya Al-Khidir adalah seorang Nabi bukan wali.

Monday, January 23, 2012

Muhammad: The most honest merchant emulate

Muhammad: The most honest merchant emulate

REPUBLIKA.CO.ID, most soil conditions in the Hejaz region, especially around Mecca, is a dry, sandy, rocky, and water scarce. No agricultural products that can be picked in the region.Therefore, the livelihoods of residents in the area in particular is trading. Trading activity is no exception also done by the Prophet Muhammad.
Prophet's father, Abdullah, had died when the Prophet was still in the womb. His mother, Aminah, died following a six year later, so Muhammad was raised by his grandfather, Abdul Muttalib. After the death of her grandfather, the lapse of two years later, Muhammad was living with his uncle, Abu Talib, who is a merchant, like many other leaders of the Quraysh.
The uncle of Muhammad was acquainted with the world trade for the first time. Afzalur Rahman in the Encyclopedia of Muhammad As Wholesalers, explained, Muhammad grew up under the care of Abu Talib and continued to learn about this business trade from his uncle.
Like most young men who are honest and self-esteem, the Prophet did not like to linger a dependent poor uncle. So, he worked as a shepherd for Makkah with a small reward on his childhood. When growing up and realizing that his uncle was not being as well as having a large family should be living, the Prophet began to trade in the city of Makkah.
In his profession as a merchant wrestle and did not just earn a lawful order to meet living costs, but also to build a reputation for rich people coming in and entrust their funds to him.
Armed with his experience in the trade and the well-known reputation as a trusted and honest trader, he gained a lot of opportunities to trade with the capital of others, including the capital of a wealthy businessman Khadija, who later became his wife.
Ideal entrepreneur
''I was not given a revelation to accumulate wealth or to be one of the merchants,''Prophet SAW. Rasulullahi ideal has become a successful trader and gives instructions on how to be an ideal and successful trader. He always held the principle of honesty and fairness in dealing with customers.
Muhammad always follow the principles of fair trade in every transaction. He also always advised his companions to do the same.
When it came to power and became head of state Medina, he has completely eroded the trade transactions of all kinds of practices that contain elements of fraud, usury, gambling, uncertainty, doubt, exploitation, excessive profit-making, and the black market.
Prophet Muhammad also to standardize weights and measures, and forbade the people to use standard weights and other measures that are less able to hold onto.
For example, when starting a trading business by becoming an agent of Khadija, the Prophet SAW profit that exceeded expectations. Not a penny cent darkened and not a removal.
The Prophet said,''because you Berdaganglah the livelihood of more than ten, nine of which resulted from the trade.''Qur'an also provides motivation for Muslims to trade as described in sura Al-Baqarah [2] Paragraph 198: "It's not a sin you seek the gifts (sustenance of commerce) from your Lord ".

Muhammad: Judge fairest

Explicitly mentioned in the Koran that the Creator has appointed the Prophet as a judge. The appointment is contained in sura al-Nisa '[4] Paragraph 61, 65, and 105; sura Al-Shura' [42] paragraph 15; and surah An-Nur verse [24] 51.
Surah An-Nur [24] Paragraph 51 indicates that his position as a judge is inseparable from his position as an apostle. He acted as judge and messenger of Allah.
Prophet Muhammad is recognized as the originator of the legal history of the greatest, because he did not just judge the case fairly and impartially, but also establishes the legal principle of universal and equal for all mankind.
Course covers all aspects of life: the protection of life, property and honor, and protect the rights of personal, social, legal, civil and religious individuals. Whatever role he run in his capacity as a legislator is a timeless example that shows the greatness and justice for all future generations.
Muhammad asserts that God's law is universal in scope and beneficiaries, impartial and fair in its application, and the eternal nature. Therefore, he stressed that the law should be above all man-made laws and regulations.
Prophet taught that every man must submit, either individually or jointly, all rights and law-making to him. Therefore, humans are not given the right to make any law without his authority.
As humans, the Prophet Muhammad was subject to the sovereignty of the Divine as any other human being. Therefore, he does not have the right to govern the people according to their own volition to do or not do something.
Afzalur Rahman in the Encyclopedia of Muhammad As Judge, explaining, in upholding the rule of law, the Prophet always refers to the legal system that Allah is the source of all law. The whole basis of Islamic law is that God alone is the holder of sovereignty and power are real, while the men acting as his representative or his caliphs in the earth.
Prophet Muhammad has clearly described the aspects of Islamic law through a lot of ways. He emphasized the obligation of Muslims to obey the Koran. Then, about the position of the Sunnah in the presence of the Qur'an, the Prophet declared, "I told him not to cancel the command of God, but God's command to cancel the order." (HR Daruquthni).


Legislators first Islamic
In the Koran there are a number of verses that deal with legal issues. The verses include the issue of inheritance, marriage, dowry, divorce, gratuities (gifts), estate planning, buying and selling, protection, security and criminal.
But in a world constantly changing and evolving, some of these legal issues can not cover all situations and new problems.Therefore, the Qur'an has ordered the legislators in the future to formulate the laws according to the needs of the time and place under the direction of the basic principles of Islam, making sure everything is in accordance with the spirit of Islamic law and not violate the underlying principles.
In this case, the Prophet is the first Muslim legislator. He interprets the law of the Koran and provide comments to him and explain the procedures for application of the Koran into the practical problems of life. He can not change or alter any divine law contained in the Koran. He acts only as an interpreter and commentator, then apply them in diverse situations



Muhammad: the greatest statesman of All Time

12 Rabiul Awal is an important date for Muslims throughout the world. On that date, the noblest and greatest men of all time was born into the earth. The greatest human being named Muhammad - the messenger of Allah Almighty - who brought the teachings of Islam.
According to John L. Esposito in the Oxford Encyclopedia, Muhammad was a prophet and messenger of God who raised one of the world's great civilizations. No wonder if Michael H. Hart, in his book The 100, establish Muhammad as the most influential figures in human history.
''He was the only person who managed to achieve remarkable success, both in terms of both religious and secular,''said Hart.Muhammad is not only known as a leader of Muslims, he is also known as a statesman greatest, fairest judges, merchants terjujur, a great military leader and humanitarian fiercest fighters.
Prophet Muhammad proved to have been able to lead a nation that initially underdeveloped and fragmented, become a developed nation that is even capable menggalahkan other nations in the world at that time. Afzalur Rahman in the Encyclopedia of Muhammad As Statesman, reveals, within less than a decade, Muhammad managed to achieve many accomplishments who are unable to emulate the leader of any country.

As a ruler, Muhammad has given outstanding contribution to the building of political philosophy and practice of government. This contribution is a living example that proves his greatness as a statesman of genius with extraordinary skill.
Muhammad's leadership qualities seen since young, before becoming a prophet. Attitudes and behavior are honest and fair in their interaction created by the people of Mecca in his honor.Mecca Society was called Al-Amin (the trustworthy) and Sadiq (the truthful).
In the early years, Muhammad is able to resolve disputes among the tribes of Quraish related to the problem of return of the Black Stone into place. In the midst of a tough debate, Muhammad took a very smart decision to resolve the situation was complicated.
He spread a cloak on the ground and demanded that the Black Stone is placed in the middle stretch of the cloak. He then asked each tribe holding the end of the cloak and together raise the Black Stone and put it back into place. Dispute was settled amicably.
Leadership of the Prophet Muhammad as a head of state begins when the Muslims migrated from Mecca to Medina. In the second holy city for Muslims that is, the small community of Muslims under Muhammad's leadership assembled.
In the early days of life in Medina, the Prophet Muhammad faced with difficult situations. The life muhajirin poor, helpless, and do not have the means of life. Meanwhile, the Quraysh of Mecca threatened to attack Madina, destroy the Muslim community is still small.
Jews-Medina also conspired with the idolaters of Mecca for Muslims hostile. Not only that, a number of Arab tribes around Medina also demonstrated hostility towards the new faith, and at the same time began to develop the hypocrites among the Muslims of Medina itself
Whoever, powerful and rich though, definitely overwhelmed by the pressure and burden. However, Muhammad was able to resolve difficult and unexpected situations with effective and successful.This proves the statesmanship and prowess in the field of politics.

Facing the fact that it's very difficult, Muhammad took steps to strengthen the newly established Islamic state that is socially, politically and economically. He was able to establish political authority and maintain law and order throughout the tribal areas in and around Medina.
Then, Muhammad made various agreements with Arab tribal chiefs and the Jewish tribes around Medina. Through a series of steps that the Prophet Muhammad is able to bring the Islamic State of Medina as an active state of political play various roles throughout the region.
Marshall G Hodgson in his article titled The Venture of Islam, said, "Muhammad Society consists of Muslims and non-Muslims in various degrees of membership."
Since then, Hodgson writes, that community is no longer just a new tribe of believers, or even just a gathering of local revolutionary. ''The people consist of various heterogeneous elements are organized better than the system of Makkah community organizations, both religiously and politically,''said Hodgson.

Political structure that was built Muhammad, said Hodgson, a building that is now known as the state, like other countries that surround the Arabian Peninsula, complete with the authority of governance based on rule of law.
To run the wheel of his reign, said Hodgson, Muhammad sent a number of delegates assigned to teach the Koran and Islamic principles, to collect alms, and mediate a variety of disputes in order to maintain peace and prevent hostilities.
Thus, the Muslims of Medina gave birth to a way of life and create a fair and valuable divinity throughout the Hijaz region, even in areas outside of it.


Muhammad: Leader of the greatest military

Peace is a basic principle of life in Islam. In Islam, war is a last resort of urgency when there was no other choice. Islam, in addition to meaning "peace" also means "surrender" and "obey" the commands of Allah - the creator, ruler, and the owner of the universe.
In Islam, the war comes back to restore the conditions for peaceful and orderly. Thus, each individual can carry conviction freely, without fear and coercion. As the leader of the Muslims, Muhammad was forced to fight to protect his people from the vandals and detractors that prevent him and his companions to obey the law of Allah.
However, as soon as conditions of peace is reached, all the fighting must be stopped. Because, peace is a basic principle of life in Islam. Afzalur Rahman in Muhammad as leader of the Military Encyclopedia, explained, when all the path of peace is unattainable and his enemies began to conduct military operations, the Prophet immediately formulate a strategy of war.
Rasulullah SAW mobilize all resources, both troop strength, maturity, war strategy, as well as logistical support to thwart attack enemy forces. The action was carried out with due attention to strategy number of casualties on both sides can be reduced to a minimum.
In many wars, the Prophet SAW formulate military strategy with excellent geographical conditions based on their ability to read and calculate the strength, mobility, morale, and the enemy's weak point strategy. ''The strategy of war was decided when he will make an assessment (assessment) of all the factors that determine the success of military operations,''said Afzalur.
Prophet Muhammad also pays close attention to the importance of the psychological effects of a surprise attack. Similarly, the secrecy of movement, speed, strength and mobility in combat.
D nature organizes the acquisition of information about enemy movements and plans, he sent a reconnaissance patrol and special combat patrols around the area of ​​combat and other strategic areas. Intelligence forces were formed to obtain information about the secret plan that will be launched by the enemy.
''The Prophet Muhammad also set up special forces who perform the duties of confidentiality; also a special unit to anticipate the various rumors and dissemination of information and to make the movement of enemy forces demoralized,''said Afzalur.
All units were hard working, disciplined, and have a high spirit of sacrifice for the sake of Islam. With this strategy, the Prophet could save the cost of military operations in minimizing the number of casualties on both sides.


Military leadership of the Prophet SAW
The success of military operations are naturally highly dependent on the commander's leadership qualities. Commander who take full responsibility in making decisions, utilizing a variety of strategic factors, set the attack, maintaining the confidentiality of war strategy, mobilize all forces, as well as fueling and maintaining the morale of his troops.
As a military leader, Muhammad is the figure of the brave.Despite the distress and often face a barrage of doom, he never show weakness or fear. Prophet Muhammad fought in various battles. Despite successive attacks, he never moved an inch left his place.
In fact, the Prophet Muhammad has always been closest to the enemy ranks when the battle raged. He stayed and fought at his position when others retreated helter-skelter. It was evident at the Battle of Uhud and Hunain. Thanks to the courage and composure difficult and precarious situation in the two wars can be overcome.
The ability to control yourself is one key to a successful battle.And, the Prophet Muhammad is known to control themselves in all situations. For example, at the Battle of Uhud, many members of his troops panicked when the enemy counter-attacked and surrounded them from all directions.
In fact, not a few of his troops fled from the battlefield. In situations of this confusion, the Prophet still able to control themselves.Even with his expertise, he was able to change the situation.Muhammad always showed hate discrimination and unfair behavior. Both of these noble qualities he also applied to his troops on the battlefield.
In the Battle of Badr, Muhammad set up rows of troops by holding the arrow. Upon learning that Sawad ibn Ghaziyah stood outside the line, the Messenger of belly poking Sawad with bow and say, "Hi Sawad, come in a row!". "You hurt me, Messenger of Allah," exclaimed Sawad, "God sent you with truth and justice then let me back!". So the Prophet Muhammad menyingsikan shirt in the stomach and said, "Reciprocate." However, even hugging and kissing Sawad stomach Muhammad.
As a military commander, the Prophet is also known for his always adhered to the truth. He always provides a very substantial argument when it must strive to face his enemy.Muhammad always held high ethical war, which did not hurt and kill children and women of the enemy, and not cutting down trees for the sake of preservation of natural
Editors: Heri Ruslan