HADHARAH ISLAMIYYAH
".....Akan muncul khilafah yang mengikut metod kenabian." [HR. Ahmad & Al-Bazzar]
Monday, August 20, 2018
Assalamualaikum warahmatullah wabarakatuh..
Setelah hampir tiga bulan umat Islam di seluruh dunia meninggalkan puasa dan Eidilfitri sehari sahaja lagi EidilAdha akan menjelang. Umat Islam akan menyambut Eidul Adha tanda pengorbanan dan ketaatan. Ramai yang sudah bercakap mengenainya, tidak kurang juga yang tak ambil peduli. Yang pasti, kita akan menyaksikan sekali lagi perpecahan umat Islam di dalam merayakan Hari Raya Korban ini. Sudah sekian lamanya dunia Islam menyambut 10 Zulhijah tidak secara serentak walaupun Allah menciptakan bumi ini dengan bulan yang satu. Sesetengah dari kaum Muslimin pula langsung tidak mengambil kisah, hanya menurut apa sahaja yang ‘ditetapkan’ ke atas mereka tanpa ada perasaan untuk mengkaji dengan lebih mendalam tentang Fiqh dan kesatuan umat Islam di dalam menyambut Syawal mahupun Eidil Adha.
Pembaca yang budiman, sesungguhnya perbezaan permulaan bulan antara dunia Islam adalah kerana adanya perbezaan pendapat tentang kaedah syara’ untuk menetapkantarikh raya, samada kaedah rukyah atau kaedah hisab (Falak). Faktor seterusnya adalah perbezaan dari segi memilih matla’ (tempat terbit anak bulan), sama ada menerima pakai Kaedah Satu Dunia Satu Matla’ atau Kaedah Matla’ Tempatan. Melihat kepada dunia Islam hari ini yang tidak diperintah oleh seorang Khalifah, maka kita menyaksikan matla’ Assabiyyah dan Wataniyyah digunapakai di dalam menentukan permulaan Syawal ini. Justeru, terjadilah perpecahan yang tak berkesudahan. Permasalahan ini sebenarnya ada penyelesaiannya jika kita berpegang kepada hukum syara’ yang kuat berasaskan Al-Qur’an dan As-Sunnah, bukannya berpegang kepada kaedah yang ditetapkan berasaskan prinsip assabiyyah dan wataniyyah. Semoga perbincangan kali ini akan bermanfaat kepada mereka yang rindukan perpaduan umat Islam seluruh dunia di bawah naungan syariat Islam berdasarkan Sistem Khilafah.
Rukyah atau Hisab (Astronomi)?
Persoalan paling asas yang perlu dipecahkan ialah, menentukan kaedah yang paling benar untuk menentukan Takwim Islam, adakah kita menerima pakai kaedah Rukyatul Hilal atau Kaedah hisab (astronomi). Bila kita meneliti hujah tentang rukyah dan hisab, kita akan berkesimpulan bahawa rukyah adalah satu-satu tariqah (jalan) untuk permulaan Taqwim Islam. Perkara ini dapat dibuktikan sebagai berikut:
Hujah Pertama : pengamal kaedah hisab menyandarkan hujah mereka dengan keumuman ayat-ayat Al-Qur’an. Antaranya, firman Allah,
“Dialah yang menjadikan matahari bersinar, dan bulan bercahaya, dan ditetapkan manzilah-manzilah bagi perjalanan bulan itu, supaya kamu mengetahui bilangan tahun dan perhitungan waktu.” [TMQ Yunus (10):5].
Pengamal kaedah hisab menyatakan bahawa puasa Ramadhan boleh ditetapkan dengan memperhatikan perjalanan bulan berdasarkan mafhum ayat ini. Mereka menyatakan bahawa diciptakan matahari dan bulan agar kita mengetahui bilangan tahun dan bulan. Atas dasar ini, kita juga boleh menentukan bila masuknya bulan Ramadhan dengan cara perkiraan (hisab). Sebenarnya ayat ini dan ayat-ayat yang hampir sama maknanya, tidak sama sekali menunjukkan perintah untuk memulai puasa Ramadhan dengan hisab. Ayat ini hanya berhubungan dengan kegunaan diciptakan matahari, bulan dan manzilah-manzilahnya (kedudukan), yakni untuk mengetahui bilangan tahun dan waktu.
Pendapat dari Hujah Pertama ini lemah dari dua sisi, (i) Dari segi Takhsis (nas khusus) : Ayat ini umum dan berlaku kaedah usul, al-‘am yabqa fi ‘umumihi ma lam yarid dalil at-takhsis (suatu dalil yang bersifat umum tetap pada kemumumannya, selama tidak ada dalil yang mengkhususkannya). [Dr. Muhammad Husain Abdullah, al-Wadhih fi Ushul al-Fiqh, hal. 318]. Dalam kes penentuan awal Ramadhan, ada nas jelas yang menyatakan bahawa penentuan awal dan akhir Ramadhan harus berdasarkan rukyah bukan dengan hisab. Riwayat ini merupakan pentakhshis (mengkhususkan) keumuman ayat-ayat di atas. Rasulullah صلى الله عليه وسلم bersabda:
صُوْمُوْا لِرُؤْيَتِهِ وَأَفْطِرُوْا لِرُؤْيَتِهِ فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوْا عِدَّةَ شَعْبَانَ ثَلاَثِيْنَ يَوْمًا
“Berpuasalah kalian apabila melihat hilal (anak bulan), dan berbukalah (berEidul Fitri) kalian apabila melihat hilal. Dan jika hilal itu tertutup dari (penglihatan) kalian, maka sempurnakanlah (genapkanlah) bilangan bulan Sya’ban itu 30 hari.” [HR Bukhari dari Abu Hurairah].
Banyak lagi hadis lain yang melarang umat Islam untuk memulakan puasa atau Hari Raya, kecuali setelah melihat anak bulan, namun jika tidak kelihatan maka digenapkan bulan menjadi 30 hari. Atas dasar inilah penggunaan hujah dari lafaz umum ditolak dan hujah dari Hadis yang bersifat khusus iaitu teknik rukyah diterima berasaskan kaedah “wajib membawa umum menuju khusus bila ditemukan dalil yang lebih khusus”
(ii) Dari Segi Nas Yang Sorih (jelas): Pengamal hisab menetapkan kesahihan hisab berasaskan kepada mafhum surah Yunus (10):5. Padahal ada nas sorih yang menjelaskan tentang rukyah. Dalam keadaan seperti ini -mafhum bertemu dengan nas sorih-, menurut ulama usul, mafhum harus dikalahkan bila ada nas sorih yang menentangnya. Oleh itu, mafhum bolehnya hisab yang diambil dari surah Yunus (10):5 harus ditinggalkan dan harus mengikuti nas/hadis sorih riwayat Bukhari dan Muslim di atas.
Hujah Kedua : pengamal hisab juga menyandarkan pendapatnya pada hadis,
“Sesungguhnya kami ini adalah umat yang ummi, tidak kami menulis dan tidak kami menghisab.” [HR Bukhari].
Berdasarkan hadis ini mereka menyatakan bahawa ‘illat (sebab tasyri’) dilakukan rukyah adalah kerana pada waktu itu kaum Muslimin tidak mengetahui Ilmu hisab (astronomi). Jika mereka telah mengetahui hisab tentunya hisab diperbolehkan untuk mengganti rukyah. Pendapat inipun sebenarnya sangat lemah. Ini adalah kerana Hadis ini adalah hadis berbentuk akhbariyyah (pemberitahuan). Hadis ini menerangkan keadaan generasi pada masa itu yang ummi, bukannya ‘ummi’ yang boleh dijadikan illat syariat untuk menerima hisab (astronomi). Tambahan pula hisab yang digali dari hadis ini didasarkan pada ‘mafhum’ hadis. Padahal mafhum bila bertentangan dengan nas yang sorih, maka mafhum harus dikalahkan. Mafhum kebolehan hisab tentu akan bertentangan dengan makna sorih yang ditunjukkan oleh hadis-hadis yang berbicara tentang rukyah.
Hujah Ketiga : Pengamal kaedah hisab juga menyandarkan pendapat mereka dengan hadis riwayat Imam Muslim, “Sesungguhnya bulan itu ada 29 hari, maka janganlah kalian berpuasa hingga melihatnya. Apabila mendung menutupi kalian, maka perkirakanlah.”. Mereka menyatakan bahawa ‘perkirakanlah’ di sini ertinya hitunglah (hisab), yakni bolehnya menetapkan awal Ramadhan dengan hisab. Pendapat ini pun juga lemah. Jika kita perhatikan nas-nas hadis lain, dapat disimpulkan bahawa ‘faqdurûlahu’ (maka perkirakanlah) bukan bererti merujuk pada perhitungan astronomi (hisab), melainkan artinya adalah ‘sempurnakanlah (genapkan) bilangan bulannya’. Sebagaimana riwayat menyebutkan,
“Berpuasalah kalian kerana melihatnya (hilal) dan berbukalah kalian kerana melihatnya (hilal). Apabila pandangan kalian tersamar (terhalang), maka sempurnakanlah hitungan bulan Sya’ban menjadi 30 hari”.
[HR. Bukhari 4/106 dan Muslim 1081, dari Abu Hurairah ra].
Banyak lagi hadis lain yang senada, umpamanya riwayat Muslim, “Berpuasalah kerana melihat hilal, dan berbuka (berhari raya)lah kerana melihat hilal, jika mendung, maka perkirakanlah (faqdurulahu) (bulan Sya’ban) 30 hari” menjelaskan makna yang sebenar tentang ‘perkirakanlah’ yakni ‘sempurnakanlah/genapkanlah 30 hari’, bukannya mengikut perhitungan astronomi (hisab).
Hujah Keempat : pengamal kaedah hisab cuba menyelewengkan makna ‘lirukyatihi’ (melihatnya). Mereka menjelaskan kita tidak boleh secara melulu memberi maknanya ‘melihat dengan mata kasar’. Namun kata ra’a (melihat), dapat diertikan berfikir. Oleh kerana itu, mereka menyatakan bahawa riwayat-riwayat yang mencantumkan lafaz ra’a, boleh diertikan dengan memikirkan, atau diertikan bolehnya menetapkan awal Ramadhan dengan hisab. Pendapat ini juga lemah. Bila kita perhatikan keseluruhan nas hadis sangat jelas, bahawa rukyah di sana memang bererti ‘melihat dengan mata kasar’, bukan hisab. Ini jelas dari kata-kata Rasulullah “jika terhalang awan/mendung, maka sempurnakanlah hitungan menjadi 30 hari”. Lafaz ini dengan jelas menunjukkan bahawa rukyah di dalam nas tersebut bererti melihat dengan mata kasar, bukan hisab. Sebab bila lafaz ra’a diertikan dengan hisab, maka apakah mendung (awan) boleh mengganggu perhitungan? [Imam an-Nawawi, Syarah Shahih Muslim, jld. 7I, hal. 192.]. Dan di dalam kitabnya, Imam Ibnu Hajar menjelaskan bahawa hisab tidak dilakukan di zaman Nabi, dan mereka menggunakan rukyah, bagaimana mungkin lirukyatihi diterjemah kepada berfikir? [Fath al-Baari Bisyarhi Shahih al-Bukhari, jld. 5, hal. 126-127].
Wahai kaum Muslimin! Hadis-hadis Rasulullah tentang permulaan bulan ini mengandungi pengertian (dalalah) yang jelas (sorih) bahawa sebab syar’i untuk kita mula berpuasa dan berhari Raya (Eidul Fitri) adalah dengan melihat anak bulan (rukyatul hilal) dan tidak ada kaedah lain lagi. Perhitungan astronomi (hisab) tidak bernilai apa-apa, jika tidak dibuktikan dengan rukyah dengan penglihatan mata. Sebab perhitungan astronomi tidak memiliki nilai syar’i dalam penetapan puasa (awal Ramadhan) mahupun berbuka (akhir Ramadhan). Kerana sebab syar’i untuk menetapkan 1 Ramadhan dan 1 Syawal hanyalah berdasarkan rukyatul hilal dengan penglihatan mata, bersesuaian dengan hadis-hadis Rasulullah صلى الله عليه وسلم.
Jika seorang Muslim telah melihat hilal untuk bulan Ramadhan mahupun Syawal, maka wajib atas seluruh kaum Muslimin untuk berpuasa ataupun berbuka (ber-Eidul Fitri). Tidak ada bezanya antara satu negara dengan negara lainnya, atau antara seorang Muslim dengan Muslim lainnya. Sebab rukyatul hilal oleh siapa saja dari kaum Muslimin, merupakan hujjah bagi orang yang tidak melihat hilal. Kesaksian seorang Muslim di sebuah negara tidak lebih utama dibandingkan dengan kesaksian seorang Muslim di negara lain. Tidak perlulah berhujah berdasarkan perasaan assabiyyah dan wataniyyah yang telah direkayasa oleh kaum kuffar ke atas kaum Muslimin, yang telah membuatkan kaum Muslimin di Syria memulai puasa, sementara orang-orang di Jordan belum, di Indonesia telah berhari raya manakala di Malaysia belum. Padahal di antara negara-negara tersebut hanya terdapat batas-batas sempadan palsu yang telah digariskan oleh kaum kafir penjajah, yang masih wujud dan terus dipertahankan oleh para penguasa Muslim.
Satu Dunia – Satu Matla’ atau Berbeza Matla’?
Persoalan berikutnya adalah tentang matla’ (tempat terbitnya bulan). Mengenai ikhtilaaful mataali’ (perbezaan matla’) ¬yang digunakan sebahagian orang sebagai alasan (untuk berbeza dalam berpuasa dan ber-Eidul Fitri), ia merupakan manath (fakta untuk penerapan hukum) yang telah dikaji oleh para ulama terdahulu, yang tentunya sesuai dengan perkembangan yang ada pada waktu itu. Faktanya, kaum Muslimin saat itu memang tidak dapat menyebarkan berita rukyatul hilal ke seluruh penjuru wilayah Islam yang amat luas dalam satu hari, kerana sarana komunikasi yang terbatas. Imam Abu Hanifah, Malik dan Ahmad tidak menerima hujah perbezaan matla’ kerana penetapan puasa dan hari raya hanyalah dikira berdasarkan sampainya berita tentang rukyatul hilal, tanpa diperhatikan matla’nya. ‘Ulama Syafi’iyyah menyatakan bahawa bila satu kawasan melihat bulan, maka daerah dengan lingkungan 24 farsakh (sekitar 120 km) dari pusat rukyah boleh mengikuti hasil rukyah daerah tersebut. Sedangkan daerah di luar radius itu boleh melakukan rukyah sendiri, dan tidak harus mengikuti hasil rukyah daerah tadi [Syeikh Abdurahman al-Jaziri, al-Fiqh ‘Ala al-Madzhahib al-Arba’ah, jld. 1, hal. 550]. Mereka menyandarkan hujjah berdasarkan riwayat dari Kuraib.
Diriwayatkan dari Kuraib bahawa Ummul Fadl telah mengutusnya untuk menemui Muawiyyah di Syam. Kuraib berkata,
“Aku memasuki Syam lalu menyelesaikan urusan Ummul Fadl. Ternyata bulan Ramadhan tiba sedangkan aku masih berada di Syam. Aku melihat hilal (bulan sabit) pada malam Jumaat. Setelah itu aku memasuki kota Madinah pada akhir bulan Ramadhan. Ibnu Abbas lalu bertanya kepadaku dan menyebut persoalan hilal. Dia bertanya, ‘Bila kamu melihat hilal?’ Aku menjawab, ‘Kami melihatnya pada malam Juma’at.’ Dia bertanya lagi, ‘Apakah kamu sendiri melihatnya?’ Aku jawab lagi, ‘Ya, dan orang-orang juga melihatnya. Lalu mereka berpuasa, begitu pula Muawiyyah.’ Dia berkata lagi, ‘Tapi kami (di Madinah) melihatnya pada malam Sabtu. Maka kami terus berpuasa hingga kami menyempurnakan bilangan tiga puluh hari atau hingga kami melihatnya.’ Aku lalu bertanya, ‘Tidak cukupkah kita berpedoman pada rukyah dan puasa Muawiyyah?’ Dia menjawab, ‘Tidak, (sebab) demikianlah Rasulullah صلى الله عليه وسلم telah memerintahkan kepada kami’.”
[HR Muslim, at-Tirmidzi dan Abu Dawud]
Hadis ini mereka gunakan sebagai sandaran kesahihan matla’. Padahal bila kita meneliti lebih lanjut pendapat para pengamal matla’, kita akan dapati sesungguhnya pendapat mereka adalah lemah. Ini didasarkan kepada beberapa sebab:
Pertama : sebenarnya dalil yang mereka gunakan adalah ijtihad Ibnu ‘Abbas, bukannya hadis yang diriwayatkan secara marfu’ (sanadnya bersambung kepada Nabi). Walaupun hadis ini secara lafziyyah seakan-akan menunjukkan marfu’, yakni perkataan Ibnu ‘Abbas, “Tidak, (sebab) demikianlah Rasulullah صلى الله عليه وسلم telah memerintahkan kepada kami”, namun bila kita bandingkan riwayat-riwayat lain yang juga diriwayatkan oleh Ibnu ‘Abbas sendiri, maka terlihatlah bahawa perkataan Ibnu ‘Abbas itu adalah hasil ijtihad beliau sendiri. Ibnu ‘Abbas sendiri banyak meriwayatkan hadis marfu’ yang bertentangan dengan hadis riwayat dari Kuraib di atas. Seperti riwayat dari Ibnu ‘Abbas dari Nabi Sallallahu ‘alaihi wa sallam,
“Berpuasalah kalian kerana melihatnya (hilal) dan berbukalah kalian kerana melihatnya (hilal). Apabila pandangan kalian tersamar (terhalang), maka sempurnakanlah hitungan bulan Sya’ban menjadi 30 hari.”
[HR Bukhari dan Muslim dari Abu Hurairah ra].
Atas dasar ini, jelas bahawa hadis dari Kuraib adalah ijtihad peribadi Ibnu ‘Abbas pada waktu itu. Ijtihad sahabat tidak layak digunakan sebagai dalil untuk menetapkan hukum. [Imam asy-Syaukani, Nailul Authar, jilid 3 hal. 254-255], kerana hukum wajib diambil dari dalil Al-Qur’an dan As-Sunnah. Bila ada pertentangan di antara hadis Nabi dan ijtihad sahabat, maka sudah semestinyalah kita wajib mengambil hadis Nabi. Walaubagaimanapun, sahabat tetap mendapat satu ganjaran di atas ijtihadnya.
Kedua : hadis tentang perintah rukyah bersifat umum, dan khithab (seruannya) berlaku bagi seluruh kaum Muslimin. Kata shûmû lirukyatihi adalah lafaz umum. Ertinya, bila satu daerah telah melihat bulan, maka wilayah yang lain harus berpuasa kerana hasil rukyah daerah tersebut. Imam asy-Syaukani menyatakan, “Sabda Nabi ini tidaklah dikhususkan untuk penduduk satu daerah tertentu tanpa menyertakan daerah yang lain. Bahkan sabda beliau ini merupakan khitab (seruan) yang tertuju kepada siapa saja di antara kaum Muslimin yang khitab itu telah sampai kepadanya. Apabila penduduk suatu negeri telah melihat hilal, maka (dianggap) seluruh kaum Muslimin telah melihatnya. Rukyah penduduk negeri itu berlaku pula bagi kaum Muslimin lainnya.”
Imam asy-Syaukani menyimpulkan, “Pendapat yang layak dijadikan pegangan adalah, apabila penduduk suatu negeri telah melihat hilal, maka rukyah ini berlaku pula untuk seluruh negeri-negeri yang lain.” [Lihat pula pendapat Imam Ibnu Hajar al-Asqalani dalam kitabnya Fâth al-Bârî; bab Shiyâm]. Oleh kerana itu bila saja penduduk suatu negeri melihat hilal, maka wajib atas seluruh negeri berpuasa kerana sabda Rasulullah صلى الله عليه وسلم, “Berpuasalah kalian kerana melihat hilal dan berbukalah kerana melihatnya.” Ucapan ini umum mencakup seluruh umat manusia. Jadi siapa saja dari mereka melihat hilal di manapun tempatnya, maka rukyah itu berlaku bagi mereka semuanya [Sayyid Sabbiq, Fiqh as-Sunnah, jld. 1, hal. 368]. Syaikh ‘Abdul ‘Aziz bin Baz menjelaskan masalah ini ketika ditanya apakah manusia harus berpuasa jika matla’nya berbeza? Beliau menjawab, “yang benar adalah bersandar pada rukyah dan tidak menganggap adanya perbezaan matla’ kerana Nabi Sallallahu ‘alaihi wa sallam memerintahkan untuk bersandar dengan rukyah dan tidak merinci pada masalah itu. Nabi tidak mengisyaratkan kepada perbezaan matla’ padahal beliau mengetahui hal itu.” [Tuhfatul Ikhwan, hal. 163].
Ketiga : penolakan Ibnu ‘Abbas ra terhadap rukyahnya Mu’awiyyah boleh difahami, bahawa arus maklumat rukyah saat itu memang tidak cepat tersiar ke negeri-negeri kaum Muslimin yang lain. Ini boleh difahami kerana, alat-alat pengangkutan (kenderaan) dan telekomunikasi pada saat itu sangat terbatas dan lambat. Akibatnya, maklumat rukyah di satu daerah kadang-kadang baru sampai sehari atau lebih. Melihat keadaan ini, Rasulullah صلى الله عليه وسلم dan para sahabat membiarkan daerah-daerah yang jauh untuk tidak terikat dengan hasil rukyah penduduk Madinah mahupun Mekah, mahupun negeri-negeri yang lain, kerana halangan-halangan jarak. Imam asy-Sya’rani menuturkan, “Para sahabat ra tidak memerintahkan suatu negeri untuk mengikuti hasil rukyah penduduk Madinah, Syam, Mesir, Maghribi, dan sebagainya.” [Imam asy-Sya’rani, Kasyf al-Ghummah ‘An Jami’ al-Ummah, jld. 1, hal. 250.]
Pada saat ini, sarana komunikasi yang ada di seluruh dunia sudah terlalu canggih untuk menyebarluaskan berita rukyatul hilal ke seluruh penjuru dunia hanya dalam beberapa saat sahaja. Oleh kerana itu, kaum Muslimin wajib mula berpuasa ataupun ber-Eidul Fitri pada saat mendengar berita penetapan rukyatul hilal dari daerah mana pun di muka bumi ini. Tidak ada bezanya samada rukyah ini ditetapkan melalui penglihatan langsung, ataupun melalui berbagai alat optik yang dapat memperbesar dan mendekatkan objek (seperti teleskop). Yang penting adalah hilal telah disaksikan oleh kaum Muslimin, tidak kira dari matla’ mana sekalipun.
Keempat : perbezaan matla’ jika ditinjau secara ‘aqli pun adalah sangat janggal. Daerah yang terletak dalam satu garis bujur seharusnya boleh memulakan puasa atau hari raya pada hari yang sama. Ini adalah kerana, daerah yang terletak dalam satu garis, sejauh manapun jaraknya tidak akan berbeza atau berselisih waktu. Namun, faktanya dengan adanya negara-negara bangsa, daerah-daerah yang terletak satu garis bujur mula berpuasa atau berhari raya tidak serentak, padahal secara astronomi seharusnya mereka akan bermula secara bersamaan. Sebagai contoh, Kota Damsyik berada di garis longitud 36º 18’ T, dan Masjid Nabawi di Madinah berada pada 39º 36’ T yang mana secara geografi, waktu Masjid Nabawi lebih cepat selama 3º 18’ (50 minit sahaja) dari Kota Damsyik. Hakikatnya, bagi daerah-daerah di dunia yang berbeza dari segi garis longitudnya, selisih waktu terjauh tidak sampai sehari. Maksudnya, negara-negara tersebut tidak mungkin mengalami selisih waktu lebih dari sehari. Jadi bagaimana mungkin mereka menyambut 1 Ramadhan atau 1 Syawal pada hari yang berbeza? Dengan kata lain, adanya matla’ memungkinkan suatu daerah berbeza dengan daerah lain, bagaimanapun, secara astronomi mustahil terjadi perselisihan dan perbezaan pendapat dalam menentukan 1 Ramadhan atau Syawal. Kenyataan seperti ini membuktikan bahawa kaedah matla’ ini tidak layak dipakai.
Tambahan lagi, jika benar-benar diambil kaedah matla’ dan 24 farsakh (120 km) ini, maka jika di Johor nampak anak bulan, di Kedah tidak sepatutnya berpuasa, jika anak bulan nampak di Terengganu, maka Melaka tidak seharusnya berhari raya dan jika anak bulan nampak di Golok atau Tak Bai (selatan Thai) maka umat Islam di Rantau Panjang (Kelantan) dan sekitarnya sepatutnya berhari raya. Tetapi ternyata tidak demikian halnya. Kenapa? Kerana sempadan negara bangsalah (nation state) yang sebenarnya dijadikan ukuran, bukannya matla’, tetapi mereka berdalih berpegang kepada pendapat Imam Syafie’! Walhal Imam Syafie sendiri tidak pernah membeza-bezakan umat Islam berdasarkan sempadan negara. Jelas bahawa para pemerintah kaum Muslimin menetapkan 1 Ramadhan atau Syawal bukannya berasaskan sempadan matla’ atau mengikut jejari lingkungan matla’ mereka, namun mereka menentukan permulaan puasa dan hari raya hanya berasaskan sempadan Negara Assabiyyah semata-mata. Inilah yang mendukacitakan kita, syara’ hanya dijadikan dalih (bukan dalil) di dalam menetapkan tarikh puasa dan Eidul Fitri.
Dalam sejarah pernah dinukilkan bahawa para khalifah dari Kekhilafahan Utsmaniyyah telah mengambil pendapat madzhab Hanafi yang menyatakan, “Perbezaan matla’ tidak diakui. Penduduk Timur wajib terikat dengan hasil rukyah penduduk Barat, jika rukyah berhasil mereka tetapkan berdasarkan cara-cara yang telah ditentukan.” [al-Darr al-Mukhtar wa Radd al-Muhtar, jld. 2, hal. 131-132]
Kesimpulan
Wahai kaum Muslimin! Tidak adanya kesatuan rukyatul hilal hanyalah salah satu dari sekian banyak masalah yang dihadapi oleh kaum Muslimin kerana lenyapnya negara Khilafah Islamiyyah, yang mengatur urusan kaum Muslimin dengan hukum Islam, serta menyatukan mereka di bawah panji Laa ilaaha illa Allah Muhammad Rasulullah. Kaum Muslimin wajib mengikatkan diri dengan hukum syara’, baik dalam mengawali puasa Ramadhan mahupun Eidul Fitri, serta dalam segala aktiviti mereka, sekalipun penguasa mereka tidak menerapkan hukum syara’. Sebab tidak ada ketaatan kepada makhluk (manusia) dalam perkara maksiat kepada AI Khaliq. Oleh kerana itu, apabila berita rukyatul hilal untuk bulan Ramadhan telah sampai kepada kalian dari tempat mana pun juga di muka bumi, maka kalian wajib berpuasa. Begitu pula apabila berita rukyatul hilal untuk bulan Syawal telah sampai kepada kalian dari penjuru mana pun jua di muka bumi ini, maka kalian wajib ber-Eidul Fitri. Haram hukumnya berpuasa pada Hari Raya.
Sesungguhnya pemecahan mendasar terhadap seluruh masalah kaum Muslimin hari ini berada di tangan kaum Muslimin itu sendiri. Yaitu mereka wajib berusaha secara bersungguh¬-sungguh, mengikut jalan kenabian bersama para pengembang dakwah yang ikhlas untuk melanjutkan kembali kehidupan Islam, dengan jalan menegakkan kembali negara Khilafah Islamiyyah, membai’at seorang Khalifah yang akan mempersatukan kembali negeri-negeri mereka, dan menerapkan syariat Allah سبحانه وتعالى ke atas mereka. Hanya Khalifahlah yang akan mengangkat segala perselisihan umat Islam serta menyelesaikan ribuan masalah kaum Muslimin di dunia saat ini, sekaligus membawa rahmat bagi seluruh alam dengan jalan dakwah dan jihad. Insya Allah. Posted by Azizi Al Fahri in .
Sumber: https://marjanmunawarah.wordpress.com/
(^_^)
Saturday, August 18, 2018
Hujah anti Hadis & Jawapan
Terdapat hadis-hadis
Rasulullah sallallahu-alaihi-wasallam yang menceritakan tentang urusan
dan perkara-perkara ghaib seperti azab dalam kubur, peristiwa dalam
syurga dan neraka, pengkhabaran syaitan dan jin dan ramalan tentang
perkara-perkara masa depan yang bakal terjadi. Padahal Allah Subhanahu
waTa’ala telahpun menerangkan dalam al-Qur’an bahawa urusan dan
perkara ghaib tidak dapat diketahui oleh sesiapa jua. Firman Allah
Subhanahu waTa’ala:
Katakanlah lagi: Tiada sesiapapun di langit dan di bumi yang mengetahui perkara yang ghaib melainkan Allah ! Dan tiadalah mereka menyedari bilakah masing-masing akan dibangkitkan hidup semula (sesudah mati). [an-Naml 27:65]
Demikian juga para Nabi
dan Rasul Allah, mereka semua tidak mengetahui perkara-perkara ghaib.
Seandainya mereka berkata mereka mengetahuinya, tergolonglah mereka di
kalangan orang-orang yang zalim. Hal ini diungkapkan oleh Allah Azza
waJalla dalam ayat berikut melalui lisan Rasulullah
sallallahu-alaihi-wasallam:
Dan aku tidak pernah berkata kepada kamu: di sisiku ada perbendaharaan Allah, dan tidaklah aku mendakwa mengetahui perkara-perkara yang ghaib dan aku tidak mengatakan bahawa aku ini malaikat; dan aku juga tidak berkata terhadap orang-orang yang beriman yang kamu pandang hina itu, bahawa Allah tidak akan memberi kebaikan kepada mereka. Allah lebih mengetahui akan apa yang ada di dalam hati mereka. Sesungguhnya aku jika bertindak demikian, nescaya menjadilah aku dari orang-orang yang zalim. [Hud 11:31]
Oleh itu tidak syak lagilah bahawa hadis-hadis perkara ghaib ini bukanlah berasal dari ajaran Rasulullah tetapi sebenarnya adalah rekaan dan dustaan orang-orang selepas kewafatan baginda sekalipun ia memang tercatit dalam kitab-kitab hadis yang sahih.
Jawapan.
Memang
benar Rasulullah sallallahu-alaihi-wasallam tidak mengetahui akan
urusan dan perkara ghaib – kecuali apa yang diketahuinya dari
wahyu dan pengkhabaran Allah Tabaraka waTa’ala sendiri. Memang benar
bahawa hanya Allah Azza waJalla sahaja yang mengetahui urusan dan
perkara ghaib akan tetapi ketahuilah bahawa Allah adakalanya membuka
pintu-pintu ilmu ghaib ini kepada para Rasul-Nya. Hal ini dikhabarkan
sendiri oleh Allah Subhanahu waTa’ala melalui firman-Nya:
Tuhanlah
sahaja yang mengetahui segala yang ghaib, maka Ia tidak memberitahu
perkara ghaib yang diketahui-Nya itu kepada sesiapapun; melainkan
kepada mana-mana Rasul yang di redai-Nya;
maka Ia mengadakan di hadapan dan di belakang Rasul itu
malaikat-malaikat yang menjaga dan mengawasnya (sehingga perkara ghaib
itu selamat sampai kepada yang berkenaan). [al-Jinn 72: 26-27]
Allah Subhanahu
waTa’ala dalam al-Qur’an telahpun menerangkan bahawa Dia mengajar
Rasul-Nya Muhammad sallallahu-alaihi-wasallam perkara-perkara yang
tidak diketahuinya dan mewahyukan kepada baginda beberapa perkara dan
berita ghaib. Perhatikan dua ayat berikut:
Dan
Allah telah menurunkan kepadamu (wahai Muhammad) Kitab (Al-Quran)
serta Hikmah (pengetahuan yang mendalam), dan telah mengajarkanmu
apa yang engkau tidak mengetahuinya. Dan adalah kurnia Allah yang
dilimpahkan-Nya kepada kamu amatlah besar. [an-Nisaa’ 4:113]
Katakanlah (wahai Muhammad): Aku tidak mengatakan kepada kamu (bahawa) perbendaharaan Allah ada di sisiku, dan aku pula tidak mengetahui perkara-perkara yang ghaib; aku juga tidak mengatakan kepada kamu bahawasanya aku ini malaikat, aku tidak menurut melainkan apa yang diwahyukan kepadaku. [al-An’aam 6:50]
Oleh itu apa yang diterangkan oleh Rasulullah sallallahu-alaihi-wasallam tentang urusan dan perkara ghaib bukanlah berasal dari pengetahuan atau khayalannya sendiri dan bukan juga berasal dari rekaan serta dustaan orang-orang selepas baginda. Ia sebenarnya berasal dari pengajaran dan wahyu yang diwahyukan oleh Allah Subhanahu waTa’ala kepada baginda. Sumber:https://hafizfirdaus.com/
Tuesday, March 3, 2015
Download the book: https://www.dropbox.com/
بسم الله الرحمن الرحيم
Introduction: All Praise is due to Allah the Lord of the Worlds who said in His Kitaab Al-Kareem:
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
Indeed, those who have said "Our Lord is Allah" and then remained on a right course, there will be no fear upon them, nor will they grieve (Al-Ahqaaf 13). And He (swt) said: إِنَّ الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ
Verily those who believe and act righteous deeds, they are the best of creatures (Al-Bayyinah 7). May blessings and peace be upon his Messenger Al-Ameen and the leader of the Muttaqeen. He purified the Muslims; he taught them the Kitaab and Al-Hikmah (wisdom) whilst before that they had been upon clear and manifest error. One day Sufyaan Bin ‘Abdillah Ath-Thaqafi approached him and said: ‘O Messenger of Allah, Inform me of a matter that I can hold on to firmly’. He (saw) said: قُلْ آمَنْتُ بِاللهِ ثُمَّ اسْتَقِمْ
Say: I have believed in Allah, then stand firm (upon that) (Muslim). Indeed the thoughts of Islaam are concepts and they are not merely information to improve one’s knowledge but rather they represent that which regulates human behaviour in the life of this world. These thoughts have come as a guidance, mercy and exhortation, and as solutions for the human’s actions whilst also specifying the way in which he conducts himself and his behaviour. For this reason, it is necessary for the Muslim to fully perceive and comprehend that the Sharee’ah texts have come to be acted upon and that they have come specifically in relation to his behaviour within life. Therefore it is obligatory for the Muslim to comprehend that Islaam has come with concepts (Mafaaheem) to regulate his behaviour in the life of this world, so that he adopts every thought as a law and his conduct is regulated within the remits of this law. For this reason the practical aspect manifests in him and not the educational aspect. It must be clear, that if he was to approach the Islamic thoughts and concepts from an educational angle alone, then he would have lost and strayed from their original purpose, which is to discipline and regulate the conduct. These thoughts would then become knowledge like History and Geography and therefore they would lose the vitality that exists within them, in addition to losing the reality of being a complete and comprehensive ideology (Mabda’). In other words it would lose its description as an intellectual belief (Aqeedah) from which a detailed and complete system emanates. It would just become Islamic knowledge which the Muslim will strive to encompass and delve in to. His concern would be to increase his information and knowledge base whilst being driven by a taste for academia. He will proceed along this path without it crossing his mind that he should be taking these thoughts and concepts for the purpose of disciplining and regulating his behaviour within life. For this reason the previous ‘Ulamaa from amongst the righteous predecessors paid attention to the characteristics and attributes reflecting the view that one should act in accordance to his knowledge and that his speech should not contradict his actions. Allah (swt) said: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ Do you order the people upon righteousness and forget yourselves whilst you are reciting the scripture? Will you then not reason? (Al-Baqarah 44). They would pay careful attention and ardently avoid falling within the category that Allah (swt) described when He ‘Azza Wa ‘Jalla said: مَثَلُ الَّذِينَ حُمِّلُوا التَّوْرَاةَ ثُمَّ لَمْ يَحْمِلُوهَا كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا The example of those who were entrusted with the Torah and then did not take it onboard is like that of a donkey who carries volumes [of books] (Al-Jumu’ah 5). It has been narrated from the Nabi (saw) that he said: <>. Those meant here are those who hear the speech but do not act upon it. Similarly the Nabi (saw) said: أَهْلَكَ أُمَّتِي رَجُلانِ: عَالِمٌ فَاجِرٌ وَجَاهِلٌ مُتَعَبِّدٌ Two types of men have destroyed my Ummah. The sinful corrupted scholar and the ignorant worshipper. It was then asked: ‘Which of these two is of greater evil?’ He (saw) said: العُلَمَاءُ إِذَا فَسَدُوا The scholars when they are corrupted. (Note: I could not find the reference for the exact wording of this Hadeeth apart from the last part stating ‘the ‘Ulamaa when they are corrupted’ which came in a Hadeeth in which the Messenger (saw) was asked: ‘Who are the worst of people?’. I did find a number of narrations with a similar meaning such as: ‘The destruction of my Ummah is in the sinful corrupted (Faajir) scholar and the rational ignorant person and the worst of the worst are the bad Ulamaa and the best of the best are the best Ulamaa’. The Hadeeth has been narrated by As-Sibky in the ‘Tabaqaat Ash-Shaafi’iyyah and very similar have been related by others however it appears that the Isnaad for all of these narrations have weaknesses in them). It is narrated that Abu Ad-Dardaa’ (ra) said: The matter that I am most fearful of when I fall before Allah is that He (swt) will say to me: قَدْ عَلِمْتَ ... فَمَاذَا عَمِلْتَ You have learnt ... so what then, have you acted upon? Based upon this, gaining knowledge of the Islamic thoughts and Shar’iyah rulings, without paying attention to the fact that they represent the regulation of the human’s conduct, is a knowledge that is rotten and it results in these thoughts and rules having no real affect upon the conduct of many people. This is in addition to the great sin that is earned and a severe punishment on the Day of Judgment, a Day in which no amount of wealth or number of sons and offspring can bring any benefit, with the exception of the one who comes to Allah with a sound heart. يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ (88) إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ A day in which wealth and children will not bring benefit. Except for the one who comes to Allah with a sound heart (Ash-Shu-araa 88-89). Islaam took special care to shape and form the Islamic personality (Ash-Shakhsiyyah Al-Islaamiyyah) by the Islamic Aqeedah, as the personality’s ‘Aqliyah (mentality) and Nafsiyah (disposition)is shaped by it. The Islamic ‘Aqliyah is the mentality that thinks upon the basis of Islaam by making Islaam alone the general measure for all thoughts about life. The Islamic Nafsiyah (disposition) is that which makes all of its Muyool (inclinations) accord to the basis of Islaam, by making Islaam alone the general measure for all of its satisfactions (in terms of organic needs and instincts). Similarly Islaam has also commanded the increase of the Islamic culture, to develop the ‘Aqliyah so that it becomes capable of measuring every thought. It has likewise commanded the performance of the Waajibaat (obligations) and to perform the Mandoobaat and Mustahabbaat (recommended acts) a lot and regularly. It has also forbidden the Muharramaat (prohibitions), the Makroohaat (disliked acts) and the Shubuhaat (doubtful/suspicious acts) so that the Nafsiyah is strengthened and becomes capable of deterring every inclination that is in opposition to Islaam. All of this is for the purpose of elevating the Shakhsiyah (personality), so that it proceeds upon the high and elevated path, whilst attaining the pleasure of Allah Tabaarak Wa Ta’Aalaa in this life and the next. The entire Dunyaa is hostile towards Islaam and the Muslims. The disbelievers are Awliyaa’ (friends, helpers and protectors) to one another. All of their schools of thought possess a strong and unified resolve in regards to plotting against Islaam day and night, secretly and openly. Their minds cannot rest, their eyes cannot sleep and they cannot find peace until the light of Allah has been extinguished. At the same time, they exert all of their efforts to prevent the establishment of the Islamic Khilafah State and to prevent Islaam from returning to the reality of life. This is the true state and condition of the disbelievers and their people. So how is it possible to confront and stand in the face of this great plot and clear trial? Indeed the Nahdah (revival) that we desire and the resumption of the Islamic way of life that we hope for, requires and necessitates a bitter struggle with the weapon of enlightened thought. It is essential to stand against the Kufr (disbelief) and its agents from amongst the rulers and those smitten by the Kufr civilisation. This work requires Nafsiyahs that are unrivalled and elevated, formidable and purified. There is no way to achieve this except by strengthening the connection and relationship to Allah Ta’Aalaa the Lord of the worlds and all creation. He Subhaanahu must be relied upon alone for help and full Tawakkul must be placed upon Him alone, whilst the attainment of His pleasure must be made the highest aim of this life. It was necessary to reawaken the Nufoos (hearts) with Taqwaa of Allah and obedience to Him, with the fear of His punishment and yearning for His gardens of paradise. The one who carries the Da’wah is in the greatest need of being obedient to Allah and to stand firmly upon His Deen. If he was to do that then the Dunyaa would become insignificant in front of his eyes, the affair of the disbelievers would be diminished before him and the difficult matters would become easier. He will burden the torture and those who attempt to stand in the way of Allah’s path, he will flout and brush aside the threats of the disbelievers whilst embracing the promise of Allah and he would be able to see the victory of Allah coming in which he would have no doubt. يَا أَيُّهَا الَّذِينَ آَمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ (7) وَالَّذِينَ كَفَرُوا فَتَعْسًا لَهُمْ وَأَضَلَّ أَعْمَالَهُمْ (8) ذَلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ (9) أَفَلَمْ يَسِيرُوا فِي الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَافِرِينَ أَمْثَالُهَا (10) ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آَمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَى لَهُمْ O you who have believed, if you support Allah, He will support you and plant your feet firmly. But those who disbelieve, for them is misery, and their actions are wasted. That is because they disliked what Allah revealed, so He rendered their deeds worthless. Have they not travelled through the land and seen the end of those before them? Allah destroyed [everything] over them, and for the disbelievers is something comparable. That is because Allah is the protector of those who have believed and because the disbelievers have no protector for them. (Muhammad 7-11). The following are some of the Qurabaat (Acts of gaining closeness to Allah) and Taa’aat (Acts of obedience pleasing to Allah), which generate the Jaw Al-Imaani (Atmosphere of Imaan) within the Da’wah carrier and increase the realisation of his relationship and connection to Allah Ta’Aalaa. This atmosphere then strengthens the Nafsiyah of the Da’wah carrier and causes him to regulate all of his inclinations in line with the commands and prohibitions of Allah. In this way the binding between the ‘Aqliyah and the Nafsiyah is completed and the personality of the Da’wah carrier would become a distinguished personality. This personality’s ‘Aqliyah and Nafsiyah would be of one and the same type and based on a single basic principle; the Islamic Aqueedah. The Messenger of Allah (saw) said: لاَ يُؤْمِنُ أَحَدَكُمْ حتَّى يَكُونَ هَواهُ تِبْعأً لِمَا جَئْتُ بِهِ None of you believes until his desires are in accordance to that which I have come with. (An-Nawawi Hasan Saheeh). Fawzi Sanqart Rajab 1411h January 1991. Posted by Islamic Revival at Saturday, February 28, 2015 Labels: Concepts, Nafsiya Book: The Shar’iyah Methodology for the Resumption of the Islamic Way of Life Muhammad Hussein Abdullah Second Edition 1423h/2002 The introduction: All praise belongs to the Lord of the worlds and all creation, who revealed the Qur’aan as guidance for the pious and sent Muhammad (saw) as a Rahmah (mercy) for the whole world. He sent His Messenger to bring mankind out of the darkness of disbelief and to bring them to the certain light. The Muslims, since the destruction of their Khilafah in the year 1924, at the hands of the disbelievers and their agents, have lived and continue to live a life of divisions, instability, weakness and insignificance. So after they were the leaders of the world they have become led and after having been one Ummah to the exclusion of all people they have now become divided peoples separated by manufactured borders that lie between them. They are ruled by man-made systems and their weak entities, that number more than fifty, do not benefit them or take them away from being considered part of the third world and they are helpless before the disbelievers if they wish to usurp and take away parts of their lands like they have done in Palestine amongst other lands. They have experimented with and been experimented upon with thoughts and man-made systems which have been taken from both the East and the West. These were taken so that they could revive and unify however these foreign imports gained nothing for them except further weakness upon weakness. This led them to reassess themselves and to search deeply within themselves for the reason of that great glory which had made them leaders and for the reason for this new weakness that had made them into followers of others. They were then guided to the first reason which was their holding fast to Islaam as an Aqeedah (Belief) and system of life and the second reason which was their abandoning of Islaam as a system of life. This sensation within the Muslims was focused in individuals and groups who held a higher level of sensation above others. So they started to embark upon calling for the return of Islaam and the resumption of the Islamic way of life whilst being armed with the Ijtihaadaat (derived opinions) that they had arrived at in regards to this issue. Therefore movements, political parties, groups and individuals arose in most of the Muslim lands calling towards that. However the disbelieving states and other nations who follow other than the Deen of Islaam felt the seriousness and danger of this matter. Therefore they stood in opposition to it, to prevent it, using all available intellectual and material ways to accomplish that whilst employing many different styles and means. They described everyone who called for the return of Islaam to life as a political system with labels of extremism, militancy and terrorism. They began to hold conferences and seminars in the name of interfaith dialogue or a dialogue between civilisations. They made money available and recruited men in the name of dealing a decisive blow against terrorism and extremism. This was all to stand in the face of the return of Islaam whilst seeking assistance from some of the sons of the Muslims to stand by their side who had abandoned their Ummah because of their own ignorance of Islaam or due to their love for money. They did find this enough though but rather they attempted to influence some of the movements, political parties and groups. So they beautified some western thoughts about Islaam to them by portraying them to be from Islaam and this was in order to divert them from the Shar’iy (legal and legitimate) method that leads to the return of the Islamic Khilafah. The Tareeqah (Methodology) to resume the Islamic way of life must be taken from Islaam alone because it is a complete and comprehensive ideology containing the Fikrah (thought) and the Tareeqah (method). Indeed it is a thought and a method and its method must be of the same type and kind as its thought. For this reason it is not permitted for those working in the Da’wah, to be diverted by even a hairs breadth away from the method because Allah (swt) has made this method Fard (obligatory). It is the Method that the Messenger of Allah (saw) proceeded upon until he established the Islamic State in Al-Madinah Al-Munawwarah, the Islamic State that lasted for over 1300 years before it was destroyed at the hands of the disbelievers. Then after the destruction of the Khilafah State the Muslims did not have at their disposal clear, prepared and ready Shar’iyah rulings explaining the method by which the State should be restored and re-established. They had other Shar’iyah rulings (Ahkaam) at their disposal which were abundant in the books of Fiqh dealing with ‘Ibaadaat (worships), Mu’aamalaat (societal transactions) and ‘Uqoobaat (punishments). This was because the Muslims had been living an Islamic life within the Khilafah State and they had not imagined nor had it crossed their minds that this State would ever disappear. And because Fiqh according to the understanding of the Muslims is the ‘Knowledge of the practical Shar’iyah rulings’ then the Ahkaam (rulings) of the Tareeqah for the restoration or reestablishment of the Khilafah State were not previously looked in to. This is because the State had been present and had not yet been removed from existence. So this reality that we face today (since the removal of the Khilafah State) had not previously existed. However after the Khilafah State was destroyed and the Muslims began to sense the new reality in which they were living, it became obligatory upon them to begin to deal with this reality in accordance to the Ahkaam (rulings) of Islaam. So they began to move towards the Shar’iyah method of resuming the Islamic life by examining the Seerah (life) of the Nabi (saw). As a result some of them viewed the method as raising arms and fighting anyone that stood in the way of the return of the Khilafah whilst some others viewed the method as being related to At-Tassawuf or Siyaahah in the way of Allah. Others still saw that the method for resuming the Islamic life rested upon charitable associations and the propagations of moralistic virtues, some viewed the method as being linked to reviving the Islamic heritage represented in knowledge of Tafseer, Hadeeth and Fiqh, whilst others saw that the methodology involved intellectual and political work. Every one of these views was based upon a Daleel (evidence) or a Shubhah (semblance) of a Daleel from the Qur’aan and the Sunnah. As such this study that we are concerned with, relates to the Shar’iyah Tareeqah (method) that is extracted and deduced from the Kitaab and the Sunnah, after first including a study of the current reality that we are living in. I ask Allah (swt) for this study to act as an incentive for those who are proceeding upon the correct method to enrich their path so that their objective can be achieved. At the same time I ask Allah (swt) to make this study to be a spur and incentive for others in order for them to scrutinise and to be thorough in respect to the rulings of the Method. This is so that the Muslims as a whole can collectively proceed upon the correct path to achieve the honour of the Dunyaa and the reward of the hereafter: وَلِلَّهِ الْعِزَّةُ وَلِرَسُولِهِ وَلِلْمُؤْمِنِينَ And the honour belongs to Allah, and to the His Messenger and to the believers (Al-Munaafiqoon 8) Download translation of book: https://www.dropbox.com/…/The_Shar-iyah_Method-CSP_Size_Fix… Labels: Fiqh, Khilafah PART 1: The Marriage between Feminism and Colonialism in the Muslim World A Historical Perspective "Anthropology, it has often been said, served as a handmaid to colonialism. Perhaps it must also be said that feminism, or the ideas of feminism, served as its other handmaid." Leila Ahmed, Egyptian American writer on Feminism in the Muslim World For over a century there has been an indisputable marriage between feminism and colonialism in the Muslim world that continues into modern times. Successive Western governments and politicians have employed the language of feminism and its movements in order to further their colonial interests in the region. They generated and propagated a narrative that Muslim women needed saving from the 'oppression' of Islamic laws and rule as well as liberating through the Western culture and system. This was in order to morally justify their colonial intervention and wars in the Muslim lands and strengthen their foothold in the region. In truth however, their apparent concern for the wellbeing of Muslim women was feigned emotion, for such intervention worsened the lives of women in the Muslim world and stripped away their rights. An academic, Janine Rich, in an article published in the International Affairs Review entitled, "'Saving' Muslim Women: Feminism, US Policy and the War on Terror" wrote, "The complex discourses surrounding women in the Islamic world have a long and deeply political history, and this narrative has been renewed and re-utilized numerous times to garner widespread public support for Western military intervention in the Middle East. Yet when examined critically, it becomes apparent that U.S. foreign policy and military intervention in the Middle East has both worsened the status of women's rights in the region, and subsequently used the discourse of women's rights as a justification for the "war on terror." Today, as the concept of the 'Caliphate' is attacked from all sides by Western politicians and media, fear-mongering towards the status of women under Islamic rule has once again intensified. At this time it is perhaps more pertinent than ever to understand that for Western governments, talk of 'Women's Rights' in the context of the Muslim world – both historically and at present times – has only ever been used as a smokescreen and tool to further colonial aims. The Western Colonial Strategy to Undermine Islamic Rule under the Khilafah: In the 19th and 20th century, the lust of European powers for expansion of wealth and territory was satisfied through the occupation and colonisation of many Muslim lands, due to their abundant resources and rich revenue potential. Lord Cromer, British Consul-General who ruled over Egypt from 1883 to 1907 stated, "The European would not reside in Egypt unless he could make money by doing so." However, these powers realized that strengthening and expanding their domination over the region could only be achieved through undermining the political and cultural authority that Islam held within the Muslim world, that was manifested in the presence of Islamic rule under the Khilafah state, alongside replacing it with Western-inclined values, laws and systems. The Western colonial rulers therefore devised a strategy to weaken and ultimately destroy the Khilafah and prevent its future re-establishment; for this state had always stood as the fiercest obstacle to European control of the 'East'. This plan included distancing Muslims intellectually and emotionally from their Islamic beliefs and values and hence re-aligning their loyalties and attachment away from their Deen to the Western secular culture and system. They recognized that the strong adherence of Muslims to their Islamic beliefs and practices carried a potential of the re-emergence of Islam as a powerful political state. This would herald the greatest threat to continued colonial rule in the region and had to be fought at all costs. Hence the European powers employed all means to mould the cultural loyalty of their Muslim subjects towards the West, understanding that this was vital for political loyalty: that cultural colonization held the path to continued physical, political and economic colonization. Lord Cromer for example, viewed by many as the mastermind behind British imperialism in the Arab world, wrote in his book, 'Modern Egypt', "...it is essential that, subsequently to our evacuation, that (Egyptian) government should.....act on principles which will be in conformity with the commonplace requirements of Western civilization.....It is absurd to suppose that Europe will look on as a passive spectator whilst a retrograde government based on purely Muhammadan principles and obsolete oriental ideas, is established in Egypt. The material interests at stake are too important...It is nothing less than this: that the new generation of Egyptians has to be persuaded or forced into imbibing the true spirit of Western Civilization." The Western Colonialist Attack on "Women and Shariah" to Aid the Destruction of the Khilafah Reforming the thinking and identity of Muslim women was a primary target in this colonial plan to destroy and prevent Islamic rule, for European powers recognised that in the Islamic society, women were the centre of the family, the heart of communities, and the nurturers of future generations. Hence capturing their minds and hearts would be pivotal in re-shaping the mentality of entire Muslim societies. If they could get Muslim women to despise and reject the Shariah by presenting it as 'the enemy' of the woman, then they could create staunch opponents to Islamic governance within the Muslim world. If they could couple this with enticing them towards the Western identity and system so that they view them as the path to liberation and salvation, then they could also generate strong advocates and ambassadors of Western culture and Western-orientated rule. Christian missionaries also openly advocated targeting the women of the Muslim world due to them being the primary shapers of the thinking and inclinations of the region's children. S. M. Zwemer, a well-known missionary to the Middle East argued, "Owing to the fact that the mother's influence over the children, both boys and girls.....is paramount, and that women are the conservative element in the defence of their faith, we believe that missionary bodies ought to lay far more emphasis in work for Moslem women as a means for hastening the evangelization of Moslem lands." Therefore, to achieve their goal, the colonialists engineered a specific narrative: that Islam and Islamic rule oppressed women and hence it was their moral duty to save her through removing the cause of her subjugation – the Shariah laws – and to 'civilise' her people through the imposition of Western rule and the Western system. This narrative provided moral justification amongst their own public and those they occupied for their continued colonisation of the Muslim world, also aiding them in their goal of maintaining and strengthening their foothold in the region. Joan Scott in 'The Politics of the Veil' writes regarding France's colonization of Algeria in the 19th century, "From the outset, the violent imposition of French rule was justified in terms of a 'civilizing mission' – the bringing of republican, secular, universalist values to those who lacked them.....the colonizers aimed to assimilate these underdeveloped peoples to French culture." A host of lies and misinformation was therefore constructed and widely disseminated regarding the position, rights and mistreatment of women under the Shariah. They also promoted the idea that if Muslim women continued to accept the Qur'an and Sunnah as the basis of their beliefs and actions, they would be condemned to oppressed lives. To achieve their aims, colonial rulers also employed the malicious accusations of numerous Western orientalist writers who had over many years conjured up false tales about the mistreatment of women under Islam. Some had even suggested that the backwardness of the Muslim world was due to Islam's degradation of women, and that Muslim societies could only progress towards modernization and civilization if Islam's practices and laws were discarded in exchange for European culture, social customs, and mores. Stanley Lane-Poole for example, the early 20th century British orientalist and archaeologist wrote, "The degradation of women in the East is a canker that begins its destructive work in childhood, and has eaten into the whole system of Islam." Lord Cromer's writings mirror such views. He wrote in his book, 'Modern Egypt', that the reasons, "Islam as a social system has been a complete failure are manifold." However, "first and foremost," he asserts was its treatment of women. He claimed that unlike Christianity that teaches respect for women and causes European men to "elevate" women due to their beliefs, Islam degraded them, and it was due to this degradation, epitomized in 'veiling and segregation of the sexes' that the inferiority of Muslim women could be traced. He wrote that it could not be doubted that 'veiling' exercised, "a baneful effect on Eastern society. The arguments in the case are, indeed, so commonplace that it is unnecessary to dwell on them". He stated that it was essential, "that the new generation of Egyptians has to be persuaded or forced into imbibing the true spirit of western civilization", and to achieve this it was necessary to change the position of women in Islam, for it was Islam's degradation of women through 'veiling' that was "the fatal obstacle" to the Egyptian's, "attainment of that elevation of thought and character which should accompany the introduction of Western civilization", and only by abandoning this could they attain, "the mental and moral development" which he (Cromer) desired for them. It was clear therefore that to achieve this 'Westernization' of minds, the colonizers sought to dismantle and eliminate any aspect of Islam that prevented them from having control over or access to Muslim women, such as the Islamic family structure of male guardianship over women, the segregation of the sexes, and the Islamic dress. Frantz Fanon, the Afro-French philosopher and writer, commenting regarding French colonialism in Algeria in the 50's, noted, "There is also in the European the crystallization of an aggressiveness, the strain of a kind of violence before the Algerian woman. Unveiling this woman is revealing her beauty; it is baring her secret, breaking her resistance [to colonial rule]. There is in it the will to bring this woman within his reach, to make her a possible object of possession." Indeed, accusing the Muslim woman's dress of subjugating the woman was an essential part of this colonial project of 'capturing hearts and minds'. As the most visible marker of the difference between Muslim societies and the West, it became a key target of the European onslaught against Islam and came to represent the conflict between the culture of the colonizers and that of the colonized. For example, in the 20th century, in response to an uprising of Algerian Muslims in 1954 aimed at ousting French control of the country, French authorities attempted to maintain their grip over the country by trying to enlist Algerian women to their cause by establishing a network of 'feminine solidarity' centres across the country, run by the wives of the occupation's military officers. The aim was to inculcate Algerian Muslim women with French values and the orientalist narrative on Islam and the Islamic dress in order to win their loyalty to the French cause. The wife of Brigadier General Jacques Massu who led the movement in the capital Algiers once said, "Nourish the mind and the veil will wither by itself". On May 16th, 1958, the women from the organization, accompanied by the French army unveiled a hundred women in a public square. The Muslim women apparently cried, "Let's be like French women" and "Vive L'Algérie francaise". It was a symbolic gesture, aimed at propagating further the engineered idea that these 'native' women wished to be set free from their covers and Islam, and that continuing French rule was the means to achieving this. However, later historians have suggested that these unveiled women were impoverished women and maids of the colonial government who were coerced into taking part in this carefully managed event under the threat of losing their jobs if they did not comply. Joan Scott writes in 'The Politics of the Veil', "It (the veil) was the piece of cloth that represented the antithesis of the tricolore, and the failure of the civilizing mission.....For a long time, much longer than the duration of the war of independence, the veil was – for colonized and colonizers alike – an impenetrable membrane, the final barrier to political subjugation." The issue of 'women' and their status under the Shariah therefore became a centre-piece in the colonial assault against Islamic rule. Indeed it is interesting to note that the European campaign against the Islamic social laws was not undertaken initially by Western feminists – whose influence came only later – but rather by colonial rulers and their administrations. Leila Ahmed, the US Professor on Women's Studies writes in her book 'Women and Gender in Islam' regarding this colonial feminism, "It was here and in the combining of the languages of colonialism and feminism that the fusion between the issues of women and culture was created. More exactly, what was created was the fusion between the issues of women, their oppression, and the cultures of Other men. The idea that Other men, men in colonized societies or societies beyond the borders of the civilized West, oppressed women was to be used, in the rhetoric of colonialism, to render morally justifiable its project of undermining or eradicating the cultures of colonized peoples.....Colonial feminism, or feminism as used against other cultures in the service of colonialism, was shaped into a variety of similar constructs, each tailored to fit the particular culture that was the immediate target of domination – India, the Islamic world, sub-Saharan Africa. With respect to the Islamic world, regarded as an enemy (and indeed as the enemy) since the Crusades, colonialism.....had a rich vein of bigotry and misinformation to draw on." The Deterioration of the Rights of Muslim Women under Colonial Rule Whilst European governments employed feminist rhetoric to attack the 'apparent' low status of women in Islam, they cared little about the subjugation of women within their own societies in the West who were denied basic educational, economic, political, and legal rights of citizenship at the time. In fact colonial rulers such as Lord Cromer, who in Egypt adopted the self-appointed role as liberator of Muslim women from their so-called 'oppression' under Islam, while in England was a founding member and one time president of the Men's League that opposed the suffragette movement and their fight for equal legal, political, and economic rights. Indeed, the predominant view within states such as Britain and France during this period was that women were biologically inferior to men in intellect and rationality. Even Western thinkers such as Voltaire, Rousseau, Diderot, and Montesquieu had described women as incapable by their nature to develop the full faculty of reasoning. They had depicted them as creatures of emotion and therefore unsuitable for the public sphere. Rousseau had argued that the abilities of men and women differed and this is what defined their roles such that men became citizens and women became wives and mothers. Women at the time also lost all legal existence upon marriage, their property and wealth were placed under their husband's authority, and they were denied the right to seek divorce even in an abusive relationship. In relation to this lowly view and poor treatment of women by European rulers in their own lands, Leila Ahmed writes, "Even as the Victorian male establishment devised theories to contest the claims of feminism, and derided and rejected the ideas of feminism and the notion of men's oppressing women with respect to itself, it captured the language of feminism and redirected it, in the service of colonialism, toward Other men and the cultures of Other men." Therefore, feminism on the Western home front was resisted while exported abroad and used against Islam. It illustrates clearly therefore that all talk of the rights of Muslim women by the European powers was born purely from a colonial will to dominate the Muslim lands rather than any noble altruistic intent to improve the lives of the region's women. It is therefore not surprising that the rights of Muslim women deteriorated rather than improved under colonial rule. Firstly, European economic penetration into the Muslim world adversely impacted its rural and urban working-class women. European textile imports as an example flooded the Egyptian market, negatively affecting the local textile industry due to competition with the Western goods. Textile production in many of the Muslim lands had for centuries been an area in which women had been employed and able to gain a good income. However, under European economic reforms, countries such as Egypt became mainly an exporter of raw materials such as cotton and an importer of finished European products. This naturally caused a decline in employment, business, and income of those local women involved in the industry. Similarly women in Syria and Aleppo employed within the cotton industry lost their important position within the sector due to imports of European twists and dyes. Other local traders were also affected with local merchants pushed aside due to European companies. Women who invested in local business were therefore also negatively affected. Secondly, under British colonial occupation of Egypt, the education and training of Muslim girls and women in various fields was minimized hence reducing their possibilities for employment. Lord Cromer as an example placed restrictions on Egyptian government schools and raised school fees which naturally held back girls education. He also discouraged the training of female doctors, closing down the School of Hakimas that had given women as many years of medical training as men received in the School of Medicine, restricting it to midwifery. He argued, "I am aware that in exceptional cases women like to be attended by female doctors, but I conceive that throughout the civilized world, attendance by medical men is still the rule". Additionally, the colonizers introduced British women into the labour force of Egypt in the fields of education and healthcare. This reduced the employment opportunities of Muslim women in these sectors while simultaneously increasing the dependence of the colonized on their colonizers for teachers and medical care. Thirdly, the imposition of British laws upon the Muslim world, stripped women in the region of their rights ordained by the Shariah that they had enjoyed under Islamic rule. Noah Feldman, a law professor at Harvard University, wrote in a 2008 edition of The New York Times Magazine, regarding 'The implementation of Shariah', "As for sexism, the common law (of European countries) long denied married women any property rights or indeed legal personality apart from their husbands. When the British applied their law to Muslims in place of Shariah, as they did in some colonies, the result was to strip married women of the property that Islamic law had always granted them". All this clearly illustrates that the historical attack on the Islamic social laws and the status of women in the Shariah by European politicians and governments had no association whatsoever with furthering the call for women's rights. Neither did it bear any relation to the true problems facing Muslim women at the time. It was unequivocally driven purely upon securing colonial political interests in the Muslim world. The accusation that Islam and Islamic rule oppressed women while the Western secular system liberated them from subjugation was therefore nothing but a false, deceitful, self-seeking narrative born from a colonial will to dominate the region. Present day attacks against 'Women and the Shariah' by Western politicians, governments and institutions are replicating this same strategy. Written for The Central Media Office of Hizb ut Tahrir by Dr. Nazreen Nawaz Member of the Central Media Office of Hizb ut Tahrir Posted by Islamic Revival at Saturday, February 28, 2015 Question: Assalamu alaikum, who bears the difference in currency if the debtor delayed the repayment of the debt to the creditor without excuse for ten years, for example, whether the debt is a wage or loan? From Abu Yasser Answer: Wa Alaikum Assalam wa Rahmatullahi wa Barakatuh, Liable fixed wages is like a debt, whoever owes a debt to another person, he must fulfil it according to the terms agreed between themselves. If the debtor delays in the payment of the debt, then it is considered: If he is in hardship, the creditor must respite him until his financial conditions improve and he is able to repay the debt, as the Almighty said, عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ "And if someone is in hardship, then [let there be] postponement until [a time of] ease." (Al-Baqara: 280)وَإِنْ كَانَ ذُو But if the debtor is capable to fulfil his debt but refrains from paying it, he is forced to fulfil the debt, and if he does not then he would be punished, according to what Abu Dawood and Ibn Majah narrated from 'Amr bin Sharid from his father that the Messenger of Allah صلى الله عليه وسلم said: «لَيُّ الْوَاجِدِ يُحِلُّ عِرْضَهُ وَعُقُوبَتَهُ» "If one who can afford it delays repayment, his honor and punishment become permissible". The meaning of "Lai Alwajd" in the Hadith is any procrastination of the rich, the meaning of his honor is permissible is to complain of him and rebuke him verbally, and the meaning of his punishment is his imprisonment and detention. As for the currency difference, i.e. if its value dropped or increased compared to gold and silver during transactions in the market; does the creditor or debtor bear the difference... There are different views for this issue, and the preponderant view for me is that the repayment of the debt should be with the same currency and the same amount, which has been proved in the liabilities in order to avoid usury (Riba) when taking increased amount. This is as long as the currency is in circulation and is officially recognized by the body that issued it. And if the creditor wants to save his money from decrease, then let him lend it in gold or a strong currency that retains its value... And we ask Allah to honor this Ummah with the establishment of the Khilafah Rashidah, so the currency will be in gold and silver, carrying its value within itself. So that the financial life stabilizes and people enjoy in their lives and secure their money, and Allah Almighty is Powerful and Exalted in Might. Your brother, Ata Bin Khalil Abu Al-Rashtah 5th Jumada I 1436 AH 24/02/2015 CE The link to the answer from the Ameer's Facebook page: https://www.facebook.com/Ata.abualrashtah/photos/a1 Posted by Islamic Revival at Saturday, February 28, 2015
Tuesday, January 20, 2015
SEJARAH WAHABISME
THE METHOD TO ESTABLISH KHILAFAH
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Ketika berbicara di televisi BBC, Perdana Menteri Inggris Gordon Brown menyerukan intervensi lebih besar dari Barat di Yaman dan menyerang tuntutan bagi kekhalifahan dunia di dunia Muslim sebagai sebuah “ideologi pembunuh” dan suatu “penyimpangan dari islam “.
Taji Mustafa, Perwakilan Media Hizbut Tahrir Inggris berkata: “Gordon Brown, seperti halnya Tony Blair yang memerintah sebelumnya, berbohong [...]
Banyak naskah berserak yang mengungkapkan temuan sejumlah penyakit mental dan...
Tahap pertama sesungguhnya adalah tahap pembentukan gerakan,...
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- 1/24/2010: Halqah Islam dan Peradaban edisi 16
ACFTA-PASAR BEBAS 2010: “BUNUH DIRI EKONOMI INDONESIA”
Mulai 1 Januari 2010, Indonesia harus membuka pasar dalam negeri secara luas kepada negara-negara ASEAN dan Cina. Sebaliknya, Indonesia dipandang akan mendapatkan kesempatan lebih luas untuk memasuki pasar dalam negeri negara-negara tersebut. Pembukaan pasar ini merupakan perwujudan dari perjanjian perdagangan bebas antara enam negara anggota ASEAN (Indonesia, Thailand, Malaysia, Singapura, Filipina dan Brunei Darussalam) dengan Cina, [...]
EDISI KHAS
بسم الله الرحمن الرحيم
هَذَا بَلَاغٌ لِلنَّاسِ وَلِيُنْذَرُوا بِهِ
Ini adalah penjelasan yang sempurna bagi manusia, dan dengannya, manusia diberi peringatan (TMQ Ibrahim [14]: 52)