#Muhammad bin Abdul Rahman

[anokha-swad]

[loverandservantoftheahlulbayt]

🥀🕯🥀 History of the Cemetery Of Jannat Al-Baqi 🕯

Where Imam Hasan (2nd Imam), Imam Zaynal al-Abideen (4th imam), Imam Muhammad Ibn Ali (5th imam), & Imam Jafar Ibn Muhammad (6th imam), peace be upon them, are buried

On 8th Shawwal, Wednesday, in the year 1345 AH (April 21, 1925), mausoleums in Jannatul Al-Baqi (Madina) were demolished by King Ibn Saud.

In the same year (1925), he also demolished the tombs of holy personages at Jannat al-Mualla (Makkah) where the Holy Prophet (S)'s mother, wife, grandfather and other ancestors are buried.

Destruction of sacred sites in Hijaz by the Saudi Wahhabis continues even today. According to some scholars what is happening in Hijaz is actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea is to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

🥀 The Origins of Al-Baqi 🥀

Literally “Al-Baqi” means a tree garden. It is also known as “Jannat Al-Baqi” due to its sanctity, since in it are buried many of our Prophet's relatives and companions.

The first companion buried in Al-Baqi was Uthman Ibn Madhoon who died on the 3rd of Sha'ban in the 3rd year of Hijrah. The Prophet (s) ordered certain trees to be felled, and in its midst, he buried his dear companion, placing two stones over the grave.

On the following years, the Prophet's son Ibrahim, who died in infancy and over whom the Prophet (s) wept bitterly, was also buried there. The people of Madina then began to use that site for the burial of their own dead, because the Prophet (s) used to greet those who were buried in Al-Baqi by saying, “Peace be upon you, O abode of the faithful! God willing, we should soon join you. O' Allah, forgive the fellows of al-Baqi”.

The site of the burial ground at al-Baqi was gradually extended. Nearly seven thousand companions of the Holy Prophet (s) were buried there, not to mention those of the Ahlul Bayt (a). Imam Hasan Ibn Ali (a), Imam Ali Ibn Al-Husayn (a), Imam Muhammad Al-Baqir (a), and Imam Ja'far Al-Sadiq (a) were all buried there.

Among other relatives of the Prophet (s) who were buried at al-Baqi are: his aunts Safiya and Aatika, and his aunt Fatima Bint Al-Asad, the mother of Imam Ali (a). The third caliph Uthman was buried outside al-Baqi, but with later extensions, his grave was included in the area. In later years, great Muslim scholars like Malik Ibn Anas and many others, were buried there too. Thus, did al-Baqi become a well-known place of great historic significance to all Muslims.

🥀 Al-Baqi as viewed by historians 🥀

Umar Ibn Jubair describes Al-Baqi as he saw it during his travel to Madina, saying “Al-Baqi is situated to the east of Madina. You enter it through the gate known as the gate of al-Baqi. As you enter, the first grave you see on your left is that of Safiya, the Prophet's aunt, and further still is the grave of Malik bin Anas, the Imam of Madina. On his grave is raised a small dome.

In front of it is the grave of Ibrahim son of our Prophet (s) with a white dome over it, and next to it on the right is the grave of Abdul-Rahman son of Umar bin Al-Khattab, popularly known as Abu Shahma, whose father had kept punishing him till death overtook him. Facing it are the graves of Aqeel bin Abi Talib and Abdullah bin Ja'far Al-Tayyar. There, facing those graves is a small shrine containing the graves of the Prophet's wives, following by a shrine of Abbas bin Abdul Muttalib.

The grave of Hasan bin Ali (a), situated near the gate to it's right hand, has an elevated dome over it. His head lies at the feet of Abbas bin Abdul Muttalib, and both graves are raised high above the ground, their walls are paneled with yellow plates and studded with beautiful star-shaped nails. This is how the grave of Ibrahim, son of the Prophet (s) has also been adorned. Behind the shrine of Abbas there is the house attributed to Fatima, daughter of our Prophet (s), known as “Bayt Al-Ahzaan” (the house of grief) because it is the house she used to frequent in order to mourn the death of her father, the chosen one, peace be upon him. At the farthest end of al-Baqi is the grave of the caliph Uthman, with a small dome over it, and there, next to it, is the grave of Fatima bint Asad, mother of Ali b. Abi Talib (a)”

After a century and a half, the famous traveller Ibn Batuta came to describe al-Baqi in a way which does not in any way differ from the description given by Ibn Jubair. He adds saying, “At al-Baqi are the graves of numerous Muhajirin and Ansar and many companions of the Prophet (s), except that most of their names are unknown.”

Thus, over the centuries, al-Baqi remained a sacred site with renovations being carried out as and when needed till the Wahhabis rose to power in the early nineteenth century. The latter desecrated the tombs and demonstrated disrespect to the martyrs and the companions of the Prophet (s) buried there. Muslims who disagreed with them were branded as “infidels” and were subsequently killed.

🥀 The First Destruction of Al-Baqi 🥀

The Wahhabis believed that visiting the graves and the shrines of the Prophets, the Imams, or the saints was a form of idolatry and totally un-Islamic. Those who did not conform with their belief were killed and their property was confiscated. Since their first invasion of Iraq, and till nowadays, in fact, the Wahhabis, as well as other rulers of the Gulf States, having been carrying out massacres from which no Muslim who disagreed with them was spared. Obviously, the rest of the Islamic World viewed those graves with deep reverence. Had it not been so, the two caliphs Abu Bakr and Umar would not have expressed their desire for burial near the grave of the Prophet (s).

From 1205 AH to 1217 AH, the Wahhabis made several attempts to gain a foothold in Hijaz but failed. Finally, in 1217 AH, they somehow emerged victorious in Taif where they spilled the innocent blood of Muslims. In 1218 AH, they entered Makkah and destroyed all sacred places and domes there, including the one which served as a canopy over the well of Zamzam.

In 1221, the Wahhabis entered Madina to desecrate al-Baqi as well as every mosque they came across. An attempt was even made to demolish the Prophet's tomb, but for one reason or another, the idea was abandoned. In subsequent years, Muslims from Iraq, Syria, and Egypt were refused entry into Makkah for Hajj. King Al-Saud set a precondition that those who wished to perform the pilgrimage would have to accept Wahhabism or else be branded as non-Muslims, becoming ineligible for entry into the Haram.

Al-Baqi was razed to the ground, with no sign of any grave or tomb whatsoever. But the Saudis were still not quite satisfied with doing all of that. Their king ordered three black attendants at the Prophet's shrine to show him where the treasure of valuable gifts were stored. The Wahhabis plundered the treasure for their own use.

Thousands of Muslims fled Makkah and Madina in a bid to save their lives and escape from the mounting pressure and persecution at the hands of the Wahhabis. Muslims from all over the world denounced this Saudi savagery and exhorted the Caliphate of the Ottoman Empire to save the sacred shrines from total destruction.

Then, as it is known, Muhammad Ali Basha attacked Hijaz and, with the support of local tribes, managed to restore law and order in Madina and Makkah, dislodging the Al-Saud clansmen. The entire Muslim world celebrated this victory with great fanfare and rejoicing. In Cairo, the celebrations continued for five days. No doubt, the joy was due to the fact that pilgrims were once more allowed freely to go for Hajj, and the sacred shrines were once again restored.

In 1818 AD, the Ottaman Caliph Abdul Majid and his successors, Caliphs Abdul Hamid and Mohammed, carried out the reconstruction of all sacred places, restoring the Islamic heritage at all important sites. In 1848 and 1860 AD, further renovations were made at the expense of nearly seven hundred thousand pounds, most of which came from the donations collected at the Prophet's tomb.

The second plunder by the Wahhabis

The Ottoman Empire had added to the splendor of Madina and Makkah by building religious structures of great beauty and architectural value. Richard Burton, who visited the holy shrines in 1853 AD disguised as an Afghan Muslim and adopting the Muslim name Abdullah, speaks of Madina boasting 55 mosques and holy shrines. Another English adventurer who visited Madina in 1877-1878 AD describes it as a small beautiful city resembling Istanbul. He writes about its white walls, golden slender minarets and green fields.

1924 AD Wahhabis entered Hijaz for a second time and carried out another merciless plunder and massacre. People in streets were killed. Houses were razed to the ground. Women and children too were not spared.

Awn bin Hashim (Shairf of Makkah) writes: “Before me, a valley appeared to have been paved with corpses, dried blood staining everywhere all around. There was hardly a tree which didn't have one or two dead bodies near its roots.”

1925 Madina surrendered to the Wahhabi onslaught. All Islamic heritage were destroyed. The only shrine that remained intact was that of the Holy Prophet (s).

Ibn Jabhan says: “We know that the tomb standing on the Prophet's grave is against our principles, and to have his grave in a mosque is an abominable sin.”

Tombs of Hamza and other martyrs were demolished at Uhud. The Prophet's mosque was bombarded. On protest by Muslims, assurances were given by Ibn Saud that it will be restored but the promise was never fulfilled. A promise was given that Hijaz will have an Islamic multinational government. This was also abandoned.

1925 AD Jannat Al-Mu'alla, the sacred cemetery at Makkah was destroyed along with the house where the Holy Prophet (s) was born. Since then, this day is a day of mourning for all Muslims.

Is it not strange that the Wahhabis find it offensive to have the tombs, shrines and other places of importance preserved, while the remains of their Saudi kings are being guarded at the expense of millions of dollars?

Protest from Indian Muslims

1926, protest gatherings were held by shocked Muslims all over the world. Resolutions were passed and a statement outlining the crimes perpetrated by Wahhabis was issued and included the following:

1. The destruction and desecration of the holy places i.e. the birth place of the Holy Prophet [s], the graves of Banu Hashim in Makkah and in Jannat al-Baqi (Madinah), the refusal of the Wahhabis to allow Muslims to recite Ziyarah or Surah Al-Fatiha at those graves.

2. The destruction of the places of worship i.e. Masjid Hamza, Masjid Abu Rasheed, in addition to the tombs of Imams and Sahaba (Prophet's companions).

3. Interference in the performance of Hajj rituals.

4. Forcing the Muslims to follow the Wahhabis innovations and to abandon their own ways according to the guidance of the Imams they follow.

5. The massacre of Sayyids in Taif, Madina, Ahsa, and Qatif.

6. The demolition of the grave of the Imams at al-Baqi which deeply offended and grieved all Shias.

Protest from other countries

Similar protests were lodged by Muslims in Iran, Iraq, Egypt, Indonesia, and Turkey. All of them condemn the Saudi Wahhabis for their barbaric acts. Some scholars wrote tracts and books to tell the world the fact that what was happening in Hijaz was actually a conspiracy plotted by the Jews against Islam, under the guise of Tawheed. The idea was to eradicate the Islamic legacy and heritage and to systematically remove all its vestiges so that in the days to come, Muslims will have no affiliation with their religious history.

🥀 A partial list of the demolished graves and shrines 🥀

• Al-Mualla graveyard in Makkah which includes the grave of Sayyida Khadija bint Khuwailid (sa), wife of the Prophet (S), the grave of Amina bint Wahab, mother of the Prophet (S), the grave of Abu Talib, father of Imam Ali (as), and the grave of Abdul Muttalib, grandfather of the Prophet (S)

• The grave of Hawa (Eve) in Jeddah

• The grave of the father of the Prophet (S) in Madina

• The house of sorrows (Bayt Al-Ahzan) of Sayyida Fatima (a) in Madina

• The Salman al-Farsi mosque in Madina

• The Raj'at ash-Shams mosque in Madina

• The house of the Prophet (S) in Madina, where he lived after migrating from Makkah

• The house of Imam Jafar al-Sadiq (as) in Madina

• The complex (mahhalla) of Banu Hashim in Madina

• The house of Imam Ali (as) where Imam Hasan (as) and Imam Hussain (as) were born

• The house of Hamza and the graves of the martyrs of Uhud (a)

🥀🕯🥀 al-Islam.org 🥀🕯🥀

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[penuntutilmudotnet]

🤔Bergantung hidup pada yahudi - Ustaz Ashaari Muhammad🤔#2015 #S_DR._MAZA "Boleh ambil banyak pun tak apa, menjadi orang kaya pun tak apa, tetapi jangan biarkan ia lekat di hati. Jangan biarkan kekayaan berbekas di hati, supaya kita senang untuk korbankan harta kita dan jadikan ia sebagai alat untuk ibadah kepada Allah. Kita lakukan ini dengan ikhlas, walaupun sambil lelah. Sebab itu, tidak hairan jika para sahabat seperti Abdul Rahman bin Auf, Saidina Osman, dan Saidina Umar semuanya kaya. Begitu juga dengan Siti Khadijah yang kaya. Namun, hati mereka tidak terikat dengan dunia. Jika hati seseorang tidak terikat dengan dunia, bagaimana mereka boleh menjadi bank bagi masyarakat? Mereka berkorban untuk masyarakat dan jihad Fisabilillah. Ini menguatkan masyarakat Islam. Sebab itu, orang Yahudi zaman dahulu tidak dapat peluang untuk memainkan masyarakat Islam, kerana masyarakat Islam bersih dari sebarang salah laku. Orang kaya Islam pada waktu itu tidak terikat dengan dunia, jadi mereka senang untuk berkorban bagi masyarakat Islam. Hari ini, banyak orang kaya Islam tidak mahu berdengung atau berkorban untuk masyarakat. Apabila mereka berkorban, seringkali ada udang di sebalik batu. Melihat keadaan ini, masyarakat Islam menjadi lemah. Orang kafir, termasuk Yahudi dan Kristian, mengambil peluang untuk memainkan masyarakat Islam. Mereka memberikan bantuan dengan niat tersembunyi, seolah-olah memberikan gula-gula yang mengandungi racun. Mengapa orang kaya Islam tidak mahu lagi menjadi bank kepada umat Islam? Mereka biarkan keadaan ini terus terbiar. Dalam keadaan seperti ini, masyarakat Islam terpaksa bergantung kepada bantuan orang kafir. Ini menjadi masalah besar, kerana kita akhirnya menjadi bergantung pada mereka yang mungkin ada agenda tersembunyi. Islam mengajarkan bahawa mengambil dunia itu tidak mengapa, walaupun banyak. Namun, cinta dunia yang melekat di hati adalah salah. Apabila dunia lekat di hati, kita akan berat untuk berkorban. Sebaliknya, jika dunia tidak lekat di hati, kita akan mudah untuk berkorban, seperti air yang mengalir deras. Abdullah juga menunjukkan bahawa berkorban dengan ikhlas adalah seperti angin yang kencang. Ini adalah contoh dan pelajaran bagi kita semua...." https://penuntutilmu.net/soal-jawab-pt/bergantung-hidup-pada-yahudi-ustaz-ashaari-muhammad/?feed_id=1155&_unique_id=66e9a64bc1c28 Facebook Page: https://www.facebook.com/penuntutilmu.net/ Telegram Channel: https://t.me/PenuntutIlmuDotNet Thread: https://www.threads.net/@penuntutilmudotnet

[head-post]

Israel achieved war goals in Gaza, ceasefire talks resume in Qatar

Israel achieved all it could in Gaza militarily, senior US officials said. Meanwhile, the US claims that a new round of talks in Doha, Qatar, on a ceasefire and hostage release agreement in Gaza has commenced with a “promising start.”

As the Biden administration seeks to restart cease-fire talks, a growing number of national security officials in the government say the Israeli military has seriously set back Hamas but will never be able to completely destroy the group, according to The New York Times.

Israeli forces could now move freely throughout Gaza, with Hamas bloodied and damaged, the officials noted. The Israeli military also claimed to have eliminated half the leadership of the Qassam Brigades, the military wing of Hamas, including the top leaders Muhammad Deif and Marwan Issa.

Over the past 10 months, “Israel has been able to disrupt Hamas, kill a number of their leaders and largely reduce the threat to Israel that existed before 7 October,” General Joseph L. Votel, former head of US Central Command, said. However, he emphasised that the release of the hostages could only be secured through negotiations.

Lieutenant Colonel Nadav Shoshani, a spokesman for the Israel Defence Forces (IDF), said in a telephone interview that “the IDF and its commanders are committed to achieving the goals of the war to dismantle Hamas and bring home our hostages, and will continue to operate with determination to achieve them.”

However, Yaakov Amidror, a retired Major General who served as national security adviser to Israeli Prime Minister Benjamin Netanyahu, rejected the idea that Israel had nothing more to gain in Gaza.

Israel’s achievements in Gaza are impressive, but they’re far from what should be achieved. If Israel evacuates its forces now, within a year, Hamas will be strong again.

Ceasefire talks

William J. Burns, the CIA director, arrives in Qatar on Thursday. Brett McGurk, US President Joe Biden’s Middle East coordinator, also travelled to Egypt and Qatar. Amos Hochstein, a senior White House adviser, has landed in Lebanon. They are expected to declare that there is little more Israel can do against Hamas.

The agreement is seen as key to ending the 10-month conflict, which is escalating into a full-scale regional war involving Iran, according to the BBC.

Hamas stated it would not yet participate in indirect talks in Doha, although mediators were said to be passing messages to officials of the armed group based there. It called for a roadmap based on the proposal outlined by the US president and accused Israel’s prime minister of adding new conditions, which he denied.

Mediators face a number of potential obstacles, including control of land along Gaza’s border with Egypt and the return of displaced Palestinian civilians to northern Gaza.

The talks were suspended after Hamas political leader and chief negotiator Ismail Haniyeh was assassinated in Tehran in late July. Iran vowed to retaliate against Israel, which neither confirmed nor denied its involvement. The incident has raised concerns of a wider escalation.

Gaza’s health ministry reported on Thursday that at least 40,000 people had been killed in Gaza since then, which the UN human rights chief called a “grim milestone for the world.”

Negotiation details

The Israeli delegation to the Doha talks reportedly included the directors of its Mossad foreign intelligence agency and Shin Bet domestic security service, David Barnier and Ronen Bar, as well as the Israeli military’s hostages chief, Nitzan Alon.

They were joined by Burns of the CIA, Qatari Prime Minister Mohammed bin Abdul Rahman Al Thani, and Egyptian intelligence chief Abbas Kamel.

After discussions began on Thursday, White House National Security Council spokesman John Kirby told reporters the talks were likely to continue on Friday due to the agreement’s complexity.

We’re at a point where it’s generally accepted. Where the gaps are in the execution of the deal, the individual muscle-movements that go with putting the deal in place. The remaining obstacles can be overcome, and we must bring this process to a close.

The first phase of the proposed deal would include a “full and complete ceasefire” for six weeks, the withdrawal of Israeli troops from all Gaza population centres, and the exchange of some hostages for Palestinian prisoners held in Israel.

The second phase would include the release of all remaining living hostages and a “permanent end to hostilities.” The third would mean the beginning of a massive reconstruction plan for Gaza and the return of the remains of the dead hostages.

Read more HERE

[strangerindunya403]

As’salam Alaikum I have some questions!,

What does Al Wara Wal Bara mean?

Do you know a book or online pdf about explaining Shariah like what exactly is sharia.

Can you recommend YouTube channels and books 📚 that would be beneficial for us in your opinion.

Jazakallah khair!

وَعَلَيْكُمُ ٱلسَّلَامُ وَرَحْمَةُ ٱللَّٰهِ وَبَرَكَاتُهُ

Books :

- The Sealed Nectar ( Ar-Raheeq Al-Makhtum ) By Saifur Rahman al-Mubarakpuri

- Purification of the Heart: Its Diseases and Their Cures By Imam Ibn Al-Qayyim

- The 40 Hadith of Imam al-Nawawi By Yahya Ibn Sharaf Al-Nawawi

- The Ideal Muslim / The Ideal Muslimah By Muhammad Ali Al-Hashimi

- Kitab At Tauhid (The Book Of Monotheism) By Shaikhul Islam Muhammad bin Abdul Wahhab

- Nawaqid Al Islam (The Ten Nullifiers of Islam) By Shaikh Muhammed ibn Abdul Wahhab

- Thalaathatul-Usool (The Three Fundamental Principles) is one of the famous works of al Imaam Muhammad bin 'Abdil-Wahhaab (may Allah have mercy on him).

- Riyad as-Salihin, The Meadows of the Righteous By Yahya Ibn Sharaf Al-Nawawi

Some YouTube Channels :

[berlianpra]

Syekh Abdus Somad Al-Falimbani

Dalam perkembangan intelektual ulama Melayu khususnya di era abad 18 M, peran dan kiprah Syeikh Abdush Shamad Al-Palimbani tak bisa dianggap kecil. Syeikh Al-Palimbani, demikian biasa ia disebut banyak kalangan, merupakan salah satu kunci pembuka dan pelopor perkembangan intelektualisme Nusantara. Ketokohannya melengkapi nama-nama ulama dan intelektual berpengaruh seangkatannya semisal Al-Raniri, Al-Banjari, Hamzah Fansuri, Yusuf Al-Maqassari, dan masih banyak lainnya.

Dalam deretan nama-nama tersebut itulah, posisi Syeikh Al-Palimbani menjadi amat sentral berkaitan dengan dinamika Islam. Malah, sebagian sejarahwan, seperti Azyumardi Azra, menilai Al-Palimbani sebagai sosok yang memiliki kontribusi penting bagi pertumbuhan Islam di dunia Melayu. Ia bahkan juga bersaham besar bagi nama Islam di Nusantara berkaitan kiprah dan kontribusi intelektualitasnya di dunia Arab, khususnya semasa ia menimba ilmu di Mekkah.

Riwayat hidup Abdush Shamad al-Palimbani sangat sedikit diketahui. la sendiri hampir tidak pernah menceritakan tentang dirinya, selain tempat dan tanggal yang dia cantumkan setiap selesai menulis sebuah kitab. Seperti yang pernah ditelusuri M. Chatib Quzwain dan juga Hawash Abdullah, satu-satunya yang menginformasikan tentang dirinya hanya Al-Tarikh Salasilah Negeri Kendah (di Malaysia) yang ditulis Hassan bin Tok Kerani Mohammad Arsyad pada 1968.

Sumber ini menyebutkan, Abdush Shamad adalah putra Syekh Abdul Jalil bin Syekh Abdul Wahhab bin Syekh Ahmad al-Mahdani (ada yang mengatakan al-Mahdali), seorang ulama keturunan Arab (Yaman) yang diangkat menjadi Mufti negeri Kedah pada awal abad ke-18. Sementara ibunya, Radin Ranti adalah seorang wanita Palembang. Syekh Abdul Jalil adalah ulama besar sufi yang menjadi guru agama di Palembang, tidak dijelaskan latar belakang kedatangannya ke Palembang. Diperkirakan hanya bagian dari pengembaraannya dalam upaya menyiarkan Islam sebagaimana banyak dilakukan oleh warga Arab lainnya pada waktu itu.

Tetapi selain sumber tersebut, Azyu-mardi Azra juga mendapatkan informasi mengenai dirinya dalam kamus-kamus biografi Arab yang menunjukkan bahwa Al-Palimbani mempunyai karir terhormat di Timur Tengah.

Sejauh yang tercatat dalam sejarah, memang ada tiga versi nama yang dikaitkan dengan nama lengkap Al-Palimbani. Yang pertama, seperti dilansir Ensiklopedia Islam, ia bernama lengkap Abdus Shamad Al-Jawi Al-Palimbani. Versi kedua, merujuk pada sumber-sumber Melayu, sebagaimana dikutip Azyumardi Azra dalam bukunya Jaringan Ulama Timur Tengah dan Kepulauan Nusantara Abad XVII dan XVIII (Mizan: 1994), ulama besar ini memiliki nama asli Abdus Shamad bin Abdullah Al-Jawi Al-Palimbani. Sementara versi terakhir, tulis Rektor UIN Jakarta itu, bahwa bila merujuk pada sumber-sumber Arab, maka Syeikh Al-Palimbani bernama lengkap Sayyid Abdus Al-Shamad bin Abdurrahman Al-Jawi.

Menurut Azra, informasi ini merupakan temuan penting sebab tidak pernah ada sebelumnya riwayat-riwayat mengenai ulama Melayu-lndonesia ditulis dalam kamus biografi Arab. Dalam literatur Arab, Al-Palimbani dikenal dengan nama Sayyid Abdush Shamad bin Abdur Rahman al-Jawi. Tokoh ini, menurut Azra, bisa dipercaya adalah Al-Palimbani karena gambaran karirnya hampir seluruhnya merupakan gambaran karir Abdush Shamad al-Palimbani yang diberitakan sumber-sumber lain.

Dalam pengembaraan putra mahkota Kedah, Tengku Muhammad Jiwa ke Palembang, ia bertemu dengan Syekh Abdul Jalil dan berguru padanya, bahkan mengikutinya mengembara ke berbagai negeri sampai ke India. Dalam sebuah perjalanan mereka, Tengku Muhammad Jiwa mendapat kabar bahwa Sultan Kedah telah mangkat.

Tengku Muhammad Jiwa lalu mengajak gurunya itu (Syekh Abdul Jalil) pulang bersamanya ke negeri Kedah. Ia dinobatkan menjadi sultan pada tahun 1112 H/1700 M dan Syekh Abdul Jalil diangkat menjadi mufti Kedah dan dinikahkan dengan Wan Zainab, putri Dato’ Sri Maharaja Dewa, Sultan Kedah.

Tiga tahun kemudian Syekh Abdul Jalill kembali ke Palembang karena permintaan beberapa muridnya yang rindu padanya. Di Palembang ia menikah dengan Radin Ranti dan memperoleh putra, Abdush Shamad. Dengan demikian kemungkinan Abdush Shamad lahir tahun 1116 H/1704 M.

Sumber yang menyebutkan silsilahnya sebagai keturunan Arab tidak pernah dikonfirmasikan oleh Al-Palimbani sendiri. Jika keterangan sumber tersebut benar, tentu Al-Palimbani akan mencantumkan nama besar al-Mahdani pada akhir namanya. Ini dapat dilihat dari setiap tulisannya, ia menyebut dirinya Syekh Abdush Shamad al-Jawi al-Palimbani. Kemungkinan dalam dirinya memang mengalir darah Arab tetapi silsilah itu tidak begitu jelas atau ada mata rantai yang tidak bersambung menurut garis keturunan bapak sehingga dia tidak merasa berhak menyebut dirinya keturunan al-Mahdani dari Yaman. Dan barangkali dia lebih merasa sebagai orang Indonesia sehingga mencantumkan ‘al-Jawi‘ dan ‘al-Palimbani‘ di ujung namanya.

Al-Palimbani mengawali pendidikannya di Kedah dan Pattani (Thailand Selatan). Tidak ada penjelasan kapan dia berangkat ke Makkah melanjutkan pendidikannya. Kemungkinan besar setelah ia menginjak dewasa dan mendapat pendidikan agama yang cukup di negeri Melayu itu. Dan agaknya sebelum ke Makkah dia telah mempelajari kitab-kitab para sufi (tasawuf) Aceh, karena di dalam Sayr al-Salikin dia menyebutkan nama Syamsuddin al-Samatrani dan Abdul Rauf al-Jawi al-Fansuri (Abdul Rauf Singkel). Namun sumber lain mengatakan bahwa ia pernah bertemu dan berguru pada Syamsuddin al-Samatrani dan Abdul Rauf Singkel di Makkah.

Di Makkah dan Madinah, Al-Palimbani banyak mempelajari berbagai disiplin ilmu kepada ulama-ulama besar masa itu serta para ulama yang berkunjung ke sana. Walaupun pendidikannya sangat tuntas mengingat ragam ulama tempatnya belajar, Al-Palimbani mempunyai kecenderungan pada tasawuf. Karena itu, di samping belajar tasawuf di Masjidil-Haram, ia juga mencari guru lain dan membaca kitab-kitab tasawuf yang tidak diajarkan di sana. Dari Syekh Abdur Rahman bin Abdul ‘Aziz al-Magribi dia belajar kitab Al-Tuhfatul Mursalah (Anugerah yang Diberikan) karangan Muhammad Fadlullah al-Burhanpuri (w. 1030 H/1620 M). Dari Syekh Muhammad bin Abdul Karim al-Samman al-Madani (w. 1190 H/1776 M) ia belajar kitab tauhid (suluk) Syekh Mustafa al-Bakri (w. 1162 H/1749 M). Dan bersama Muhammad Arsyad al-Banjari, Abdul Wahab Bugis dan Abdul-Rahman Masri Al-Batawi dari Jakarta, mereka membentuk empat serangkai yang sama-sama menuntut ilmu di Makkah dan belajar tarekat di Madinah kepada Syekh Muhammad al-Samman (w. 1162 H/1749 M), juga bersama-sama dengan Dawud Al-Fatani dari Patani, Thailand Selatan.

Selama belajar pada Syekh Muhammad al-Samman, Al-Palimbani dipercaya mengajar rnurid-murid Al-Sammani yang asli orang Arab. Karena itu sepanjarig menyangkut kepatuhannya pada tarekat, Al-Palimbani banyak dipengaruhi Al-Sammani dan dari dialah Al-Palimbani mengambil tarekat Khalwatiyyah dan Sammaniyyah. Sebaliknya, melalui Al-Palimbani-lah tarekat Sammaniyyah mendapat lahan subur dan berkembang tidak hanya di Palembang tetapi juga di bagian lain wilayah Nusantara bahkan di Thailand, Malaysia, Singapura dan Filipina. Beberapa orang guru yang masyhur dan berandil besar dalam proses peningkatan intelektualitas dan spiritualitasnya antara lain Muhammad bin Abdul Karim Al-Sammani, Muhammad bin Sulayman Al-Kurdi, dan Abdul Al-Mun’im Al-Damanhuri. Juga tercatat ulama besar Ibrahim Al-Rais, Muhammad Murad, Muhammad Al-Jawhari, dan Athaullah Al-Mashri.

Al-Palimbani rnemantapkan karirnya di Haramayn (Mekkah dan Madinah) dan mencurahkan waktunya untuk menulis dan mengajar. Meski demikian dia tetap menaruh perhatian yang besar terhadap Islam dan kaum Muslimun di negeri asalnya. Di Haramayn ia terlibat dalam ‘komunitas Jawi’ yang membuatnya tetap tanggap terhadap perkembangan sosio-religius dan politik di Nusantara. Peran pentingnya tidak hanya karena keterlibatannya dalam jaringan ulama, melainkan lebih penting lagi karena tulisan-tulisannya yang tidak hanya menyebarkan ajaran-ajaran sufisme tetapi juga menghimbau kaum Muslimun melancarkan jihad melawan kolonialis Eropa, dibaca secara luas di wilayah Melayu-lndonesia. Peranan dan perhatian tersebut memantapkannya sebagai ulama asal Palembang yang paling menonjol dan paling berpengaruh melalui karya-karyanya.

Al-Palimbani berperan aktif dalam memecahkan dua persoalan pokok yang saat itu dihadapi bangsa dan tanah airnya, baik di kesultanan Palembang maupun di kepulauan Nusantara pada umumnya, yaitu menyangkut dakwah Islamiyah dan kolonialisme Barat. Mengenai dakwah Islam, ia menulis selain dua kitab tersebut di atas, yang menggabungkan mistisisme dengan syariat, ia juga menulis Tuhfah al-Ragibtn ft Sayan Haqfqah Iman al-Mukmin wa Ma Yafsiduhu fi Riddah al-Murtadin (1188). Di mana ia memperingatkan pembaca agar tidak tersesat oleh berbagai paham yang menyimpang dari Islam seperti ajaran tasawuf yang mengabaikan syariat, tradisi menyanggar (memberi sesajen) dan paham wujudiyah muthid yang sedang marak pada waktu itu. Drewes rnenyimpulkan bahwa kitab ini ditulis atas permintaan sultan Palembang, Najmuddin, atau putranya Bahauddin karena di awal kitab itu ia memang menyebutkan bahwa ia diminta seorang pembesar pada waktu itu untuk menulis kitab tersebut.

Mengenai kolonialisme Barat, Al-Palimbani menulis kitab Nasihah al-Muslimin wa tazkirah al-Mu’min fi Fadail Jihad ti Sabilillah, dalam bahasa Arab, untuk menggugah semangat jihad umat Islam sedunia. Tulisannya ini sangat berpengaruh pada perjuangan kaum Muslimun dalam melawan penjajahan Belanda, baik di Palembang maupun di daerah-daerah lainnya. Hikayat Perang Sabil-nya Tengku Cik di Tiro dikabarkan juga mengutip kitab tersebut.

Masalah jihad fi sabililiah sangat banyak dibicarakan Al-Palimbani. Pada tahun 1772 M, ia mengirim dua pucuk surat kepada Sultan Mataram (Hamengkubuwono I) dan Pangeran Singasari Susuhunan Prabu Jaka yang secara halus menganjurkan pemimpin-pemimpin negeri Islam itu meneruskan perjuangan para Sultan Mataram melawan Belanda.

Mengenai tahun wafatnya juga tidak diketahui dengan pasti. Al-Tarikh Salasilah Negeri Kendah menyebutkan tahun 1244 H/1828 M. Namun kebanyakan peneliti lebih cenderung menduga ia wafat tidak berapa lama setelah meyelesaikan Sayr al-Salikin (1203 H/1788 M). Argumen mereka, Sayr al-Salikin adalah karya terakhirnya dan jika dia masih hidup sampai 1788 M kemungkinan dia masih tetap aktif menulis. Al-Baythar – seperti dikutip Azyumardi Azra – menyebutkan ia wafat setelah tahun 1200/1785. Namun Azyumardi Azra sendiri juga lebih cenderung mengatakan ia wafat setelah menyelesaikan Sayr al-Salikin, tahun 1788 M.

Karya Tulis Al-Palimbani

Tercatat delapan karya tulis Al-Palimbani, dua diantaranya telah dicetak ulang beberapa kali, dua hanya tinggal nama dan naskah selebihnya masih bisa ditemukan di beberapa perpustakaan, baik di Indonesia maupun di Eropa. Pada umumnya karya tersebut meliputi bidang tauhid, tasawuf dan anjuran untuk berjihad. Karya-karya Al-Palirnbani selain empat buah yang telah disebutkan di atas adalah:

Zuhrah al-Murid fi Bayan Kalimah al-Tauhid, ditulis pada 1178 H/1764 M di Makkah dalam bahasa Melayu, memuat masalah tauhid yang ditulisnya atas perrnintaan pelajar Indonesia yang belurn menguasai bahasa Arab.

Al-‘Uwah al-Wusqa wa Silsilah Ulil-Ittiqa’, ditulis dalam bahasa Arab, berisikan wirid-wirid yang perlu dibaca pada waktu-waktu tertentu.

Ratib ‘Abdal-Samad, semacam buku saku yang berisi zikir, puji-pujian dan doa yang dilakukan setelah shalat Isya. Pada dasarnya isi kitab ini hampir sama dengan yang terdapat pada Ratib Samman.

Zad al-Muttaqin fi Tauhid Rabb al-‘Alamin, berisi ringkasan ajaran tauhid yang disampaikan oleh Syekh Muhammad al-Samman di Madinah.

Mengenai Hidayah al-Salikin yang ditulisnya dalam bahasa Melayu pada 1192 H/1778 M, sering disebut sebagai terjemahan dari Bidayah al-Hidayah karya Al-Ghazali. Tetapi di samping menerjemahkannya, Al-Palimbani juga membahas berbagai masalah yang dianggapnya penting di dalam buku itu dengan mengutip pendapat Al-Ghazali dari kitab-kitab lain dan para sufi yang lainnya. Di sini ia menyajikan suatu sistem ajaran tasawuf yang memusatkan perhatian pada cara pencapaian ma’rifah kesufian melalui pembersihan batin dan penghayatan ibadah menurut syariat Islam.

Sedangkan Sayr al-Salikin yang terdiri dari empat bagian, juga berbahasa Melayu, ditulisnya di dua kota, yaitu Makkah dan Ta’if, 1779 hingga 1788. Kitab ini selain berisi terjemahan Lubab Ihya’ Ulum al-Din karya Al-Ghazali, juga memuat beberapa masalah lain yang diambilnya dari kitab-kitab lain. Semua karya tulisnya tersebut masih dijumpai di Perpustakaan Nasional Jakarta. (disarikan dari berbagai sumber dan portal palembang.

[ramadhanseries]

313 NAMES OF SAHABAH ,

The battle of Badr took place on the 17th of ramadan.

1. Prophet Muhammad ﷺ

2. Abu Bakar as-Siddiq

3. Umar bin al-Khattab

4. Uthman bin Affan

5. Ali bin Abu Talib

6. Talhah bin ‘Ubaidillah

7. Bilal bin Rabah

8. Hamzah bin Abdul Muttalib

9. Abdullah bin Jahsyi

10. Al-Zubair bin al-Awwam

11. Mus’ab bin Umair bin Hashim

12. Abdur Rahman bin ‘Auf

13. Abdullah bin Mas’ud

14. Sa’ad bin Abi Waqqas

15. Abu Kabshah al-Farisi

16. Anasah al-Habsyi

17. Zaid bin Harithah al-Kalbi

18. Marthad bin Abi Marthad al-Ghanawi

19. Abu Marthad al-Ghanawi

20. Al-Husain bin al-Harith bin Abdul Muttalib

21. ‘Ubaidah bin al-Harith bin Abdul Muttalib

22. Al-Tufail bin al-Harith bin Abdul Muttalib

23. Mistah bin Usasah bin ‘Ubbad bin Abdul Muttalib

24. Abu Huzaifah bin ‘Utbah bin Rabi’ah

25. Subaih (servant of Abi ‘Asi bin Umayyah)

26. Salim (servant of Abu Huzaifah)

27. Sinan bin Muhsin

28. ‘Ukasyah bin Muhsin

29. Sinan bin Abi Sinan

30. Abu Sinan bin Muhsin

31. Syuja’ bin Wahab

32. ‘Utbah bin Wahab

33. Yazid bin Ruqais

34. Muhriz bin Nadhlah

35. Rabi’ah bin Aksam

36. Thaqfu bin Amir

37. Malik bin Amir

38. Mudlij bin Amir

39. Abu Makhsyi Suwaid bin Makhsyi al-Ta’i

40. ‘Utbah bin Ghazwan

41. Khabbab (servant of ‘Utbah bin Ghazwan)

42. Hathib bin Abi Balta’ah al-Lakhmi

43. Sa’ad al-Kalbi (servant of Hathib)

44. Suwaibit bin Sa’ad bin Harmalah

45. Umair bin Abi Waqqas

46. Al-Miqdad bin ‘Amru

47. Mas’ud bin Rabi’ah

48. Zus Syimalain Amru bin Amru

49. Khabbab bin al-Arat al-Tamimi

50. Amir bin Fuhairah

51. Suhaib bin Sinan

52. Abu Salamah bin Abdul Asad

53. Syammas bin Uthman

54. Al-Arqam bin Abi al-Arqam

55. Ammar bin Yasir

56. Mu’attib bin ‘Auf al-Khuza’i

57. Zaid bin al-Khattab

58. Amru bin Suraqah

59. Abdullah bin Suraqah

60. Sa’id bin Zaid bin Amru

61. Mihja bin Akk (servant of Umar bin al-Khattab)

62. Waqid bin Abdullah al-Tamimi

63. Khauli bin Abi Khauli al-Ijli

64. Malik bin Abi Khauli al-Ijli

65. Amir bin Rabi’ah

66. Amir bin al-Bukair

67. Aqil bin al-Bukair

68. Khalid bin al-Bukair

69. Iyas bin al-Bukair

70. Uthman bin Maz’un

71. Qudamah bin Maz’un

72. Abdullah bin Maz’un

73. Al-Saib bin Uthman bin Maz’un

74. Ma’mar bin al-Harith

75. Khunais bin Huzafah

76. Abu Sabrah bin Abi Ruhm

77. Abdullah bin Makhramah

78. Abdullah bin Suhail bin Amru

79. Wahab bin Sa’ad bin Abi Sarah

80. Hatib bin Amru

81. Umair bin Auf

82. Sa’ad bin Khaulah

83. Abu Ubaidah Amir al-Jarah

84. Amru bin al-Harith

85. Suhail bin Wahab bin Rabi’ah

86. Safwan bin Wahab

87. Amru bin Abi Sarah bin Rabi’ah

88. Sa’ad bin Muaz

89. Amru bin Muaz

90. Al-Harith bin Aus

91. Al-Harith bin Anas

92. Sa’ad bin Zaid bin Malik

93. Salamah bin Salamah bin Waqsyi

94. ‘Ubbad bin Waqsyi

95. Salamah bin Thabit bin Waqsyi

96. Rafi’ bin Yazid bin Kurz

97. Al-Harith bin Khazamah bin ‘Adi

98. Muhammad bin Maslamah al-Khazraj

99. Salamah bin Aslam bin Harisy

100. Abul Haitham bin al-Tayyihan

101. ‘Ubaid bin Tayyihan

102. Abdullah bin Sahl

103. Qatadah bin Nu’man bin Zaid

104. Ubaid bin Aus

105. Nasr bin al-Harith bin ‘Abd

106. Mu’attib bin ‘Ubaid

107. Abdullah bin Tariq al-Ba’lawi

108. Mas’ud bin Sa’ad

109. Abu Absi Jabr bin Amru

110. Abu Burdah Hani’ bin Niyyar al-Ba’lawi

111. Asim bin Thabit bin Abi al-Aqlah

112. Mu’attib bin Qusyair bin Mulail

113. Abu Mulail bin al-Az’ar bin Zaid

114. Umair bin Mab’ad bin al-Az’ar

115. Sahl bin Hunaif bin Wahib

116. Abu Lubabah Basyir bin Abdul Munzir

117. Mubasyir bin Abdul Munzir

118. Rifa’ah bin Abdul Munzir

119. Sa’ad bin ‘Ubaid bin al-Nu’man

120. ‘Uwaim bin Sa’dah bin ‘Aisy

121. Rafi’ bin Anjadah

122. ‘Ubaidah bin Abi ‘Ubaid

123. Tha’labah bin Hatib

124. Unais bin Qatadah bin Rabi’ah

125. Ma’ni bin Adi al-Ba’lawi

126. Thabit bin Akhram al-Ba’lawi

127. Zaid bin Aslam bin Tha’labah al-Ba’lawi

128. Rib’ie bin Rafi’ al-Ba’lawi

129. Asim bin Adi al-Ba’lawi

130. Jubr bin ‘Atik

131. Malik bin Numailah al-Muzani

132. Al-Nu’man bin ‘Asr al-Ba’lawi

133. Abdullah bin Jubair

134. Asim bin Qais bin Thabit

135. Abu Dhayyah bin Thabit bin al-Nu’man

136. Abu Hayyah bin Thabit bin al-Nu’man

137. Salim bin Amir bin Thabit

138. Al-Harith bin al-Nu’man bin Umayyah

139. Khawwat bin Jubair bin al-Nu’man

140. Al-Munzir bin Muhammad bin ‘Uqbah

141. Abu ‘Uqail bin Abdullah bin Tha’labah

142. Sa’ad bin Khaithamah

143. Munzir bin Qudamah bin Arfajah

144. Tamim (servant of Sa’ad bin Khaithamah)

145. Al-Harith bin Arfajah

146. Kharijah bin Zaid bin Abi Zuhair

147. Sa’ad bin al-Rabi’ bin Amru

148. Abdullah bin Rawahah

149. Khallad bin Suwaid bin Tha’labah

150. Basyir bin Sa’ad bin Tha’labah

151. Sima’ bin Sa’ad bin Tha’labah

152. Subai bin Qais bin ‘Isyah

153. ‘Ubbad bin Qais bin ‘Isyah

154. Abdullah bin Abbas

155. Yazid bin al-Harith bin Qais

156. Khubaib bin Isaf bin ‘Atabah

157. Abdullah bin Zaid bin Tha’labah

158. Huraith bin Zaid bin Tha’labah

159. Sufyan bin Bisyr bin Amru

160. Tamim bin Ya’ar bin Qais

161. Abdullah bin Umair

162. Zaid bin al-Marini bin Qais

163. Abdullah bin ‘Urfutah

164. Abdullah bin Rabi’ bin Qais

165. Abdullah bin Abdullah bin Ubai

166. Aus bin Khauli bin Abdullah

167. Zaid bin Wadi’ah bin Amru

168. ‘Uqbah bin Wahab bin Kaladah

169. Rifa’ah bin Amru bin Amru bin Zaid

170. Amir bin Salamah

171. Abu Khamishah Ma’bad bin Ubbad

172. Amir bin al-Bukair

173. Naufal bin Abdullah bin Nadhlah

174. ‘Utban bin Malik bin Amru bin al-Ajlan

175. ‘Ubadah bin al-Somit

176. Aus bin al-Somit

177. Al-Nu’man bin Malik bin Tha’labah

178. Thabit bin Huzal bin Amru bin Qarbus

179. Malik bin Dukhsyum bin Mirdhakhah

180. Al-Rabi’ bin Iyas bin Amru bin Ghanam

181. Waraqah bin Iyas bin Ghanam

182. Amru bin Iyas

183. Al-Mujazzar bin Ziyad bin Amru

184. ‘Ubadah bin al-Khasykhasy

185. Nahhab bin Tha’labah bin Khazamah

186. Abdullah bin Tha’labah bin Khazamah

187. Utbah bin Rabi’ah bin Khalid

188. Abu Dujanah Sima’ bin Kharasyah

189. Al-Munzir bin Amru bin Khunais

190. Abu Usaid bin Malik bin Rabi’ah

191. Malik bin Mas’ud bin al-Badan

192. Abu Rabbihi bin Haqqi bin Aus

193. Ka’ab bin Humar al-Juhani

194. Dhamrah bin Amru

195. Ziyad bin Amru

196. Basbas bin Amru

197. Abdullah bin Amir al-Ba’lawi

198. Khirasy bin al-Shimmah bin Amru

199. Al-Hubab bin al-Munzir bin al-Jamuh

200. Umair bin al-Humam bin al-Jamuh

201. Tamim (servant of Khirasy bin al-Shimmah)

202. Abdullah bin Amru bin Haram

203. Muaz bin Amru bin al-Jamuh

204. Mu’awwiz bin Amru bin al-Jamuh

205. Khallad bin Amru bin al-Jamuh

206. ‘Uqbah bin Amir bin Nabi bin Zaid

207. Hubaib bin Aswad

208. Thabit bin al-Jiz’i

209. Umair bin al-Harith bin Labdah

210. Basyir bin al-Barra’ bin Ma’mur

211. Al-Tufail bin al-Nu’man bin Khansa’

212. Sinan bin Saifi bin Sakhr bin Khansa’

213. Abdullah bin al-Jaddi bin Qais

214. Atabah bin Abdullah bin Sakhr

215. Jabbar bin Umaiyah bin Sakhr

216. Kharijah bin Humayyir al-Asyja’i

217. Abdullah bin Humayyir al-Asyja’i

218. Yazid bin al-Munzir bin Sahr

219. Ma’qil bin al-Munzir bin Sahr

220. Abdullah bin al-Nu’man bin Baldumah

221. Al-Dhahlak bin Harithah bin Zaid

222. Sawad bin Razni bin Zaid

223. Ma’bad bin Qais bin Sakhr bin Haram

224. Abdullah bin Qais bin Sakhr bin Haram

225. Abdullah bin Abdi Manaf

226. Jabir bin Abdullah bin Riab

227. Khulaidah bin Qais bin al-Nu’man

228. An-Nu’man bin Yasar

229. Abu al-Munzir Yazid bin Amir

230. Qutbah bin Amir bin Hadidah

231. Sulaim bin Amru bin Hadidah

232. Antarah (servant of Qutbah bin Amir)

233. Abbas bin Amir bin Adi

234. Abul Yasar Ka’ab bin Amru bin Abbad

235. Sahl bin Qais bin Abi Ka’ab bin al-Qais

236. Amru bin Talqi bin Zaid bin Umaiyah

237. Muaz bin Jabal bin Amru bin Aus

238. Qais bin Mihshan bin Khalid

239. Abu Khalid al-Harith bin Qais bin Khalid

240. Jubair bin Iyas bin Khalid

241. Abu Ubadah Sa’ad bin Uthman

242. ‘Uqbah bin Uthman bin Khaladah

243. Ubadah bin Qais bin Amir bin Khalid

244. As’ad bin Yazid bin al-Fakih

245. Al-Fakih bin Bisyr

246. Zakwan bin Abdu Qais bin Khaladah

247. Muaz bin Ma’ish bin Qais bin Khaladah

248. Aiz bin Ma’ish bin Qais bin Khaladah

249. Mas’ud bin Qais bin Khaladah

250. Rifa’ah bin Rafi’ bin al-Ajalan

251. Khallad bin Rafi’ bin al-Ajalan

252. Ubaid bin Yazid bin Amir bin al-Ajalan

253. Ziyad bin Lubaid bin Tha’labah

254. Khalid bin Qais bin al-Ajalan

255. Rujailah bin Tha’labah bin Khalid

256. Atiyyah bin Nuwairah bin Amir

257. Khalifah bin Adi bin Amru

258. Rafi’ bin al-Mu’alla bin Luzan

259. Abu Ayyub bin Khalid al-Ansari

260. Thabit bin Khalid bin al-Nu’man

261. ‘Umarah bin Hazmi bin Zaid

262. Suraqah bin Ka’ab bin Abdul Uzza

263. Suhail bin Rafi’ bin Abi Amru

264. Adi bin Abi al-Zaghba’ al-Juhani

265. Mas’ud bin Aus bin Zaid

266. Abu Khuzaimah bin Aus bin Zaid

267. Rafi’ bin al-Harith bin Sawad bin Zaid

268. Auf bin al-Harith bin Rifa’ah

269. Mu’awwaz bin al-Harith bin Rifa’ah

270. Muaz bin al-Harith bin Rifa’ah

271. An-Nu’man bin Amru bin Rifa’ah

272. Abdullah bin Qais bin Khalid

273. Wadi’ah bin Amru al-Juhani

274. Ishmah al-Asyja’i

275. Thabit bin Amru bin Zaid bin Adi

276. Sahl bin ‘Atik bin al-Nu’man

277. Tha’labah bin Amru bin Mihshan

278. Al-Harith bin al-Shimmah bin Amru

279. Ubai bin Ka’ab bin Qais

280. Anas bin Muaz bin Anas bin Qais

281. Aus bin Thabit bin al-Munzir bin Haram

282. Abu Syeikh bin Ubai bin Thabit

283. Abu Tolhah bin Zaid bin Sahl

284. Abu Syeikh Ubai bin Thabit

285. Harithah bin Suraqah bin al-Harith

286. Amru bin Tha’labah bin Wahb bin Adi

287. Salit bin Qais bin Amru bin ‘Atik

288. Abu Salit bin Usairah bin Amru

289. Thabit bin Khansa’ bin Amru bin Malik

290. Amir bin Umaiyyah bin Zaid

291. Muhriz bin Amir bin Malik

292. Sawad bin Ghaziyyah

293. Abu Zaid Qais bin Sakan

294. Abul A’war bin al-Harith bin Zalim

295. Sulaim bin Milhan

296. Haram bin Milhan

297. Qais bin Abi Sha’sha’ah

298. Abdullah bin Ka’ab bin Amru

299. ‘Ishmah al-Asadi

300. Abu Daud Umair bin Amir bin Malik

301. Suraqah bin Amru bin ‘Atiyyah

302. Qais bin Mukhallad bin Tha’labah

303. Al-Nu’man bin Abdi Amru bin Mas’ud

304. Al-Dhahhak bin Abdi Amru

305. Sulaim bin al-Harith bin Tha’labah

306. Jabir bin Khalid bin Mas’ud

307. Sa’ad bin Suhail bin Abdul Asyhal

308. Ka’ab bin Zaid bin Qais

309. Bujir bin Abi Bujir al-Abbasi

310. ‘Itban bin Malik bin Amru al-Ajalan

311. ‘Ismah bin al-Hushain bin Wabarah

312. Hilal bin al-Mu’alla al-Khazraj

313. Awleh bin Syuqrat (assistant of Prophet Muhammad ﷺ)

رضوان الله عليهم أجمعين

And Allah knows best. ©️

[ahrufimutlaqa]

Sanad Riwayat Hafs dari Thariq al-Misbah pada bacaan Qashr Munfashil

Imam Ibn al-Jazari mengumpulkan 52 jalur riwayat Hafs ‘an ‘Ashim di dalam kitab an-Nasyr karangan beliau. Dari 52 jalur tersebut, hanya 8 thuruq saja yang membaca qashr (2 harakat) pada mad Jaiz Munfashil.

Dari 8 thuruq tersebut, hanya 1 thariq saja yang membaca 4 harakat pada mad Wajib Muttasil, yaitu dari thariq al-Misbah yang diambil dari kitab المصباح الزاهر في القراءات العشر البواهر karangan al-Imam Abi al-Karam al-Syahrazuri.

Ibn al-Jazari bertalaqqi riwayat ini bersama dengan Qira'at ‘Asyarah dengan guru beliau bernama ‘Abd Rahman al-Baghdadi dan Muhammad ibn as-Saigh. Kedua guru tersebut bertalaqqi kepada Taqiyuddin as-Saigh dari ‘Ali bin Syuja’ dari al-Gharnawi dari al-Syahrazuri (pengarang kitab al-Misbah).

Al-Syahrazuri dari Ahmad ibn 'Abd al-Qadir dari al-Hammami dari al-Waliy dari al-Feil dari ‘Amru ibn Shabbah dari gurunya Hafsh bin Sulaiman.

***

Perbedaan thariq al-Mishbah dan Thariq al-Syathibiyyah pada bacaan qashr munfashil (2 harakat) dalam riwayat Hafsh

1. Mad Jaiz Munfashil dibaca 2 Harakat

2. Mad Wajib Muttashil dibaca 4 Harakat

3. Kalimat وَیَبۡصُۜطُ dibaca dengan ص (QS. al-Baqarah : 245)

4. Kalimat بَصۜۡطَةࣰۖ dibaca dengan ص (QS. al-A’raf : 69)

5. Kalimat ٱلۡمُصَۣیۡطِرُونَ dibaca dengan س (QS. al-Thur : 37)

6. Kalimat تَأۡمَ۬نَّا dibaca isymam (QS. Yusuf : 11)

7. Kalimat ءَاۤلذَّكَرَیۡنِ (QS. al-An’am : 143, 144) , Kalimah ءَاۤلۡـَٔـٰنَ (QS. Yunus : 51, 91) dan Kalimah ءَاۤللَّهُ (QS. Yunus : 59, an-Naml : 59) dibaca ibdal dengan isyba' (6 harakat)

8. Kalimat فِرۡقࣲ dibaca tafkhim ر (QS. al-Syu’ara’ : 63)

9. Kalimat ءَاتَنِۦَ (QS. an-Naml : 36) ketika diwaqafkan, maka dibaca hadzf ي (aataan)

10. Kalimat ضَعۡفࣲ ضَعۡفࣰا dibaca fathah ض (QS. ar-Rum : 54)

11. Kalimat سَلَـٰسِلَا۟ ketika waqf, maka hadzf Alif akhir kalimat (QS. al-Insan : 4)

12. Kalimat كۤهیعۤصۤ (QS. Maryam : 1) dan Kalimat عۤسۤقۤ (QS. al-Syura : 2) huruf ع dibaca dengan tawassuth (4 harakat)

13. Melafazkan takbir dari akhir surah ad-Dhuha hingga akhir surah an-Naas (2 wajh, boleh membaca takbir atau tidak).

Referensi

1. Kitab المنار في رواية حفص من طرق طيبة النشر, Umar Yusuf Hammad

2. Kitab صريح النص في الكلمات المختلف فيها عن حفص, Ali ad-Dhabba’

3. Kitab فريدة الدهر في جمع وتأصيل وتحرير القراءات العشر عن طريق طيبة النشر, Muhammad Ibrahim Salim

4. Kitab أحسن البيان شرح طرق الطيبة لرواية حفص بن سليمان, Taufiq Dhamrah

5. Kitab إسفار الصباح في قصر حفص من طريق المصباح, Ali Sa’din al-Ghamidi

6. Kitab هداية القاري إلى تجويد كلام الباري, Abdul Fattah al-Marshafi

7. Kitab المفصل في علوم التجويد, Yahya al-Ghawthani

8. Kitab السلاسل الذهبية بالأسانيد النشرية من شيوخي إلى

‎الحضرة النبوية, Ayman Rusydi Suwaid

[inspirasitala]

Peringati Isra Miraj 1445 H dan Haul Guru Sekumpul, Pj Bupati Tala Harapkan Ini Kepada Seluruh ASN

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[efdaglobal-ltd]

President Bio In Saudi Arabia

President Bio Arrives In Saudi Arabia To Attend A First Africa-Saudi Summit On….. President Bio arrives in the Kingdom of Saudi Arabia. He was invited by His Imperial Highness Sovereign Prince Muhammad Bin Abdul Rahman Bin Abdulaziz Al Saud. President Bio is joining his associate Heads of States to go to the first Saudi-Africa Summit in the history of the kingdom. The Outcome: Coming soon.

[historybannedonfacebook]

THE TALIBAN

1994                      TALIBAN -   (Taleban) is an Islamic political movement in Afghanistan, it ruled from 1996 to 2001 – it only gained recognition from 3 states: Pakistan, Saudi Arabia, and the United Arab Emirates. Mohammed Omar was the founder of the Taliban until his death in 2013. Mullah Akhtar Mansoor was his replacement. While in power, it informed Sharia Law (Islamic Law), they treated women with much brutality. Pakistan has been accused of continuing to support the Taliban; Pakistan states it dropped support for the Taliban after the 11 September attacks. Al-Qaeda also supported the Taliban. Saudi Arabia provided the Taliban with financial support. The Taliban and their allies committed massacres against Afghan civilians, denied food supplies to civilians, and destroyed thousands of homes. Hundreds of thousands of people were forced to flee. After the 11 September attacks, the Taliban were overthrown by the American invasion of Afghanistan. The Taliban has been using terrorism to further their ideological and political goals.

                The Taliban movement's origins go back to the Pakistan-trained mujahideen in North Pakistan, during the Soviet war in Afghanistan. When Muhammad Zia-ul-Haq became President of Pakistan he feared that the Soviets would invade, so he sent Akhtar Abdur Rahman to Saudi Arabia to gain support for the Afghan resistance against forces. The US and Saudia Arabia joined with Afghanistan to stop Soviet occupation forces and helped them with funds. Zia-ul-Haq aligned with Pakistan’s Jamiat Ulema-e-Islam and later picked General Akhtar Abdur Rahman to lead the insurgency against the Soviet Union inside Afghanistan. 90,000 Afghans were trained by ISI during the 80s. The USA and UK gave aid of about 20 billion dollars in the 80s to Pakistan to train Taliban personnel and also provided them with arms and ammunition. After the fall of the Soviet regime of Mohammad Najibullah in 1992, several Afghan political parties agreed on peace. Saudi Arabia and Iran supported the Afghan militia's hostility towards each other. Iran assisted the Shia Hazara Hezb-I Wahdat forces of Abdul Ali Mazari, as Iran attempted to maximize Wahdat’s military power and influence. Saudi Arabia supported the Wahhabite Abdul Rasul Sayyaf and his Ittihad-I Islami faction. The conflict between the 2 soon escalated. These forces saw an opportunity to press their own political agendas. The Taliban emerged in south Afghanistan in Kandahar in 1994. Due to the sudden civil war, the government, and the police did not have time to form. Crimes were committed by criminals and individuals. The Red Cross (ICRC) collapsed within days.

                The Taliban, while trying to control northern and western Afghanistan, committed systematic massacres against civilians. There were 15 massacres between 1996 and 2001. Arab and Pakistani support troops were involved in these killings. Bin Laden’s 005 Brigade was responsible for the mass-killings of Afghan civilians. Arab fighters went around with long knives and slit people’s throats and skinned people. Taliban’s former ambassador to Pakistan, Mullah Abdul Salam Zaeef, in 2001 said that the cruel behaviour by the Taliban had been “necessary”. The Taliban denied emergency food to 160,000 hungry and starving people due to political and military reasons. In 1998, the Taliban attacked Mazar-I Sharif. Out of 1500 defenders, only 100 survived. The Taliban gained controland started to kill people randomly. They started shooting people in the street, and began to target Hazaras. They raped women, and they put thousands of people in containers and locked them in and left them to suffocate to death. This left 5,000 to 6,000 dead. 10 Iranian diplomats and one journalist were also killed. They burned orchards, crops and destroyed irrigation systems, and forced more than 100,000 people from their homes with hundreds of men, women and children still unaccounted for.  The Taliban killed civilians. Istalif, was home to 45,000 people – the Taliban gave all of these people just 24 hours' notice to leave. In 1999, Bamian was taken, people – men, women, and children were all executed. There was another massacre in the town of Yakalang in 2001. 300 people were murdered. In 1999, the Taliban forced thousands of people from the Shomali Plains and other regions and burned their homes, farmland, and gardens.

                Taliban and al-Qaeda ran human trafficking, abducting women and selling them into sex slavery in Afghanistan and Pakistan. The Taliban argued that the strict restrictions they placed on women were to protect them. The behavior of the Taliban made a mockery of that claim. There were women who committed suicide over slavery. In 1999 in Shomali Plains, more than 600 women were kidnapped, the women were forced into trucks and buses. The women were penned up inside a camp in the desert. The more attractive women were selected and taken away. They were sold into brothels or to private household to be kept as slaves.  Not all involved with the Taliban were for human trafficking, many in the Taliban were opposed to it. One Taliban commander and his men freed women who were abducted.

                The Taliban forced women into house arrest, and if they left their homes they were punished physically. The Taliban stopped women from being educated, and girls were not permitted to go to school or college. If a woman went shopping she had to be accompanied by a male relative and had to wear the burqa. If any woman disobeyed she was publicly beaten into submission. Any woman who was in public with someone who was not a relative was accused of adultery – which involved public flogging in the stadium – 100 lashes. The religious police carried out abuse on women. Women could not work, unless it was in the medical sector, because male medical personnel were not allowed to treat women and girls. The Taliban also closed down primary schools, not only female schools but male schools as well, due to teachers being female. In 1998, religious police forced all women off the streets of Kabul and issued all homes to blacken their windows, if women lived inside so women could not be seen from the outside.

                The Taliban were responsible for 76% of civilian casualties in Afghanistan in 2009 and 80% in 2011. In 2008, the Taliban increased its use of suicide bombers and targeted unarmed civilians and aid workers. Female suicide bombers have become increasingly common. Schools and homes were booby-trapped, snipers shelter in houses deliberately filled with women and children. The Taliban targeted health officials that work to immunize children against polio due to fears of the vaccine. Taliban banned the vaccine and the Taliban assassinated 4 female UN polio-worker in Pakistan because they accused them of being spies.

                The Taliban has a strict and anti-modern ideology, they also go by Sharia Law. They are a militant Islam group and extremist jihadists of Osama bin Laden. They are inspired by the mystical Sufis, traditionalists, and radical Islamicists inspired by the Muslim Brotherhood (Ikhwan). Under the Taliban, Islam Law – Sharia Law prohibited pork, many different technologies, alcohol, and forms of art including paintings and photos, and was against women playing sport. Men were forbidden to shave their beards and required to wear a head covering.

                The Bamyan Buddhas at Bamyan were 2 6th-century monumental statues of standing buddhas carved into the side of a cliff in the Bamyan valley in the Hazarajat region of central Afghanistan. In 2001, The Taliban destroyed them with dynamite. The Taliban believed that worshiping anything outside of Islam was unacceptable and that the statues had to be destroyed.

90s 1990s THE TIME MACHINE

[ildalil]

Should Muslims believe in the Torah and Gospel that Jews and Christians have? (Part 1)

Should Muslims believe in the Torah and Gospel that Jews and Christians have? - Part 1 http://gottergebenheit.bplaced.net/injilturae.html gottergebenheit. bplaced. net/injilturae.html https://youtu.be/9-YS92yQfe8 = youtu. be/9-YS92yQfe8 https://www.facebook.com/shjjfb https://twitter.com/shjj_tw #Distortion of the Gospel #Distortion of the Torah What is the Gospel? What is the Torah? People of Scattering Enlightenment Sahih Al-Bukhari The Companions, may God be pleased with them Sahih Muslim Sufyan Al-Thawri Deniers of the Sunnah Denial of the Sunnah Saber Mashhour Islamic Affairs Osama Fawzi Muhammad bin Shams Al-Din Brother Rashid Maguy Khuzam The Qur’anists Criticism of Christianity Hassan Farhan Al-Maliki Kamal Al-Haidari Zaghloul Al-Najjar The Fighter of Suspicions Saints in Christianity Saint Charbel Pope Francis Pope Benedict Muhammad Shaheen Al-Taab Islamic Dawa Channel Saeed Al-Sarfandi Enlightenment Enlightenment People Ahmed Subaie Al-Bayna Channel for Comparing Religions and Responding to Suspicions Ahmed Mansour Ahmed Subhi Mansour Brother Wahid Muhammad bin Shams al-Din Abdul Rahman Damascus Saleh al-Maghamisi Hamid Muhammad Shahrour Muhammad Hussein Yaqoub Munqith al-Saqqar Jeffrey Lang Sam Gerrans Zakaria Boutros Jeffrey Lang Issam Talimah Moaz Alyan The People of Scattering Fella Wajdi Ghoneim Yasser Al-Habib Adnan Al-Rifai A Christian who converted The People of Hadith Ibrahim Issa calls Zakaria Ozon Samer Islambouli The People of Hadith Raed Akkari The Qur’an Mahmoud Daoud Othman Al-Khamis Abdul Samad Liberalism Secularism Abu Salah Shiites Sunnis People of Hadith Religion Ibn Ibrahim Abu Arafa Al-Huwaini Youssef Al-Qaradawi Ali Jumaa Islam Buhairi Adnan Ibrahim Naji Abu Omar Al-Baheth The decision to remove Omar Abdel Kafi Hamid Abdel Samad Islam from the Qur’an The Sunnah The Hadith The Old Testament Mansour Al-Kayyali The New Testament The Deniers of the Sunnah The Deniers The Gospel The Torah The Talmud Ayed Al-Qarni Muhammad Al-Arefi Left-wing Communism Globalization The Arabic Language The Tongue Arabic Bible Translations Bible German Abdul Rahman Zakir Al Hashemi Iyad Qunaibi The Qur’anists Eve Youssef Zidane Ahmed Saad Zayed Sufism source Read the full article

[beardedbluebirdcheesecake]

A marriage and death of more than 100 people

I saw a news of Iraq that a fire broke in marriage ceremony and more than 100people die .What is this in Muslims. Muslims marriage Once Prophet Muhammad SAW saw some colour on clothes of Abdul Rahman bin Auf and asked him Abdul Rahman O Abdul Rahman have you married? Abdul Rahman ibn Auf replied yes . Do you understand about this conversation or about marriage.I know you don’t understand. A…

[sisterinblack]

Ringkasan dari kajian:

🖊️ SYARAH KITAB TAUHID #9

👤 Ustadz DR. Firanda Andirja, MA.

🎬 https://youtu.be/wJWzAgqEes4

بسم الله الرحمن الرحيم

Lanjutan BAB ke-5 Berdakwah kepada laa ilaha illallah.

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدٍ الْقَارِيُّ عَنْ أَبِي حَازِمٍ قَالَ أَخْبَرَنِي سَهْلٌ رَضِيَ اللَّهُ عَنْهُ يَعْنِي ابْنَ سَعْدٍ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ خَيْبَرَ لَأُعْطِيَنَّ الرَّايَةَ غَدًا رَجُلًا يُفْتَحُ عَلَى يَدَيْهِ يُحِبُّ اللَّهَ وَرَسُولَهُ وَيُحِبُّهُ اللَّهُ وَرَسُولُهُ فَبَاتَ النَّاسُ لَيْلَتَهُمْ أَيُّهُمْ يُعْطَى فَغَدَوْا كُلُّهُمْ يَرْجُوهُ فَقَالَ أَيْنَ عَلِيٌّ فَقِيلَ يَشْتَكِي عَيْنَيْهِ فَبَصَقَ فِي عَيْنَيْهِ وَدَعَا لَهُ فَبَرَأَ كَأَنْ لَمْ يَكُنْ بِهِ وَجَعٌ فَأَعْطَاهُ فَقَالَ أُقَاتِلُهُمْ حَتَّى يَكُونُوا مِثْلَنَا فَقَالَ انْفُذْ عَلَى رِسْلِكَ حَتَّى تَنْزِلَ بِسَاحَتِهِمْ ثُمَّ ادْعُهُمْ إِلَى الْإِسْلَامِ وَأَخْبِرْهُمْ بِمَا يَجِبُ عَلَيْهِمْ فَوَاللَّهِ لَأَنْ يَهْدِيَ اللَّهُ بِكَ رَجُلًا خَيْرٌ لَكَ مِنْ أَنْ يَكُونَ لَكَ حُمْرُ النَّعَمِ

"Telah bercerita kepada kami [Qutaibah bin Sa'id] telah bercerita kepada kami [Ya'qub bin 'Abdur Rahman bin Muhammad bin 'Abdullah bin 'Abdul Qoriy] dari [Abu Hazim] berkata telah mengabarkan kepadaku [Sahal radliallahu 'anhu, yakni putra dari Sa'ad] berkata; Nabi shallallahu 'alaihi wasallam bersabda ketika perang Khaibar: "Sungguh bendera perang ini akan aku berikan esok hari kepada seseorang yang peperangan ini akan dimenangkan melalui tangannya. Orang itu mencintai Allah dan Rosul-Nya dan Allah dan Rosul-Nya juga mencintainya". Maka orang-orang melalui malam mereka dengan bertanya-tanya siapa yang akan diberikan kepercayaan itu. Keesokan harinya setiap orang dari mereka berharap diberikan kepercayaan itu. Maka Beliau berkata: "Mana 'Ali?" Dijawab: "Dia sedang sakit kedua matanya". Maka (setelah 'Ali datang) Beliau meludahi kedua matanya lalu mendo'akannya hingga sembuh seakan-akan belum pernah terkena penyakit sedikitpun. Lalu Beliau memberikan bendera perang kepadanya kemudian bersabda: "Perangilah mereka hingga mereka menjadi seperti kita (Muslim) ". Beliau melanjutkan: "Melangkahlah ke depan hingga kamu memasuki tempat tinggal mereka lalu serulah mereka ke dalam Islam dan beritahu kepada mereka tentang apa yang diwajibkan atas mereka. Demi Allah, bila ada satu orang saja yang mendapat petunjuk melalui dirimu maka itu lebih baik bagimu dari pada unta-unta merah (yang paling bagus) ".

>> Orang Yahudi beriman kepada Allah tapi tidak mengakui Nabi Isa 'Alaihis Salam (mereka, kaum Yahudi beranggapan Nabi Isa 'Alaihis Salam adalah anak hasil zina). Akan tetapi kaum Yahudi lebih bertauhid daripada kaum Nasrani.

Faedah dari hadist diatas,

1) Mukjizat Nabi Muhammad Shallallahu 'Alaihi Wasallam yang ludahnya bisa menyembuhkan mata Ali.

2) Nabi Muhammad memberikan bendera kepada orang yang tidak berusaha, memiliki niat untuk memilikinya.

3) Orang yang mendapatkan hidayah melalui kita itu lebih baik daripada unta-unta merah.

Imam Muslim meriwayatkan dalam kitab Shahih-nya, hadits dari sahabat Uqbah bin ‘Amr bin Tsa’labah radhiallahu’anhu, bahwa Rasulullah Shallallahu ’Alaihi Wasallam bersabda:

من دَلَّ على خيرٍ فله مثلُ أجرِ فاعلِه

“Barangsiapa yang menunjuki kepada kebaikan maka dia akan mendapatkan pahala seperti pahala orang yang mengerjakannya” (HR. Muslim no. 1893).

BAB ke-6 Penjelasan makna tauhid dan laa ilaha ilallah.

laa: Tidak ada

ilaha: Yang disembah

illa: Selain

Allah: Allah

Pengertian yang lengkap, laa ilaha illallah: Tidak ada yang disembah (dengan berhak) kecuali Allah.

Ketidakpahaman orang mengenai makna sebenarnya dari laa ilaha illallah yang menyebabkan mereka terjerumus kedalam kesyirikan.

Dalam Al-Quran surat Al-Isra' ayat 57,

أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

"Orang-orang yang mereka seru itu, mereka sendiri mencari jalan kepada Tuhan mereka siapa di antara mereka yang lebih dekat (kepada Allah) dan mengharapkan rahmat-Nya dan takut akan azab-Nya; sesungguhnya azab Tuhanmu adalah suatu yang (harus) ditakuti."

Dalam Al-Quran Surat Az-Zukhruf ayat 26 - 27,

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ (26)

إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ (27)

"(26) Dan ingatlah ketika Ibrahim berkata kepada bapaknya dan kaumnya: "Sesungguhnya aku tidak bertanggung jawab (berlepas diri) terhadap apa yang kamu sembah. (27) tetapi (aku menyembah) Tuhan Yang menjadikanku; karena sesungguhnya Dia akan memberi hidayah kepadaku".

Allah Ta’ala berfirman,

وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَالَّذِينَ آَمَنُوا أَشَدُّ حُبًّا لِلَّهِ

“Dan di antara manusia ada orang-orang yang menyembah tandingan-tandingan selain Allah; mereka mencintainya sebagaimana mereka mencintai Allah. Adapun orang-orang yang beriman amat sangat cintanya kepada Allah.”(QS. Al Baqarah: 165).

Orang-orang mushrikin mencintai sembahan-sembahan selain Allah, sama halnya seperti mencintai Allah. Contohnya, Abu Jahal & Abu Lahab menyembah Allah dan juga selain-Nya.

Sedangkan orang Atheis tidak mushrik, karena tidak percaya kepada Allah sama sekali.

Dan di dalam sebuah hadits shahih, Rasulullah shallallahu ‘alaihi wa sallam bersabda:

من قال لا إله إلا الله وكفر بما يعبد من دون الله حرم ماله ودمه وحسابه على الله

“Barangsiapa mengucapkan laa ilaaha illallah dan kufur (mengingkari) semua yang disembah selain Allah, haramlah harta dan darahnya dan hisabnya tergantung kepada Allah.” (HR. Muslim no. 23)

Dari hadist diatas didapati syarat agar harta & darahnya haram (ingin selamat) yaitu:

1) Mengucapkan laa ilaaha illallah,

2) Kufur (mengingkari) semua yang disembah selain Allah.

Hati-hati ketika kita membiarkan dan mendukung kesyirikan maka tauhid nya batal. Ketika melihat terjadi kesyirikan di depan mata maka harus diingkari, agar orang lain bisa paham tauhid.

والله تعالى أعلم

سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك

***

📝 Ima Bintu Ali

[alhamdulillah10]

Al-Fudail said to ‘Abdullah Ibn Al-Mubarak, “You order us to be modest and collect what is sufficient to live, yet we see you buy merchandise (because he was a merchant)!”

He said, “O Abu ‘Ali, I do so to preserve my face and to keep my honor (from begging) and to use it in the service of my Lord.”

Al-Fudail said, “O Ibn Al-Mubarak, this is a good mission, if it is fulfilled.”

(Read on pg 24, Abdul-Malik bin Muhammad ibn Abdul Rahman Al-Qasim, Life is a Fading Shadow. Darussalam Publishers. Riyadh:1999.)

[essamaljheme]

الملك عبدالعزيز بن عبدالرحمن آل سعود - ويقف خلفه من يمين الصوره الشيخ محمد سرور الصبان والشيخ بشير السعداوي والشيخ عبدالله بلخير والشيخ خالد القرقني والشيخ محمد بن دغيثر - الرياض 1942م by Essam AL Jheme Via Flickr: King Abdulaziz bin Abdul Rahman Al Saud - and standing behind him from the right of the picture are Sheikh Muhammad Sorour Al-Sabban, Sheikh Bashir Al-Saadawi and Sheikh Abdullah Belkhair And Sheikh Khaled Al-Qarqani and Sheikh Muhammad bin Deghaither - Riyadh 1942s ..................................................................... This image is in fact black and white and rare pictures Colors, it's clear in the image of my design