Muslims Beware of "Abdullah Habashi"

Bismillah ir-Rahman ir-Raheem

O Muslims! Beware of a man who calls himself Abdullah Habashi and of his followers. They are a group of extremists who are busy accusing all Muslims who don't follow their teachings and beliefs, of being kaafir and mushrik.

The Prophet (s) said, "man kaffara musliman faqad kafar" which means "whoever calls a Muslim a kaafir, he is a kaafir." This is borne out in the following three hadiths. The Prophet (s) said, as narrated in Bukhari and Muslim by Ibn Mas'ud, "sibaab al-muslimeen fusuqun wa qitaaluhu kufrun." which means "to curse a Muslim is corruption and to fight him is apostasy." He said in another hadith related by Abdullah ibn 'Umar in Tabarani, that the Prophet (s) said, "kuffu 'an ahli `la ilaha ill-Allah' laa tukaffirruhum bi-dhambin faman kaffara `ahla la ilaha ill-Allah' fa-hua lil-kufri aqrab." This means "leave alone the people who say there is no deity except Allah, don't call them unbelievers if they did something that in your eyes is a sin, for whoever says that they are unbelievers, he is the one nearer to unbelief." Anas ibn Malik related from the Prophet (s), "thalathun min aslil-iman, al-kaffu an man qala `la ilaha ill-Allah', la tukaffiruhu bi-dhambin wa laa tukhreejhu min al-Islam" [Abu Dawud.] "the origin of faith is threefold: to leave alone those who say there is no deity but God alone, not to call him an unbeliever because of a sin, and not to bring him out of Islam."

Our answer to these people is simply "It is enough for them to understand the meaning of these three hadiths." The Prophet (s) said, "alaykum bi-ijmaa al-muslimeen" which means "you must follow the majority of Muslims." The majority of Muslims are following these three hadiths and avoid accusing anyone of kufr and unbelief, except "Abdullah Habashi" and his followers.

"Abdullah Habashi" (a.k.a. Abdullah al-Hariri) has been trained to poison the minds of Muslims, and he was sent to Damascus. There he began his activities by visiting Muslim scholars and attending their lectures, in order to analyze their personalities. However, after much effort to spread his poisonous beliefs, he found that Damascus was too spiritual and Islamic a place for him, as he was unable to poison the minds of people. Therefore he was ordered by his masters to move on to Lebanon. There he sought asylum from the Secretary General of the Religious Affairs Department in Lebanon, Mukhtar Alele. He was given shelter on condition that he only stay in the mosque of Ziqaq al-Bilat in Beirut, and the condition that he in no way spread his teachings to people.

Unfortunately, "Abdullah Habashi" broke his promise to the General Secretary who had sponsored him. The Prophet (s) said, "al-Muslim idha wa'ada wafa.'" Which means "the Muslim when he makes a promise, fulfills it" The first action that he did was to break his promise.

He began to spread his teachings through Lebanon at that time, and has continued until the present day. During the Lebanese crisis the so-called "Abdullah Habashi", gave a fatwa that his followers could rob any house left empty by tenants who had fled the fighting. He also permitted them to kill any person who carried an identity card which identified them as Christian or non-Muslim. This is not accepted in Islam.

During the crisis moreover people were pressured to become followers of the "Habashi" group by blackmail, phone threats, and by placing bombs near their homes and their cars, until this day.

Here we will present some of the fatwas "Abdullah Habashi" made up for his followers.

1. Anyone is considered an unbeliever unless they take initiation with their shaykh. Everyone else is considered kaafir.

2. They marry only within their group. They trade, buying and selling only among themselves.

3. They gave a fatwa that a man can sleep with any woman that is not a member of their group, because she will be considered jaariya, as they consider themselves at war with those who do not follow them. They are even permitted to use force for this purpose, thereby condoning rape.

4. They destroyed families by demanding that wives leave husbands and husbands leave wives, based on their claim that if one spouse took initiation with the so-called "Habashi," he or she must leave the other, unless the other spouse also take initiation. By this means, they have broken up thousands of families, in Lebanon, Europe, in America where they have some small groups.

5. They have given a fatwa to the effect that wives forcibly separated from their husbands, remarry, though they are still considered married by sharia; moreover they force them to remarry one of the members of their group.

6. They gave a fatwa that as long as the woman is covering her head, she can go swimming in a one-piece bathing suit or bikini, even in front of strange men. Their special beaches are infamous in Lebanon.

7. They say that women can go in front of any man wearing all types of cosmetics, fragrances, eyelashes, rouge and makeup, and wearing tight trousers and alluring clothes, as long as she is covering her head.

8. Now they are finally studying the possiblity of a fatwa to allow mut'ah to take place.

9. They permitted mufakhadha, which means a man may sleep and commit any sexual act with other than his wife, as long as no penetration occurs.

This is only a small sample, a drop in the bucket, of what they have permitted their followers to do which is contrary to Islam.

O Muslims, the same ones who are spreading these fatawa, from this so-called "Abdullah Habashi," have cursed and charged many Muslim scholars with kufr.

To sum up, if the "Habashis" are not going to keep quiet and repent, and offer an apology to all those they accused of kufr and called unbelievers, we are going to expose the dealings of their rank and file with the Nusayris, who are a radical sect of Shi'ites who live in Syria.

Sumber dipetik dari:http://www.sunnah.org/fiqh/muslims_beware.htm

Kursus UZAR...Daftar Segera

Kursus Solat & Muhasabah

Diri Terakhir Tahun Ini : Daftar Segera..

Oleh

Zaharuddin Abd Rahman

http://www.zaharuddin.net/

Kursus Terakhir Tahun Ini


Kursus Solat Sempurna & Muhasabah Diri saya telah hampir mencecah 3 tahun umurnya. Ia juga telah dianjurkan hampir 70 kali di pelbagai tempat seluruh Malaysia, termasuk Brunei dan Jordan. Ada yang dianjurkan oleh syarikat swasta, kerajaan, IPTA, IPTS, Masjid dan lain-lain. Alhamdulillah, sambutan juga amat menggalakkan, sepengiraan saya purata pesertanya mencecah 14,000 orang.

Ye sekitar 10-14 ribu peserta telah menyertai kursus ini,malah ada yang menyertai lebih dari tiga kali bagi memperolehi dan mengulang kembali ilmu yang dibentangkan di dalam kursus ini.

Kursus ini juga telah menerima pujian melambung dan kejian keras. Pujian biasanya datang dari peserta yang telah menyertainya, dan kejian biasanya datang dari ‘hear say' atau mendengar cerita orang dari mulut orang sedangkan mereka sendiri tidak pernah menyertainya.

Ada yang memuji tanpa ikhlas dengan niat untuk merosakkan saya, ada pula yang mengutuk kerana cemburu dengan kejayaan kursus ini (penyakit typical orang kita). Tidak dinafikan ada yang memuji dengan ikhlas dan terharunya mereka dengan ilmu yang diperolehi dan ada juga kritik kerana ikhlas untuk menambah elok program ini. Allah sahaja yang mengetahui niat mereka dan membalas yang terbaik berdasarkan niat mereka.

Nabi s.a.w bersabda :-

Ertinya : Cukuplah seorang itu digelar pembohong apabila menyebarkan semua benda yang didengarinya (tanpa usul periksa) ( Riwayat Muslim)

Apapun, kursus ini berjalan berterusan mengikut kemampuan masa saya sepanjang tiga tahun yang lalu iaitu bermula Dis 2004 bertempat di masjid as-Syakirin, KLCC.

Targetnya Apa?

Targetnya hanya untuk mengajak umat Islam mendekati solat mereka dengan lebih terperinci agar mereka mampu menunaikan solat dengan lebih berilmu berbanding sebelum ini. Kursus ini membentangkan panndangan mazhab Syafie sebagai asas dan dalil-dalil yang disebutkan oleh mazhab Syafie, sebagai meraikan mazhab di negara ini dan adakalanya memberikan input tambahan tentang pandangan sahabat baginda dan ulama-ulama dari mazhab lain.

Ini kebiasannya dalam isu-isu perkara sunat sahaja. Seperti ada yang tidak dianggap wajib, sunat atau makruh oleh mazhab Syafie tapi dianggap sunat oleh mazhab lain. Justeru saya bentangkan sebagai motivasi untuk mereka lakukan. Demikian juga sebaliknya.

Terbukti dari seluruh kursus yang telah dianjurkan, begitu ramai orang Malaysia yang sebelum ini mengganggap mereka bermazhab Syafie tetapi rupanya tidak pun menunaikan ibdah solat seperti yang tercatat di dalam kitab mazhab Syafie yang muktamad. Namun tidak mengapa dan kita perlu berlapang dada, kerana kebanyakkannya hanya melibatkan hal-hal sunat atau tidak sunat pun, ia langsung tidak menjejaskan solat, cuma boleh diperbaiki lagi. Proses pembaikan itu yang kami tumpukan dalam kursus ini.

Kesimpulannya, saya berusaha BERUSAHA melalui kursus untuk : -

a) Mengajak menghayati hadith Nabi " Solatlah kamu sebagaimana kamu melihat (mempunyai ilmu) tentang perihal aku solat" (Riwayat Bukhari). Sambil mengutamakan pentafsiran mazhab syafie terhadap dalil-dalil sambil meninjau dan memanfaatkan ijtihad dari mazhab-mazhab lain.

b) memotivasikan orang ramai agar mengamalkan sunat-sunat dalam solat secara maksimum dan ilmu di samping menunaikan rukun dan syarat solat secara terbaik menurut persepakatan ulama sambil mempelajari dalilnya.

c) satu usaha membawa orang ramai ke arah menghayati solat mereka dengan memuhasabah kefahaman bacaan dalam solat dan setiap pergerakan solat mereka, agar benar-benar terbaik fizikal dan spiritual.

d) satu usaha membawa orang ramai ke arah memahami apakah dosa-dosa terbesar yang menyebabkan solat mereka menjadi tidak khusyu' ..

e) satu usaha membawa orang ramai ke program ilmu agama yang disebut oleh Nabi : Sesungguhnya Allah mempunyai sekumpulan Malaikat yang ditugaskan mencari majlis ilmu dan zikir, apabila mereka menjumpainya, maka para malaikat ini akan duduk bersama lalu berkata kepada yang hadir : Marilah minta (doa) dengan apa yang kamu inginkan" (Riwayat Muslim)

Nabi juga menyebutkan : "Barangsiapa yang mencari satu jalan untuk memperolehi ilmu, maka Allah akan mempermudahkan baginya satu jalan ke syurga.." ( Riwayat Abu Daud, Tirmidzi ; Ibn Hibban : Sohih ; Al-Qaradawi : Hasan ; al-Muntaqa ; no 46 , 1/ 120 )

f) satu usaha membawa orang ramai bekorban sejumlah wang dan masa untuk tujuan kehampiran Allah dan RasulNya..iaitu untuk ilmu dan manfaat akhirat...mgkn ada sesetengah orang yang tak pernah menyumbang untuk agamanya, maka kursus ini menyebabkan orang itu berkorban masa cuti dan sedikit wangnya (sebagai yuran) untuk hadir

g) satu usaha membawa orang ramai insaf dengan kelalaian yang dibuat. Sebahagian peserta dilihat menitiskan air mata keinsafan dan kesedaran atas dosa-dosa yang tidak pernah mereka sangkakan. Ada juga yang menitiskan air mata ini semasa ceramah keempat saya. Namun itu bukanlah target saya, namun saya turut gembira jika titisan air mata itu kerana Allah. Sebuah hadith menyebut : "Dua mata yang tidak disentuh api neraka, iaitu mata yang menangisi kerana takutkan Allah, dan mata yang berjaga di jalan Allah"

h) satu usaha membawa orang ramai mempelajari selok belok ibadah solat yang dituntut dalam masa sehari secara intensif, dalam suasana pembelajaran moden dan interaktif serta mengutamakan isu-isu pokok dan paling penting. Jika ingin harapkan pelajaran solat di masjid dan surau, sudah tentu memakan masa bertahun-tahun dan banyak lagi.

Modul Untuk Dewasa

Perlu diingat modul kursus ini dirangka untuk orang dewasa. Dalam kata lainnya untuk target individu berusia 15 tahun ke atas. Bawah dari umur itu mungkin ada risiko ia akan ditimpa kebosanan. Namun terpulang kepada anda untuk mendaftarkan anak anda atau tidak.

Oleh kerana ia modul untuk dewasa, cara penyampaian juga adalah untuk level orang dewasa yang mengutamakan sentuhan fikiran, minda dan hati. Ia juga bersifat interaktif, anda boleh menyoal soalan secara bertulis mahupun secara terus bersuara.

Namun perbincangan saya hadkan kepada tahap ilmiah yang sederhana dan tidak terlalu ‘detail' sebagai meraikan kepelbagaian latar belakang peserta. Namun saya akan pastikan ia tetapi selesa didengari bagi orang yang bertaraf tinggi serta mereka juga akan diberi beberapa input baru. InshaAllah. Tidak akan jadi semacam si kanak-kanak pintar Matematik (Adi Putra) yang bosan belajar di sekolah kerana terlalu rendah ‘level' pengajian yang diberi kepadanya.

Saya nyatakan ingin kerana agak ramai individu menyangka kursus ini untuk kanak-kanak dan layak untuk anaknya sahaja. Padahal si ibu dan ayah sendiri pun solat masih tunggang langgang. Lebih malang tiada siapa yang ingin membantu ibu ayah. Kem solat untuk anak-anak memang banyak, bagaimana pula untuk si ayah dan ibu? Ini dia kursus untuk mereka menyemak tatacara solat mereka. Kursus ini tidak membid'ah ini dan itu, kami hanya mencadangkan dalam kursus ini seperti berikut :-

"bagaimana jika buat begini berdasarkan dalil ini dan tafsiran ulama berikut", mungkin dengan niat ikhlas kita, akan dapat pahala sunatnya itu, tetapi jika tak buat pun, tiada masalah besar".

Kami tidak mendabik dada mengatakan kami tahu yang terbaik, tetapi sekurang-kurangnya itu usaha kerdil kami dan kami telah berusaha membaca 40 buah kitab ulama silam dan moden bagi memperolehi ilmu yang ingin disampaikan.

Bagi saya, jumlah buku rujukan utama sebanyak itu sudah mencukupi. Kuantiti buku tidaklah begitu penting, kualitinya lebih penting. Justeru kami hanya memilih kitab paling berkualiti silam dan moden untuk digali ilmunya.

Kami pun tidak mampu untuk menggali semua kitab yang ada di pasaran dan ilmu kita memang sedikit dan saling memerlukan, namun jangan dijadikan alasan belum khatam 1000 kitab lalu kita tak boleh untuk memberikan sesuatu kefahaman. Jika anda mampu, silakan dan saya menyokong usaha anda. Tiada sebab ingin saya larang.

Selain itu bagi menepati sasaran dewasa, kursus ini diselitkan dengan ilmu-ilmu motivasi hati dan amal. Disamping menyemak kedudukan amalan seharian kita yang menjadikan kita tidak memperolehi khusyu' dan kemanisan sewaktu solat. Sama-sama kita berusaha

Individu Sempit Dada

Di waktu kebanjiran program hiburan dan merosak jiwa, kursus ini hadir sebagai pengisi masa dan hari minggu umat Islam. Maka saya tidak pasti mengapa ada yang perlu merasa sempit dada dengannya. Jika ragu, datanglah mendaftar untuk memantau dan menilai sendiri dengan ikhlas. Namun, perlulah membayar yuran juga, untuk memberi percuma mungkin kurang wajar pula kerana makanan dan kertas kerja adalah di tanggung, malah peserta lain juga berbayar.

Hakikatnya, jika tidak berbayar pun mereka yang ragu ini tidak akan muncul tiba, kerana bagi mereka ‘jatuh standard' mereka untuk berada di posisi pendengar sedangkan mereka lebih alim dan hebat ilmu. Mungkin bukan semua, tapi pasti ada yang sedemikian. Namun jika datang untuk berdebat, maaf ini bukan tempatnya kerana ramai lagi peserta yang ingin belajar dengan jelas dan bukannya ingin mendengar debat.

"apa standard nak mendengar dia ceramah pula, patutnya dia yang dengar ana ceramah sikit pasal solat ini" tempelak mereka bila diminta oleh bekas peserta solat saya untuk mendaftar untuk kursus akan datang.

Jika demikian, tiada siapa memaksa anda..

Kursus Terakhir Tahun Ini

Apapun sebabnya, kini mungkin sudah tiba masanya saya iklankan kursus solat dan muhasabah diri yang terakhir yang dibuka kepada umum. Justeru, sehingga beberapa tahun akan datang ini, tiada sebarang kursus dijadualkan lagi. Jika ada rezeki kita akan teruskan di masa hadapan. Jangan ditanya sebab apa ianya terakhir atau direhatkan.."biarlah rahsia" namun ia bukan kerana tekanan sesiapa. Ia adalah keputusan saya sendiri. Bagaimanapun, mungkin saya akan khabarkan sebabnya kepada peserta di ketika hari kursus kelak. InshaAllah.

Namun bagi meneruskan manfaat bagi ummah, buku fiqh solat yang bakal terbit sekitar bulan Mac 2008 akan datang (InshaAllah) akan mengubat minda dan hati mereka yang terlepas dari menyertainya.

Untuk itu berikut adalah Tarikh Kursus Penghayatan Solat & Muhasabah Diri :-

Tarikh : 2 Mac 2008 (Ahad)

Tempat : Abu Yusuf Lecture Hall (LT 1)

Kuliyyah Economics & Management Sciences

International Islamic University Malaysia

Gombak, Selangor.

Masa : 8.30 pagi - 6.30 petang

Yuran : RM 70 (makan minum dan kertas kerja)

Daftar : Dengan cara berikut :-

'Bank in' yuran dan emailkan resit serta nama lengkap ke tibyan2006@gmail.com atau telefon ke nombor 019-6096 117, 019-388 5486 atau 017-681 7810

No akaun :

Nama : Zaharuddin Abd Rahman
Bank : Maybank ( Wadiah Acct )
Cawangan : Jln Tun Perak, Pudu
No Akaun Semasa : 164017071347

Nama : Zaharuddin Abd Rahman
Bank : Bank Islam Malaysia Berhad
Cawangan : KL Sentral
No. Akaun Simpanan: 14023010023571

Nama : Zaharuddin Abd Rahman
Bank : RHB Islamic Bank Berhad
Cawangan : CUKL
No Akaun Semasa : 214 013 60000 425

Cepat sebelum tempat penuh.. moga mendapat ilmu yang diharapkan.

Sekian

Zaharuddin Abd Rahman

http://www.zaharuddin.net/

15 Muharram 1429 H

24 Januari 2008

Larangan bertudung dihapus

Larangan bertudung dihapus

ISTANBUL: Perdana Menteri Turki, Recep Tayyip Erdogan berkata semalam, beliau mahu larangan memakai tudung di universiti dihapuskan secepat mungkin walaupun ditentang hebat golongan sekular.

Agensi berita Anatolia melaporkan, Erdogan mahu isu berkenaan diselesaikan secepat mungkin melalui arahan parlimen.

“Masanya sudah sampai untuk mengakhiri masalah ini,” kata Erdogan dalam satu pertemuan dengan Parti Keadilan dan Pembangunan (AKP) pimpinannya, di Istanbul, semalam.

Parti AKP mencapai persetujuan peringkat awal dengan parti pembangkang Khamis lalu untuk meminda perlembagaan bagi menghapuskan larangan berkenaan, walaupun dikritik hebat badan kehakiman dan ahli akademik di negara itu.

Parti AKP yang dibentuk selepas pengharaman Parti Islam, sejak sekian lama mahu larangan memakai tudung di universiti dihapuskan kerana mendakwa peraturan itu melanggar kebebasan dan hak untuk pendidikan.

Kumpulan sekular termasuk tentera, badan kehakiman dan ahli akademik kanan, melihat tudung kepala sebagai simbol penentangan terhadap sistem sekular di Turki.

Mereka mendakwa kelonggaran yang diberikan akan meningkatkan tekanan sosial terhadap wanita untuk menutup aurat.

Erdogan bagaimanapun menafikan tuduhan bahawa AKP mahu menghapuskan sistem sekular.

“Bagaimana anda boleh katakan bahawa mereka yang memakai tudung tidak sekular. Kita mempunyai masyarakat di mana mereka yang bertudung dan tidak bertudung mempertahankan negara demokratik dan sekular,” katanya. - AFP

PENGENALAN MUHARRAM

MUHARAM adalah bulan pertama dalam Sistem Kalendar Islam (Hijriah). Pada asasnya, Muharam membawa maksud 'diharamkan' atau 'dipantang', iaitu Allah SWT melarang melakukan peperangan atau pertumpahan darah. Namun demikian larangan ini ditamatkan setelah pembukaan Makkah (Al Baqarah: 91).

Sejak pemansuhan itu, umat Islam boleh melaksanakan tugas dan ibadat harian tanpa terikat lagi dengan larangan berkenaan. Rasulullah s.a.w telah menamakan bulan Muharram sebagai bulan Allah (shahrullahi).

Sandaran yang dilakukan oleh Baginda s.a.w kepada Allah s.w.t lantaran kemuliaan dan kelebihan bulan ini kerana sesungguhnya Allah s.w.t tidak merujukkan kepadaNya melainkan oleh golongan khowas (terkhas) di kalangan makhluk - makhlukNya.



SEJARAH KALENDAR ISLAM

Permulaan penggunaan Kalendar Tahun Hijrah / Hijriah adalah hasil dari ilham Khalifah Ar-Rasyidin yang kedua iaitu Saiyidina Umar Al-Khattab radhiyallahu `anhu. Ini adalah turutan dari Kesatuan Arab yang ditubuhkan di bawah naungan Islam pada zamannya.

Ada satu riwayat lain yang mengatakan bahawa Gabenor Abu Musa Al-As'ari telah mengirimkan surat kepada Saidina Umar r.a minta beliau menjelaskan tentang tahun bagi tarikh surat/arahan Umar yang telah dihantar kepadanya. Maka dengan ini beliau (Umar r.a) mahukan satu kalendar / taqwim Islam yang khas untuk menggantikan tahun rujukan kalendar yang berbagai-bagai yang digunakan oleh bangsa-bangsa Arab dan bangsa-bangsa lain pada zaman itu.

Di kalangan bangsa Arab sendiripun ada berbagai-bagai kalendar yang digunakan seperti Kalendar Tahun Gajah, Kalendar Persia, Kalendar Romawi dan kalendar-kalendar lain yang berasal dari tahun peristiwa-peristiwa besar Jahiliah. Maka Umar telah memilih tahun yang terdapat di dalamnya peristiwa paling agung dalam sejarah Rasullullah s.a.w untuk dijadikan asas permulaan tahun pertama bagi kiraan kalendar / taqwim Islam.

Peristiwa tersebut adalah peristiwa hijrah Rasullullah saw dari Makkah ke Madinah. Ini adalah kerana dengan hijrah inilah permulaan pertolongan Allah kepada RasulNya dan agama Islam ditegakkan. Hasil dari itu, Kesatuan Arab lebih sistematik, bersatu dan tersusun serta mendapat berbagai-bagai kejayaan besar dan bertambah kuat hasil dari pilihan Umar itu.

Di antara kejayaan besar Islam waktu itu ialah kerajaan Kisra dapat ditumbangkan, Baitul Muqaddis dibebaskan dari Rom dan Masjidil Aqsa dibangunkan. Setelah Umar membandingkan kalendar tersebut dengan kalendar-kalendar Persia dan Romawi, didapati bahawa kalendar ini ternyata lebih baik. Maka dengan itu Umar mengisytiharkan Kalendar Tahun Hijrah adalah Kalendar / Taqwim Islam yang rasmi.

KISAH HIJRAH

RASULULLAH (SAW) berusia 40 tahun apabila malaikat Jibrail (as) melawat baginda ketika baginda sedang berkhalwat di Gua Hira. Jibrail memberitahu Nabi Muhammad, baginda diangkat oleh Allah SWT sebagai rasul untuk seluruh umat manusia.

Pada peringkat awal, Rasulullah hanya memperkenalkan Islam kepada sahabat terdekat dan ahli keluarga baginda. Apabila baginda menerima perintah daripada Allah SWT supaya berdakwah secara terbuka, baginda segera akur.

Baginda mengumpul beberapa pengikut di Makkah. Begitupun, kumpulan kecil Muslim itu terdedah kepada maut berikutan ancaman daripada kaum kafir, terutama bangsa Quraish, yang menyeksa mereka dengan teruk.

Bagi mengelakkan ancaman itu, Rasulullah SAW mengarahkan pengikutnya supaya keluar dari Makkah secara senyap-senyap ke Madinah (ketika itu dikenali sebagai Yathrib). Mereka meninggalkan keluarga yang kafir dan harta benda dan disambut dengan mesra oleh penduduk Madinah. Satu hari pada tahun 622M, iaitu kira-kira 12 tahun selepas berdakwah di Makkah, Rasulullah SAW diberitahu kaum kafirun Makkah merancang membunuh baginda untuk memusnahkan Islam.

Rasulullah menunggu perintah daripada Allah SWT. Malaikat Jibrail (as) menemui baginda untuk memberitahunya Allah SWT mengarahkan baginda supaya meninggalkan Madinah pada waktu malam. Berikutan itu, baginda menemui sahabat baiknya Abu Bakar as-Siddiq (ra) dan memintanya supaya menemani baginda dalam perjalanan itu.

Rasulullah juga memberitahu rancangan baginda kepada Ali bin Abi Talib (ra). Baginda memberitahunya: "Saya akan berhijrah tetapi anda perlu mengambil tempat saya di rumah." Ali (ra) tanpa banyak soal menuruti permintaan Rasulullah (SAW) walaupun menyedari bahaya bakal dihadapinya. Malam itu, sekumpulan Quraish mengepung rumah Rasulullah (SAW).

Mengintai melalui lubang di pintu, mereka nampak seseorang sedang tidur di atas katil Rasulullah (SAW). Mereka begitu yakin Rasulullah tidak dapat melepaskan diri dan mereka pasti dapat membunuh baginda. Apabila fajar menjelang, mereka terperanjat melihat Ali (as) dan bukannya Rasulullah (SAW) bangun dari katil itu.

Mereka terpinga-pinga memikirkan bila Rasulullah (SAW) keluar dari rumah itu. Rasulullah (SAW) dan Abu Bakr (as) keluar dari Makkah pada malam itu juga. Tiada siapa mengetahui arah tujuan mereka dan tiada siapa tahu tempat persembunyian mereka kecuali Abdullah dan anak-anak Abu Bakr, Aishah dan Asma, serta orang gaji mereka, Abdullah.

Rasulullah (SAW) dan Abu Bakr bersembunyi dalam sebuah gua di Gunung Thaur. Selama tiga hari mereka berada dalam gua itu. Apabila kaum Quraish menghampiri gua itu untuk mencari Rasulullah (SAW) tetapi mereka tidak memasukinya. Mereka yakin Rasulullah (SAW) dan Abu Bakr (as) tidak berada di dalam kerana mulut gua itu dilitupi oleh benang sarang labah-labah dan sepasang burung merpati.

Allah SWT membantu dua insan ini, melindungi mereka daripada bahaya. Kumpulan Quraish kemudian meninggalkan gua itu dan bersetuju untuk pulang ke Makkah. Yakin musuh sudah beredar, Rasulullah (SAW) dan Abu Bakr (as) meneruskan perjalanan dengan menaiki unta dibawa oleh orang gaji mereka, Abdullah.

Ketiga-tiga mereka menggunakan laluan tidak diketahui ramai untuk ke Madinah bagi mengelakkan kumpulan pemburu Quraish. Mereka meredah gunung, bukit dan gurun di bawah perit matahari tetapi mereka tidak pernah berputus asa. Mereka meletakkan segala kepercayaan kepada Allah SWT. Sementara itu, kaum Quraish di Makkah semakin marah dengan kehilangan Rasulullah (SAW). Mereka menawarkan hadih kepada sesiapa yang dapat menangkap Rasulullah (SAW).

Ramai yang mencuba nasib tetapi semuanya gagal. Akhirnya dengan perlindungan Allah SWT, Rasulullah (SAW) dan sahabatnya tiba perkampungan kaum Bani Sabin yang menyambut mereka dengan gembira. Setelah sekian lama, Rasulullah (SAW) dan sahabatnya akhir merasakan kehadiran harapan untuk masa depan. Ketika Rasulullah (SAW) dan sahabatnya dalam perjalanan, penduduk Islam yang sudah berpindah ke Madinah sebelum ini mendengar berita mengenai kedatangan pemimpin mereka itu.

Malah penduduk Madinah yang baru memeluk Islam juga gembira dapat bertemu Rasulullah (SAW). Jelaslah, sebelum tibanya Rasulullah di Madinah, Islam semakin kukuh di tempat baru itu, sesuatu yang tidak berlaku ketika berada di Makkah. Maka pada hari Isnin 8 Rabiulawal bersamaan 20 September 622M, Rasulullah (SAW) akhirnya tiba di Quba, sempadan Madinah dan benar-benar masuk ke Kota Madinah pada 12 Rabiulawal, hari Jumaat dan mendirikan solat Jumaat yang pertama di Kampung Bani Amar. Kaum Muslimin semua keluar untuk menyambut baginda.

Bertitik tolak dari itu, Rasulullah (SAW) mula membina sebuah negara Islam yang megah. Baginda memupukkan persaudaraan di kalangan umat Muslim dan menyeru mereka supaya menegakkan yang hak dan mengikut segala perintah Allah SWT.

Kesan daripada penghijrahan Rasulullah (SAW) dari Makkah ke Madinah adalah satu catatan penting sehingga umat Islam menjadikan tahun peristiwa bersejarah ini sebagai tahun permulaan kalendar Islam.
Sumber: http://www.al-azim.com

Friday, January 25, 2008
Fatwa Samahatu al-Syeikh al-Imam Ibn Baz Rahimahullahu Ta'ala


Terhadap Kumpulan Al-AHBASH

Kumpulan al-Ahbash merupakan kumpulan sesat, ketua mereka Abdullah al-Habasyi terkenal dengan penyelewengan dan kesesatannya. Maka wajib memboikot dan menginkari aqidahnya yang batil. Dan memberi peringatan kepada masyarakat supaya menjauhinya dan tidak mendengar serta menerima apa yang mereka katakan.

No ruj. Fatwa: 1/2392. Bertarikh: 30/10/1406 hijrah

Sumber:http://www.abusyuaib.blogspot.com

Fatwa tentang AHBASH dari www.islam-qa.com

Jamaa’at al-Ahbaash (the Habashis)

Question:
what's the Islamic point of view concerning the new group that appeared in Islam "AL AHBASH"? what are we supposed to do with them? and would you please tell me in brief what are the mistakes they have in their Aqeedah?

Answer:

Praise be to Allaah.

Praise be to Allaah Alone, and peace and blessings be upon the one after whom there is no Prophet, and upon his family and companions.

The Standing Committee for Academic Research and Issuing Fatwaas (al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’) has received questions and requests for information concerning Jamaa’at al-Ahbaash (the Habashis) and about the person after whom this group is named, one ‘Abd-Allaah al-Habashi, who is based in Lebanon. This group conducts activities in various European countries, and in America and Australia. The Committee therefore examined the books and articles published by this group, in which their beliefs, thoughts and call are stated clearly. After examining this material and pondering the matter, the Committee issued the following statement to the Muslims:

Firstly:

It was reported in al-Saheehayn from the hadeeth of Ibn Mas’ood (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“The best of people are my generation, then the generation that follows them, then the generation that follows them.” And there are other versions of this hadeeth.

And the Prophet (peace and blessings of Allaah be upon him) said:

“I advise you to fear Allaah and to listen and obey, even if a slave is appointed as your leader. Whoever among you lives after I die will see differences arise. I urge you to adhere to my Sunnah and the way of my rightly-guided successors (al-khulafaa’ al-raashidoon); clench your teeth on it (i.e., hold fast to it). Beware of newly invented things, for every innovation (bid’ah) is a going astray.” (Narrated by Ahmad, and Abu Dawood and al-Tirmidhi, who said, it is a saheeh hasan hadeeth).

One of the most important characteristics by which those first generations were distinguished and by which the achieved a higher level of righteousness than all other people, was the fact that they referred all their affairs to the Qur’aan and Sunnah; the Qur’aan and Sunnah were given precedence over all individual opinions, no matter whose opinion it was; they understood the texts of the two noble Revelations (i.e., the Qur’aan and Sunnah) in accordance with the principles of sharee’ah and the Arabic language; the sharee’ah was adopted in its entirety, and with regard to every single detail; ambiguous texts were referred to clear texts. Hence they upheld the sharee’ah and adhered to it, and they held fast to it. They did not add anything to it or take anything away from it. How could they add anything to it or take anything away from it when they were adhering to the divine texts which free from mistakes and errors?

Secondly:

Then these generations were succeeded by others among whom there were many innovations and invented matters, where everyone who had an opinion was enamoured of his opinion and forsook the texts of sharee’ah, and the texts were deliberately misinterpreted and distorted to suit people’s desires and ideas. Thus they went against the Trustworthy Messenger, and followed a way other than that of the believers. Allaah says (interpretation of the meaning):

“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!” [al-Nisaa’ 4:115]

It is a part of the grace of Allaah towards this Ummah that in each age He sends to it scholars who are well versed in knowledge and who can stand up against every kind of bid’ah that distorts the beauty of the faith and contaminates its purity, and competes with or tries to destroy the Sunnah. This is the fulfilment of Allaah to protect His religion and sharee’ah, as He said (interpretation of the meaning):

“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]

And according to the hadeeth narrated in the books of Saheeh, the Sunans, the Musnads and others, the Prophet (peace and blessings of Allaah be upon him) said:

“A group of my ummah will continue to adhere to the commands of Allaah, and they will not be harmed by those who let them down or oppose them, until the Command of Allaah comes to pass, and they will be prevailing over the people.” And there are other versions of this report.

Thirdly:

During the last quarter of the fourteenth century AH there emerged a group led by ‘Abd-Allaah al-Habashi, who moved from Ethiopia to Syria, taking his miguidance with him, and he moved about in that region until he settled in Lebanon, where he started to call people to his way. His number of followers increased and his ideas – which are a mixture of the ideas of the Jahamiyyah [a group which misinterpreted the attributes of Allaah], the Mu’tazilah [a philosophical group many of whose ideas differ from those of Ahl al-Sunnah], grave-worshippers and Sufis – began to spread. He fanatically supported his ideas by engaging in debates and printing books and leaflets which propagate them.

Anyone who reads what has been written and published by this group will see clearly that their beliefs go beyond the pale of Islam, i.e. Jamaa’at al-Muslimeen (Ahl al-Sunnah wa’l-Jamaa’ah). Among their false beliefs, for example are the following (this is not a complete list):

1. With regard to the issue of faith, they follow the school of thought of al-Irjaa’ [those who believe that sin does not matter so long as one is a believer] which is condemned in Islam.

It is known that the belief of the Muslims, which was that followed by the Sahaabah, the Taabi’een and those who follow their path until the present day, is that faith (eemaan) is the matter of words spoken by the tongue, beliefs held in the heart and actions done by the body. Belief must be accompanied by submission to the laws of Islam, otherwise that so-called faith is not valid.

There are many reports from the Salaf which confirm this belief, for example the words of Imaam al-Shaafa'i (may Allaah have mercy on him): “Among the consensus of the Sahaabah and the Taabi’een and those who came after them, and those whom we have met, is that they say: faith is words, actions and intentions; one of these three will not be complete without the others.”

2. They allow seeking help from and seeking refuge with the dead, and praying to them instead of to Allaah. This is shirk akbar (major shirk) according to the texts of the Qur’aan and Sunnah, and the consensus (ijmaa’) of the Muslims. This shirk is the same as the religion of the earlier mushrikeen, such as the kuffaar of Quraysh and others, as Allaah says (interpretation of the meanings:

"And they worship besides Allaah things that harm them not, nor profit them, and they say: 'These are our intercessors with Allaah'" [Yoonus 10:18]

“Verily, We have sent down the Book to you (O Muhammad) in truth. So worship Allaah (Alone) by doing religious deeds sincerely for Allaah’s sake only.

Surely, the religion (i.e. the worship and the obedience) is for Allaah only. And those who take Auliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah.’ Verily, Allaah will judge between them concerning that wherein they differ. Truly, Allaah guides not him who is a liar, and a disbeliever”

[al-Zumar 39:2-3]

“Say (O Muhammad): ‘Who rescues you from the darkness of the land and the sea (dangers like storms), (when) you call upon Him in humility and in secret (saying): If He (Allaah) only saves us from this (danger), we shall truly, be grateful.’” [al-An’aam 6:63]

“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah” [al-Jinn 72;18]

“Such is Allaah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone). If you invoke (or call upon) them, they hear not your call; and if (in case) they were to hear, they could not grant it (your request) to you. And on the Day of Resurrection, they will disown your worshipping them. And none can inform you (O Muhammad) like Him Who is the All‑Knower (of everything)” [Faatir 35:13-14]

And the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ (supplication) is worship.” This was narrated by the authors of Sunan with a saheeh isnaad. And there are many aayaat and ahaadeeth which say the same thing. This indicates that the earlier mushrikeen knew that Allaah was the Creator and Provider, the One Who brings benefit or causes harm, and they worshipped their gods so that they would intercede for them with Allaah and bring them closer to Him. Thus they committed shirk. Allaah ruled that they were guilty of kufr and shirk, and commanded His Prophet to fight them until all worship was for Allaah Alone, as Allaah says (interpretation of the meaning):

“And fight them until there is no more Fitnah (disbelief and polytheism, i.e. worshipping others besides Allaah), and the religion (worship) will all be for Allaah Alone” [al-Anfaal 8:39]

The scholars have written many books on this topic in which they have explained clearly the true Islam with which Allaah sent His Messengers and revealed His Books. They also discussed the religion and beliefs of the people of the Jaahiliyyah, and their actions which went against the laws of Allaah. One of the best writers on this topic was Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), in his numerous books. One of the most concise of his works is Qaa’idah Jaliyyah fi’l-Tawassul wa’l-Waseelah.

3. In their view, the Qur’aan is not the Word of Allaah in the true sense.

It is known from the texts of the Qur’aan and Sunnah, and by the consensus of the Muslims, that Allaah speaks whenever He wills, in a manner that befits His Majesty, may He be glorified, and that the Qur’aan, both its letters and meanings, is the word of Allaah in the true sense. Allaah says (interpretation of the meanings):

“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allaah) seeks your protection then grant him protection so that he may hear the Word of Allaah” [al-Tawbah 9:6]

“and to Moosa (Moses) Allaah spoke directly” [al-Nisaa’ 4:164]

“And the Word of your Lord has been fulfilled in truth and in justice” [al-An’aam 6:115]

“a party of them (Jewish rabbis) used to hear the Word of Allaah [the Tauraat (Torah)], then they used to change it knowingly after they understood it?”

[al-Baqarah 2:75]

“They want to change Allaah’s Words. Say: ‘You shall not follow us; thus Allaah has said beforehand.’” [al-Fath 48:15]

And there are many well known aayaat which say the same thing. Numerous mutawaatir reports from the Salaf confirm this belief, which is stated in the texts of the Qur’aan and Sunnah – to Allaah be praise and blessings.

4. They think that it is obligatory to interpret the texts of the Qur’aan and Sunnah which speak of the attributes of Allaah, may He be glorified and exalted (i.e., to understand them differently from the apparent meaning). This is contrary to the consensus of the Muslims, from the Sahaabah and Taabi’een to those who follow their path until the present day. The Muslims believe that it is obligatory to believe in what is stated in the texts about the Names and attributes of Allaah, without distorting the meanings, denying any of His attributes, discussing the hows and whys or likening any of Allaah’s attributes to human attributes. They (the Muslims) believe that there is none like unto Allaah and He is the All-Hearing, All-Seeing; they do not deny any of the attributes with which He has described himself. They do not change the words from their (right) places or belie or deny (or utter impious speech against) His Names or signs. They do not discuss the nature of His attributes, or liken His attributes to the attributes of His creation, because there is nothing that can be compared to Him, and He has no equal or rival.

Imaam al-Shaafa'i (may Allaah have mercy on him) said: “I believe in Allaah and in what has come from Allaah as Allaah meant it. I believe in the Messenger of Allaah and in what has come from the Messenger of Allaah as the Messenger of Allaah meant it.” Imaam Ahmad (may Allaah have mercy on him) said: “We believe in it; we do not reject anything that the Messenger of Allaah (peace and blessings of Allaah be upon him) said, and we do not describe Allaah with more than He has described Himself.”

5. Among their false beliefs, they deny that Allaah is above His creation.

The belief of the Muslims, as indicated by the verses of the Qur’aan, the ahaadeeth of the Prophet, sound human nature and clear common sense is that Allaah is above His creation, over His Throne, and nothing at all of His creatures’ affairs is hidden from Him. Allaah says (interpretation of the meaning):

“and then He rose over (Istawaa) the Throne (really in a manner that suits His Majesty)”. [al-A’raaf 7:54] – this phrase appears seven times in the Qura’aan. And Allaah says (interpretation of the meaning):

“To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allaah unless and until they are followed by good deeds)” [Faatir 35:10]

“And He is the Most High, the Most Great” [al-Baqarah 2:255]

“Glorify the Name of your Lord, the Most High” [al-A’laa 87:1]

“And to Allaah prostrate all that is in the heavens and all that is in the earth, of the moving (living) creatures and the angels, and they are not proud [i.e. they worship their Lord (Allaah) with humility]. They fear their Lord above them, and they do what they are commanded” [al-Nahl 16:49-50] – and there are other similar aayaat.

And many saheeh ahaadeeth have been narrated from the Prophet (peace and blessings of Allaah be upon him) on this topic, for example: the story of the Mi’raaj (ascent into the heavens), which is mutawaatir, when the Prophet (peace and blessings of Allaah be upon him) passed through the heavens one by one, until he reached his Lord, Who brought him close or called to him, and enjoined fifty prayers upon him, then he kept going back and forth between Moosa (peace be upon him) and his Lord. He came down from the presence of his Lord to Moosa, and Moosa asked him, “How many (prayers) have been enjoined upon you?” When he told him, he said, “Go back to your Lord and ask Him to reduce them.” So he went back up to his Lord and asked Him to reduce them.

It was reported in al-Saheehayn that Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah created His creation, He wrote in a Book which is with Him, above the Throne: ‘My Mercy prevails over My wrath.’”

It was reported in al-Saheehayn from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do you not trust me, when I am the trustee of the One Who is in the heaven?”

In Saheeh Ibn Khuzaymah and Sunan Abi Dawood it is reported that the Prophet (peace and blessings of Allaah be upon him) said: “The Throne is above water, and Allaah is above the Throne, and Allaah knows what you are doing.”

In Saheeh Muslim and elsewhere it is reported that the Prophet (peace and blessings of Allaah be upon him) said to the slave-girl, “Where is Allaah?” She said, “In heaven.” He said, “Who am I?” She said, “You are the Messenger of Allaah.” He said: “Set her free, for she is a believer.”

This is the pure belief which was adhered to by the Muslims: the Sahaabah, the Taabi’een and those who have followed them in truth until the present day, praise be to Allaah. Because of the great importance of this topic and the fact that so much evidence (daleel) – more than one thousand aayaat and ahaadeeth – points to it, the scholars have devoted books to it, e.g., al-Haafiz Abu ‘Abd-Allaah al-Dhahabi in al-‘Alu li’l-‘Aliy al-Ghaffaar, and al-Haafiz Ibn al-Qayyim in Ijtimaa’ al-Juyoosh al-Islaamiyyah.

6. They speak of some of the Companions of the Prophet (peace and blessings of Allaah be upon him) in a manner that is not appropriate.

An example of that is their statement that Mu’aawiyah (may Allaah be pleased with him) was a faasiq (rebellious evildoer). In this regard they go along with the Raafidis (may Allaah curse them). The Muslims should not discuss what happened among the Sahaabah, may Allaah be pleased with them all; they should refrain from speaking whilst believing that all of them were good and had the virtue of having been companions of the Messenger of Allaah (peace and blessings of Allaah be upon him). It was reported that the Prophet (peace and blessings of Allaah be upon him) said: “Do not slander my Companions, for even if any of you were to spend (in charity) gold equivalent to the size of Mount Uhud, he would never reach their level, not even half way.” (Narrated by al-Bukhaari and Muslim). And Allaah says (interpretation of the meaning):

“And those who came after them say: Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.” [al-Hashr 59:10]

This is the sound belief concerning the Companions of the Prophet (peace and blessings of Allaah be upon him). This is the belief of Ahl al-Sunnah wa’l-Jamaa’ah throughout the centuries. Imaam Abu Ja’faar al-Tahhaawi (may Allaah have mercy on him) said, explaining the beliefs of Ahl al-Sunnah wa’l-Jamaa’ah:

“We love the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), but we do not go to extremes in our love for any of them, and we do not disown any of them. We hate those who hate them, and we do not say anything but good about them (the companions). Love for them is true religion, faith and goodness; hatred for them is kufr, hypocrisy and transgression.”

Fourthly:

What we may note about this group is that they follow weird fatwas, and their fatwas go against the shar’i texts of the Qur’aan and Sunnah. Examples of that include the following:

They permit gambling with the kuffaar in order to take away their money; they permit stealing their crops and animals, on the condition that this stealing will not cause fitnah (tribulation); they permit dealing in ribaa when dealing with the kuffaar; they permit those who are in need to buy lottery tickets, which is haraam.

Other ways in which they obviously go against the sharee’ah include:

They permit looking at a non-mahram woman in a mirror or on a screen, even with desire; they say that persisting in looking at a non-mahram woman is not haraam; they say that for a man to look at any part of a woman who is not permissible for him is not haraam; they say that if a woman goes out wearing make-up and perfume but she does not have the intention of attracting men, this is not haraam; they permit free mixing of men and women; and they have other odd and outrageous fatwas which go against sharee’ah and they consider things which are major sins to be permissible. We ask Allaah to keep us safe from that which will provoke His wrath and earn His punishment.

Fifthly:

Some of the outrageous means they use to turn people away from the scholars who have deep knowledge, and put people off from reading their books or referring to the reports transmitted from them, include: slandering them, belittling them and undermining them, and even denouncing them as kaafirs. Chief among the scholars whom they defame in this manner is the imaam and mujaddid Shaykh al-Islam Abu’l-‘Abbaas Ahmad ibn ‘Abd al-Haleem ibn ‘Abd al-Salaam ibn Taymiyah, may Allaah have mercy on him. ‘Abd-Allaah al-Habashi even wrote a book specifically about this reforming imaam, in which he accused him of being misguided and misled; he attributed to him words that he did not say, and fabricated other lies about him. Allaah will deal with him, and it is before Allaah that all disputing parties will ultimately meet.

They also slander the reforming imaam Shaykh Muhammad ibn ‘Abd al-Wahhaab, may Allaah have mercy on him, and his call for reform which he undertook in the heart of the Arabian Peninsula, where he called people to follow Tawheed and cast aside Shirk, to honour the texts of the Qur’aan and Sunnah and to act upon them, and to uphold the Sunnah and do away with bid’ah. Through him, Allaah revived the teachings of Islam that had been forgotten, and He did away with whatever He willed of bid’ah and innovation. The effects of this call – by the grace and blessings of Allaah – spread throughout the Islamic world, and Allaah guided many people thereby. But this misguided group have directed their arrows against this call of the Sunnah and those who make this call; they have fabricated lies and propagated doubts and confusion, and they have rejected this clear call to follow the Qur’aan and Sunnah. They have done all of this to put people off the truth and to prevent them from following the straight path. We seek refuge with Allaah from that.

No doubt the hatred that this group has towards the great and blessed scholars of this ummah is indicative of the hatred that they hold in their hearts towards everyone who calls people to worship Allaah Alone and adhere to Tawheed, which was the belief and way of the people of the best generations. This group is far away from the essence of true Islam.

Seventhly:

Based on what we have said above, and other things that we have not mentioned here, the Committee makes the following statements:

1- Jamaa’at al-Ahbaash (the Habashis) is a misguided group which is beyond the pale of the Muslim community (Jamaa’at al-Muslimeen, i.e., Ahl al-Sunnah wa’l-Jamaa’ah). They must come back to the truth which was followed by the Sahaabah and Taabi’een in all aspects of religion, action and belief. This is better and more lasting for them.

2- It is not permissible to follow the fatwas of this group, because they adopt odd views which clearly contradict the Qur’aan and Sunnah, and they follow some far-fetched and corrupt interpretations of some shar’i texts. All of these are reasons why ordinary Muslims should not trust their fatwas or believe them.

3- What they say about the Ahaadeeth of the Prophet (peace and blessings of Allaah be upon him) is not to be trusted, whether it has to do with the isnaad or the meaning of a hadeeth.

4- Muslims in all places must beware of this misguided group and warn others against them. They must beware of falling into their traps under any name or banner, and they should seek reward by advising their followers who have been deceived by them, and explain the faults in their way of thinking and their beliefs.

Having stated this clearly to the people, the Committee asks Allaah, may He be exalted, by His Most Beautiful Names and Sublime Attributes to protect the Muslims from all fitnahs (trials, temptations), both visible and invisible, to guide those Muslims who have gone astray, to reform their affairs, to turn the plots of the plotters against them, and to suffice the Muslims against their evil. For Allaah is Able to do all things, and He is most Generous in responding. May Allaah bless our Prophet Muhammad and his family and companions, and those who follow them in truth.

TENTANG SYIAH!!

KHAS BUAT MEREKA YANG MENUDUH SAYA ANTI-ISLAM

Kalaulah syiah boleh berlapang dada, kenapa Syaikh Muhammad bin Muhammad
Dhiya`i seorang ulama sunni Iran terima tekanan yg hebat di sana. Syeikh diumumkan
mati oleh pemerintah Iran pada 20 Julai 1994. iaitu selepas seminggu syeikh 'hilang'.
Dan kaum keluarga syeikh percaya ada satu pakatan jahat di sebalik kematiannya.
Seorang lagi Ayatullah Al 'Uzma Sayyid Abu Fadhl bin Muhammad At Taqiy bin Ali
bin Musa Ar Ridha Al Burqu'i, seorang ulama besar syiah yg akhirnya diberi Allah
cahaya untuk keluar dari kegelapan dan kebatilan syiah imamiah. Beliau pergi ke
pangkuan Ahlus Sunnah wal jamaah. Beliau mempertahankannya serta membongkar segala penyelewengan yg wujud dalam ajaran syiah Imamiah. Diterjemahkannya
karya syeikhul Islam Ibnu Taimiyah mukhtasar Minhaajus Sunnah ke bahasa Farsi
dan menulis beberapa karya kritikan terhadap syiah imamiah.
Hidupnya selepas menjadi sunni amat memedihkan. Dia pernah diculik dan dikurung
dalam penjara.
Sebelum itu, syeikh ahmad al-Kisrawi telah mendahulu al-Burqu'i bertaubat dari
kesesatan syiah imamiah.

anda perlu teliti buku2 atau kitab2 syiah terlebih dahulu. dalami apa kitab2 karangan
khomeini. baru anda tahu tinggi rendah langit akan syiah ini. Banyak ulamak2 syiah
keluar dan masuk ke ASWJ.
Sbg contohnya, As-Syaukani yg dahulunya Mazhab Syiah Zaidiyah. Al-Musawi,
rakan karib al-khomeini, juga telah meninggalkan syiah kerana syiah penuh dgn
ajaran yg pelik.

Cukup kita senaraikan 2 penyelewengan Syiah Imamiah. Jika sdra dari kalangan
Ahlus Sunnah, sdra tak perlukan fatwa khusus dari ulama muktabar. Sdra sendiri pasti
tahu apa hukumnya jika orang beri'tiqad seperti i'tiqad berikut:
1. Syi'ah Imamiah meyakini bahwa Al-Qur'an sekarang ini telah dirubah, ditambahi
atau dikurangi dari yang seharusnya. (Al-Kafie, Kitabul Hujjah: I/417)
Ada tambahan "fii 'Aliyyin" dari teks asli Al-Qur'an yang berbunyi:
"wa inkuntum fii roibim mimma nazzalna 'ala 'abdina fa`tu bi shuratim mim mits lih"
(Al-Baqarah:23)
Karena itu mereka meyakini bahwa: Abu Abdillah a.s (imam Syiah) berkata: "Al-
Qur'an yang dibawa oleh Jibril a.s kepada Nabi Muhammad saw adalah 17.000 ayat (Al-Kafi fil Ushul Juz II hal.634). Al-Qur'an mereka yang berjumlah 17.000 ayat itu
disebut Mushaf Fatimah (lihat kitab Syi'ah Al-Kafi fil Ushul juz I hal 240-241 dan
Fashlul Khithab karangan An-Nuri Ath-Thibrisy)
2. Syi'ah Imamiah meyakini bahwa para Sahabat selepas wafat Nabi saw, semuanya
murtad, kecuali beberapa orang saja, seperti: Al-Miqdad bin Al-Aswad, Abu Dzar Al-
Ghifary dan Salman Al-Farisy (Ar Raudhah minal Kafi juz VIII hal.245, Al-Ushul
minal Kafi juz II hal 244)

Sumber:http://ajim-kehidupan.blogspot.com

Syiah...Wabak Yang Sedang Merebak di Malaysia

Al Jam'iyah Al Khairiyah

Dari Wikipedia Bahasa Melayu, ensiklopedia bebas.

Lompat ke: navigasi, gelintar

Sebuah organisasi mazhab Syiah di Malaysia.

	Sebahagian rencana ini lebih sesuai untuk halaman kuning.
	Bantulah mengemaskinikan rencana ini.

Alamat: 7, Pesiaran Lidcol, Jalan Yap Kwan Seng, Kuala Lumpur, Malaysia
Tel: (03) 451 1803

Diambil daripada "http://ms.wikipedia.org/wiki/Al_Jam%27iyah_Al_Khairiyah"

Tidak diubah sedikitpun,100% diambil dari www.wikipedia.org

Bantahan Kepada Mingguan Wahabi/Abu Syafiq (Blog Pro Ahbash)

'Fahaman Wahabi Berasaskan Pemikiran Ibnu Taimiyyah' Oleh: Ghafani Awang Teh (JAKIM)

Gerakan Wahabi diasaskan oleh Imam Muhammad bin Abdul Wahhab At-Tamimi (1703 – 1791 M) lahir di Uyaynah utara Riyadh di daerah Nejad Arab Saudi. Bapanya adalah seorang qadhi di Nejad yang berpegang kepada akidah Ahli Sunnah wal-Jamaah. Selain berguru dengan bapanya beliau juga berguru dengan ulama-ulama Ahlu Sunnah Wal-Jamaah di Mekah dan Madinah. Gurunya yang terkenal di Madinah ialah Syeikh Muhammad Hayat yang menulis kitab Al-Hashiyah ‘Ala Sahih al-Bukhari. Imam Muhammad bin Abdul Wahhab merupakan seorang ulama’ yang banyak dipengaruhi Mazhab Hanbali tetapi pegangan tauhidnya berasaskan fikrah Ibnu Taimiyyah dan Ibnu Qayyim yang juga bermazhab Hanbali. Beliau tertarik dengan pemikiran dua pemikir dan cuba menghidupkan kemabli konsep pemikiran Ibnu Taimiyyah dan Ibnu Qayyim. Ibnu Taimiyyah ( 1263 – 1328 M) adalah seorang pemikir besar umat Islam. Pemikiran Ibnu Taimiyyah menimbulkan bantahan beberapa ulama berfahaman akidah Ahli Sunnah Wal-Jamaah yang sedang menguasai pemikiran akidah pada masa itu sehingga ia di penjara, dilarang menulis dalam penjara dan akhirnya meninggal dunia dalam penjara di Damshik Syiria. Ibnu Qayyim (1292 – 1350 M) adalah juga murid kepada Ibnmu Taimiyyah. Secara umumnya Syeikh Mohammad bin Abdul Wahab muncul ketika pengaruh Mazhab Hanbali sedang merosot dan umat Islam pada masa itu banyak melakukan pencemaran akidah seperti khurafat, bid’ah dan wakil gabenor Turki pula terlibat dengan rasuah. Beliau telah melancarkan reformasi dan pembaharuan di semenanjung Arab dalam usaha membersihkan mengembalikan umat Islam kepada ajaran sebenar al-Quran dan Hadis Sahih Rasulullah s.a.w. Usahanya mendapat sokongan beberapa pemimpin kabilah Arab di Nejad. Berasaskan gerakan reformasi inilah maka ia beruasaha menghapuskan rasuah, segala macam bid’ah, khurafat dan pelbagai perbuatan yang membawa kepada syirik. Penegak-penegak fahaman Wahabi ini juga menamakan fahaman mereka sebagai kumpulan Salafi iaitu kumpulan yang tidak terikat dengan mana-mana mazhab seperti mana yang berlaku di zaman Rasulullah dan kepimpinan sahabat-sahabat selepasnya. Bagaimana pun terdapat juga penganalisis politik Arab bahawa gerakan Wahabi ini lahir sebagai usaha untuk membebaskan bangsa Arab dari pemerintahan Kerajaan Uthmaniah Turki yang menguasai negara Arab pada masa itu. Muhammad bin Saud (pengasas pemerintah Kerajaan Arab Saudi sekarang) telah memimpin kabilah Arab dan mendapat sokongan British berjaya memerintah Arab Saudi. Muhammad bin Saud dan pengasas fahaman Wahabi itu telah bersatu dalam usaha mengukuhkan kepentingan masing-masing dan usaha mereka berjaya. Kerajaan Uthmaniah Turki gagal mengawal kebangkitan Muhammad bin Saud dan perkembangan gerakan Wahabi kerana sibuk memnperkukuhkan penyebaran Islam di Eropah. Menurut sumber sejarah ulama Mekah dan Madinah pada awalnya menentang fahaman Wahabi di mana berlaku isu kafir mengkafir yang hebat di antara ulama Ahli Sunnah Wal-Jamaah dengan ulama Wahabi. Bagaimana pun gerakan Wahabi berjaya menawan dua tempat suci itu maka bermulalah fahaman itu bertapak kukuh. Pada prinsipnya fahaman Wahabi ini membuat terjemahan serta tafsiran al-Quran dan hadis sebulat-bulatnya mengikut fahaman pemimpin mereka serta ditegaskan dengan pendirian keras pergerakan itu. Mereka juga dikatakan menolak fahaman 4 Mazhab utama serta pegangan Ahli Sunnah Wal-Jamaah. Menurut K.H Sirajudin Abbas seorang ulama besar Indonesia dalam buku 40 Soal-Jawab Agama menyatakan konsep moden fahaman Wahabi antaranya adalah seperti berikut: . Dalam mempelajari ilmu Usuludin hendaklah berpegang kepada fahaman yang diasaskan oleh Ibnu Taimiyyah. . Di dalam amalan fiqh pula tidak berpegang kepada mana-mana mazhab malah boleh menampal antara satu sama lain (Talfiq). . Berpegang kepada sumber al-Quran dan hadis sahih sahaja tanpa berpegang kepada Ijmak dan Qias. . Melarang keras umat Islam berdoa melalui tawassul (perantaraan). . Melarang ziarah kubur walaupun maqam Rasulullah s.a.w. Kerajaan Arab Saudi membenarkan Jemaah Haji dan Umrah menziarah Maqam Rasulullah itu adalah atas dasar menziarahi Masjid Nabawi. . Menghancurkan tugu-tugu peringatan kerana semua itu menjadikan umat Islam syirik. . Melarang membaca qasidah dan berzanji yang memuji Rasulullah s.a.w. tahlil dan seumpamanya. . Melarang umat Islam mengadakan sambutan hari-hari kebesaran Islam seperti Maulid Nabi, Isra’ Mikraj dan lain-lain. Melarang umat Islam belajar sifat 20 dan seumpamanya. . Fahaman Asa’ari iaitu fahaman Ahlu Sunnah Wal-Jamaah dibuang jauh-jauh. . Imam dilarang membaca Bismillah pada permulaan Fatihah. . Tidak boleh membaca wirid-wirid yang memuji Rasulullah. . Tidak boleh melagu-lagukan lafaz al-Quran dan laungan azan tetapi boleh baca dengan lurus sahaja. . Menghadakan majlis zikir secara berjemaah dilarang. . Amalan tariqah dilarang sama sekali. . Amalan berwirid selepas solat berjemaah dilarang keras. Fahaman Wahabi menjadi pegangan Kerajaan Arab Saudi yang menguasai Masjidil Haram Mekah dam Masjid Nabawi Madinah. Berdasarkan penguasaan dua tempat suci ini maka fahaman Wahabi terus bertapak kukuh. Malah Kerajaan Arab Saudi menjadi negara Islam paling banyak menyumbangkan dana-dana untuk perkembangan dakwah dan syiar Islam di seluruh dunia. Di negara kita Kerajaan Perlis Indera Kayangan satu-satunya negeri yang tidak berpegang kepada mana-mana mazhab. Mereka mendakwa berpegang kepada al-Quran dan hadis sahih sepenuhnya seperti mana yang diamalkan di Arab Saudi. Terdapat kalangan pelajar Malaysia yang belajar di Arab Saudi dan mahir dalam selok belok hukum tertarik dengan fahaman Wahabi dan mengembangkannya di Malaysia. Penerapan fahaman Wahabi di kalangan umat Islam di negara ini yang sejak berkurun lama berakar umbi dengan Akidah Ahli Sunnah Wal-Jamaah telah menimbulkan salah faham di kalangan umat Islam. Manakala bagi orang awam yang kurang mahir dalam selok belok mazhab maka lebih baik bertaqlid dengan pegangan mazhab sedia ada. Hakikatnya fahaman Wahabi tidak membawa pemikiran baru tentang akidah. Mereka hanya mengamalkan apa yang telah dikemukakan oleh Ibnu Taimiyyah dalam bentuk yang lebih keras berbanding apa yang diamalkan oleh Ibnu Taimiyyah sendiri. Perkembangan fahaman Wahabi dan penerapan mazhab lain dalam masyarakat Islam di negara ini tidak dapat dielakan kerana kesan pengglobalan ilmu di dunia hari ini. Malah dalam penghayatan muamalah dan sisitem perbankan Islam di negara ini dan di dunia sekarang banyak menggunakan kaedah yang terdapat dalam Mazhab Hanafi. Kesimpulannya dari segi tauhid fahaman Wahabi bukan ajaran baru dan juga tidak termasuk antara 73 cabang ajaran sesat seperti mana yang dijelaskan ulama berdasarkan huraian hadis penjelasan 73 ajaran sesat itu.

Tarikh : 23 Disember 2006
Sumber : Pengarah Bahagian ILIM
Editor : PRO JAKIM
Hits : 3859

Pelik dan Hairan

Assalamualaikum....
Pelik.....
Memang pelik.....
Seorang Habsyi yang punya pengikut.....
Lawan beratus-ratus 'ulama'

Hairan....
Sungguh menghairankan....
Dari beratus-ratus 'ulama', si Habsyi itu juga yang jadi ikutan....

Pelik dan Hairan.....
Apa nak dihairankan,
Tiada apa yang pelik....
Kalau ghuluw merajai hati
Fikiran buta dek hasad dengki...

ku seru sekalian umat,
yang masih punya hati,
yang masih celik 'akalnya,
tinbanglah dengan bestari,
jangan tertipu dek penjenayah agama...

"Say No To Ahbash!!!!!!!!!!!!!!,No to Shia!!!!!!!!!!!Yes for Ahl Sunnah Wal Jamaah!!!!!!!!!!!!!ALLAHU AKBAR!!!!!!!!!!!!

Apa Kata 'Ulama' Setempat Mengenai Ahbasy?

Saya Sempat berjumpa Sahibus Samahah Dato' Sulaiman bin Ahmad,bekas mufti Pahang,ketika dalam perjalanan untuk ke Surau Al-Ikhwan,untuk solat Maghrib.Ketika itu,beliau sedang menyapu laman rumahnya(untuk makluman rumah beliau teletak berhampiran dengan surau tersebut).Berikut adalah dialog saya dan beliau:
Saya:Assalamualaikum Dato'
dato' Sulaiman:Waalaikumussalam.
Saya:Bagaimana fikiran dato',sekiranya adas tuduhan yang mengatakan Ibn Taymiyyah seorang MUJASSIM?
dato':masya-ALLAH.Itu fitnah.Biasalah, 'ulama' mana yang tidak akan menghadapi fitnah?
Saya:Kalau mereka kata Ibn taymiyyah itu KAFIR?
dato':tidak mudah bagi ahl sunnah mengkafirkan seseorang.Siapa yang berkata demikian?
Saya:Puak AHBASY atau pengikut Abdullah al-Harari.
dato:Jangan terpengaruh.Mereka ini TIDAK BETUL....

begitulah serba sedikit perbualan saya dengan beliau.Natikan wawancara lengkap bersama SS.Dato Sulaiman(bekas mufti negeri pahang)dan SS Dato' Zulkifli Hj Ali,bekas Imam Besar Masjid Negeri,Masjid Sultan Haji Ahmad Shah,Kuantan,merangkap mudir Maahad Tahfiz Wal qiraat Negeri Pahang,mengenai isu:AHBASY...Suatu Ancaman.

Siapakah Mereka?

Saturday, January 26, 2008

Siapakah Mereka?

Siapakah Mereka ?

Blog yang kononnya berpegang kepada ASWJ...
Adakah begini sifat seorang ASWJ?


Blog yang penuh dengan artikel menhina orang....
Adakah begini sifat seorang ASWJ?

Blog yang penuh dengan gambar-gambar diedit menghina orang...
Adakah begini sifat seorang ASWJ?


Jawapannya terletak pada anda sendiri........
Tepuk Dada tanya iman...
Beginikah sifat-sifat yang diajar Rasulullah?

Gambar menghina dan memfitnah seorang ustaz dan keluarganya..walaupun ditulis sekadar gambar hiasan...tetapi pada masa yang sama ia satu penghinaan.

Gambar seorang ulamak diedit dengan dilukis tanduk...menunjuk satu penghinaan kepada seorang ulamak..

Beginikah sifat seorang yang berpegang pada ASWJ ?


(Klik pada gambar untuk membesarkan)
Sumber dipetik dari Bro_aiman:www.ibnu-qayyim.blogspot.com

Kita tidak kafirkan,sekdar menjauhkan "duri dalam daging "dan api dalam sekam

The Habashies Weighted On The Scales the Sharee'ah

Introduction:

A new group has recently emerged with ambitious thoughts, and a variety of rulings. They are called Ahbash or Habashies (Ethiopians, or Abyssinians), not because they come from that land, but because their leader Abdullah AlHabashy hales from Harare in Somalia.

The Ahbash present their leader to the public as: " the new scholar, a role model for the researchers, and a representative of the scrutineers, the cream of the working scholars, the Imam who narrates traditions, the pious to extreme, the better worshipper, owner of majestic gifts, the elder Abu AbdelRahman Abdullah ben Muhammad ben Yousef ben Abdullah ben Jame' Alharary AlShiby, Al'Abdary the chief jurisprudent of Somalia, born in the city of Harare c 1339 ah / 1920 ad" (note1). However, those who do not follow the Ahbash say that he is Abdullah AlHabashy, comes from a country the inhabitants of which hate him to an extent that they began referring to him as the father of lies and divisiveness, as per the declaration of one of those related to him, his brother in law, Yousef ben AbdulRahman AlHarary who now resides in the Madina Almunawarra, in Saudi Arabia. He refers to him thus because of his big part in the rebellion of "Kulub" in Harare with support from Adis Ababa where he helped the enemies of the Muslims, in particular the governor of "Endragy" the brother in law of Hilasilasy, against the Muslim organisations working to the Holy Qur'an in Harare in 1367 ah / 1940 ad. (note 2)

The political analyst Walid Abdul-Baset says: "The Ahbash movement represents a man of religion who arrived in Beirut in 1950 whose name is Abdullah AlHarary, referred to as AlHabashy. AlHabashy was a jurisprudent in his country until he was banished by the Emperor Hilasilasy. He then came to Beirut and took residence in one of the areas in Musayteba. Initially AlHabashy would approach groups of children playing in the streets, he would play with them like a child, and during their periods of rest, he would converse with them on religion." (note 3)

The Ahbash have great loyalty for their leader AlHabashy, do not dispute with what he says, and they act on his rulings even where these differ with all the Islamic scholars. They argue profusely and infringe upon the scholars, they regularly engage Kalam (the blasphemy of discussing various attributes of God and trying to relate or explain these with reference to human experiences), describing this as the science of monotheism. The Ahbash first appeared in Beirut, Lebanon, then submerging into the various extremities of the community until they began to gradually multiply. They have many members outside of Lebanon, in places such as Syria, Denmark, America, France, Australia, Canada, and the Ukraine.

Since they first appeared the Ahbash have entered into many confrontations and disputes, and numerous debates with many of the scholars, students, and people in general. They continued in this fashion until their nefarious scheme was discovered, and their intentions became clear to every sane person, or anyone who hears or bears witness to their blasphemies.

In this treatise, we will put forward the thought of this group, their religious opinions, their creed, their statements in relations to the beautiful names and attributes of Allah, and their delving into Kalam. Then we will present their current political views, and their opinion concerning those who do not govern according to what Allah - the Exalted - has decreed (We have been particularly careful to use references from their own books, cassettes and the speeches of their elders, including page numbers and book names).

We will then follow up their words with a response from the book of Allah and the way of life of His messenger (peace and blessings upon him), and what the scholars who serve Allah have said concerning this, may Allah reward them on behalf of the rest of the Muslims with the best reward. These have stood as a strong dam against the torrents of passers by who have strayed from the true pass.

The Ahbash claim that they are the upholders of Ahlussunna and Jama'a (the way of life of the prophet (peace and blessings upon him)), and that they adhere to the Shafii school, and that the rulings of their leader do not depart from the schools accepted by the adherents of the Sunnah, and Jama'a. They have stated this in an interview with the AlMajalla magazine issue no 679 where they stated: "We make up an Islamic calling, upholding the way of the people of Sunnah and Jama'a, and in particular the school of Imam Shafii may Allah be pleased with him. From this outlook we represent a traditional calling as Imam Shafii was a pillar of the righteous Imams of past times." (note 4)

The Ahbash and the Qur'an

AlHabashy had divided the word of Allah into two categories: First, word which is not sound or letter. Second, which is the pronounced and written word, which says the word of Allah, but it is in reality composed by Gabrael. (Izharool Akidat AlSunnyah, pp58-59).

The Ahbash believe that Allah - the Exalted speaks in everlasting words which have no beginning or end, and are not composed of continuing letters or annunciations which are separated or combined. They believe it to be a self discussion in which God talked within Himself, because in their opinion the words of God are not a language, a letter, or a sound.

Whilst this argument is incoherent, and the Holy Qur'an from the moment of its revelation, had been composed of letters and parts, as also espoused in the words of our holy prophet Muhammad (peace and blessings upon him): "Allah has divided the Qur'an into three parts" (note 5). AlHabashy has thus regarded the Qur'an as created, and it is called the word of God, whilst this was not really the case. As such, to them it "represents the word of God", meaning that it speaks of the word of God, whilst not being actually the word of God. (note 5)

He also said: "The self speech of God which is not a letter or a language is the true speech of God. However the Qur'an which is composed of letters and words, is created, but may be described as the word of God." (note 6)

These words differ from the beliefs of the people of Sunnah and Jama'a, and are not supported by them. This however, agrees with the words of the Jahmia and mu'tazila (cultists) who said that the Qur'an which is the word of God is created.

We Ask? and we have a right to question: Who amongst our righteous predecessors spoke in these terms, what has Shafii, Ahmad, Abu Hanifa, or Malek said??

In fact, the truth, evident as the sun at high noon is that the righteous predecessors differ with the Ahbash, Abdullah Ben Ahmad Ben Hanbal tells us that his father the Imam of the people of Sunnah - may Allah bless him - said: "Whoever narrates the traditions, or speaks of kalam, and refuses to deny that the Qur'an is created, is a Jahmy (cultist)." (note 7)

Imam Ahmad AlGhumran said that the righteous predecessors all say that the Qur'an is the word of God and is not created. The torture of Imam Ahmad - may Allah bless him - at the hand of AlMu'tamed for over ten years was purely for his insistence that the Qur'an is the word of God and is not created.

Abdullah Ben Ahmad Ben Hanbal has relayed many of the words of the righteous predecessors on this issue in his book on Sunnah , of whom are: AlNahfy, Sa'id Ben AlMusayyab, Muhammad Ben Ishaq AlSan'any, AlA'mash, Abdullah Ben AlMubarak, Waki' Ben AlJarrah, AlZahry, etc. (note 7)

This dangerous talk was innovated by a group of non Arabic origin scoundrels as narrated by Ibn AlJawzi: "A group of non Arabic origin seeking to spread mischief came to Bagdad, so they elevated themselves to the positions of preachers and teachers, and would say in their lessons that God did not have any words on this earth, and is the Qur'an but paper? They then said: "Which set of rules claim that the Qur'an is composed of letters and truth? It is only the word of Gabriel." (note8)

The position of AlJilany to the Word of Allah

Imam AbdulQader AlJilany - may Allah have mercy on him - said: "We believe that the Qur'an is composed of intelligible letters, and audible sounds, as through it the mute can see and speak, and whoever denies this only increases in ignominy, and blinds his vision. (note9)

Even the Ash'arys and the Mannarids, believed that the Qur'an is the word of Allah - the Exalted - , and the Imam Abul Makhas through the Imam AlTahhawy speaking with respect to the word of Allah said: "From him it started without a 'how'", and rebutting those who say that the speech of Allah has a single meaning which can not be heard, said: "I has been supported by the Ma'thury, that Allah - the Exalted - will speak if He wishes until He wishes, and how He wishes, and that the type of speech is old." (note 10)

Thus we see that the Ahbash have gone against the people of Sunna and Jama'a, and the righteous predecessors in saying that the Qur'an is not the word of Allah - the Exalted.

The Ahbash and Islamic Jurisprudence:

The Ahbash have departed from the consensus of the Scholars, and in particular the Shafii school in many of their religious rulings. Some of these rulings are illustrated below.

The permissibility of taking interest from the rejecters of faith in "state of war":

Abdullah AlHabashy has permitted the taking of interest from the rejecters of faith in a state of war, and said that Lebanon is a land of war, and that it was permissible to take interest there from non Muslims. He added that there are no people in a state of peace with Muslims today.

He also permitted Muslims to deposit their money in a bank which deals in interest on condition that the founders be non Muslims, and said "deposit it there and take interest on it, that is if you wish to take a benefit, if you are certain that you will benefit, then it becomes permissible." (note 11)

Rebuttal:

This has been taken out of context from words attributed to Imam Abu Hanifa which are not based on any authoritative tradition. The words attributed to Imam Abu Hanifa were: "There is no interest between a Muslim and a rejecter of faith in a state of war." This has been rebutted by Awza'i and others.

Imam Shafii may Allah bless him stated: "Abu Yousef said: "Abu Hanifa said this as some elders informed us on authority of Makhoul that the messenger of Allah (peace and blessings upon him) said: "No interest between people in a state of war (I think he said) and the Muslims." Imam Shafii said this statement is not verified, and can not be used for any authority." (note 12)

Abu Yousef correctly differed from Abu Hanifa may Allah bless them, and agreed with Awza'i saying: "what is correct is what Awza'i said, this (interest) is not permissible." (note 13)

We are not remiss of the words of Allah the Exalted: "Allah will obliterate interest and increase charity", and His words: "Allah has permitted trade and forbidden interest," and the statement of the messenger of Allah (peace and blessings upon him) to the effect that: "Interest is 72 sins the least of which is equivalent to a man raping his own mother." (note 14)

The permissibility of robbing non Muslims:

AlHabashy has permitted his followers to steal from non Muslims. He was once asked concerning people who owned a farm, and their neighbours were non Muslims, if it was permissible to steal the non Muslims' cattle and produce? He permitted the enquirer to steal these on the condition that this does not lead to inequity . (note 15)

The undesirability of using the hand when douching with water:

AlHabashy detests for a man to use his hand after answering the call of nature, and he sees this as a despicable act which he does not like. He feels similarly with respect to using water after toilet paper for cleanliness saying: "What some people do to clean their private parts when visiting the toilet by taking water with their left hand, and wiping clean the orifice is disgusting." (note 16)

He also claims that if some urine from an infant touches the hand of his mother when she is putting on his nappy amounts to a major sin on the part of the mother." (note 17) This led some of his disciples to wear gloves when changing the dirty nappies.

Their ruling concerning Zakat:
(obligatory charity, which is a right to the poor from the wealth of the rich, and purifies their wealth)

The Ahbash view paper currency such as what is used today as not requiring Zakat as this is not covered in the following words of Allah - Who is Exalted far above what they infer: "Those who hoard gold and silver". (note 16)

Abdullah AlHabashy said: "There is no zakat in wealth other than gold and silver." (note 16)

The ruling of wearing the crucifix purely for fear:

AlHabashy has made an unprecedented ruling in this respect, in that he has permitted those who visit the land of the rejecters of faith to wear a crucifix if they fear transgression from the disbelievers. (note 18)

The license to wear the cross is effective simply at the first suspicion of possible impending harm, and not when he is forced to wear it. Thus, he did not distinguish between compulsion to wear it and the mere suspicion of harm.

The Ahbash, Women and free mixing:

In an interview between the AlMajalla magazine and a number of Ahbash leaders - namely Nazar AlHalaby, Khaled AlZo'aby, and Usama AlSayyed - they were asked concerning their particular views towards womem, Their answer was: "We consider the woman to be one of the limbs of society, and the time has come for the woman to come out of her shell and face society on her own, and that it is not up to man to always look after her interest."

We would like to know what this shell (that houses the woman) is? Is it the Words of Allah: "And remain in your houses and do not wonder about as in the days of the first ignorance.", or His words: "So if you ask anything of them, ask it from behind a barrier." Or does he refer to the words of the prophet (peace and blessings upon him): "The prayer of a woman in her home is better than her prayer at the mosque."

Wearing of tight clothes by women:

The Ahbash have permitted the wearing of trousers by women even where these contour to and hug her figure, and falsely attributed this to the Hanafi school. One of them - Usama AlSayyed stated in their magazine 'Manar AlHuda': "The wearing of tight trousers by women is discouraged by the elder Abdullah AlHabashy, and some of Hanafis say that it is forbidden.

Their elder Nazar AlHalaby said in his speech to the Majall Magazine (issue 679): "We receive in our centres women who are not adherents. They say that our daughters wear Jeans, and we see no shame in this as we have reconciled fashion with covering the body." (note14)

An objective look at this ruling clearly shows that it is at odds with the words of Allah the Exalted: "O prophet, tell your wives, your daughters and the believing women to put on and extend their Jalbab..." (Ch 33:v 59)

In this verse Allah orders all believing women to lengthen their Jalbab, the Jalbab is known for its length, loose fit, and thickness so that it does not betray the shape and curvature of the body, and that it is not transparent so that the covered parts can not be seen, and not short so as not to reveal any part of the body or legs.

Prophet Muhammad (peace and blessings upon him) differed with the Ahbash, in clarifying that there was nothing shameful or embarrassing about it, saying: "He who drags behind his clothing in arrogance and pride, Allah will not look towards him on the day of Judgement, Um Salama asked what women should do?, He replied: they should leave an extra hand span. She said that their feet would then be exposed, he then said that they should leave an extra yard and not go beyond that." narrated by Tirmizy.

The wisdom in the women going out of the house with scents and perfumes.

AlHabashy said: "Know that a woman going out with perfume whilst decently attired is discouraged for purity, but is not forbidden, but would be a sin if the woman intends through this to entice men into disobedience. However, if she goes out perfumed or conspicuously attired whilst covering what she is required to cover of her body, without the indecent intention, then there would be no blame in that except the blemish for purity, that is, she is not disobeying." (note 16)

Their elder Nazar AlHalaby unashamedly declares this saying in the Muslimun newspaper issue no. 407 of 1992: Yes our girls wear perfume and wear jeans as we have combined body covering with fashion.".

We however, say:

Islam has permitted woman to leave her house to perform chores which no one else can do for her. It has also permitted her to go out in search of knowledge with her husbands permission, if she is unable to acquire this at home. Perhaps her prayer at the mosque may be the best thing that she can go out for, although her prayer at home is better than praying in the mosque. Still prophet Muhammad (peace and blessings upon him) has forbidden the women going to the mosque from wearing perfume saying: "If one of you goes to the mosque she should not touch any perfume." He also said: "Any woman who has taken a scent should not attend to the last prayer with us." (narrated by Muslim)

Ibn Daqiq Al'Eid said: " and in this is the impermissibility of perfume to the woman who intends to go to the mosque, due to what it does in stirring the lust of men." (note 19) Ibn Hajr AlHaytamy regards the going out of a woman who is wearing perfume to be of the grave sins, saying in his book 'Alzawajer 'an Iftiraq AlKaba'er' as the grave sin no. 279: "the going out of a woman with perfume and beautiful attire even if she has her husbands permission." (note 20)

AlAhbash and judging with other than what Allah has ordained

The Ahbash have taken a fearful and dangerous stance in their adversarial policy against the Muslim scholars who deal with Islamic politics. So they went attacking the scholars without fear of Allah - the Exalted. So they anathematised the Sheikhul Islam Ibn Taymiyyeh - may Allah bless him, and they cast false accusations and aspersions against him, and attributed words to him which he never spoke, and quoted references which have no basis.

We repeat some of the words of their elder concerning some of the righteous scholars:

Imam Zahaby: AlHabashy has said things concerning Imam Zahaby that would be rejected as false by all Muslims: "If Zahaby is described as conniving, then it is an accurate description." (note 21)

Then he complains concerning the Hafiz Ibn Hajr: "It is a wonder how the Hafiz has accepted Zahaby to be a man of Justice and piety."

AlAlbany: AlHabashy does not believe that AlAlbany will die as a Muslim, saying: "Him! if he dies a Muslim", because of a difference of opinion and AlHabashy's inability to present a valid argument on the issue of Sunnah. (note 22)

Sayed Sabeq: AlHabashy has also opposed Imam Sayed Sabeq the author of Fiqhul Sunnah, describing him as "a Magian even if he claims to belong to the Umma of Muhammad." (note 23)

He has also misquoted Sayed Sabiq in his book "Baghiyatul Taleb". (He wrote a sort of parody to Fiqhul Sunnah)

Many other scholars have not been safe from his anathematising, just ponder why the Jurisprudent Hasan Khaled asked the prime minister of Lebanon not to permit Abdullah AlHabashy entry into Lebanon when he was in that position.

AlAhbash and judging with other than what Allah has ordained

The Ahbash are not embarrassed with judging with other than what Allah has ordained, and they do not see leaving this to other than the Qur'an as rejection of faith or ignominy. Their representative Adnan Trabulsy clearly stated in a speech in the state sportsground in Beirut: "Fundamentalist does not describe the Arab leaders as rejecters of faith because they leave the Qur'an to judge with something else, without believing that that law is better than the Qur'an."

We wonder why a ruler would use a particular law when he believes that another law is better, and more just??

What right does a Muslim have to judge by a man made law, and cast aside the law of the Lord of mankind, who knows best the situation of mankind, as he created them?

Allah has decreed the lack of faith of those who turn to other than the book of God and the Sunnah: "No by your Lord they do not have faith until they give you to judge concerning what happens amongst them, and then find in your decision no doubt or hesitation, and accept it a good acceptance." (Ch6 ;v 65 )

The Exalted also said: "those who do not judge with what Allah has sent down, they are the rejecters of faith." (Ch 5 ;v 44 )

Shareh Al'Aqida AlTahawiye said: "From here there is an issue that we must take heed of, and it is, judging with other than what Allah has sent down is rejection of faith which would spread amongst the people, and that would depend on the situation with the ruler, if he believed that judging with what Allah has sent down is not necessary, and that he has a choice in the matter, or he was negligent concerning it despite his faith that it is the law of Allah, then it is great apostasy." (note 24)

The Hafiz Ibn Katheer says in his commentary to the words of the Exalted at: "Do they intend to have the law of the days of Ignorance? And who is better with judging other than Allah for a people who believe." (Ch Maida; v50)

"The Exalted rejects for people to leave behind his wise and just law which is a mercy and blessing for mankind while it forbids and safeguards them from all that is evil, and rises above opinions, whims, and laws which have been placed by men without any support from the law of Allah. This is what people in the days of ignorance did, with misguided laws and ignorance which they invented according to their whims and fancies. As did the Tartars judge with what was taken from their king Ghenghis Khan, who placed AlYaseq for them, which is a book he composed from laws he learnt from various faiths such as Judaism, Christianity, Islam, and others, and many other laws he placed based on his whims and fancies. This book became a law to be followed which they prefer to the book of Allah and the Sunnah of the messenger (peace and blessings upon him), whoever of them does this is a rejecter of faith, and must be fought until he returns to the law of Allah and His messenger, and agrees not judge with anything else in little or large matters." (Note 25)

The political danger of Ahbash

The Ahbash continue to struggle with all their efforts to reach the position of jurisprudence in Lebanon, this is their dream today, we have a right to question who will benefit from the murder of the chief jurisprudent in Lebanon, Imam Hasan Khaled, then the removal of the Jurisprudent for North Lebanon Imam Taha AlSabounjy?

Sa'duddin Khaled the Son of the Jurisprudent Hasan Khaled said: "The ground was laid easy for the like of these, and these events are not far removed from the Zionist plans, nor is it far removed from the conditions of war ..." He adds: "In this I have some doubt as to the origin of their allegiance, how else can they spread with such speed and force??

Rebutting this the Ahbash talking to the Majalla magazine issue no 679 say: "Our women have donated to us 28 Kilograms of gold ...".

We say that 28 kg of gold are valued at $280,000 if we say that each gram is worth $10.00, does this $280,000 suffice to build three schools for education, and a club for training to fight, and various centres in many parts of the world, where they welcome women who wear makeup and do not observe the Islamic code of dress. The welcome these women in the name of organised mixing, taking for excuse not to buy decent body covering or work in segregated areas, the oppressive inflation which is taking over Lebanon.

Not to mention their role in publications and their distribution, their magazine Manaar "AlHuda", and their radio station Nida` "AlEiman", and their "religious" musical group which is composed of hundreds of singers and instrument players..

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References:

Please note that the following references are quoted in the Arabic transliteration.

Note 1: "Izharool Aquidatisunniyah", first edition, p9, Abdullah AlHabashy. s
Note 2: "Al Habashi Shoothoothooho wa Akhtaooho, p7. s
Note 3: "An Nahar" newspaper, Wed 9, December, 1992 page2. s
Note 4: Magazine : "AlMajala", issue no. 679. s
Note 5: Narrated in Sahih Muslim. s
Note 6: "AnNahjool Salim", p 26. s
Note 7: "Assunnah", Imam Abdullah Bin Ahmad Bin Hanbal, p29. s
Note 8: "Saydul Khatir" p181, Imam AlJawzi. s
Note 9: AlGhounyah li Talibi Al Haq, p59. s
Note 10: Nathand Fawa'id, pp11-13. s
Note 11: Quoted from tape recorded from the Habashi, tape no. 3. s
Note 12: "Nusburayah" - Azzaylaih, Vol4, p44. s
Note 13: "Al Umm" Imam Shafii, Vol8, pp358-359. s
Note 14: "Al Awsat" Tabarani Hasan (good Hadith). s
Note 15: Tape3, (109) side B. s
Note 16: Boghyat Attalib, Alhabashi, p68, pp207-209 s
Note 17: Tape of Khalid Kena'n, 424, side A. s
Note 18: "AlNahgul Kawiim" p155, Al Habashi. s
Note 19: "Ihkam AlAhkam Bi Hashiat AlSan'any", vol2, pg179. s
Note 20: Azzawajiroo An Iktirafi Al Kaba'ir", vol7, pg 71. s
Note 21: Tape no 149, side A, voice of AlHabashi. s
Note 22: "Atta'aqob Al Hatheeth' p89. s
Note 23: Tape no 1, side A. s
Note 24: "Sharhol Aquidatih Attahawiya", pp663-664. s
Note 25: Tafsir Al-Qur'an Al Atheem", Ibn Kathir, Vol2, p77.

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