batu terapung di udara

kisah batu terapung ini adalah cebisan kisah isra miraj dimana batu tersebut ingin mengikuti rasulullah s.a.w naik ke siratul muntaha... namun rasulullah s.a.w telah mehentakan kaki nya di atas batu tersebut agar batu itu tidak mengikuti perjalanan rasullullah s.a.w... begitu lah cebisan kisah isra miraj dimana ia menunjukkan kekuasaan allah yang maha esa...


subhanallah... batu itu masih terapung hingga kini.... berdasarkan sumber, gambar batu ini diambil di dalam linkungan Masjidil AQSA di jerusalam... masjid tersebut dikawal ketat oleh tentera israel, namun begitu, terdapat seorang pelancong dari indonesia yang berjaya mendapatkan gambar tersebut untuk tatapan orang islam... terima kasih buat beliau kerana berjaya mengambil foto ini untuk tatapan kita semua kerana seperti yang kita ketahui, umat islam amat sukar untuk menjejakkan kaki kesana kerana perbuatan kejam orang yahudi untuk menjatuhkan agama islam... tempat ini dipanggil sebagai dome of rock... ia dikawal ketat dan ditutup untuk tatapan umum..... semoga anda dapat menghayati kekuasaan allah yang maha esa...

MANUSIA SEBELUM NABI ADAM

“Tapi saya rasa lecturer saya dapat yakinkan saya bahawa Teori Evolusi itu ada benarnya. Rasa resah betul masa dalam kelas”, kata Nazri, salah seorang pelajar yang mengikuti kursus bersama saya.

“Soalnya sekarang, apakah Teori Evolusi itu memang bertentangan dengan Islam? Apakah pendirian Islam terhadap Teori Darwin? 100% bertentangan atau bagaimana?”, saya bertanya kembali kepada beliau.

”Hmm, bab ni susah nak jawab”, katanya.

”Ustaz rasa, cabaran sekarang ialah, kita tidak boleh pukul rata. Kita kena bezakan di antara Charles Darwin, Darwinism, Neo-Darwinism, Social-Darwinism dan Teori Evolusi itu sendiri”, saya sekadar memberi cadangan.

Nazri mengangguk.

”Memang banyak bezanya. Tapi bila diterjemah kepada bahasa Melayu, semuanya dibakulkan jadi ’Teori Darwin’. Itu sahaja”, sambungnya.

”Itu masalahnya. Pada pandangan ustaz, sikap pukul rata penceramah-penceramah mencela Teori Darwin, akan mendatangkan masalah, khususnya kepada orang macam anta, yang ambil Biologi untuk peperiksaan A-Level. Ramai yang sangka Teori Darwin dan evolusinya…. 100% bertentangan dengan Islam”, saya meneruskan cerita.

”Hujah mereka mudah. Kalau percaya tentang Teori Darwin, maknanya kita percaya yang atuk nenek kita dulu ialah beruk! Itu sahaja”, Nazri menyokong.

Kami sama-sama termenung. Ia bukan isu yang mudah.


TEORI EVOLUSI ITU LUAS

Kefahaman kita tentang teori evolusi bukanlah terhad kepada mahu menjawab soalan siapa / apa bapa kita. Ia juga bukan sekadar untuk mencela penjajahan Barat yang disandarkan kepada kepercayaan struggle of the fittest golongan Social Darwinist.

Kebetulan di dalam kelas Muslim Historiography saya bersama Assoc. Prof. Dr. Ahmed Elyas Hussein, kami telah berbincang tentang persoalan yang lebih mendasar terhadap perlunya kepada pendirian yang betul terhadap Teori Evolusi ini, iaitu persoalan ”Permulaan Sejarah”.

Ia membabitkan pengujian kita terhadap teori evolusi biologi dalam menjawab persoalan penciptaan Adam dan kehidupan di bumi sebelum Adam.

Hal ini penting, untuk mengungkaikan keresahan kita apabila kemajuan kajian DNA, telah membantu saintis untuk menghitung kadar mutasi struktur hidupan. Kebolehan ini mengukuhkan lagi usia fosil yang ditemui dan ini mencabar kesimpulan simplistik kita terhadap ”Persoalan Sejarah” yang saya maksudkan tadi.

Setakat ini, saintis telah mengesan kira-kira 15 spesis awal manusia. Tetapi sulit untuk dikategori dan ditentukan bagaimanakah hubungan di antara spesis ini dan bagaimanakah setiap satu spesis itu berakhir. Spesis seawal Australopithecine yang dianggarkan berusia 5 ke 2 juta tahun dahulu, membawa kepada spesis Neanderthal yang dianggarkan berusia 200,000 ke 24,000 tahun yang lalu, kesemuanya ini menimbulkan persoalan berkaitan penciptaan Adam, dan pendirian Islam terhadap evolusi itu sendiri. Apakah Adam itu hidup seawal era Australopithecine atau bagaimana?

Saya mungkin tidak berkeahlian dalam membicarakan tentang hal ini, khususnya melalui saluran Biologi, namun saya ingin berkongsi dengan pembaca beberapa perkara yang boleh membantu pembaca membuat penilaian awal tentang hal ini.

PANDANGAN ISLAM TERHADAP PENCIPTAAN MANUSIA

Saya datangkan beberapa ayat al-Quran berkenaan dengan asal usul manusia:

Firman Allah SWT di dalam al-Quran:



Dia menciptakan manusia (lembaga Adam) dari tanah liat kering seperti tembikar (Al-Rahmaan 55: 14)

Lihat juga ayat-ayat di 22:5, 23:12, 30:20, 32:7, 37:11

Allah SWT juga menyebut:



Sesungguhnya Kami telah menciptakan manusia dalam bentuk yang sebaik-baiknya (Al-Tin 95: 4)

Mohamed Asad dalam menafsirkan ayat ini mengatakan bahawa: Allah SWT telah menciptakan manusia di dalam bentuk yang paling sempurna dan dikurniakan kualiti-kualiti yang positif pada fizikal dan mentalnya sesuai dengan tujuan yang perlu dilaksanakan oleh makhluk yang diciptakan ini.

Lihat juga ayat-ayat di 8:2 dan 7:8

Allah SWT turut menjelaskan di dalam al-Quran bahawa seluruh manusia adalah dari keturunan Adam. Firman-Nya:



Wahai sekalian manusia! Bertaqwalah kepada Tuhan kamu yang telah menjadikan kamu (bermula) dari diri yang satu (Adam), dan yang menjadikan daripada (Adam) itu pasangannya (isterinya – Hawa), dan juga yang membiakkan dari keduanya – zuriat keturunan – lelaki dan perempuan yang ramai. (Al-Nisaa’ 4: 1)

Dan manusia itu diciptakan Allah dengan maksud menjadikan mereka Khalifah di muka bumi:



Dan (ingatlah) ketika Tuhanmu berfirman kepada Malaikat; “Sesungguhnya Aku hendak menjadikan seorang khalifah di bumi”. mereka bertanya (tentang hikmat ketetapan Tuhan itu dengan berkata): “Adakah Engkau (Ya Tuhan kami) hendak menjadikan di bumi itu orang yang akan membuat bencana dan menumpahkan darah (berbunuh-bunuhan), padahal Kami sentiasa bertasbih dengan memujiMu dan mensucikanMu?”. Tuhan berfirman: “Sesungguhnya Aku mengetahui akan apa yang kamu tidak mengetahuinya” (Al-Baqarah 2: 30)

PANDANGAN ULAMA ISLAM YANG AWAL

Di dalam sejarah Islam, tumpuan kita adalah pada melihat sejauh mana umat melaksanakan peraturan Allah, sebagai mekanisma jatuh dan bangunnya tamadun. Oleh kerana tumpuannya begitu, maka kadang-kadang kita terlepas pandang kepada pandangan para ulama’ terhadap persoalan-persoalan ‘pra-sejarah’ ini.

Sebagaimana teori evolusi mempunyai akar falsafah yang melunjur hingga ke era Ancient Greek dan Roman serta agama, maka ia turut menjadi bahan ulama Islam mencari jawapan kepada persoalan pra-sejarah ini. Namun terasnya adalah bersandarkan kepada ayat-ayat al-Quran yang telah memiliki pendirian yang tersendiri mengenainya. Walaupun ulama Islam memanfaatkan sumber yang ada di sekitar mereka, tetapi prinsip-prinsip al-Quran tetap menjadi teras utama kepada mereka.

Lihat sahaja buku Akhbar al-Zaman oleh al-Mas’oudi, sebelum memperkatakan tentang Adam dan generasi selepasnya, Al-Mas’oudi meletakkan bab “Penjelasan Tentang Umur Dunia, “Penjelasan Tentang Umat-umat Sebelum Adam”, Penjelasan Tentang “Jin dan Jenis-jenis dan Qabilah Mereka”, “Penjelasan Tentang Bumi Dan Apa Yang Ada Padanya”, “Penjelasan Tentang Laut Yang Meliputi (Al-Bahr al-Muhi?) dan Perkara-perkara Ajaib yang Ada di Dalamnya” dan sebagainya.

Al-Mas’oudi menjelaskan bahawa terdapat 28 umat yang telah dicipta di muka bumi sebelum Adam. Mereka terdiri daripada flora dan fauna serta Ummah yang agak menyerupai Bani Adam. Umat ini bercampur dan berinteraksi hingga membawa kepada berkembangnya mereka kepada 120 umat.

Al-Thabari juga menyatakan di dalam Tafsirnya bahawa kesemua hidupan diciptakan sebelum penciptaan Adam.

Al-Maqdisi menjelaskan bahawa terdapat 3 Umat yang utama di dunia sebelum Adam iaitu dua daripadanya terdiri daripada kaum Jin. Manakala kaum yang ketiga adalah golongan yang berbeza dari Jin kerana mereka ini berdaging dan berdarah. Golongan ketiga ini adalah mereka yang dimaksudkan sebagai “man yufsidu feehaa wa yasfiku al-dimaa’: golongan yang membuat kerosakan dan menumpahkan darah” seperti yang diulas oleh Malaikat di dalam ayat al-Quran 2: 30.

Ulasan-ulasan al-Mas’oudi ini memperlihatkan bahawa persoalan tentang hal ehwal pra-sejarah telah pun dibahaskan oleh para Ulama’ jauh sebelum munculnya di Eropah, debat evolusi pada kurun mutakhir ini. Ulama Islam sudah menyentuh bidang ini 10 kurun sebelum ia diperkatakan di Eropah.

Persoalan ini penting di sisi ilmuan Islam, untuk membina dan menstrukturkan World History pada perspektif Islam. Mereka melihat persoalan Tuhan, manusia dan alam, sebagai subjek yang tidak boleh dipisahkan. Di atas prinsip itu, persoalan sejarah tidak sewenang-wenangnya bermula hanya dengan penciptaan Adam, tetapi era Pra-Adam turut diambil kira.

Inilah yang mengagumkan saya. Sekian lama saya terlepas pandang terhadap perhatian yang diberikan oleh Ulama’ seawal kurun ke-10M terhadap isu ini. Keprihatinan mereka menunjukkan bahawa subjek ini berharga untuk diberikan perhatian.

‘ADAM’ SEBELUM ADAM

Berkenaan dengan penciptaan Adam, majoriti ulama Islam percaya bahawa Adam dan Hawa telah dicipta dengan lengkap di Syurga. Mereka kemudiannya dihantar ke bumi selepas memakan buah yang terlarang. Keturunan mereka mengisi populasi bumi dan memulakan sejarah manusia.

Akan tetapi Allah SWT tidak menjelaskan di dalam al-Quran bagaimanakah Adam itu dicipta. Adakah dia dicipta secara berperingkat atau dengan satu proses sahaja? Sebahagian ahli Tafsir mendatangkan pandangan bahawa ketika Allah SWT mencipta Adam, tubuh Adam itu dibiarkan selama 40 tahun sebelum ditiupkan ke dalamnya roh. Di sini kita boleh melihat dengan jelas pengaruh tradisi Ancient Persian terhadap tafsiran berkenaan.

Terdapat juga sebahagian daripada ulama Islam yang menjelaskan bahawa Adam bukanlah manusia pertama yang dicipta di muka bumi. Mereka berpandangan bahawa ratusan ribu ‘Adam’ telah wujud sebelum Adam bapa kita. Setiap satu ‘Adam’ itu telah mempunyai keturunan dan kehidupannya, mereka telah musnah sepenuhnya dan digantikan dengan ‘Adam’ yang berikutnya sehinggalah tiba kepada Adam, bapa kita. Adam bapa kita, dianggap sebagai pusingan terakhir siri ‘Adam’ di muka bumi.

Ada juga ulama yang berpendapat bahawa Adam dan Hawa dicipta bukan di Syurga tetapi di muka bumi dan daripada bumi.

(Lihat al-Maqdisi: Al-Bad’ wa al-Tarikh dan Ibn al-‘Arabi: al-Futuhat al-Makkiyyah)

Ikhwan al-Safa juga ada menghuraikan tentang hal ini. Mereka menyatakan bahawa semua haiwan dicipta dari tanah liat kering dan membiak di kawasan Khatulistiwa yang tidak terganggu oleh perubahan cuaca yang ektrim. Hal ini memberi ruang kepada pembiakan. Di dalam suasana inilah Adam tercipta (takawwana). Ikhwan al-Safa juga berpendapat bahawa Adam dan Hawa hidup di peringkat pertama kehidupan mereka di bumi (Rasaa’il Ikhwan al-Safa, jilid muka surat 181, 229. Ada kemungkinan konsep ini diambil dari Bible kerana di dalam Bible, Syurga itu adalah Garden of Eden di mana Adam dan Hawa hidup dalam keadaan yang suci)

ISU LEKEH?

Mungkin isu-isu di atas dipandang remeh oleh sesetengah kita. Ia mungkin dengan mudah dilabel sebagai khurafat, mangsa Israiliyyat, dongengan dan sebagainya. Namun, perlu diingatkan bahawa bukanlah kesahihan fakta itu yang menjadi keutamaan. Saya tegaskan begini kerana sama ada ia dilihat dari tafsiran kepada teks agama, atau pun kepada pencapaian sains itu sendiri, persoalan-persoalan ini masih dibanjiri oleh hipotesis. Malah jangan lupa kepada ingatan Allah bahawa “AKU MENGETAHUI APA YANG TIDAK KAMU KETAHUI”.

Pengetahuan kita ada batas-batasnya.

Namun apa yang menjadi keutamaan kita ialah, persoalan idea berkaitan dengan evolusi biologi, dan adanya idea tentang berkemungkinan wujudnya kehidupan dan ‘adam’ lain sebelum penciptaan Adam, mempunyai ruang untuk ia dikaji oleh Muslim. Ini akan menghindarkan pelajar Sains daripada dibelenggu rasa bersalah yang tidak perlu. Semata-mata kerana menyangkakan bahawa evolusi menyalahi Islam.

Walhal, prinsip-prinsip evolusi sudah pun ada di fikiran ahli sejarah Muslim seawal kurun ke-10M. Jika ia diterima sebagai subjek yang berharga untuk dikaji oleh umat Islam, mengapa pula hari ini kita mengambil pendirian mudah bahawa ruang perbincangan mengenai hal ini sudah terkunci. Evolusi bertentangan dengan Islam, 100%!

Apa yang membimbangkan saya ialah, sikap orang agama terhadap isu-isu seperti ini akan menimbulkan masalah sebagaimana pemuka agama Kristian yang sombong, telah membiakkan manusia sains yang menjauhi agama. Soal agama mereka betul atau salah, tidak sempat untuk dibicarakan kerana sikap sombong dan simplistic minded mereka telah menyebabkan agama tidak lagi dilihat sebagai sumber kebenaran.

Manusia beralih kepada sains kerana muak dengan kelakuan orang agama yang jumud.

THE DIVINE EVOLUTION

Di Barat sendiri, sebahagian pengkaji cuba untuk mengharmonikan evolusi dengan ajaran agama. Walaupun ahli teologi dan gereja teguh dalam menolak evolusi, namun tetap ada sebahagian mereka yang menerima undang-undang dan proses alam semulajadi, tanpa menafikan proses penciptaan oleh Tuhan. Mereka mempercayai bahawa Tuhan berada ‘di sebalik’ proses evolusi di dalam kehidupan alam ini dan manusia berada di hujung proses evolusi ini.

Penjelasan sebegini disebut sebagai ‘the Divine Evolution’.

Ada juga sebahagian pemimpin di gereja yang mengiktiraf ketidak sempurnaan teks Holy Book dan menganggap teori evolusi biologi sebagai bersesuaian dengan aqidah agama Kristian.(Lihat Maurice Bucaille, What is the Origin of Man? The Answers of Science and the Holy Scripture)

Semakan dari semasa ke semasa perlu dibuat juga oleh kita umat Islam.

Muhammad Iqbal dan beberapa tokoh yang lain, menerima idea evolusi Biologi. Namun, Iqbal menjelaskan bahawa evolusi hanya membabitkan perkembangan fizikal manusia. Ia tidak mempunyai apa-apa kaitan dengan dimensi non fizikal atau spiritual manusia. (Lihat Muhammad Iqbal, The Reconstruction of Religious Thought in Islam).

Isu ini akan membabitkan pendirian Islam terhadap penemuan fosil, hal-hal yang berkaitan dengan kesahihan persepsi bahawa kehidupan manusia bermula dalam keadaan yang primitif, isu banjir besar serta hal Ya’juj dan Ma’juj.

Di Amerika Syarikat, saintis genetik dan paleontologis di akhir kurun ke 20, selepas mengkaji ribuan fosil purba, menyokong teori mtEve yang mencadangkan bahawa keturunan manusia ini bermula dari satu lelaki dan satu perempuan. Penerimaan ini membuka laluan kepada mereka untuk berpihak kepada agama dan seterusnya mula mengemukakan hipotesis tentang Kapal Nuh dan Garden of Eden.

Jika umat Islam mengambil jalan mudah dengan mengatakan semua ini mengarut, maka lebih mudahlah Islam akan dianggap mengarut, apabila gagal berinteraksi dengan pencapaian sains dan teknologi genetik hari ini.

Saya bimbang dengan jumlah anggota masyarakat kita yang menarik diri dari masyarakat dan memencilkan diri kerana tertekan dengan trend perdana yang selesa dengan anggapan bahawa sains dan agama itu saling bertentangan.

Mudah-mudahan dengan perkongsian maklumat ini akan dapat membuktikan kepada pembaca, betapa ulama, ahli sains dan ahli sejarah saling memerlukan di antara satu sama lain untuk lebih memahami agama, Allah SWT, manusia dan alam sejagat.

Jangan kita mangsakan Islam dan Muslim oleh sembang simplistik yang merugikan itu.

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ARTIKEL INI SAYA PETIK DARI LAMAN WEB http://saifulislam.com/?p=776 UNTUK MEREKA YANG SUDAH BIASA DENGAN SUBJEK-SUBJEK YANG DIBINCANGKAN. PERSPEKTIF SEJARAH DARWINISM, ILMU SAINS BIOLOGI DAN KEJURUTERAAN GENETIK DAN SERBA SEDIKIT PENDEDAHAN KEPADA ILMU SEJARAH DI KALANGAN ILMUAN ISLAM YANG AWAL. JIKA ANDA KELIRU DENGAN MANA-MANA ISTILAH, MANFAATKAN WIKIPEDIA. TERIMA KASIH.

ALLAH MENOLAK SATU DARI TIGA DOA RASULULLAH (S.A.W.)

'Amir bin Said dari bapanya berkata bahawa : "Satu hari Rasulullah S.A.W telah datang dari daerah berbukit. Apabila Rasulullah S.A.W sampai di masjid Bani Mu'awiyah lalu beliau masuk ke dalam masjid dan menunaikan solat dua rakaat. Maka kami pun turut solat bersama dengan Rasulullah S.A.W.
Kemudian Rasulullah S.A.W berdoa dengan doa yang agak panjang kepada Allah S.W.T :
Setelah selesai beliau berdoa maka Rasulullah S.A.W pun berpaling kepada kami lalu bersabda yang bermaksud : "Aku telah bermohon kepada Allah S.W.T tiga perkara, dalam tiga perkara itu cuma dia memperkenankan dua perkara sahaja dan satu lagi ditolak.

1. Aku telah bermohon kepada Allah S.W.T supaya ia tidak membinasakan umatku dengan musim susah yang berpanjangan. Permohonanku ini diperkenankan oleh Allah S.W.T.
2. Aku telah bermohon kepada Allah S.W.T supaya umatku ini jangan dibinasakan dengan bencana tenggelam (seperti banjir besar yang telah melanda umat Nabi Nuh s.a). Permohonanku ini telah diperkenankan oleh Allah S.W.T.
3. Aku telah bermohon kepada Allah S.W.T supaya umatku tidak dibinasakan kerana pergaduhan sesama mereka (peperangan, pergaduhan antara sesama Islam). Tetapi permohonanku telah tidak diperkenankan (telah ditolak).

Apa yang kita lihat hari ini ialah negara-negara Islam sendiri bergaduh antara satu sama lain, hari ini orang Islam bergaduh sesama sendiri, orang kafir menepuk tangan dari belakang, apakah ini cantik kita melihatnya ?

heran and hairan

heran and heran.....

why when i go out anywhere orang akan tegur i... they say
[BRADER NIE MACAM AWIE LA] sometimes i feel like a posser.... tapi bukankah manusia itu ada 7 manusia yang seiras .... allah maha kuasa, dia menciptakan sesuatu dengan tujuan.... dulu malu jugak orang panggil awie... but now, its like been familiar with me.... im feel happy sometimes tp kekadang feel shame when they call me AWIE especially my classmate.... they ave their own way to call me AWIE with style
[ aaaauuuuwwwwwiiiieeeeeehhhhhh]
....

i hate it, hahahaha...... but i like it..... kelaka jugak classmate...... wuteva, i suke hidup dengan care mcm nie...... after this maybe i will cut my hair, its no longer style when everybody comment on my hair.... btw not now, lemme think 1st....

Tooba Lil Ghurubaa (Blessed are the strangers)

Ameerah Saphir Khan September 1 at 2:28pm Reply

A translation of an article by Abu al-Mu'tassim - Bayt al-maqdis - which appeared in al-Waie magazine number 254 March 2008.

Imam Muslim narrated in his Sahih, on the authority of Sahl bin Sa'd as-Saa'adi (may Allah be pleased with him), that the Prophet صلى الله عليه وسلم said:

"Islam began strange and will return strange as it began, so Tooba (blessedness) is for the strangers." It was said: "Who are they Allah's messenger?" He صلى الله عليه وسلم said:

"Those who reform if the people become corrupt."

Islam began a stranger with the Prophet صلى الله عليه وسلم and his companions who believed in him and followed him. It was strange to their way of thinking and life, so they were strangers in the view of the society, with its deriding and scorning of them. They were strangers among their families and neighbours. They were strangers to the help of the society, who would use against them all shades of persecution, yet rarely would anyone defend them. They spent long years in the mountains while no one would marry them and no one would sell to them nor buy from them, until they ate from the leaves of trees.

Islam began a stranger with these shining lights, shining in their spirit, their mentality and their rising above what the people brought of corruption on the earth. Islam began a stranger with these masters who knew nothing of worship except for their Lord, the All-Mighty. It began with these great ones, and ended with the help of Allah most high, after an arduous journey, until the whole world was lit with their brightness, with all shades of oppression and misguidance blotted out from the minds of people.

The patience of these great pioneers ended in a state that ruled with Allah's book and the way of His Prophet صلى الله عليه وسلم, filling the world with justice, uprightness and guidance, after it had been filled with darkness and oppression.

Islam began with those pure pioneers, and it shall return again! It began with the companions of the Prophet (may Allah be pleased with all of them), the best generation until the last day, and today it has returned with the beloved of the Prophet صلى الله عليه وسلم; those who do not deviate from the truth, having deep rooted Iman in their hearts and conviction filling their minds and their thoughts.

From these new shining lights is a great brightness sending its light in a land where the low people have gained domination. A land where the disbelievers have transgressed and caused the people to frown upon the carriers of da'awah. Here the shining lights are strangers, finding none to help them, as the oppressive followers of Karimov hover over them.

So how do these heroes meet their bitter reality? Did they turn back on their idea and their method of work? Did they become hypocritical or find inclination in their hearts for the oppressors?

These great heroes (the true men, the true men) met the evil campaign with elevated spirits and with patient bodies, despite the severity or brutality of the hardship.

They made Wudu with freezing water, in spite of the harshness of the cold winter. They prayed Jumm'ah prayer, in spite of the torture inflicted upon those who do that. They mentioned the da'awah matters in their cells, in spite of the surveillance of the criminals over them, and in spite of the threats of death or torture given to them.

They rejected signing even a small paper that the prison officers wrote, declaring disapproval of the da'awah or innocence from it, which would thus give them freedom to leave and live a comfortable life. They rejected that despite the fact that most of them have spent twelve years or more of their sentences in the worst conditions on the face of the earth.

They were strangers, even in the way they died, the way they were carried in their funerals, and how they were lowered to their graves.
Truly, they are strangers among the people, but they are stars and shining lights among those who know their Iman and sacrifice among those who know the prison, subjugation and restriction, the severity of the torture which leads to martyrdom among those who know the truth and travel on its straight path without deviation.

They are the pure chosen ones (martyrs) with their Lord, the Creator of the heavens and earth. The pure angels will attend their funeral in heaven, if Allah wills, if the pure people did not attend their funeral on the earth; moving with them, praising Allah, raising voices that none can hear except the Lord of the heavens and earth. Then they line up in rows that no man or jinn has lined up in before. When this is over, their souls are carried up through the heavens. In each heaven the angels ask "who are these good people? What is that lovely odour filling the heavens?" So the angels reply that they are the strangers! The strangers in the time of corruption among the people. The strangers who raised themselves above the misguidance and deviation. The strangers who reformed then worked to reform the people, so they were captured by the sinful hands that authored the oppression and walked the path of disbelief, hypocrisy and evil.

So they say with voices filling the heavens "Tooba, Tooba (blessedness) for them". They call out then gather with this honourable delegation, accompanying it to the next heaven. Like this the angels from every heaven accompany them until they reach a great place, with no place like it, in the shade of the throne. There their Lord addresses them, "Tibtum (blessed are you), Tibtum, Tooba is for you and how great a place to return to!" He will order the angels of the heaven to make them in the highest ‘Illyeen (highest elevations of paradise), with the prophets, martyrs and truthful righteous ones who came before them.

A day will come, with Allah most high's permission, that you will come out from this darkness and you are the victors, raising the head high under the banner of the Qur'an, in the shade of the Islamic State which raises in all corners of the earth the flag of ‘La ilaha illa Allah Muhammadu Rasool Allah'.

Finally I say "I ask Allah the Most High to extend help and support to you and make for you a way out and make your matter easier." Allah says:

"And whoever fears Allah He will make for him of his matter ease" [at-Talaaq:4] and

"And whoever fears Allah He will make for him a way out" [at-Talaaq:2].

Our final prayer is al-Hamdu lillah Rabbil ‘aalameen.

Clemency, Tolerance and Gentleness

Riyad us Saliheen, by Imam An Nawawi, chapter 74, hadith no:

Allah, the Exalted, says:

"...who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers).'' (3:134)

"Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don't punish them).'' (7:199)

"The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Jannah and of a high moral character) in this world.'' (41:34,35)

"And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah.'' (42:43)

632. Ibn `Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said to Ashaj Abdul-Qais (May Allah be pleased with him), "You possess two qualities that Allah loves. These are clemency and tolerance.''
[Muslim].

Commentary: This Hadith teaches us to adopt a patient, mild and discreet attitude towards others. Moreover, there is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadith also provides inspiration for the cultivation of good habits.

633. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (PBUH) said, "Allah is Forbearer and loves forbearance in all matters.''
[Al-Bukhari and Muslim].

Commentary: Mildness also brings human beings closer to one another, and on this count, Allah likes it very much.

634. `Aishah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Allah is Forbearer and He loves forbearance, and rewards for forbearance while He does not reward severity, and does not give for any thing besides it (forbearance).''
[Muslim]

Commentary: Mildness is the opposite of harshness. Allah enjoins softness and dislikes stiffness in human relations. Allah assures of reward for gentle behaviour in society, not for unkindness or anything like that. However, inflexibility is preferred to flexibility when there arises a question of religious matters and the limits set by Allah.

635. `Aishah (May Allah be pleased with her) reported: The Prophet (PBUH) said, "Whenever forbearance is added to something, it adorns it; and whenever it is withdrawn from something, it leaves it defective.''
[Muslim].

Commentary: To be soft-spoken is such a quality that by virtue of which a man is not only endeared to people but also to Allah. And by being bereft of it, he not only becomes a contempt incarnate in the eyes of people but also with Allah.

636. Abu Hurairah (May Allah be pleased with him) reported: A bedouin urinated in the mosque and some people rushed to beat him up. The Prophet (PBUH) said: "Leave him alone and pour a bucket of water over it. You have been sent to make things easy and not to make them difficult.''
[Al-Bukhari].

Commentary: This Hadith brings into light the fact that leniency is also vitally needed in the sphere of education and discipline. This is particularly true in the case of ignorant and ill-bred people. This is so because if they are treated unkindly, they will become more indocile on account of their wild temperament and foolishness. A kind handling is indispensable for putting them to discipline, even if they make desperate blunders. This Hadith is very beneficial with regard to the way of Da`wah, guidance and practical education. Another point this Hadith discloses is that the flow of water can wipe out dirt and impurity, and make the place free from its effect.

637. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them).''
[Al-Bukhari and Muslim].

Commentary: This Hadith informs us that preaching, sermons, religious discourses and moral advice all should concentrate on such things as may be helpful to people in being inclined towards gaining religious knowledge. Likewise this aspect should also be kept in view in the exposition and interpretation of religion. Moreover, the tone and mode of expression of religious leaders should not be repulsive and based on sectarian hatred, rather it should pull hearts to religion. In brief, preachers and `Ulama' must be regardful of the central point of the cause to which they are dedicated.

638. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "He who is deprived of forbearance and gentleness is, in fact, deprived of all good.''
[Muslim].

639. Abu Hurairah (May Allah be pleased with him) reported: A man asked the Prophet (PBUH) to give him advice, and he (PBUH) said, "Do not get angry.'' The man repeated that several times and he (PBUH) replied (every time), "Do not get angry.''
[Al-Bukhari].

Commentary: This Hadith has already been quoted. Yet the compiler has repeated it on account of its relevance with this chapter. It is to be noticed that an advice should be made as circumstances demand. When Messenger of Allah (PBUH) perceived by his insight that the visitor was a person of sharp and fiery temper, he repeatedly advised him to resist anger.

640. Abu Ya`la Shaddad bin `Aus (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Verily Allah has prescribed Ihsan (kindness) for everything. So when you kill, you must make the killing in the best manner; when you slaughter, make your slaughter in the best manner. Let one of you sharpen his knife and give ease to his animal (in order to reduce his pain).''
[Muslim].

Commentary: By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A believer is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous death. In the Pre-Islamic Period of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal's slaughter. First, the knife should be sharpened. Second, the animal must not be slaughtered from its nape, because in both ways it will suffer pain. This Shari`ah rule ensures quick death of the animal. In modern Europe, an animal is slaughtered with one stroke of a cutting-machine. Apparently this method seems to be easy and smooth, yet in this way the animal's blood doesn't flow out from its body completely. So the consumption of the meat of such a kill is injurious to human health. Due to this reason, Islam considers the discharge of blood as a prerequisite to Halal (lawful). Certainly, only the Islamic way of slaughtering an animal is more sound, scientific and wholesome.

641. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (PBUH) was given a choice between two matters, he would (always) choose the easier as long as it was not sinful to do so; but if it was sinful he was most strict in avoiding it. He never took revenge upon anybody for his own sake; but when Allah's Legal Bindings were outraged, he would take revenge for Allah's sake.
[Al-Bukhari and Muslim].

Commentary: The two things between which Messenger of Allah (PBUH) would make his choice could be religious or worldly. For instance, if he were asked to award one of the two punishments to somebody, he would choose the milder one. And if he had the liberty of choice between two obligations, he would opt for the easier one. Between war and peace he would always go for peace, provided it involved the interest of Islam and Muslims. Moreover, in all matters he used to take the line of least resistance, in case it went without the disobedience of Allah. In this Hadith, a principle has been defined for Muslims in general as well that they are free to take to an easy way but this must not entail a loophole in respect of the Shari`ah. Secondly, the most excellent character of Messenger of Allah (PBUH) also comes to our view that he never retaliated for personal reasons. His extraordinary concern for the sanctity of Islamic Law is also displayed by the fact that he could never brook the transgression of Allah's limits, and the transgressor was sure to be punished by him. The Prophet's attitude also explains and delimits the sphere of morality that to let the violator of Divine law go scot-free must not be counted as a sign of good manners. Rather it reflects the lack of religious sensibility. Not to take exception to lapses in mundane affairs surely speaks of moral excellence, but we are not allowed to dispense with the evasion of religious rules.

642. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "Shall I not tell you whom the (Hell) Fire is forbidden to touch? It is forbidden to touch a man who is always accessible, having polite and tender nature.''
[At-Tirmidhii].

Commentary: The Hadith throws light on a kind bearing which is rooted in Faith and saves man from Hell-fire. The second lesson is that prior to discussing something important with somebody we should make him attentive and receptive, so that he may take interest and put faith in what we tell him.

Making Peace among People

iyad us Saliheen, by Imam An Nawawi, chapter 31, hadith no:

Allah, the Exalted, says:

"There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah's Cause), or Ma`ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation between mankind.'' (4:114)

"...and making peace is better.'' (4:128)

"So fear Allah and adjust all matters of difference among you.'' (8:1)

"The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers.'' (49:10)

248. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (PBUH) said, "On every joint of man, there is charity, on everyday when the sun rises: doing justice between two men is charity, and assisting a man to ride an animal or to load his luggage on it is charity; and a good word is charity, every step which one takes towards (the mosque for) Salat is charity, and removing harmful things from the way is charity". [Al-Bukhari and Muslim].

Commentary: Almighty Allah has made human body flexible, that is to say, its parts have joints which enable him to make all kinds of movements. If human beings did not have these joints, it would not have been possible for its different parts to make movements which they do. Had it been so, one would not have been able to use various parts of his body as he likes. Thus, these joints are a valuable gift from Allah for which one should always be grateful to Him. In all, a person has three hundred and sixty joints in his body, as has already been stated in a Hadith narrated earlier.

According to some Ahadith, two Rak`ah of Duha prayer (optional forenoon prayer) has been regarded sufficient for this purpose, while in others, it has been stated that if one cannot do anything else for expressing gratefulness to Allah, he should refrain from harming others as it is a form of Sadaqah.

249. Umm Kulthum bint `Uqbah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, 'The person who (lies) in order to conciliate between people is not a liar, when he conveys good or says (something) good". [Al-Bukhari and Muslim].

The narration in Muslim added: She said, "I never heard him (she meant the Prophet (PBUH)) giving permission of lying in anything except in three (things): war, conciliating between people and the conversation of man with his wife and the conversation of a woman with her husband".

Commentary: This Hadith tells us a very important principle, that is, in spite of its being unlawful, one is permitted to tell a lie if one has to do it for reforming one's society or family or in the interest of Muslims in general. If two Muslim brothers are estranged and someone communicates to them such things which are likely to remove conflict and rancour between them, promote mutual love and bring them nearer to each other, such action, even if it has a lie, is not called a lie in Islam.

1. In order to keep the enemy unaware of the true position, it is permissible to make false propaganda as it is an indispensable device for winning war.

2. In order to maintain pleasant atmosphere in family life, and for this purpose telling a lie becomes inevitable. Shari`ah has permitted lying on such occasions.

250. `Aishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) heard the voices of altercation of two disputants at the door; both the voices were quite loud. One was asking the other to make his debts little (so that he could pay them) and was pleading with him to show leniency to him, whereupon the (other one) said: "By Allah, I will not do that". Then there came Messenger of Allah (PBUH) to them and said, "Where is he who swore by Allah that he would not do good?'' He said: "O Messenger of Allah, it is me. Now he may do as he desires".
[Al-Bukhari and Muslim].

Commentary: This Hadith highlights the following four main points:

1. It is desirable to help someone who is in straitened circumstances because of a debt. If the lender forgives a part of the loan or gives concession of time in repayment of loan, it is an act of great merit. As Allah says:

"And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.'' (2:280)

2. If someone seems to incline towards evil, he should be scolded so that he would keep himself away from it and would turn to virtue.

3. Such people who quarrel among themselves should not be left to mutual bickering but efforts should be made for their reconciliation.

4. People who are quarrelling should also co-operate with those who make efforts for reconciliation, and respect their spirit of goodwill.