Wednesday, 26 December 2012

Bukhari ( Hadith ) Revelation

1.Narrated 'Umar bin Al-Khattab:
I heard Allah's Apostle saying, "The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."

2.Narrated 'Aisha:
(the mother of the faithful believers) Al-Harith bin Hisham asked Allah's Apostle "O Allah's Apostle! How is the Divine Inspiration revealed to you?" Allah's Apostle replied, "Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ' off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says." 'Aisha added: Verily I saw the Prophet being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over).

3.Narrated 'Aisha:
(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah's Apostle was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, "I do not know how to read.
The Prophet added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, 'I do not know how to read.' Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, 'I do not know how to read (or what shall I read)?' Thereupon he caught me for the third time and pressed me, and then released me and said, 'Read in the name of your Lord, who has created (all that exists) has created man from a clot. Read! And your Lord is the Most Generous." (96.1, 96.2, 96.3) Then Allah's Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, "Cover me! Cover me!" They covered him till his fear was over and after that he told her everything that had happened and said, "I fear that something may happen to me." Khadija replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones."
Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin 'Abdul 'Uzza, who, during the PreIslamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allah's Apostle described whatever he had seen. Waraqa said, "This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allah's Apostle asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while.
Narrated Jabir bin 'Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet "While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira' sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, 'Wrap me (in blankets).' And then Allah revealed the following Holy Verses (of Quran):
'O you (i.e. Muhammad)! wrapped up in garments!' Arise and warn (the people against Allah's Punishment),... up to 'and desert the idols.' (74.1-5) After this the revelation started coming strongly, frequently and regularly."

4.Narrated Said bin Jubair:
Ibn 'Abbas in the explanation of the Statement of Allah. 'Move not your tongue concerning (the Quran) to make haste therewith." (75.16) Said "Allah's Apostle used to bear the revelation with great trouble and used to move his lips (quickly) with the Inspiration." Ibn 'Abbas moved his lips saying, "I am moving my lips in front of you as Allah's Apostle used to move his." Said moved his lips saying: "I am moving my lips, as I saw Ibn 'Abbas moving his." Ibn 'Abbas added, "So Allah revealed 'Move not your tongue concerning (the Qur'an) to make haste therewith. It is for us to collect it and to give you (O Muhammad) the ability to recite it (the Qur'an) (75.16-17) which means that Allah will make him (the Prophet ) remember the portion of the Qur'an which was revealed at that time by heart and recite it. The Statement of Allah: And 'When we have recited it to you (O Muhammad through Gabriel) then you follow its (Qur'an) recital' (75.18) means 'listen to it and be silent.' Then it is for Us (Allah) to make It clear to you' (75.19) means 'Then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah's Apostle used to listen to Gabriel whenever he came and after his departure he used to recite it as Gabriel had recited it."

5.Narrated Ibn 'Abbas:
Allah's Apostle was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur'an. Allah's Apostle was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).

6.Narrated 'Abdullah bin 'Abbas:
Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah's Apostle had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius's question said to them, "Who amongst you is closely related to that man who claims to be a Prophet?" Abu Sufyan replied, "I am the nearest relative to him (amongst the group)."
Heraclius said, "Bring him (Abu Sufyan) close to me and make his companions stand behind him." Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet) and that if I told a lie they (my companions) should contradict me." Abu Sufyan added, "By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet. The first question he asked me about him was:
'What is his family status amongst you?'
I replied, 'He belongs to a good (noble) family amongst us.'
Heraclius further asked, 'Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?'
I replied, 'No.'
He said, 'Was anybody amongst his ancestors a king?'
I replied, 'No.'
Heraclius asked, 'Do the nobles or the poor follow him?'
I replied, 'It is the poor who follow him.'
He said, 'Are his followers increasing decreasing (day by day)?'
I replied, 'They are increasing.'
He then asked, 'Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?'
I replied, 'No.'
Heraclius said, 'Have you ever accused him of telling lies before his claim (to be a Prophet)?'
I replied, 'No. '
Heraclius said, 'Does he break his promises?'
I replied, 'No. We are at truce with him but we do not know what he will do in it.' I could not find opportunity to say anything against him except that.
Heraclius asked, 'Have you ever had a war with him?'
I replied, 'Yes.'
Then he said, 'What was the outcome of the battles?'
I replied, 'Sometimes he was victorious and sometimes we.'
Heraclius said, 'What does he order you to do?'
I said, 'He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.'
Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Apostles come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man's statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.
I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Apostle have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Apostles never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.' Heraclius then asked for the letter addressed by Allah's Apostle
which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: "In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad the slave of Allah and His Apostle to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah's Statement:)
'O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).' (3:64).
Abu Sufyan then added, "When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it)."
The sub narrator adds, "Ibn An-Natur was the Governor of llya' (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya' (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, 'At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?' The people replied, 'Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).
'Just Issue orders to kill every Jew present in the country.'
While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah's Apostle to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, 'Arabs also practice circumcision.'
(After hearing that) Heraclius remarked that sovereignty of the 'Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, 'O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet (i.e. embrace Islam).'
(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.
(When they returned) he said, 'What already said was just to test the strength of your conviction and I have seen it.' The people prostrated before him and became pleased with him, and this was the end of Heraclius's story (in connection with his faith).

Sunday, 22 July 2012

Kitab Al-Hadistul Muntakhabah (six point) Maulana Yusuf Rah dan Enam Sifat Para Shahabat RA, sebuah proses pengajaran awal dan konsisten untuk membuka lebih luas terhadap pengajaran Islam

Dalam tulisan sebelumnya “Kitab-Kitab Yang Banyak Dibaca Kalangan Ahli Da’wah dan Tabligh Membawa Kaum Muslimin Banyak Berhubungan dengan Rasulullah SAW dan Para Shahabat RA”, telah beberapa kitab yang banyak dibaca dan dipelajari kalangan usaha da’wah. Hal ini untuk mulai banyak mengajak kaum muslimin berhubungan dengan Rasulullah SAW dan Para Shahabat RA.
Salah satu kitabnya adalah Kitab Al-hadistul Muntakhabah Maulana Yusuf Rah, yang mana kitab ini merupakan kitab yang mengandung hadist-hadist pilihan yang berkaitan dengan six point (enam sifat). Setalah lama berhubungan dengan usaha da’wah, serta buku-buku bacaan ijtima’iyyah dalam kerja da’wah, yaitu Kitab Riyadhush Sholihin Imam Nawawi Rah Fadhilah Amal Maulana Dzakaria Rah dan Kitab Hayatush Shahabah Maulana Yusuf Rah.
Dengan adanya kitab-kitab tersebut yang secara ijtima’iyyah di baca kalangan ahli da’wah dan kitab-kitab ini banyak berhubungan dengan hadist-hadist Rasulullah SAW dan Para Shahabat RA. Dan kami bersyukur terbawa untuk dapat berhubungan beberapa kitab-kitab hadits lainnya yang telah disusun para Ulama lainnya, seperti Kitab Al-Adzkar Imam Nawawi Rah, Kitab Targhib Wa Tarhib Imam Mudziri Rah, Kitab Ringkasan Nailul Authar Imam Asy-Syaukani Rah yang merupakan Syarh Al-Muntaqa Syeikhul Islam Ibnu Thaimiyyah Rah, Kitab At-Taj Al-Jami’u Lil Ushuli Fi Ahadistir Rasulli Syeikh Manshur Ali Nashif.
Yang mana kitab-kitab itu juga merupakan sumber-sumber rujukan dari para Ulama yang menulis kitab-kitab yang banyak dipelajari secara Ijtima’iyyah kalangan ahli usaha da’wah. Kecuali Kitab At-taj, karena kitab ini merupakan susunan Ulama beberapa tahun yang lalu, jadi cukup baru, tetapi sangat baik untuk dipelajari.
Kitab-kitab yang kami sebutkan di atas itu mempunyai pola sistematik dan fokus yang berbeda-beda, sesuai dengan apa yang menjadi perhatian para Ulama sebagai penulis terhadap Rasulullah SAW dan para shahabat RA. Kitab Al-Adzkar Imam Nawawi Rah, merupakan kitab yang berisi dengan hadist-hadist yang berkaitan dengan dzikir dan do’a. Kitab Targhib Wa Tarhib Imam Mundziri, merupakan kitab yang berisi dengan hadist-hadit yang berkaitan dengan keutamaan-keutamaan dan ancaman-ancaman.
Usaha da’wah dan tabligh (orang sering menyebutnya sebagai jama’ah tabligh) yang dikenal sekarang ini mempunyai point-point yang selalu banyak dimudzakarahkan, dan hal ini dikenal dengan Six Point, atau Enam Sifat Para Shahabat RA, yaitu:
(1) Hakekat Kalimat Thoyyibah
(2) Hakekat Sholat Khusyu Wal Khudhu
(3) Hakekat Ilmu Ma’a Dzikir
(4) Hakekat Ikramul Muslimin
(5) Hakekat Niat Ikhlash
(6) Hakekat Da’wah dan Khuruj Fisabilillah
Setiap bayan, apakah di markaz ataupun ketika khuruj, setiap mudzakarah, dsb, selalu terarah pada sifat-sifat para Shahabat RA tersebut, six point. Dan kami mendapatkan beberapa tulisan para Ulama berkaitan dengan Enam Sifat ini, bahkan terdapat Ulama yang menjelaskan perihal masalah Ummat ini secara umum penyakitnya terdapat pada Enam Sifat itu, dan tentunya solusi awalnya pada Enam Sifat itu.
Enam Point ini bukanlah keseluruhan Islam, tetapi merupakan bagian dari Al-Islam. Hanya saja enam point dapat menjadi awal untuk memudahkan terwujudnya keseluruhan Al-Islam itu sendiri. Ini merupakan kurikulm Awal yang dapat dipelajari semua lapisan sebagai awal untuk dapat banyak berhubungan dengan Rasulullah SAW dan Para Shahabat RA.
Akan sulit kaum muslimin saat ini mencapai ketinggian dan kesuksesan di dunia dan akherat, jika kaum muslimin berjauhan dengan Rasulullah SAW dan Para Shahabat RA. Sehingga untuk dapat mencapai kesuksesan dan ketinggian di dunia dan akherat itu, maka kaum muslimin harus berusaha berhubungan dan mengaktualkan dari nasehat-nasehat Rasulullah SAW dan para Shahabat RA.
Enam Sifat para Shahabat yang sering diungkap dan dibayankan itu, dapat disusun kitab-kitab hadist Rasulullah SAW dengan bab-bab enam sifat di atas secara sistematik. Karena bab-bab tesebut hanya enam, sedangkan banyak kitab-kitab hadist yang telah mengandung enam bab itu.
Shalat itu merupakan sifat kedua, dan Shalat merupakan Ibadah yang sangat fundamental. Jika kaum muslimin sudah terdorong Ibadah Sholat dengan baik, dan juga dengan dorongan untuk mencari Ilmu, maka tentunya kaum muslimin ada keinginan untuk Ibadah lainnya, seperti Shaum/Puasa, Haji, Zakat dsb. Boleh dikatakan Enam sifat Para Shahabat RA ini merupakan awal untuk mendalami keseluruhan Al-Islam dengan lebih baik.
Di bawah ini merupakan susunan dari Kitab Al-hadistul Muntakhabah, Maulana Yusuf Rah:
(1) Bab Kalimat Thayyibah
* Iman
* Beriman Kepada Yang Ghaib
* Beriman Kepada Hari Akhirat
* Kejayaan Ada di Dalam Mentaati Perintah-Perintah Allah swt
(2) Bab Sholat
* Shalat fardhu
* Shalat Berjam’ah
* Shalat Sunnah dan Nafilah
* Khusyu dalam Shalat
* Keutamaan Wudhu
* Keutamaan Masjid
(3) Bab Ilmu dan Dzikir
* Ilmu
* Ta’atsur (Terkesan) Oleh Al-quran dan Hadist
* Dzikir
* Keutamaan Dzikir Kepada Allah swt
* Do’a dan Dzikir Ma’tsur
(4) Bab Ikramul Muslimin
* Martabat Seorang Muslim
* Akhlaq Yang Mulia
* Hak-Hak Orang Islam
* Mempererat Tali Silaturahmi
* Ancaman Bagi Orang-Orang Yang Mengganggu Kaum Muslimin
* Mendamaikan Perselisihan Di antara Orang Islam
(5) Bab Ikhlash
* Ikhlash (membentulkan Niat)
* Iman dan Ihtisab
* Celaan Terhadap Riya
(6) Bab Da’wah dan Tabligh
* Da’wah dan Keutamaan-Keutamaannya
* Keutamaan Keluar Pada Jalan Allah swt
* Adab-Adab Dan Amalan-Amalan Ketika Keluar di Jalan Allah swt
* Menjauhi Perbuatan Sia-Sia
Jika kita memperhatikan beberapa kitab-kitab hadist lainnya seperti yang kami sebutkan di atas, kita akan mendapatkan bagian-bagian lainnya yang tidak masuk ke dalam bagian bab-bab utamanya, Enam Sifat tersebut. Atau mungkin juga kita akan mendapatkan dengan judul-judul lain yang dapat berada dalam Enam Sifat Utama tersebut.
Enam Sifat Para Shahabat RA merupakan awal yang baik bagi kalangan Ummat Islam untuk lebih berhubungan dengan Rasulullah SAW dan Para Shahabat RA. Kami sendiri sangat tertarik dengan Enam Sifat, karena kami merasakan ini sebagai awal dalam proses belajar bagaimana kaum muslimin dapat berhubungan dengan nasehat-nasehat Rasulullah SAW dan para Shahabat RA.
Konsistensi dan komitmen pengajaran yang terus-menerus terhadap Enam Sifat Para Shahabat RA dalam kerja usaha da’wah dan tabligh ini, hal ini memberikan kemudahan bagi kaum muslimin dari berbagai lapisan dan latar belakang, bahkan dari berbagai bangsa dan suku yang berbeda-beda bahasa, berhubungan dengan Rasulullah SAW dan Para Shahabat RA.
Para Ulama yang telah banyak berkorban dalam kerja-kerja da’wah dan juga mempunyai kepakaran terhadap Al-Quran dan As-Sunnah yang merupakan sumber Al-Islam itu sendiri, tentunya sangat memahami bahwa dengan memberikan pengajaran yang konsistensi dan komitmen terhadap bab-bab utama, maka akan memudahkan selanjutkan kaum muslimin banyak berhubungan dengan Rasulullah SAW dan Para Shahabat RA yang telah banyak ditulis oleh para Ulama sebelumnya. Enam Sifat Para Shahabat merupakan hal yang telah membuktikan di seluruh dunia dalam perjalanan da’wah ini.
Sehingga usaha da’wah dan tabligh ini telah mempunyai kurikulum yang dapat diadopsi di seluruh lapisan, latar belakang, beragam suku dan bangsa di seluruh dunia, dan hal itu terbukti dengan jelas dari kehadiran banyaknya beragam orang dalam ijtima’i-ijtima’i di beberapa negara.
Di bawah ini kitab-kitab yang akhirnya kami sering berhubungan setelah kami berhubungan dengan kitab-Kitab secara Ijtima’iyyah dibaca di kalangan ahli usaha da’wah dan tabligh.
(1) Kitab-Kitab Fadhilah Amal, Maulana Dzakaria Rah,
(2) Kitab Hayatush Shahabat RA, Maulana Yusuf Rah,
(3) Kitab Al-hadistul Muntakhabah, Maulana Yusuf Rah,
(4) Kitab Riyadhush Sholihin, Imam Nawawi Rah,
(5) Kitab Al-Adzakar, Imam Nawawi Rah,
(6) Kitab Ringkasan Nailul Authar, Imam Asy-Syaukani Rah,
(7) Kitab Targhib Wa Tarhib, Imam Mudziri Rah,
(8) Kitab At-Taj Al-Jami’u Lil Ushuli Fi Ahadistir Rasulli, Syeikh Manshur Ali Nashif (Seorang Ulama Mesir)
Kitab-kitab di atas telah banyak diterjemahkan di Indonesia, kecuali Kitab Imam Mundziri kami tidak mengetahuinya apakah sudah diterjamahkan atau belum. Dan kami mendapatkan relasi-relasi Bab-Bab yang saling terkait dalam bitab-kitab tersebut, artinya banyak juga ayat-ayat Al-quran dan juga hadist-hadist Rasulullah SAW terdapat dalam buku-buku lainnya.
Dan yang terpenting adalah Kisah-Kisah Para Shahabat, Enam Sifat Para Shahabat, Adab-Adab Islam, Fadhilah-Fadhilah Amal yang banyak diajarkan dan dilatihkan langsung dalam usaha da’wah, tidak hanya sebagai wacana-ke-wacana telah membuka kesempatan kaum muslimin untuk lebih berdekatan dengan lautan nasehat Rasulullah SAW dan Para Shahabat RA yang telah banyak ditulis para Ulama.
Tentunya Enam Sifat ini serta bagian-bagian di dalamnya tidak hanya sebagai wacana ke wacana, tetapi perlu wujud dan aktual dalam kehidupan kaum muslimin. Sehingga para Ulama yang telah lama dalam usaha da’wah ini menekankan terhadap dua aktifitas utama yaitu kerja maqomi dan kerja Khuruj. Kedua kerja ini merupakan latihan praktis, bukan lagi sebagai wacana tetapi bagaimana menjadi sebuah yang lebih aktual dan wujud. Dan hal itu memerlukan kerja dengan pengorbanan yang berkelanjutan.
Insya Allah, kami lanjutkan dalam tulisan “Usaha Da’wah memberikan jalan yang mudah untuk menarik kaum muslimin dalam berbagai lapisan dan latar belakang untuk banyak berhubungan dengan Rasulullah SAW dan para Shahabat RA “.

Worldwide Tablighi Markaz Addresses

Assalumulaikum..kindly confirm the address of ur markaz and if it has changed then send the new address.
Abu Dhabi: Kaleem Razal, Al-Musaffah, Abu Dhabi. 971-2-721-..
Afghanistan : Haji Md Meer, Sarai Nelam Farrush, Shahbazar, Kabul. 155-23798
South Africa : Markaz, Bait-un-Nur, 17, 11th Avenue Mayfair, Johannesburg. 011-8392633
Kirk St Masjid, 12 Kirk St, 2001 Johannesburg. (G. M. Padia) 27-31-923-841, faks 27-11-852-4011
Dr Abdul Latif Saleh, Tirana. +355-42-25440/25438
Seshi Avni Rustemi, Tirana. +355-42-23038
Dr Skender Durresi, Tirana. +355-42-32710
Masjid An-Najah, Al-Mohammedia, Algeria. (Belqasim Merad 213-2-750)
Dearborn Mosque, 9945 West Vernor Highway, Dearborn, Detroit. +1-313-8429000
Markaz New York, 425, Montauk Avenue, Apt. 1, Brooklyn, New York.
Markaz, Masjid Falah, 42-12, National St., Corona, New York. (Loqman Abdul Aleem) +1-718-4767968
Abdur Raqeeb, 130, 69th St., Guttenberg, NJ 07093. +1-201-86.. , +1-718-8587168 (faks – Faqir)
Markaz, 820 Java Street, Los Angeles. (dekat Arbor Vitae St.) +1-310-4199177 (Dr Abd Rauf)
Farouq Toorawa, Los Angeles. +1-310-6755456
Masjid Al-Noor (Markaz), 1751 Mission Street, San Francisco. +1-415-5528831
Vallejo Mosque, 727 Sonoma Boulevard, Vallejo, California. +1-707-6452024
Naser Sayedi, 1777 East West Road, P.O.B. 1703, Honolulu. +1-808-735..
L/Cpl Chaudary, Hawaii. 732-272-5549.
Islamic Centre, 1935, North Eo Place, Manoa, Honolulu.
Comunidade Islamica em Angola, Caika Posta 2630, Luano.
Abdul Ghaffar Noor Wali, Jeddah. 966-2-6371607
Ghassan 6823041 Dr Ahmad Ali, P.O. Box 22310, Riyadh 11495. 966-1-6023679
Ahmad Abboud, Centro Islamico, Av. San Juan 3049/53, Buenos Aires. 54-1-973577
Markaz, 90 Cramer Street, Preston 3074, Melbourne.
Sheikh Mo’taz El-Leissy, Melbourne. 61-3-94784515
Markaz, 765 Wangee Road, Lakemba, Sydney. 61-2-97593898
S. Hamid Latif, Lakemba Mosque, 63/65 Wangee Road, Lakemba 2195, Sydney. 61-2-759-3899, 61-3-470-2424
Markaz, 427 William Street, Perth.
Abdul Wahab, Perth. 61-9-4596826
A. Khaleque Qureshi, Masjid Belal, Diefenbachgasse 12/12, 1150 Wien. 43-1-9387615, 43-1-7366125
S. Uzair M. Ali, Orzhenigidzebskoy, Noboy Gumarbel M3/2F (?)
Jamaat ul Islam, P.O. Box 10711, Nassau.
A Aziz Baluch, P.O. Box 335, Manama. 953-256-707
Maulana A Aziz, Kakrail Masjid, P.O. Ramna, Dhaka. 88-02-239-457
Bangladesh:Moulana Jobaer (at present one of the shuras)

Maulana Yusuf Piprawala, Kensington New Road, Bridgetown. 1-809-426-8767
Moskee Arrahman (Markaz), Van Ostade str. 393-395, 1074 Amsterdam. (Tram no. 4 dari stesen keretapi) (Al-Kabiri) 31-20-764073
Masjid Noor, Rue Massaux 6, Gemeente Schaarbeek, 1030 Brussels. (Mostafa Nooni) 32-2-219-7847
Masjid Van Slambrouck, Fortuin St. 6, B8400 Oostende.
Md Riaz, 3132 Kraal Road, Belize City.
Md Mosque, Basset Bldg Court, St. Ram, Hamilton
Omar Osman, P.O. Box 382 (?), Biera. 23260
Biab Khalil, P.O. Box 216, La Paz. BX 5418 (teleks)
A Aziz Alinani, Imam, Centro Islamica, Ax W-5 Norte, Brazil. 55-11-278-6789


Markazi Mosque, South Street, Saville Town, Dewsbury. (Hafez M Patel) 44-924-460760, 44-924-46685? (faks)
East London Markazi Masjid, 9-11 Christian St, Off Commercial Road, London E1. (Zulfiqar) 44-71-4811294
Hj Jamili Hj Abbas, 647 Kg Lumapas. 673-8-810480, 673-2-337488.
Bulgaria: Hj Mahadi, Bandar Sri Begawan. 332148
Mufti Basri Osman, Plovdiv. 359-2-233-109
Masjid-e-Noor, Share Namer, N O’Jamina. (Adam Yusuf Amin)


Dudaeb Shakmarze, Ul. Khakalskaya 90/2/42, Grozni.


Taufiq Rumie, Edwardo Castillo Valesco 1160, Nunoa, Santiago. 56-2-496-081, 56-2-294-182
Hilal D. C. Guangyun, V. C., Stand Comm, East Dist. Peoples Congress, .
Habibullah, Sk Mohuddin, village Gubdan, Lewanshowski.


Makki Masjid, Brikegade 4 KLD, N Kobenhavn (Copenhagen). 45-43-(35)-361-513
Centre Mosque, Morbaerhaven Block 18 c/4, 2060 Albertslund. 02-454368
Shaikh Hamdan, Masjid al Kasis, Al Kasis No. 3, dekat Umm Kulsum Che.
Ireland (Eire):
Masjid, 7 Harringto Street, Dublin.
Dublin Islamic Centre, 163, South Circular Road, Dublin 8.
Md Shigara, 21, Wolseley Street, Dublin 3. 353-1-540-027
M. M. Kechia, Abu Bakr Masjid, Kwas Maida, Addis Ababa. 251-1-130-208, 135-823 (Ibrahim Sufra)
Abu Bakar Sulil, Masjid Odiveas, Rua Thomas de Anunciacao 30 R/C Esq, Odiveas 2675, Lisboa.
Noor Ali, Raki Raki Jama Masjid, P.O Box 15, Raki Raki, Fiji. 679-24440, 679-94002
Masjid Abu Bakar, Marawi City, Lanao del Sur, Mindanao.
Omar Nizamuddin, Puutarhankatu 18A, Helsinki. 358-21-513-572
Masjid, Fredrinkatu 33B, 00120 Helsinki 12. 358-0-643-579, 358-0-149-6395
Masjid, Abrahaminkatu
Abdul Wadood, Arabic Madrassa, Serekunda.
T. Osang, P.O. Box 170A, Rock of Islam Mosque, Labadi, Accra. 233-21-663-443, 665-06
Md Boye, P.O. Box 12294, Barry, Conakary.

Guinea Bissau
Abayu Bayo, Jamia Kabir, Bissau.
Azim Khan, 35, Kraig Village, East Bank, Demerara. 592-(02)-62269 (Georgetown)
Hong Kong:
Masjid Ammar, 40-01 Kwon Road, Wanch.. 5-892-0720 (Md Qadeem, Zafar 852-3-5-239-975)
A. Hafez, Flat 9, 84 Linen Kurt, Budapest. 36-1-833-905, 36-1-276-0482 (Babikir)
Dr Izzedin, Estergomiut 56/VII/26, 1138 Budapest.
Ibrahim, Fortuna (hotel murah), Szolgaltaro GMk, 1073 BP, Akacf
Banglawali Masjid, 168 W. Nizamuddin, Basti Nizamuddin, New Delhi. 91-11-494-7137 (faks: Farooq),
617-142 (..)
Masjid Jamek, 83 Jalan Hayam Waruk, Kebun Jeruk, Jakarta Barat. (Ahmad Zulfikar) 62-21-821-236, 639-5585, 682-378
Masjid Istiqlal, Jalan Yos Sudarso, Dumai, RIAU.
Al Amir A Roaf, Masjid e Tauhidi, Zahedan.
Sk Kazim, Montaga Buhimania Al Karich, Share Mar’uf, Baghdad.
El Amrani, 3231 Via Vanzetti No. 3, Cita di Sudi (Cascino Rosa), Milano. 39-10-952-20?, 39-6-802-258
Masjid, Via Bertoloni 22/24, Roma
Masjid,Via Berthollet 24, Torino
Masjid, Via de Groce 3 (Tingkat 4), Trieste
Masjid Cesemate Sq., Main Street, Gibraltar. 350-73058
Naeem A. Muta’ali, Muslim Community, 54 Wildman Street, Kingston. 1-809-9283516 (Akbar), 9286789 (Naeem)
Islamic Center of Jamaica, 134 1/2 King Street, Kingston.
Markaz Islaho Tarbiyat (Ichnowari), 1-1-6 Bingonishi, Kasukabe-Shi, Saitama-Ken, Tokyo 334.
Ibrahim Ken Okubo, Room 105, Bingo Higashi 1-22-20, Kasukabe Shi, Saitama Ken, Tokyo 344. 0487-36-2767 (tel) 04-8738-0699 (faks)
Syed Sohel 04-8736-2767
Masjid Darus Salam, 772, Oaza Sakai, Sakai Machi, Sawa-gun, Gunma Ken.
Hafiz Afzal 030-146-1419
Masjid Shin Anjo (Nagoya), Bangunan Kamimoto, Tingkat Satu, 1-11-15, Imaike-cho, Anji-Shi, Aichi Ken.
Najimuddin 030-56-32101
Nufail 030-56-50432, 056-698-9408
Masjid Takwa (Chiba), Sanbu-Machi, Sanbu-Gun, Ametsubo 65-12, Chiba Ken (dekat stesen JR Hyuga).
Lokman 043-444-5464, 030-067-9223
Shamin 010-404-4748
Makki Mosque (Narimasu, Tokyo), stesen Narimasu (Tobu line).
Asraf 010-609-2479
Markaz Hon-Atsugi (Kanagawa). 0462-27-5936
Islamic Center, 1-16-11 Ohara Setagayu ku, Tokyo 156. 03-7870916, 4606169
Islamic Center, C Hoko Mansion 4-33-10 Kitazawa, Setagaya ku, Tokyo 156.
Nerima K. K. Mati, 1-30-17 Kopsaki 205, Tokyo. 81-3-450-6820, 81-3-553-7665 (Ismail), faks 81-3-458-3967
A. Aziz Mecavale, 175 Kumitashi Cho, Tokyo. (d/a Akarim Seth)
GERMANY (Jerman):
Md. Nawaz, Masjid, Muenchener str. 21, Frankfurt. (06175)1673, (0221)550..
Md. Nawaz, Berliner str. 31, 6374 Steinbach. (06171) 75360
Barbaros Gamii (masjid), Kyffhavser str. 26 (dekat Barbarossa Platz), 5 Koeln 1 (Cologne). (Husseinbeg
Firat 467477, Zia) 0211-213870
Masjid, Lindower str. 18-19, 1000 Berlin 65. (030) 4617026
Masjid, Landwehr str. 25, Muenchen (Munich). (dekat stesen keretapi)
Masjid, Steindamm, Hamburg. (dekat stesen keretapi)
Masjid, Haupsletter str. 715, Stuttgart. 0711-6406775
Salem Ahmad, Deeday Masjid, P.O. Box 730, Djibouti. 253-762-189, 5818 FIANEA (teleks)
Md Mustafa Al Wafai, Masjid Madeenat al Hujjaj, Mukhayam Het.. 962-6-774-257
Osmany c/o Alhaj Md, P.O. Box 19, Marwah.237-291-5..
Medina Masjid, 1015 Danforth Ave., Toronto. (Ismail Patel / Anjum Mohammad)1-416-465-7833.


Baba Khanov, Muslim Religious Board of Central Asia, Alma Ata.


A. Shakoor, Londi Mosque, sebelah balai polis Kamakunsi, Nairobi. 254-2-764-224, 254-2-340-965
Cyprus (Kibris):
Ahmet Cetkin, Harika Camii, Palamud Sok No. 11, Asa Marao.
SOUTH KOREA (Korea Selatan):
Imam Qamaruddin, Masjid Annur, GPO Box 10896, Seoul. 82-2-556-
COSTA RICA (Kosta Rika):
Mostafa Md Imam, Centro Islamico, Dasamprados Casa 7-16, San Jose. 506-272-878
A Rashid Haroon, Subhan Markaz, Al Mantiga Sinaere, Kuwait.
Maulana Qamaruddin Noori, Masjid India, P.O Box 617, Vientianne. 3776
S M Azmat Subzwari, Randall Street Mosque, Monrovia. 231-225-0..
Mustafa Kuraitty, Jame al Badri, Bab bib Ghasher, Tripoli. 218-61-72138.
A Hasib Sar Hal, Imam Ali ut Tariq Jadidah, dekat Madrasah Farooq, Beirut.
Islamic Centre, Route Darlon 2, Mamar. (S. B. Khan Afridi) 352-311695.
Yakub Patel, P.O.Box 101, Tamatave. 261-5-33202
Alhaj Ali, Masjid en Noor, Hayya Araha 61, Darul Baida, Casablanca. 212-366-483..
Ebrahim Makda, Juma Masjid, Kamuza Proc. Road, Lilongwe. 265-720216
Masjid Jamek Sri Petaling, Bandar Baru Sri Petaling, Kuala Lumpur. 60-3-9580515. 60-3-7595063 (Madrasah Miftahul Ulum). 60-3-7586134 (faks: Hj Khalid)
Abdul Wahid, Kota Kinabalu. 088-232994 (r), 088-225081 (o).
Ibrahim Hassan, G. Aabin, Male Island.
Ismail, Markaz Haidara, P.O. Box 1551, Bamako. 223-22-22.
Md El Sadi, Islamic Centre, Corradino Road, P.O. Box 11, Paola, Malta. 356-772-163..
Daud Ahmad, Masjid Shurfa, P.O. Box 14, Nouakchott.
Masjid Nur, Gora Issac St., Port Louis. 230-2424904
Mir AM Soorma, Shaukat Islam Mosque, P.O.Box 328, Port Louis. 230-26.
Mir Y Ali, Norte 40A, No. 3612A, Col 7 de Noviembre, Mexico DF.. 537-1138
Masjid Anas bin Malik, Madinatul Muhaddithin, Share Iraqu Giza, Cairo. 20-2-702-804, 20-2-348-6185
Md Rafiq Ahmad, Av Dazambia 305, I C Flat 4, Maputo. 258-2378..
B. A. Ground Mosque, dekat stesen keretapi Rangoon. 95-1-74436, 3100(Bhay)
New Zealand:
Abdul Samad Bhikoo, Auckland Mosque, 17 Vermont Street, Ponsonby, Auckland. 64-9-3764437
Masjid AnNur, Christchurch. 64-3-3483930
Ishan Othman, Dunedin. 64-3-4767121
Yahya Sa’ati, Sooq al Kabir, dekat Mohatta Sayarat, Niamey.
Hamza Oshodi, Central Mosque, 37 Church Road, Saban Gari, Kano. 47-2-9883..
K. M. Riaz, Bilal Masjid, Tordenskjolds Gt. 86, 3044 Drammen. 47-2-9883-..
Islamic Centre, Nosdahlbruns Gt. 22, Oslo 1
Masud Harthi, Jame Khalid ibni Walid, Assib, Muscat. 92-21-415..
AlHaj A. Wahab, Madrassa Arabia, Raiwind, Lahore. 92-21-415.., 92-21-216..(fax)
Makki Masjid, Garden Road, Karachi.
A F Bhikoo, Jama Masjid, 3rd Street & Mexico Avenue, Panama City. 517-256-44..
Pantai Gading:
Md Amin (Jallo), Masjid Ahlesunnah, P.O. Box 110, Danane. -(225)-635-320 (Boike town)
Sh. Yunus Tlili, Masjid Rahman, Ave. Paul Vaillent Couturier 52, 93200 St Denis. 33-1-,
Markaz Marseille, Rue Malaval 24, 13002 Marseille. 91908047
Naguib Atala, Casilla 3134, Lima. 51-14-294-620
Yakub, ul. Piastowska 77, Bialistok. Masjid, ul. Abrama 17A, Gdansk.
Boguslaw Zagorski, ul. Rozlogi 6 Apt. 51, Warszawa (Warsaw).
Puerto Riko:
Arab Cultural Club, Km 5, KMO 65th Inf Ave, Rio Piepras, PR0092.
Abdullah Ahmad, Masjid Mantaya Sanaiya, P.O.Box 40621, Doha.
Yusuf Lockati, Masjid Nurul Islam, 97400 St Denis. 262-200..
Masjid, Ovidiu Square, Constanta.
Masjid, Prospect Mira (dekat Olympic Station), Moscow. 281-4904
Sayyid Akhtar, Moscow.
A Majid Suleman, Medina Masjid, Kegali. 250-7536
Sk Ahmad, Masjid Al Noor, P.O. Box 1955, Colobane, Dakar. 221-223-262
Siera Leon:
Hassan Taravaly, 4 Rush Street, Circular Road, Freetown
Masjid Angulia, 265 Serangoon Road. Singapore 218099
Tel: +65-62971624 Fax: +65 62965380
Syura bros:
Hj Akhtar: +65-96620308
Hj Hassan :+65-97110466
Hj Abdul Karim: +65-97991584
Hj Najmuddin: +65-97578609
Hj Osman: +65-97110486
S Sheraff, Masjid e Dawat, Magaiscia. 252-1-81963
Musa Taha, Mezquita Ataqua, Calle Correo Viejo – 4, Albaicine, Granada. 34-58-255-611
Sri Lanka:
Tablighi Markaz, 150 Lukmanjee Sq, Grandpass Rd, Colombo. (Md Lebbe Master) 94-1-25910
Dr D H Khalili, Masjid Hamddab, Ash Shaharah, Khartoum. 249-11-222428
Mufti B Piprawala, Masjid Taedul Islam, Mutton Shop 10B, Paramaribo. 597-81394
Md Hassan, P.O. Box 201, Maikerns. 83327
Markaz, Tarsgatan 91, Stockholm. 46-8-334-490 (A Raof), 46-8-750-8511 (S Zaidi)
Dr M Piar Ali, Tarsgatan 45B, Stockholm
Tonsbergsgatan 4, 3TR, 16434 Kista. 46-8-719-3215 (P Ali) Masjid, Gamlagatan, Uppsala. 46-18-21998281
Hussain Osmani, Muslim Association, 2-A Linderain str Post F 1650, 30012 Berne. 41-31-228-396, 556-321
Masjid, Chemin Colladon 34, Petit Saconnex, Geneva. (Tram no. 12) 7987311
Islamic Center, Narstr. 19, Zurich.
Masjid, Tingkat 3, Ausstellungstr. 21, Zurich.
A M M Hosni, Razaqul-Jin-Sary, Zaid b Sabit, Merchant Modaiya, Damascus.
Ali Bhai Patel, Al Futiaim Motors, P.O. Box 5819. 971-6-548-629
A Rahim Mostafa, Masjid Shah Mansoor, ul. Wasfe, Dushanbe.
Chinese Muslim Association, 62 H’sin Shen South Rd, Sec 2, Taipeh. 886-2-522-4473
Nurrdin Hsueh Wen Ching, P.O. Box 1430, Kaohsiung. 886-7-7498749, 886-7-5215771
Sayed Mohsin, Medina Masjid, P.O. Box 5050, Dar es Salam. 255-61-26455
Hanif A. Shakur, Masjid Aslam, Bangkaoli, Bangkok. 662-235-3956..
Markaz, Minburi. (30 km dari pusat Bangkok)
Markaz, Yala.
Imam Ratib, Sk Al Hassan, Grand Mosque, Zongo, Lome.
Raziff Ghany, Monroe Road Masjid, Monroe Road, Cunupia. 809-650-1985
Cheikh Abdelhamid Bouzayene
Markaz Tabligh
Dar Lamen
Kairouan Tunisia
Mestaoui Habib, 28 Rue Ibn Khaldoun, Ben Arous, Tunis. 216-1-380-843
Umar Vanlioglu, Mescidi Salam, Sultan Ciftligi, Habibler Koyu, Istanbul. 90-1-3854053, 90-1-5951773, 90-1-5054619 (faks: C. Korkut)
Uraz Murod, Uraz Md, Haji Noor, Masjid, Ashkabad.
Omar Mazinga, Masjid Nur, William St., P.O. Box 2046, Kampala. 256-41-246-63..
Murad, Madrassa Mir e Arab, Bukhara. 42170
Imam Mustafa Khul, Samarkand, 353268
Ziauddin, Idara Diniyat, Tashkent. 351307
Farooq A Rahman, Islamic Center, Calle-9, Urb La Paz, El Paraiso, Caracaz. 58-2-498322?
M. Zakaria, Mutawalli Mosque, 66 Tnilap Thanh, Saigon.
Masjid Annur, 12 Hang Luoc street, Hang Ma ward, Hoan Kian precinct, Hanoi.
Ustaz Muhsin, Madrasah Arabiah, 25A Lang Ha street, Hanoi.
Hamood Faki, Masjid As-Sawad, Al Habbah Annagal St, Al Harabi, Sana’a. 967-2-227-246
Jusufspabic Md., Jevremova 11, 11000 Belgrade. 38-11-642-043, 622-654
Yunani (Greece):
Greece Markazi Masjid Rassos, 9 Galaxia Strape (dekat Kosmos), 117/45 Athens.
Munir Mahmud, G. Papandreau 87, Goudi, Athens. 30-1-775-8155, 30-531-24863 (Hussein Mostafa)
A. M. Patel, 39 Mama Yemo, P.O. Box 155, Likasi. 243-12-28272
Ahmad Nomani, P.O. Box 510191, Chipata. 260-62-21161
Ahmad Karodia, Md Ravat, P.O. Box 30324, Lusaka. 260-1-212-023
Y. Hussain, Ridgeview Masjid, Boeing Road, Ridgeview. 263-4-292..

Tuesday, 17 July 2012

 Muhammad Ilyas al-Kandhlawi

was born in 1885 in a small town in the United Province of British Indiain a family of religious scholars. As a response to degradation in practice of Islamic principles and values among the common Muslim folk and efforts by organizations such as Arya Samajto convert poorer sections of Muslims to Hinduism (seeShuddiMovement), Ilyas al-Kandhlawi revived theTabligh Jamaat effort in the 1920s. This movement focuses on preaching fundamental Islamic values to common Muslims and works on inculcating ritual prayer, fasting and other fundamental acts of worship in them. All the members work as volunteers and encourage each other on concern for Muslim community and mankind in general to return to worship and obedience of their Creator (God). Tabligh Jamaat maintains a non-affiliating stature in matters of politics and fiqh (jurisprudence) so as to eschew the controversies that would otherwise accompany such affiliations and today has a presence in over 150 countries in the world. He was succeeded by Muhammad Yusuf Kandhalawias Ameer of Tabligh Jamaat.

Sunday, 15 July 2012

How Did Islam Spread?

It is a striking fact of history that within three centuries, after Prophet Muhammad started preaching Islam in Mecca, Islam spread over the area of three continents; Asia, Africa and Europe. There are many reasons why people have been, from past to the present embracing Islam. Muhammad Asad, a Jewish convert to Islam, says:

“Islam appears to me like a perfect work of architecture. All its parts are harmoniously conceived to complement and support each other, nothing lacking, with the result of an absolute balance and solid composure. Everything in the teaching and postulates of Islam is in its proper place.” (Islam at the Crossroads, p.5)
In the race for the propagation of religion, Islam has always won over Christianity, in spite of the latter’s sophisticated and well-organized missionary activities. This has been the case in the course of fourteen centuries. As a result, most of the Christian missionaries started depicting Islam as a regressive, vulgar religion of savage people which was spread by the sword.
Yet, an unbiased Western Christian writer has written:
“…We may feel certain that if Western Christians, instead of the Saracens and the Turks, had won the dominion over Asia, there would be today not a trace left of the Greek Church, and that they would never have tolerated Muhammadanism as the 'infidels' have tolerated Christianity there. We (Christians) enjoy the fine advantage of being far better versed than others in the art of killing, bombarding and exterminating the Human Race." (Bayle P., Dictionary, 'the article Mahomed', 1850)Among the reasons for the rapid and peaceful spread of Islam was the simplicity of its doctrine. Islam calls for believing in only One God, worthy of worship. It also repeatedly instructs man to use his powers of intelligence and observation. Within a few years after the dawn of Islam, great civilizations and universities were flourishing under its influence, for according to Prophet Muhammad (peace be upon him), “seeking knowledge is an obligation for every Muslim man and woman”.
The zeal for understanding God’s creative power, as realized in the universe, led the followers of this religion to new ideas, new realms of knowledge and great advances in medicine, mathematics, physics, astronomy, geography, architecture, art, literature, and history.
We find that the spread of Islam was not limited to its miraculous early expansion outside of Arabia. During later centuries, the Turks embraced Islam peacefully, as did a large number of the people of the Indian subcontinent, as well as the people of Malaysia and Indonesia.
In Africa too, Islam spread during the past two centuries, while under the mighty power of European colonial rulers. Today Islam continues to grow, not only in Africa, but also in Europe and the Americas as well. Islam is the fastest growing religion now, with a following of about one and a half billion people.
Mr. Lamaan Ball, editor of Ask About Islam, adds:
Although in the early years of the expansion of the Islamic state much land came under the rule of the Muslims, conversion to Islam of its inhabitants took several generations. This is because conversion by force is explicitly forbidden in the Qur'an:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things. (Surah 2 Verse 256)

In more recent times such as in the case of Indonesia, conversions to Islam happened in the absence of an Islamic state and where the rulers were Dutch Christians. Commentators and historians have to acknowledge the fact of Islam's peaceful spead even if they dislike it. A classic example of such a grudging acknowledgment is in the book "The Legacy of Islam" edited by Joseph Schacht with C.E. Bosworth (1974) p145:
"... the general picture of the spread of Islam so far as we know it. This is often said to resemble an oil stain: gradual yet effective. Many, too, have praised its peaceful nature. Again so far as we know, the acceptance of Islamic doctrine has been a gradual process, partly thanks to the practice of conversion prior to indoctrination"
The false allegations that Islam was spread by the sword is just part of unfounded propaganda. To which the best reply is perhaps the Qur'an itself. In particular this verse comes to mind:

Their intention is to extinguish God's Light (by blowing) with their mouths: But God will complete (the revelation of) His Light, even though the Unbelievers may detest (it). (Surah 61 Verse 8)

Mahatma Gandhi wrote in Young India – 1920:
‘I became more than ever convinced that it was not the sword that won a place in Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These and not the sword carried everything before them and surmounted every trouble.

Friday, 13 July 2012

Imam (al-Aa'zam) Abu Hanifa.

Imam al-A'zam Abu Hanifa's (Alaihir raHma) full name was Nuʿmān ibn Thābit ibn Zuṭā ibn Marzubān. He was born in Kufa in Iraq in 80 A.H. He belonged to the pious period of the Taabi'ins (Successors of the Sahabas)



It is stated in a Hadith Shareef which Imam al-Harizmi reported from Sayyiduna Abu Hurayrah (radi Allahu anhumA) that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) said: "Among my Ummah, there will come a man called Abu Hanifa. On the Day of Resurrection, he will be the light of my Ummah." Another Hadith Shareef states: "In every century, a number of my Ummah will attain to high grades. Abu Hanifa will be the highest of his time." These two Ahadith are recorded in "Durr al-Mukhtar."




While still in his youth, he met great Sahaba like Sayyiduna Anas bin Maalik, Sayyiduna Sahl bin Saad and Sayyiduna Abul Tufail Amir bin Wathilah (radi Allahu Anhumul Ajma'een). Imam A'zam Abu Hanifa (Alaihir raHma) was first brought up as a trader, but soon started taking deep interest in Islamic learning.




He attended the lectures of Sayyiduna Hammad Basri (radi Allah anhu) in Fiqh and then began to study the Hadith. He learnt under great scholars in Kufa. In Basrah he studied under two great Taabi'ie scholars who had learnt Hadith under the Sahaba. In Makkatul Mukarammah and Madinatul Munawwarah, he learnt under Sayyiduna Ata bin Abi Rabah and Sayyiduna Ikramah (radi Allahu Anhuma). In fact, Imam A'zam Abu Hanifa (Alaihir raHma) had numerous teachers. Some historians say that he learnt Hadith from about 4000 scholars. Some of his famous teachers were:


Sayyiduna Imam Baaqir


Sayyiduna Imam Jafer Saadiq


Sayyiduna Ali


Sayyiduna Abu Hurayrah


Sayyiduna Abdullah ibn Umar


Sayyiduna Aqabah bin Umar

Sayyiduna Safwaan


Sayyiduna Jabir and


Sayyiduna Abu Qatadah (Radi Allahu Anhumul Ajma'een).


When his teacher, Sayyiduna Hammad Basri (Alaihir raHma) passed away, Imam A'zam Abu Hanifa (Alaihir raHma) was 40 years old and he began teaching. He became very famous and travelled many places. Students from all over the Muslim world came to him to listen to his lectures, interviews and debates. Imam Maalik (Alaihir raHma) also learnt under him. When he was 56 years old, Caliph Mansur came to power after the Ummayad dynasty was overthrown by the Abbasids in 132 A.H. Since Imam Abu Hanifa (Alaihir raHma) opposed the Caliph's ruthless killing of the Ahle Bait, he was arrested. The Caliph offered the Imam the post of a Qaadi (Judge), but he refused. The Caliph Mansur had him beaten with a stick 30 strokes. His feet bled. Caliph Mansur repented and offered Imam A'zam Abu Hanifa (Alaihir raHma) 30000 pieces of silver. The great Imam refused once more. He was imprisoned again and thrashed 10 more strokes every day.



Imam A'zam Abu Hanifa (Alaihir raHma) passed away while in Salaah. He had been poisoned by the orders of Caliph Mansur. His Janaza Salaah was performed six times and each time 50 000 people took part. People continued to come and pray for him for 20 days after he was buried. He was 70 years old. In 459 A.H. a Mazaar (Tomb) was built for him by the Seljuki ruler Alp Arsalan. He lies buried in a Tomb situated near Baghdad in Iraq.




Imam A'zam Abu Hanifa (Alaihir raHma) left behind about 980 students. The most famous among them being:


a. Sayyiduna Qadi Abu Yusuf (Alaihir raHma)


b. Sayyiduna Imam Muhammed (Alaihir raHma)


c. Sayyiduna Imam Zufur (Alaihir raHma)



Imam A'zam Abu Hanifa (Alaihir raHma) earned his living by trading. Every Friday, he distributed 20 gold coins to the poor for his parents soul. For 40 years Imam A'zam Abu Hanifa (Alaihir raHma) performed the Fajr Salaah with the Wudu that he made for the Esha Salaah (ie. he did not sleep after the night prayer). He performed Hajj 55 times. He used to recite the entire Holy Quran once every day and once every night. Imam A'zam Abu Hanifa (Alaihir raHma) had so much of Taqwa (Piety) that for 30 years he fasted every day (except for the 5 forbidden days). He often read the Holy Quran in one rakaah or two. He did not accept any presents from anyone. He wore clothes like those of the poor. Imam A'zam Abu Hanifa (Alaihir raHma) once said: "I laughed once in my life and I regret it." He talked little and thought much. It is said that at the place where his soul was taken, he read the Holy Quran 7000 times.





Yahya ibn Sa`id al-Qattan said: "We have not heard better than Abu Hanifa's opinion and we have followed most of his positions."

Yahya ibn Ma`in, he said of Abu Hanifa that he is not only thiqa (trustworthy) but thiqa thiqa. Al- Dhahabi even calls Ibn Ma`in a fanatic Hanafi.



Al-Fadl ibn Dukayn, one of the major authorities of Ahl al-Hadith. He said: "Muslims should make du`a to Allah on behalf of Abu Hanifa in their prayers, because the Sunan and the fiqh were preserved for them through him."



Waki` ibn al-Jarrah, he replied to some of them: "You barred us from Abu Hanifa, are you going to bar us from Zufar??" (Zufar took over the teaching of Hanafi Fiqh in Kufa and Basra after the Imam.)



Abu Mu`awiya al-Darir, he said: "Love of Abu Hanifa is part of the Sunna".



Ibn Dawud al-Khuraybi: "Among the people [of learning] there are plenty of enviers and ignorant ones concerning Abu Hanifa."



Bishr al-Hafi, he said: "None criticizes Abu Hanifa except an envier or an ignoramus".



Ibn al-Mubarak. When al-Awza`i criticized Abu Hanifa, Ibn al-Mubarak copied a compilation of Abu Hanifa's fiqh under the name al-Nu`man. Al- Awza`i read it without interruption except for Salat al-Fard. Then he said: "This Nu`man is a grand master (hadha nabilun min al-ashyakh). Go to him and take as much as you can from him!" Ibn al-Mubarak said: "This is the Abu Hanifa you had forbidden me to see." Tarikh Baghdad. Ibn al-Mubarak considered one's hatred of Abu Hanifa a mark of Divine wrath. He also said: "If Allah had not rescued me with Abu Hanifa and Sufyan [al-Thawri] I would have been like the rest of the common people." Al-Dhahabi relates it as: "I would have been an innovator."



Ibn `A'isha mentioned a fatwa of Abu Hanifa then said: "Truly, if you had seen him you would have wanted him [for your teacher]! Truly, his similitude and yours is as in the saying:


Curse them much or not, I care little to blame you;



But fill - if you can! - the space they left vacant.


* Knowledge without deeds is like a body without a soul. As long as knowledge does not embrace the existence of action it will not be enough not agreeable nor sincere.


* Difficulties are the result of sin. The sinful therefore does not have the right to lament when difficulties befall him.


* To reduce the connection of the World means that a person takes that which is essential from the World and leaves that which is non essential.


* That person who seeks knowledge to attain the World finds that knowledge has no place in his heart.


* That person whose knowledge does not prevent him from committing sin and transgressions then who is that person who has suffered or incurred a greater loss than him.


* For the attainment of knowledge satisfaction is useful and satisfaction is not gained by increasing information but by decreasing it.