Showing posts with label Khazanah. Show all posts
Showing posts with label Khazanah. Show all posts

Monday, July 1, 2013

Initially, Sheikh Buthi Making "Sultry" Salafi-Wahabi

Shaykh Said Ramadan Al-Buthi is the main character of a world-class Sunni or Ahlussunnah wal Jama'ah. He is not only known as a Sufi, but also the nature of the expert as well as expert law, and argumentator Sunni attacks against non-Sunni. It is recognized both in Syria and in other Muslim world. 

One of the Shaykh Buthi greatness is the ability to argue against attacks takfiriyah group that likes mengkafirkan Ash'ari group (Sunni), also likes mengkafirkan fadhilah deeds-deeds and so forth. The sheikh Buthi most persistent and most effective against them. 


There are two of Sheikh Buthi that makes "hot" Wahabi and Salafi groups in Syria and in the Muslim world in general. The first book entitled al-La Mazhabiyyah: Akhtoru Bid'atin Tuhaddidus Shariah Islamiyya, which means that the non schools of thought is a new innovation that may impair thinking Shari'ah. In summary, the book explains that people understand that Islam should be the pattern of thinking. Well thought patterns that the methodology of ijtihad which can not be submitted only those individuals who do not qualify for it. According to Sheikh Buthi, for those who do it Samalah means he'll undermine Islam because he memelencengkan true meaning of Islam itself. This book is very well known and telling all to fight the group takfiriyah Wahabiyah and earlier. 


Second, the book Shaykh Buthi that contain descriptions of the As-Salafiyyah Salafi. That said, this is not a Salafi madhhab but religious atmosphere in the days salafus as-salih. So Salafi is not a way of thinking but it's a fact of life darus greeting of peace. 


Two books that really make Wahabi and Salafi groups desperate, so long in fact there is any conflict between the sectarian Wahabi-Salafi by Shaykh Buthi. 


Advisor to the President 


At the same time an adviser to President Sheikh Buthi. Under normal circumstances it provides advice in the field of religion. However, because of the conflicts that divide the government and rebel communities, in this case also fueled by foreign countries, then there is collaboration between religious factors and political conflict. 


Meanwhile in self-government Shi'ite Alawiyahnya many elements that are not favored by pilgrims takfiriyah-worshipers led by Slafi-Wahabi, although Sheikh Buthi itself not Shiites. Shaykh Buthi itself actually being in government with the intention to seek a balance between the Sunnis by Shiite User Opinions. 


Syria conflict persists indeed. More dominant factor is actually political. The first actually because Israel wants to destroy Syria because he was the country hardest to deal with them. There inhabited militant forces against Israel. Such power is controlled by Shiite Iran and Hamas forces controlled by Khalid Mass and some Shiite forces as part of the Hezbollah-led by Hasan Nasrollah. The three forces that make Syria a major enemy of Israel added that the government itself tends to Shiite Bechar User Opinions. 


Because of these political factors, as well of course the attack on another Islamic country certainly interfere America. And can be presumed that he would help the rebels, the first because it does not like the government, both Salafi-Wahabi Saudi was always pro-American, including takfiriyah worshipers. 


While the countries' already reformed "like Egypt, Libya and so forth who secretly sided with the Americans, and here they are in favor of the rebels. Well because it was then dragged Iran China and Russia to go in this battle because of the resistance against the Americans, actually not because of religion, but to maintain the balance of East and West.
Then there was a messy politics in Syria, and Sheikh Buthi are at a disadvantage. Because he was a Sunni, as a government adviser that he or she has to deal with the Shiite Alawi, while this Takfiri assume that Sheikh Buthi favor of tyranny. 


Because Shaykh Buthi was considered very powerful, especially in Islam, then he attacked that way. Buthi sheikh died in suicide bombings. I think this attack is not far from takfiriyah group, or political movements are anti-government. 


Negative Propaganda 


After Sheikh Buthi die in that way, it seems the west and from the Salafi-Wahabi scholars support this worrisome world, or sympathy for the people of the world against him. Then direkayasalah against some scholars to discredit Sheikh Buthi, like Sheikh Qaradawi. There is a statement that tends to discredit him. Well it actually is part of a political movement to reduce support and sympathy to Sheikh Buthi. 


We hear people who speak ill of Shaykh well in the international print and electronic media. Whereas in the Muslims of the deceased should not be disfigured. There is a hadith which nenyebutkan, 'Hasina mautakum Udzkuru ma'. Nah but for the sake of that there is no reaction then Shaykh Buthi disfigured. So we do not need to enlarge this controversy because it includes part of the conspiracy of others. 


According ahlissunnah wal Jamaah, the righteous person remains righteous. That the political choices that result in something we do not fit in personal assessment and religion as it once was at the time when opposition Sayydina Ali and Uthman. Sunnis say, 'What's going on in our silent companions ", because it is not of the religious factor but other factors. So the Sunni world happier if he did not blaspheme the Shaykh Buthi and more to the political problem not a problem though religious sectarianism religious sectarianism is a problem due to the axis of the global game to play between the sectors. 


Relationship with NU 


When to Syria, I had met with Sheikh Buthi with some scholars, such as KH Idris Marzuki, KH Masruri Mughni (late), and KH Nur Muhammad Iskandar. He has given a diploma directly to deploy all his work. 


One of his most associated with NU is Sharh Al-Hiham, because Al-Hikam the book itself is a mainstay of Sufism who studied at the seminary. In my opinion, the book written by Shaykh excess Buthi hikam Sharh other than, first because he started the Hikam of Sharia then go nature. There is rarely such a Sharh Hikam. Usually that's essentially disyarahi. So of Shari'a he revealed his arguments, recently entered into nature. 


The second is equipping Hikam Sheikh Buthi this with arguments venerated both the Qur'an and the hadith the prophet, because hikam itself no argument in it said little about the verse, but not proportional to each qoul no argument. 


NU is in this Buthi Sykeh less popular than the example of Sheikh Qaradawi Wahbah Zuhaili and. That's because the problem silaturrahim course, because he was elderly. Shaykh Wahbah still come to Indonesia, while Sheikh Buthi only represented by his son, Dr. Taufik.
Second, the books of fiqh category Sheikh Buthi not practical, although a lot related to fiqh and usul fiqh, but he is better known by Sufi clerics and Sunni argumentator. But the scholars should be simple it can not be mapped as a jurist or Sufism. Like the priest Shafi'i jurist when he was very mystic. Imam Hanafi is an expert ra'yi but he is also very mystic. So we more often look at what stands disciplines. However, "what's in the warehouse that's not all visible in the window." 


One of the thoughts that I think Sykeh Buthi need is comprehension is developed between the disciplines of science religious denominations, for example konprehensi between the interpretation of fiqh, Sufism with the science of kalam. This is done so that the integral. I can say that this could be called a sheikh bouts Imam Ghazali both expressed both in the argument and return condemn the Islamic sciences that had been broken: Jurisprudence away from the congregation, the congregation away from the science of kalam, technology away from monotheism, and so on. This is not true. 


Well broken shards of religious knowledge was put together again by Sheikh Buthi in lectures and recitals. Another Keistemewaan lecture Shaykh Buthi is a systematic and scalable, and can be directly transcribed and printed without editing. Then he recorded works pretty much and most had come to various boarding schools in Indonesia. 


* Secretary General of the International Conference of Islamic Scholars (ICIS), Rais Syuriyah NU

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Nahdlatul Ulama: Model Muslim World

On June 4 to 8 June, the Central Board of Nahdlatul Ulama (NU) was invited by the scholars of Afghanistan and Noor Educational and Capacity Development Organization (NECDO) to attend the workshop Role of Ulema in Afghanistan Reconstruction and Development in Afghanistan. NU represented by four delegates speak before the scholars and scientists of the 12 provinces of the importance of peace and reconciliation.
On that occasion, NU was asked to share thoughts about the role of clerics in Indonesia in creating religious harmony along with the management of conflict in it. 


What is interesting in the meeting was the potential for NU as a model of Islam in the world, because he is a "mirror", especially for Afghanistan, in the context of the relationship of Islam with modernity. NU maintained a successful relationship is harmonious, has been to minimize conflict, both inter-religious conflict between Islam and the West as well. Thus, NU could be a model for the relationship between Islam and modernity that gave birth to the relationship inter-religious harmony. 


The model was built NU refers to the integration of Islam into the national struggle over democratization in the long run. In this regard, there are two significant processes. First, the integration of Islam into nationalism. Second, participation in the democratization of Islam. We will discuss the first point first, namely the integration of Islam into nationalism. 


What is meant by this point is the union of Islamic vision of life into the main objective of the establishment of the nation-state. This departs from the principle of al-ghayah wa al-wasail (goals and methods), in which NU put the country as a tool for achieving the goals of Islam. So, if the goal of Islam is rahmatan lil 'Alamin (welfare for the universe), the state that leads to that goal is acceptable, although not in the form of Islam. Therefore, the load Homeland "social justice" as a state constitutional purposes, received by NU though he was not a formal Islamic state. 


In the historical realm, this integration process occurs in several stages. First, recognition of the archipelago as the abode of Islam (dar al-Islam). This is done in the 11th Congress (1936), in which the scholars NU set the archipelago as dar al-Islam. Interestingly, the term dar al-Islam is not meant as an "Islamic state", but rather "Islamic lands" because in it freely implement Sharia Muslims. In this way, NU has formed a "national Islam" (Islamic nationalism) because the dar al-Islam is understood as a nation. That is, when the archipelago was recognized as dar al-Islam, the region has been conceived as a Muslim nation of Indonesia. 


Second, acceptance of the nation-state (Homeland), not an Islamic state on the formation of the constitution of 1945. NU Vice PPKI trial, the Kiai Wahid Hasyim, Kiai Masykur and Zainul Arifin, had mensepakati Homeland building within the framework of a pluralistic nation treatment. At this point, NU has dismissed ego-groups in order to keep the nation's pluralistic society. 


Third, the establishment of an emergency government of Indonesia as a leader who has the authority to implement Shari'a (waliy al-amr bi al-dlaruri al-syaukah). Consensus of the scholars on Muslim Scholars National Conference (1954) is set so that Islamic law can be enforced, as the legitimate government Sharai. Here we see that the politics of nationality NU is not secular, because it boils down to Islamic law, either through the application of the law of particles in national law, as well as the practice of social ethics. 


Fourth, acceptance of Pancasila as the state. It is set at the National Conference in Situbondo Ulema NU (1983), in which the accepted Pancasila as the state, while Islam remains guarded as a creed. Between religious belief and the basic state does not bang it, because Pancasila which contains the divine precepts, the practice is a form of Islamic law. 


Through the integration of Islam into this nationalism, NU has to intervene tensions between Islam as a "universal ideology" Pancasila as the "national ideology", as well as between Islam as a "theocratic understanding" with Homeland as "nation-building". A pattern of relationships which until now still provide tension for most of the Islamic countries in the Middle East, because they have not reached a harmonious relationship between Islam and modernity. 


In this regard, the NU acceptance Homeland driven through democratization in the long run. This happens because NU understand nationalism is not within the framework of identity and territory, but populist. This corresponds to a view of the powers that are directly related to the welfare of the people (tasharruf al-Imam 'ala al-ra'iyyah manuthun bi al-mashlahah). Through this view, championed democracy is not democracy but rather procedural democratization, in order to meet both civil and political rights as well as socio-economic rights. 


Repertoire Tradition
From the above explanation shows that NU has built a model of Islam that is in harmony with modernity, nationalism and democracy. Interestingly, NU did this through a repertoire of Islamic tradition. Tradition that later became this methodology as contained in the legal maxim (qawa'id al-fiqhiyah), legal theory (usul fiqh), and legal philosophy (al-tasyri wisdom '). 


Legal maxim provide practical rules that aim to harmonize the normative obedience flexibility to face reality. For example, the rules ma laa laa yudraku kulluhu yutraku julluhu (What can not be achieved all the basic principle should not be left). This rule making is not refusing Homeland NU, because there are Islamic principles in it, covering shura (consultation), 'is a (fairness) and musawah (equation). While the legal theory provides a method of applying the law to accommodate the times. The legal philosophy became a bridge between the science of Islamic law. 


With traditional methods of modern nuances, NU could confront the challenges of the times Muslims equally. In effect, he is not stuck in the West as a threat to the assumption of the "Islamic threat" selayak understanding fundamentalist circles. NU has put the Islamic tradition as a living wisdom that enhance the life of existing systems. Therefore, in terms of development, the role of Islam is not merely supplementary (additional), but rather complementary (finisher) to help determine the ideal direction of development. 


Awareness of the Muslim world such as Afghanistan, to reflect on NU Jam'iyyah prove that this has great potential, not only in the life of the nation but especially global life. No wonder the Egyptian Muslim thinker, Hassan Hanafi see potential "Indonesian Islam" as the leader of the Islamic world. This view is shared by Hanafi to Abdurrahman Wahid (Gus Dur) as president of the 4th Republic of Indonesia. Of course that meant it was NU Hassan Hanafi.

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Saturday, June 22, 2013

After the Army slapped Sufi

History of the famous Sufi scholars of the classical period to save the good name of Sheikh Abu Ishaq Ibrahim ibn Adham. Praised many circles because of his personality ascetic attitude and tawaduknya. 

Who does not amazement, when the elite position as the King of Balkh (Iran) paced life he left behind for the sake of a simple path of Sufism. The story of Ibrahim ibn Adham Shaikh is often recorded in sources in Arabic and Farsi, as Imam Bukhari and others., As Sufi figure who never met with Prophet Khidzir. 


One of the inspirations that can be drawn from Sheikh Ibrahim bin Adham is an event in the spacious desert. In a way, Sheikh Ibrahim suddenly approached by a soldier rough character. 


"Where is the most peaceful village," asked the soldier. 


Shaykh Ibrahim replied with a finger gesture that leads to the burial site. Not satisfied with this answer, the soldier was slammed his right fist to the head of the Sheikh Ibrahim. The soldiers stopped the action after learning that he was at the Sheikh Abu Ishaq Ibrahim ibn Adham, Sufi figures from Khurasan. 


"Forgive my mistake, O Shaykh." 


"When you hit me, I pray to God to memasukanmu into heaven," 


"Why?" 


"I know that I will get the reward because pukulanmu. I do not want my fate to be good with your loss, and the calculation of your deeds become worse because of me. " 


Morals Shaikh Ibrahim bin Adham instantly melt a heart of stone soldier. Ways Sheik Ibrahim counseled and sincerity to accept the risk for more serious wake him in the search for truth. 


Sources
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Dream about the fate of the Friends of Umar in the Grave

After the death of Sayyidina Umar bin Khattab, the second caliph's friends met through dreams. They also asked, "How does God treat you?"
In al-Aqthaf ad-Daniyyah replied Umar narrated that Allah has forgiven his mistakes and freed from his punishment. The companions replied with a follow-up question. "What causes it? Is it because generosity, justice, or kezuhudanmu? "
Umar menimbalinya to narrate the events in the grave. Moment after he was buried, two angels to him. Umar in tremendous fear. Lost his reason. Before the angel asked, suddenly sounding voice without a way.
"Leave my servant. Do not ask anything to him (Umar). Do not be made afraid. I love and torment him freed. When in the world, he had compassion for CVD bird. "
True. CVD bird story began when Umar was walking toward the town square and see a small child. Umar sad heart. The boy was seen while treating CVD memagang selayak bird toys.
Umar was moved to immediately buy the poor animals. Now the birds are fully belong Umar CVD. To save her from mistreatment boy, this was the second caliph mengikhlaskan CVD bird flew into the air with independence.
This proves that the teachings of the Prophet Muhammad had lodged strong in the hearts and Umar behavior. Although often look fierce, companions of the Prophet nicknamed "Lion of the Desert" was still showing gentleness.
Another message that can be captured that love is no coverage limit. The trees, rivers, soil, food, clothing, books, birds, dogs, and so on. Especially men. This is in line with the hadith narrated by Abdullah bin Umar.
"People are merciful will obtain mercy of the Merciful. Berbelaskasihlah to every creature on earth, undoubtedly 'sky people' love you. "(Mahbib Khoiron)
Sources
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When Caliph Ali Losing Clothes

Caliph Ali ibn Abi Talib loses his armor when leading shifin war. Though as a commander, the dress is very needed. Then it would be gembirannya Ali a few days later when no one told me that the dress was in the hands of Jewish merchants. 

Ali rebuke to the merchant, "armor th
at you offer mine. And as I remember, never give or sold it to anyone. " 

The Jews replied, "It's my own armor. I've never given or buy it from anyone. " 


Mutual claims of ownership occurs protracted, until they agreed to take the case to court. Who served the position of judge at the time was a loyal friend named Ali Syuraikh. 


Ali complained, "Mr. Judge, I demand this because Jews have mastered armor mine without my knowledge." 


Syuraikh turned toward the Jewish merchants da asked, "Is it true allegations that Ali had armor that was in his hand?"


"Not. Armor is mine, "protested Jews insisted. 


"I've heard him," said Ali rather angry. "The armor is mine. I cook a commander does not recognize my armor alone? " 


Syuraikh mediate that Ali not long-winded. "Well, Brother Ali bin Abi Talib. Visible, the armor was now in control of the Jews. so, if you claim the armor is yours, you must submit two witnesses or other evidence. 


"There I have a witness." 


"Who are they?" 


"My son Hasan and Husayn, 'Ali said. 


Syuraikh cut, "Sorry. Testimony child of any number of them, are not valid under applicable law. So, if there is no other evidence, accusation was canceled and this armor is absolute belongs to Jews. " 


Verdict. Allegations commander who also heads the state court canceled. While Jewish co-religionists not to judge it too won the case. 


Syiraikh When asked why he did not give a favorable ruling Caliph who was also his close it, he replied: 


"Sorry. We are herders. And each herdsman will be asked about their grazing responsibility (kullukum raa'in kullukum mas-ulun wa 'an ra'iyyatih). " 


 
Sources
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When the Prophet reads Stomach

Once when the Prophet became prayer leader. The Companions are a congregation behind him heard menggerutup as if the joints in the body of the Prophet shifted between each other. 

Hadrat Umar who do not stand to see the state of the king immediately asked after the
prayer, "O Messenger of Allah, we looked as if the hosts suffered a very tough, are you sick?" 


But he answered, "Nothing. Alhamdulillah, I'm healthy and fresh. " 

Companion Umar heard this answer the question continued, "Then why every time you move your body, as if we heard the joints in the body rub host? We are sure you're sick ... " 


See the anxiety on the faces of his companions, the Prophet lifted his robe. The friend was shocked. It turns out that the Prophet stomach deflated, looked dililiti sheet containing gravel to resist hunger. Small stones that are causing subtle sounds whenever Rasulullah body moving. 


Ventured Umar said, "O Messenger of Allah! Is there when you declare hungry and had no food, and we were only going to stay silent? " 


He replied softly, "Not the best friend. I know, what else would you sacrifice for the sake of this Rasulmu. But what shall I answer to God later, if I as a leader, be a burden for his people? " 


The friend just stunned. Prophet said, "Let this famine as a gift of God for me, that one day my people do not go hungry in this world no more so hungry later in the Hereafter." (Anam) 


 
Sources
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When Caliph Ali Losing Clothes

Caliph Ali ibn Abi Talib loses his armor when leading shifin war. Though as a commander, the dress is very needed. Then it would be gembirannya Ali a few days later when no one told me that the dress was in the hands of Jewish merchants. 

Ali rebuke to the merchant, "armor that you offer mine. And as I remember, never give or sold it to anyone. " 


The Jews replied, "It's my own armor. I've never given or buy it from anyone. " 


Mutual claims of ownership occurs protracted, until they agreed to take the case to court. Who served the position of judge at the time was a loyal friend named Ali Syuraikh. 


Ali complained, "Mr. Judge, I demand this because Jews have mastered armor mine without my knowledge." 


Syuraikh turned toward the Jewish merchants and
asked, "Is it true allegations that Ali had armor that was in his hand?" 


"Not. Armor is mine, "protested Jews insisted. 


"I've heard him," said Ali rather angry. "The armor is mine. I cook a commander does not recognize my armor alone? " 


Syuraikh mediate that Ali not long-winded. "Well, Brother Ali bin Abi Talib. Visible, the armor was now in control of the Jews. so, if you claim the armor is yours, you must submit two witnesses or other evidence. 


"There I have a witness." 


"Who are they?" 


"My son Hasan and Husayn, 'Ali said. 


Syuraikh cut, "Sorry. Testimony child of any number of them, are not valid under applicable law. So, if there is no other evidence, accusation was canceled and this armor is absolute belongs to Jews. " 


Verdict. Allegations commander who also heads the state court canceled. While Jewish co-religionists not to judge it too won the case. 


Syiraikh When asked why he did not give a favorable ruling Caliph who was also his close it, he replied: "Sorry. We are herders. And each herdsman will be asked about their grazing responsibility (kullukum raa'in kullukum mas-ulun wa 'an ra'iyyatih). " 


 
Sources
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Hasan Basri Christian neighborly tolerance

Admiration of friends and disciples not personal thrill Hasan al-Basri to live full of simplicity. In flats that are not too big he lives with his beloved wife. At the top is the abode of a Christian. Family life and neighborly calm and harmonious flow despite lack overwhelmed by worldly measure. 

In the room Hasan al-Basri always looks small bucket of water drip from the roof of his room. His wife was deliberately set it up at the request of Hasan al-Basri that the droplets do not overflow. Hasan al-Basri routinely replace it each time bucket is full and the occasional splash that could wipe residual wetting tile. 


Hasan al-Basri was never intended to fix the roof. "We must not disturb the neighbors," he argued. 


If traced, the roof of Hasan al-Basri room is nothing but a tiled bathroom a Christian, his neighbor. Because there is damage, urine and feces seeping into the room without following Imam channels available. 


Christian neighbors did not react to anything about this incident because Hasan al-Basri himself had never let him know. Until one day the neighbor visiting Hasan al-Basri who was sick and unclean fluids witnessed overwrite room bathroom Hasan Al-Basri. 


"Imam, since when you put up with all this," Christian neighbors seemed apologetic. 


Hasan al-Basri was silent look, while short smile. 


Feeling no response was half-Christian neighbors urged. "Tell me honestly, O Imam. It is heartening for us. " 


With a deep voice was Hasan al-Basri replied, "Twenty years ago." 


"Then why did you not tell me?" 


"Glorifying neighbor is mandatory. Our Prophet mengajaran, 'Who believes in Allah and the Last Day then glorify neighbors'. You are my neighbors, "he said softly. 


The Christian Neighbors say two sentences creed instantly. (Mahbib Khoiron)

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