1) To have respect in one’s heart and exhibit reverence for gatherings of knowledge.
This is embodied in some of the following practices:
a) To have ritual purity and cleanliness before leaving to attend gatherings of knowledge. The Companions of the Prophet (PBUH) and their followers used to be very attentive to this matter. It is reported that Imām Mālik used to be meticulous in his veneration of gatherings of knowledge to the point that before narrating hadiths, he would make wuḍūʼ, wear his best clothes, sit upon his cushion, comb his beard, put on perfume, and sit in the most dignified and respectful posture. When asked about this he replied, “I love to exalt the hadiths of the Messenger of God (PBUH).”
Another form of purification before attending gatherings of learning is that of the purification of the heart from traits such as backbiting, envy, grudges, and other spiritual diseases through various forms of worship and acts of obedience. This is done to exert an effort to expand one’s heart and state of mind in a way that will make the student more susceptible to absorbing knowledge and implementing it. It is commonly said, “In the presence of scholars guard your tongue. And in the presence of the knowers of God, guard your heart.”
b) A student should come in a state of stillness of the heart, mind, and body (sakīna) along with a demeanor of a dignified seriousness (waqār) that is derived from an understanding of the gravity and significance of being in a circle of learning. Ḥasan al-Baṣrī used to say, “Seek knowledge and seek in order to [attain] knowledge stillness and seriousness (sakīna wa al-waqār) as well as humility towards whom you are learning from and towards those you are teaching.”
Due to the intense reverence that Imām Mālik had for the hadiths of the Prophet (PBUH), it is reported that he once remained seated in the same position while teaching for four hours, even though he had been stung by a scorpion and his color had changed. Upon being asked about this he replied, “I did not want to interrupt the hadiths of the Messenger of God (PBUH).” In this is revealed the depth of Imām Mālik’s understanding of the majesty of God and the rank of His Messenger, upon him be peace. Indeed, God has said in the Qur’an, “Whoever honors the symbols of God, verily it is from the piety of the hearts.”[1]
2) To have humility and respect for scholars and to honor them.
Humility is an essential characteristic that a student must have to truly benefit from his or her teacher. In the hadith of the Messenger of God (PBUH), when the angel Jibrīl (AS) came to ask the Prophet (PBUH) about Islam, Imān, and Iḥsān, he is described as having, “put his knees against the knees [of the Prophet PBUH] and placed his hands on his thighs.”[2] When the Companions used to sit with the Messenger of God (PBUH), they did not used to raise their heads up to him out of their reverence for him. It is reported on the authority of Anas (RA), “If the Messenger of God (PBUH) used to enter the mosque, none of us used to raise our heads except Abū Bakr and ʽUmar. They used to smile at him and he used to smile at them.”[3] It is also reported on the authority of ʽUbāda b. al-Ṣāmit that the Messenger of God (PBUH) said regarding respecting scholars and honoring them, “He is not from my community who does not venerate our elders, have mercy on our youth, and know the rights of our scholars.”[4]
Imām ʽAlī (RA) would say regarding the manners of respect a student should have with his or her teacher, “From the rights of the scholar over you is that you give greeting to people generally and greet him specifically, that you do not ask him questions excessively, you do not meet his answers with discord, you do not pressure him if he tires, you do not grab his garment if he sets forth, you do not reveal to him secrets, you do not back bite anyone in his presence, you do not seek out his shortcomings, and if he makes a mistake you accept his excuse. It is incumbent upon you to respect and honor him for the sake of God as long as he adheres to the commands of God. And [you must not] sit with your back towards him, and if he has a need you should hasten before everyone in serving him.”
It is related by Shaʽbī that, Zayd b. Thābit led a funeral prayer. He then brought his riding animal near so he could ride it and Ibn ʽAbbās came to assist him in mounting. Upon this, Zayd said, “Do not do this O, son of the Messenger of God’s uncle.” Ibn ʽAbbās replied, “This is how he ordered us to treat our scholars and elders.”
Sufyān al-Thawrī entered the gathering of Imām Mālik while his students around him were seated as if there were birds perched on their heads. He later recited the following poem to describe this:
يأبى الجواب فلا يراجع هيبة والسائلون نواكس الأذقان
أدب الوقار وعز سلطان التقى فهو المهيب وليس ذا سلطان
He refuses to answer [excessive questions and the questioner] will not return out of awe
Those who ask [in his presence] sit with their necks bent
Refined manners, grace, and the dignity of a chief of piety
He inspires awe [in hearts] yet he is no king
Al-Shāfiʽī said: “Out of my reverence for him, I used to turn pages while being seated in the presence of Mālik with gentleness so that he does not hear the pages turn.”
It is related by Ṣāliḥ b. Aḥmad b. Ḥanbal, “Al-Shāfiʽī came one day to visit my father while he was ill. He [Ibn Ḥanbal] leapt towards him, kissed him between the eyes, made him sit in his place and he sat in front of him.” He said, “Then he spoke to him for an hour. When al-Shāfiʽī got up to leave, my father rose and took hold of his saddle and walked with him. When [news] of this reached Yaḥya b. Maʽīn, he questioned my father saying, ‘O Abū ʽAbd Allāh, subḥānallah! Were you forced to walk by the side of al-Shāfiʽī’s riding animal?’ My father replied, ‘And you O Abū Zakariyya, had you walked on the other side you would have benefitted.’ Then he said, ‘Who wishes for goodness should follow the tail of that beast.’” It was said to Iskandar, “Why is your reverence for your spiritual guide (al-muʽaddib) greater than your reverence for your father?” He said, “Because my father is the cause of my temporary life while my spiritual guide is the cause of [success] in my eternal life.”
Many of the Muslim rulers and caliphs also used to give immense importance to knowledge and the reverence of scholars. It is related that Hārūn al-Rashīd used to send his two sons al-Amīn and al-Māʼmūn to learn from Imām al-Kisāʼī who was one of the seven reciters of the Qur’an. One day after class was finished; al-Amīn and al-Maʼmūn were competing to carry the sandals of the shaykh. Each one wanted to carry them and then they settled for each of them carrying one sandal. Meanwhile, Hārūn al-Rashīd was watching them from an elevated place in his residence. He later invited him to a table he had prepared for him. He then asked him during the meal, “Who is the happiest of people?” The shaykh said to him: “You are O Leader of the Believers.” He said, “No. The happiest of people is the one who the two heirs of the Leader of the Believers (amīr al-muʼminīn) quarrel to carry his sandals.”
From amongst the forms of respect that students must have for teachers is that they should listen with complete attentiveness, even if the teacher is saying something which they already know from a quote, story, or poem. ʽAṭāʼ said, “I listen to a hadith from a man and I am more knowledgeable of it than him. However, I do not show him that I surpass him in anything.” Similarly, he should not precede the scholar in explaining a matter or answering a question posed by one of the students. It is said, “Learn silence the way you learn to speak. And be more vigilant about listening than speaking.”
As for humility, this not only means that students should be in a state of humbleness while learning but that they must also humble themselves to knowledge in the exertion of their efforts to seek it. Ibn ʽAbbās used to say, “I lowered myself seeking, and then I became sought (dhalaltu ṭāliban fafiztu maṭlūban).” It is also related that he said, “When the Messenger of God (PBUH) died, I said to a man from the Anṣār come lets seek out the Companions of the Messenger of God (PBUH) for they are many today. He said, ‘I am surprised by you, O Ibn ʽAbbās! Whom amongst the Companions of the Messenger of God (PBUH) do you see as better than yourself?’ He said, ‘So I left him and I set out to ask the Companions of the Messenger of God (PBUH) and [news of] a hadith from a man had reached me. I came to the door of the one saying [the hadith] and I spread my cloak on his doorstep, all the while the wind was blowing sand in my face. He came out and saw me and said, ‘O son of the Messenger of God’s (PBUH) uncle, what brought you here? Had you sent for me, I would have come.’ I said to him, ‘It is more fitting that I should come to you.’ He said, ‘And I asked him about the hadith. This man of the Anṣār then lived until he saw me when people had gathered around me asking me, and he would say ‘This youth is more intelligent than me.’”
It is also related that Ibn Shihāb al-Zuhrī would not abandon anyone he knew to possess any knowledge except that he sought him out and found him. Ibrāhīm b. Saʽd said, “I asked my father, how did Ibn Shihāb surpass you?” He said, ‘He used to come to the center of gatherings and not leave an elderly person except that he asked him and not leave a youth except that he asked him. Then he used to go to the homes of the Anṣār and he would not leave a youth he did not ask or an elderly person he did not ask. He used to even speak to the women of the households.’”
Finally, it is incumbent that a student does not acquire pride or vanity after having gained an amount of knowledge, remembering that it is ultimately God who granted this to him or her. Also because the amount of knowledge that one has accumulated regardless of the heights a student has reached is insignificant in comparison to the knowledge of God the Exalted and High. God says in the Qur’an, “He has taught humans what they knew not.”[5] He also says, “And God took you out of the wombs of your mothers [with] you not knowing anything.”[6] God also says, “I have not given you from knowledge except a little,”[7] and He says, “Above each [person] with knowledge is [one] more knowledgeable.”[8]
3) Sincerity: It is essential that those seeking of knowledge do so with an intention sincerely for the sake of God, both when learning and practicing it. This is also the case when teaching and spreading knowledge. The Messenger of God (PBUH) said, “Who learns a science which is learnt for the sake of God not seeking from it anything but a portion of the world will not smell the scent of Heaven on the Day of Resurrection.”[9] He also said, “Whoever learns knowledge to rival scholars, to debate with fools, or to draw people to him, is in the Fire.”[10] Ḥasan al-Baṣrī said, “The punishment of the scholars is the death of the heart. The death of the heart is seeking the world through the works for one’s hereafter.” And Sahl has said, “All of knowledge is of this world except for the portion one practices which is of the other world. And all of deeds are dust except for sincerity.”
4) Trustworthiness: From the codes of conduct associated with knowledge in the Islamic tradition is trustworthiness (amāna). In a related hadith, “Be faithful in knowledge for the betrayal of one in his knowledge is worse than his betrayal in his property. And God will be your questioner on the Day of Resurrection.”[11] From the trusts of knowledge is that the scholar remains within the bounds of what he knows and does not say that which he does not know. Also, from intellectual honesty is to attribute sayings and ideas to their sources.
[2] Ṣaḥīḥ Muslim: vol.i/ Kitāb al-imān 1-bāb 1/h. 1
[3] Al-Mustadrak: vol.i/ p.121.
[4] Majmaʽ al-zawāʼid: vol.i/p.127
[7] Qur’an, Al-Isrāʼ: 85.
[9] Sunan Ibn Māja: vol.i/al-Muqaddima-bāb 23/h. 252
[10] Majmaʽ al-zawāʼid: vol.i/ p. 141.
[11] Majmaʽ al-zawāʼid: vol.i/ p.183.
Assalamualaikum Saudara Firdaus,
Saudara Firdaus perlu faham akan ‘context’ ayat ayat saya bilamana saya berkata bahawa ianya satu perkara yang harus SEANDAINYA apa yang pihak Gereja Methodist Damansara Utama menjemput Muslim untuk bermuzakarah atau ke majlis jamuan makan malam ala ala 1Malaysia?
Hakikatnya majlis makan malam itu sebenarnya bertujuan memasukkan jarum jarum halus dakyah kefahaman Kristian mereka dengan menggunakan ‘approach’ dan taktik melembutkan hati dan jiwa nurani Melayu2 Muslim yang sedang mereka ‘tarbiyyah’ secara beransur untuk menerima ‘Ketuhanan Jesus Christ’ dengan cara menggunakan simbol simbol dan kebudayaan dan kelaziman Melayu di Malaysia ini.
Bagaimanakah cara untuk menawan hati orang orang Melayu? Sudah tentu ada cara dan kaedahnya.
Dengan memakai pakaian cara Melayu. Dengan menggunakan pemikat pemikat hati orang orang Melayu seperti 5 orang yang ternyata sudah murtad secara rohani mereka, menggunapakai pelekat yang mengisytiharkan diri mereka sudah mempunyai nama nama Kristian.
Lihatlah wajah wajah ‘Sophia’, ‘Kieffer’, ‘Mina’.
Wajah wajah itu menyerlahkan peribadi yang sudah tidak menampakkan ‘nur’ Islami.
Mungkin apa yang saya hujahkan ini tak tampak pada mata kasar sesetengah orang yang belum berkecimpung didalam dunia Dakwah al Islamiyyah.
Namun bagi diri Mamu dan rakan rakan seusaha, kami boleh rasa dan tahu yang mana masih ‘pure Muslim’ dan yang mana sudah ada ‘ciri ciri’ Kuffar.
Bagaimana? Ianya tertakluk kepada diri si pendakwah itu sendiri. Setiap pendakwah Muslim ada pencapaian tersendiri.
Alah bisa tegal biasa. Terkilas ikan di air, hamba dah tahu jantan betinanya. Perumpamaan orang orang Melayu.
Apakah dengan berkata sebegini, hamba mendabik dada dan menyombongkan diri, mengaku diri lebih ‘terer’ dari yang lain?
Tidak sama sekali! Cuma mahu menceritakan bahawa didalam usaha dakwah ni, ada pelbagai macam peringkat dan tahap tahap kefahaman yang setiap pendakwah mendapat nikmat dari Allah Subhanahu Wa Ta’ala, bermuhasabah diri sendiri dan melalui pengalaman pengalaman hidup masing masing melalui episod episod tertentu melayani seribu satu macam perangai dan kerenah manusia.
Setiap insan ada cerita dan keadaannya sendiri. Tak sama dengan yang lain.
Mamu dapat melihat perubahan pada wajah wajah insan insan yang sudah berubah arah kerohanian ini.
Majlis makan malam itu ternyata ada unsur unsur tarbiyyah mereka yang disasarkan dengan kuiz yang direka sedemikian rupa, ingin menguji tahap kefahaman Iman dan Islam sasaran sasaran pastor terbabit?
Dari jawapan sipolan polan tertentu, maka pihak penganjur akan tahu yang mana mudah untuk dipengaruhi dan yang mana akan merupakan cabaran kepada pihak penganjur?
Sama juga dengan kami, para pendakwah Islam.
Jika para pelawat dan pelancung bukan Islam yang datang ke masjid kosong didalam jiwa masing masing dan tidak pernah mengambil tahu akan agama yang ia lahir ; kemudian ingin mengetahui akan apakah dia Islam, ia memudahkan diri para pendakwah untuk menerangkan kepadanya tentang hakikat Ad Deenul Islam.
Namun, biarpun ia seorang fanatik Kristian, Hindu, Buddhist, Sikh dan apa sahaja kefahaman ciptaan manusia, kami sebagai pendakwah sekiranya sudah tahu dan faham tentang asas kefahaman kefahaman terbabit, mudah sahaja mengajar dan menerangkan kepada sipolan sipolan itu tentang kecelaruan kefahaman mereka dan menunjukkan kebenaran didalam Islam.
Semua ini tertakluk juga kepada tahap intelek insan insan terbabit?
Samada kepala otak mereka itu mampu memahami akan apa yang sedang kami sampaikan?
Juga tertakluk kepada kebolehan si pendakwah Muslim sendiri?
Cara ia berdakwah?
Apakah berasaskan nas nas dalam Al Quran dan Hadis Sahih Rasulullah Sallalahu Alaihi Wassallam?
Gaya bahasanya?
Budi bahasanya?
Sopan santunnya?
Tahap kefahaman Islamnya?
Peribadinya?
Rupa parasnya?
Penampilannya?
Tahap kebersihan diri dan pakaiannya?
Keadaan sekeliling?
Suasana ketika itu?
Tersendiri atau dikerumuni orang?
Semua ini memainkan peranan akan keberkesanan sesi dakwah tersebut?
Sebab itu gereja terbabit berusaha mengujudkan suasana selesa @ ‘ambience’ untuk mempengaruhi ‘target target’ mereka malam itu.
Jika JAIS tak mengambil tindakan terjah pada malam itu, sudah tentu pihak gereja DUMC akan dapat mempengaruhi maarof maarof sintok berkenaan untuk murtad dari Ad Deenul Islam.
Saya tidak menyalahkan pihak DUMC seratus peratus didalam usaha dakyah mereka.
Itu dah memang kerja dan usaha mereka untuk ‘evangelize’ sasaran mereka dikalangan Islam.
Saya cuma ingin bertanya kepada mereka yang terbabit, sanggup hadir di majlis makan malam Kristian dimalam malam Ramadhan ‘ Apakah kalian sudah begitu keliru tentang yang mana satu ‘makhluk’ dengan yang mana satu Tuhan Sekelian Alam?
Sebodoh bodoh manusia, sudah tentu tahu membezakan diantara Tuhan yang Ahad dan Esa dengan tuhan tuhan ciptaan pemuka Kristian dengan menyembah ‘tuhan 3 dalam satu’?
Akai pi mana syeikh?
Nak kata zaman kita ni masih ketinggalan dari segi penyampaian maklumat dan ilmu pengetahun, kita ni hidup didalam Akhirul Zaman. Zaman Sains dan Teknologi.
Orang pribumi Papua New Guinea pun dah pandai guna komputer dan laptop. Takkan anda yang tinggal kat Malaysia yang serba membangun ni boleh tersasar tahap gaban, beb?
Tak reti nak cari ilmu tentang Agama Islam?
Hello! Belajar le menggunakan sistem carian maklumat sedia ada seperti Google dan sebagainya.
Anda cuma perlu taip ‘quran’ saja dan begitu banyak laman web yang menyediakan seluruh isi kandungan Al Quranul Karim akan terbentang didepan mata anda!
Salah satu darinya adalah www.quran.com. Anda tak faham tentang cara nak membaca ayat ayat suci Al Qur’an tersebut didalam Bahasa Arab?
Gunakan panduan sebutan yang ada didalam Rumi sambil berusahalah anda mencari guru Al Quran dan belajar lah tentang hakikat Islam!
Yang bengong sangat gi belajar tahyul dan khurafat Kristian tu kenapa?
Takkan sampai begitu sekali tahap kebuntuan fikiran anda?
Allahu Rabbi adalah Tuhan Sebenar Benar sekelian makhluk!
Tak payah nak memeningkan kepala dengan pergi menyembah benda ciptaan Allah itu sendiri.
Anda menyesal?
Alhamdulillah!
Beristighfar lah anda begini. Sila klik > Astaghfirullah - Ustaz Asri Ibrahim
Insya Allah, taubat anda akan diterima Allahu Ta’ala, Rabbul Alamin, Dzul Jalali Wal Ikram. Tuhan Maha Pencipta, Maha Berkuasa keatas Segala-galanya!
Mamu doakan anda semua selamat kembali ke Redha Ilahi.
Amin Ya Rabb, Ya Rahman, Ya Rahim.
Bersama samalah kita mengamalkan seperti apa yang ditinggalkan Allahyarham Ustaz Mohd Asri Ibrahim, salah seorang insan terpuji dan terbilang dunia Dakwah Al Islamiyyah Negara Malaysia kita:
Sila klik kat sini > Subhanallah - Ustaz Mohd Asri Ibrahim
Semoga dicucuri Rahmat Allahu Ta’ala keatas ruh salah seorang insan tercinta Tok Mamu ini.
Amin Ya Allah!
Selamat bertaubat, Selamat berpuasa, Selamat beramal.
Insya Allah!
Wabillahi Taufik Wal Hidayah.
Wassalamualaikum Warahmatullahi Wabarakatuh.
Hamba Allah dan debu dunia,
Assalamualaikum Warahmatullahi Wabarakatuh.
May Peace, Mercy and Blessings of Almighty Allah be upon those of you who believe in Him, The Most Compassionate, Most Benevolent God of us all.
Ameen.
Today, marks the 1441th anniversary of the birth of Allah’s Greatest Messenger to the entire universes, the Blessed Prophet Muhammad ibni Abdullah, Sallalahu Alaihi Wassallam.
His enduring Message of Peace and Salvation remains as a permanent guide and shining beacon to those whose hearts and minds are alighted with the burning desire to seek the Truth and claim their birthrights to be true worshipers of The Only Absolute Supreme Creator of us all.
Islam is the only God given faith that was taught to our Father, the blessed Prophet Adam Alaihis Salam and from him to our Mother Sayyidatuna Hawwa Radhiallahu Anha.
From the union of our blessed parents came forth the multitudes of tribes and people who through the passage of Time, spread throughout the world and established the nations and countries which are so diverse and evolved various cultures and civilizations that mark the Greatness of Ar Rahman Who allows us the freedom of choice yet never left us without a warner, a guide to lead us back to His Salvation.
Islam stands forth as a shining beacon to all who seek God’s Mercy through the ages and by all the signs and prophecies of Muhammad Sallalahu Alaihi Wassallam, it is obvious that we are today living in the Last Ages.
The period of Time which has been promised to us where mankind will come to a stage where being religious will be considered strange and at times even offensive!
People nowadays would not bat an eye at those who adopt the most perverse traits of behavior and mannerisms which are void of all earlier norms and decencies and accept such uncouthness as part and parcel of so called modern ways of life but would frown and scowl at those who choose to be religious and return to the ways that are enjoined in all forms of faith and beliefs.
This is the sad reality of our present life.
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet Muhammad Sallalahu Alaihi Wassallam (peace be upon him) said: “Islam began as something strange and will return as something strange as it began, so give glad tidings to the strangers.”
This Hadith is Sahih and was reported from the Messenger of Allah Rahmatulil Alamin (Mercy to the Universes).
A group of Hadith scholars added in another narration: It was asked: O Messenger of Allah! Who are the strangers?
He replied: “Those who perform good deeds while others make mischief.”
In another wording: “Those who correct what the people have corrupted of my Sunnah” (whatever is reported from the example of the Prophet).
And in another wording: “They are the strangers among their tribes.” In another wording: “They are the righteous few among the evil masses.”
What is meant here is that the “Ghuraba” (strangers)” are the people of integrity and that Jannah (Paradise) and happiness are for those strangers who will rectify what others have corrupted.
When the conditions change, matters become unclear, and the righteous people are few, they adhere steadfastly to the truth and to the religion of Allah.
They sincerely worship Allah Alone, perform Salah (prayer), pay Zakah (obligatory charity), observe Sawm (fast), perform Hajj (pilgrimage), and all other acts of worship.
Reference: www.qsep.com
In Surah Al Fussilat Chapter 40 Verse 30 in the Blessed Al Quran Al Karim, Allah Subhanahu Wa Ta’ala reveals:
Transliteration
Inna allatheena qaloo rabbunaAllahu thumma istaqamoo tatanazzalu AAalayhimualmala-ikatu alla takhafoo wala tahzanoowaabshiroo biljannati allatee kuntum tooAAadoon
Sahih International
Indeed, those who have said, “Our Lord is Allah ” and then remained on a right course - the angels will descend upon them, [saying], “Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.
and in the next verses:
Transliteration
Nahnu awliyaokum fee alhayatiaddunya wafee al-akhirati walakum feehama tashtahee anfusukum walakum feeha mataddaAAoon
Sahih International
We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish]
Transliteration
Nuzulan min ghafoorin raheem
Sahih International
As accommodation from a [Lord who is] Forgiving and Merciful.”
and Allahu Rabbul Alamin praises those who strive in His Way:
Transliteration
Waman ahsanu qawlan mimman daAAaila Allahi waAAamila salihan waqalainnanee mina almuslimeen
Sahih International
And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.”
Islam appeared as something strange in Makkah al Mukarramah where only a few of the pagan Arabs accepted the faith while most showed enmity towards it and rejected the Noble Prophet Muhammad Sallalahu Alaihi Wassallam (peace be upon him) whom they harmed along with his Sahabah (Companions of the Prophet) who embraced Islam.
Then it reached Madinah al Munawwarah the city that those Companions who had the ability migrated to. It continued to be regarded as something strange until the number of Muslims increased in Madinah and other cities.
People then embraced Islam in crowds after Allah made it possible for His Prophet (peace be upon him) to conquer Makkah.
Islam was viewed as strange by people at a time when most were heathens associating others with Allah. They worshiped idols, prophets, saints, trees, stones, and the like.
Allah Azza Wa Jalla guided whom He pleased through His Final Messenger Muhammad Sallalahu Alaihi Wassallam (peace be upon him) and through his Companions. Thus, they entered Islam, worshipped Allah sincerely abandoning their idols, prophets, and saints.
They did not offer prayer, prostrate, or call upon anyone except Allah. They only sought assistance or cure from Him (may He be Exalted and Glorified).
They did not supplicate or seek help from the dead, idols, trees, stones, planets, Jinn (creatures created from fire), or angels. Instead, they worshipped Allahu Rabbul Alamin (Lord of the Worlds) alone. Such are the Ghuraba (strangers).
When a vast number of people shed their inhibitions and adopt a lifestyle of lewdness and uncultured lifestyles, real Muslims remain modest and stay true to the dictates of Almighty Allah and the enjoinments of His Final Messenger.
Some Arab tourists coming to Malaysia forget that Allahu Rabbul Jalil is All Seeing and All Aware of what they do no matter that they have traveled away from the borders of the Lands of the Anbiya Iwal Mursalin.
They change into Western attire and shed their hijabs going about in KL’s shopping malls like the Kuffars. I have had many experiences of asking such folks as to why they do so and the usual run of the mill replies would be that ‘It’s okay in Malaysia!’
Really???
I would then ask,” You mean to tell me that Allah can’t see you here?”
and that would send them scurrying away from this troublesome fellow Muslim who only means well and just wishes to remind them that Ar Rahman is All Seeing, Al Aware no matter that one is in the most exclusive 5 or 6 star hotels or luxurious resorts anywhere in the world!!!
End Times Muslims practicing Al Islam are referred to as the Ghuraba. Strangers adopting a Way of Life that sets us apart from the crazy, hedonistic masses embroiled in a destructive lifestyle that leaves many devastated and destroyed both physically and spiritually in the true sense of the word!
Let’s listen to Sheikh Khalid Yasin talk about this subject of being ‘Ghuraba~ Strangers’:
Towards the End of Time there will be those who hold fast to the religion of Allah while others fall by the wayside. No matter what comes their way!
I recall a nasyeed by Nagore Al Haj EM Haniffa, the famous Indian Muslim singer where among the meanings of the lyrics of one of his songs~’Iraivan Mel Annai’ (Verily before God) were: “Itiyyin munayyil nirittiyye pothum, Iman ilekke maatom!” @ Even if we are pressed by the tips of the (kuffars) spears, we will not shed our faith!”
Everytime I listen to this song, my eyes well up with my tears and the hairs on my hands stand up, conjuring up that image of devout Muslims who remain steadfast holding on to their Iman no matter that the Kaffirs held them captive, with deadly sharpened steel piercing their chests in order for them to abandon their faith in Allah!
I have read of such instances taking place in Gujerat, India when the Hindus ran riot and massacred the Indian Muslims there. Also in Bosnia Herzegovina, Chechnya, Kashmir, etc.
Such are the true believers of Allah the Almighty God of the entire worlds.
When disbelief, disobedience, and evil increase, these devout strangers will remain obedient to Allah and His religion. They will be granted Paradise and Happiness with a goodly reward in this life and the Hereafter.
Its not something that most humans nowadays would be inclined to do. To remain conservative and hold firm to the tenets of the Islamic principles whilst the majority of the human society is steeped in all kinds of hedonistic pursuits.
The Muslims of Malaysia are today besieged by all kinds of challenges both to their faith and their ancestral heritage or customs. Many go about oblivious of what the true Islamic teachings are?
If we are to go check as to the knowledge of Islam that most of today’s so called Muslims here possess, we will be dismayed to see the shallow grasp of the fundamentals of Islamic theology that most of the wayward ones know of or put to practice in their daily lives?
There are also a growing number of pseudo intellectuals amongst the Malaysian Muslims who preach pluralistic views of the man-made faiths and false beliefs putting Islam on par with the kuffars misguidance.
These are the viruses amongst us who ought to be eliminated before they corrupt and ruin the misguided masses. It doesn’t help in having cowardly ministers who would rather go with the hedonistic flow instead of standing firm when it comes to the matter of upholding the true principles of Islamic Syaria and help educate the nation.
How can they do so when at home their own wife and kids do not adhere to the basic rules and regulations of Al Islam? The condescending ones often preach what they themselves do not put to practice! All they can do is fall back onto the time tested excuse that this here is a plural society.
A true Muslim leader will lead all others to acknowledging Allahu Rabbul Alamin and guide all mankind to the Truth of Islam. Not let the kuffars remain in their ignorance and damn themselves to an eternal suffering in the Hellfires.
Dakwah al Islamiyyah is only given lip service. I often witness the spectacle of these insincere heads of departments and ministries put up a show of religiousness when in actuality they dare not go against the superiors who remain steeped in all kinds of vices and corruption.
To expect the alternative lineup of Islam labelled group of wannabe rulers to walk their talk is just another series of heart wrenching frustration waiting to happen for they too lack the tenacity to go the Way of Rasulullah Sallalahu Alaihi Wassallam.
At times, one shudders watching the ferocity of their verbal venom spew forth castigating every other person but themselves and we wonder as to the state of their mental health and anxiously await their coming to their senses? Even then if they will be man or woman enough to do just that at all?
To those of us who are Muslims and want to be better Believers in Allah and His Messenger, please get ourselves affirmed in our Iman and upgrade our Amals.
Let’s study our Faith and help spread the Message of Rasulullah Sallalahu Alaihi Wassallam with a renewed vigor and strength of purpose.
Rectify our erroneous ways and return to our Fitrah being proper servants of Almighty Allah.
We live a temporal life here on Earth. Let’s not be caught unawares in the paths leading to Jahannam but rather let’s work towards seeking Allah’s Mercy and His Forgiveness.
Do you remember ‘The Final Khutba of The Last Prophet’?
Well, just to refresh your memory, here is a reading by Sheikh Yusuf Islam, the former popstar Cat Stevens, who is so articulate in his speech and such an illustrious Caller to Islam:
In the spirit of celebrating the Maulid of Rasulullah Khataman Nabiyyi, Muhammad Sallalahu Alaihi Wassallam, let’s offer our Salawats upon the Blessed Messenger of Allah and praise him with our hearts and minds as best as we possibly can!
Sallallahu Ala Muhammad! Sallallahu Alaihi Wassallam! Sallallahu Ala Muhammad! Sallallahu Alaihi Wassallam!
Bismillahirrahmanirrahim.
The Arabic script above reads ‘ In the name of Allah, Most Gracious, Most Merciful.
Muslims start every good deed with this recitation.
The following are excerpts from an article by Dr.Basharat Ahmad who explains very clearly about the Basmallah here and further clarifications by myself @ Zainol Abideen.
Bismillah ar-rahman ar-rahim: “In (or with) the name of Allah, the Gracious @ Beneficent, the Merciful.”
Not only does the Holy Quran begin with this verse, but it also heads every chapter of the Quran, except for Chapter 9.
This verse is a part of the Quranic revelation and through which the Holy Prophet Muhammad Sallalahu Alaihi Wassallam distinguished the separation of the various chapters.
In short, this verse keeps on recurring and possesses such depth that it has been said that just as the Al-Fatihah (the first chapter of the Quran) summarizes the entire Holy Quran so does this verse summarize the Al-Fatihah.
In other words this verse is the summary of the summary of the Quran.
Therefore, I will make a general commentary on this verse, so that it will not be necessary to comment on this verse at the beginning of every chapter. It may be noted, however, that like the daily sun, this verse too shines with a new splendour and power at the beginning of each chapter of the Quran.
Meaning :
This verse is translated as “In (or with) the name of Allah, who is Beneficent and Merciful”. Here, the particle “Bi” (meaning in or with) in the word “Bism” represents a call for help.
So the verse means: “With the help of the name of Allah…”
Now it is apparent that a verb or action is implied in this sentence and by studying the Quran one realizes that this verb is iqra which means ‘read’ or ‘recite’.
This is in line with the hadith where it is written that Jibreel Alaihis Salam, the Archangel appeared to the Holy Prophet, while he was engaged in his usual worship of God at the cave of Hira.
Jibreel said: ‘Iqra!’ @ read. The Holy Prophet replied: “I do not know how to read”. The angel repeated the same words and the Holy Prophet repeated his answer. And so it happened three times. The fourth time the angel said: Iqra bismi rabbi-ka alladhi khalaq, i.e. read in the name of your Lord who created (the Holy Quran, 95:1).
Then the Holy Prophet started reciting. So it is clear that the verb implied before “In the Name of Allah” is iqra, i.e. to read or recite with the name of Allah.
This verb is not explicitly stated because when a person recites the Quran, the use of the word iqra, which is a command, would not be eloquent. The worshipper at that time is fulfilling the order.
Therefore at the time of recitation the implied verb is aqrau, i.e. “I read”. The subtlety in this is that when the revelation descended from God, then because the sentence reflects a command of God, so the implied verb is iqra, i.e. “Read” (imperative), and when the worshipper recites the Quran then because he is at that time fulfilling the commandment of God, the implied verb would be understood to be aqrau i.e. “I read or recite with the help of the name of God…”
Another advantage of keeping the verb implicit is that when a person recites bismillah ar-rahman ar-rahim at the beginning of any work then whatever he is going to do would be considered implied in the sentence.
That is, this call for God’s help is not restricted to the recitation of the Holy Quran but is asked for at the beginning of each and every work so that God’s help is asked for in that work.
Thus in the hadith “kul amr la yabd fihi bismillah ar-rahman ar-rahim fa huwa ajzam,” that is “any work started without reciting bismillah ar-rahman ar-rahim is without blessing”, and certainly if any person starts his works by asking for the help of God then his work will be blessed.
The word Allah
To understand the meaning of the two attributes of God ar-rahman and ar-rahim specially mentioned here, it is necessary to study the meaning of these words.
Allah is the personal name of God the Most High, and this is the greatest name and incorporates within it all the other names of God.
It is certainly not derived from ilah (God) for ilah is used for that which is worshipped besides God, whereas the word Allah has never, either before or after the advent of Islam, been used for any other object of worship. Nor is “Allah” a shortened form of al-ilah (the God), for if it were so then when the particle of invocation ya (O!) preceded it, then al would be dropped.
For instance, al-Rahman (The Beneficent, pronounced ar-Rahman) is a name of God. When the particle ya precedes it, the al is dropped.
We call on God by saying: ya Rahman (O Beneficent!) and not as ya al-rahman (O the Beneficent!). In the same way if Al in Allah was an addition to the word ilah then on using the invocative ya, the prefix Al would be dropped and instead of saying ya Allah (O Allah) we would say ya ilah. But this is not what happens, so it is apparent that Al is not a prefix to ilah but is an integral part of the word Allah.
To sum up, Allah is an independent word which is the personal name of God, and this is unique to the Arabic language as no other language has a personal name for God.
The Quran itself explains the meaning of the name Allah where it states:
La-hu al-asma al-husna “To him belong (all) the beautiful names.” (20:8)
That is, Allah means a being who possesses the complete perfect attributes. Now no attribute is perfect unless it possesses within itself both Husn (beauty) and Ihsan (beneficence).That is, on the one hand the attribute has no fault, flaw or dependency and is thus perfect in its Husn and on the other hand its Ihsan, that is the benefits of the attribute, should also be reaching creation.
For instance generosity is a husn but no matter to what extent it is present in any being, until its Ihsan, that is its beneficence, reaches some other being, then until that time it is of no import whether that attribute exists or does not exist.
That is why God’s attributes are not only perfect in their Husn (Goodness/beauty) but are also perfect in their Ihsan (Beneficence) and it is the blessing of these attributes which is responsible for the emergence and sustenance of the entire creation.
Rahman and Rahim
Ar-rahman (the beneficent) is he whose generosity is so great that before the birth of man and without any effort or labour on man’s part, the entire resources required for his sustenance were provided while Ar-rahim refers to the mercy which is granted repeatedly, and these attributes manifest themselves time and again and have an excellent and improving effect on each person’s actions.
That is why it is stated in the Hadith that God most high, is the rahman (beneficent) of this world and the rahim (merciful) of the hereafter. This is because Rahman before the birth of man, merely out of his beneficence, provided the entire resources for the sustenance and progress of man. So this entire world is a manifestation of the attribute Rahman. The attribute Rahim rewards man for good works and this is fully manifested in the hereafter.
That is, the initial resources are provided to man through Rahman and when man through effort takes advantage of these resources, the results achieved are decided through Rahim.
Land, water, fire, the sun, the moon, rain etc. exist due to the stipulation of the attribute Rahman.
Man’s labour of ploughing and watering the land, is rewarded manifold through the necessary stipulation of the attribute Rahim,so that each seed sown can be returned seven hundred fold.
In the same way eyes, ears, hands, feet, intelligence and knowledge are all a manifestation of God’s Rahman (beneficence). When man utilizes these resources and gets excellent results this is necessary stipulation of the attribute Rahim.
So when a person starts a work by reciting Bismillah ar-rahman ar-rahim he acknowledges and thanks God the most high for the blessings which God provided merely out of the demands of his attribute of Rahman.
On the one hand, man is asking God’s help for knowledge, provided due to the attribute Rahman, of the right path to achieve his objective and on the other hand he is asking God’s help, provided through the attribute Rahim, that the works he carries out produce excellent results.
For example when a surgeon recites Bismillah ar-rahman ar-rahim before an operation then at that time his recitation is a prayer of help from God. He acknowledges God’s attribute of Rahman has provided him eyes, ears, hands, feet, instruments and medicine and he uses them. But furthermore he seeks that God through the attribute Rahman to provide him with the correct knowledge and lead him on the correct path so that he would achieve his purpose. From God’s attribute Rahim he seeks help that the results of the application of his surgical knowledge are successful.
Similarly at a time of reading the Quran when a person recites Bismillah ar-rahman ar-rahim he acknowledges this blessing of God, that merely due to God’s attribute of Rahman (beneficence) a blessing such as the Quran was granted. As the Quran itself states:
Al-Rahman `alam al-Quran “the Beneficent, He taught the Quran”. (55:1-2)
Now at this time of taking advantage of the Quran he seeks from the attribute al-Rahman that true knowledge of the Quran, which when acted upon would lead to achieving his purpose in life and from the attribute al-Rahim he seeks help that his good actions would produce excellent results.
In other words from the attribute Rahman he seeks excellence in knowledge and from the attribute Rahim he seeks excellence in works. It is apparent in this call for help both this world and the hereafter are included.
To be successful in the world it is essential to possess correct knowledge for without correct and complete knowledge no action, whether for the world or the hereafter, produces effective or correct results. And unless the results of works are correct and complete there can be no success in the hereafter.
The Quran contains all the principles and guidance, by acting upon which, man can achieve the goodness of this world and the hereafter.
So at the time of the recitation of the Quran, the prayer and call for help to God that man utters in the form of Bismillah ar-rahman ar-rahim means that from God’s attribute Rahman he seeks such a complete knowledge of this perfect Book of God, that acting in accordance with this knowledge would lead him to inherit the goodness of this world and the hereafter. From the attribute Rahim he seeks that his works be of such perfection that from them would be produced excellent and better results.
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Brothers and Sisters,
Now that you have learned about the significance of saying the Basmallah with full knowledge of what it really means and what reciting it brings to one who seeks the Blessings and Protection of Allah, Almighty God?
Okay, now let’s move on to the meaning of Islam.
ISLAM.
The deeper meaning of Islam is of obedience and servitude of Allah Subhanahu Wa Ta’ala by those amongst Mankind who seek His Mercies.
The root word Islam comes from the joining of 3 Arabic letters ; Sin, Lam, Mim which makes up the word Salama or AsSalam @ Islam.
It’s common meaning is peace, purity, submission, obedience.
The meaning of the word Islam also means in the religious context of submission to Allah’s Will and obedience to Allah’s Syariah @ Laws, in order to achieve true peace and everlasting happiness and achieve purity of one’s soul and absolute fulfillment of one’s inner search of salvation of one’s being by surviving through the myriad of challenges that face us here in this mortal world and go on with our achievements into the Akhirat @ the Hereafter.
A person who submits to Allah is known as a Muslim. A male Muslim is called as a Muslim and a female submitter to Allah is called as a Muslimah.
The word Islam is also imbued in the Salam. The Universal greeting of Muslims who greet each other with ‘As Salamu Alaikum’ meaning ‘ May peace be with you!’.
It is enjoined to further honor and respect one another by adding ‘Warahmatullahi Wabarakatuh’ which means ‘With Allah’s Mercy and His Blessings’.
Such is the beautiful beneficial prayer that the Salam actually is?
A wish that the one whom we are greeting is blessed by Allah Subhanahu Wa Ta’ala with His Peace, His Mercy and His Blessings.
Isn’t this form of greeting the best form of best wishes that you would want to be prayed for by those who greet you or bid you farewell?
Being a Muslim is to surrender one’s self to the Will of Allah. To accept and put to practice all that the Last and Final Messenger of Allah, the Blessed Prophet Muhammad Sallalahu Alaihi Wassallam has passed on to us from Almighty Allah.
The Blessed Prophet Muhammad Sallalahu Alaihi Wassallam came to complete and finalize all the teachings and messages of all the Prophets and Messengers of Allah Subhanahu Wa Ta’ala.
The Holy Al Qur’an Al Kareem is the Complete and Final Testament of Allah to All Mankind.
Learning about the Qur’an and Al Islam is the duty of each sane and rational human being who seeks the Peace, Mercy and Blessings of All Mighty Allah.
I will share more with you about Islam in the following articles.
May Peace be with you.
Wassalamualaikum Warahmatullahi Wabarakatuh.
Zainol Abideen @ Mahaguru58.
