Inilah Masanya

Seruan jihad Abdullah Ibn Mubarak kepada ahli ibadah di Tanah Haram;

يَا عَابِدَ الحَرَمَــيْنِ لَوْ أَبْصَرْتَنَا لَعَلِمْتَ أَنَّكَ فِي العِبَادَةِ تَلْعَبُ
أَوْ كَانَ يُتْعِبُ خَيْلَهُ فِي بَاطِلٍ فَخُيُوْلُنَا يَوْمَ الصَّبِيْحَةِ تَتْعَبُ
رِيْحُ العَبِيْرِ لَكُمْ وَنَحْنُ عَبِيْرُنَا رَهَجُ السَّنَابِكِ وَالغُبَارُ الأَطْيَبُ
وَلَقَدْ أَتَانَا مِنْ مَقَالِ نَبِيِّنَا قَوْلٌ صَحِيْحٌ صَادِقٌ لاَ يُكْذَبُ
لاَ يَسْتَوِي وَغُبَارُ خَيْلِ اللهِ فِي أَنْفِ امْرِئٍ وَدُخَانُ نَارٍ تَلهبُ
هَذَا كِتَابُ اللهِ يَنْطِقُ بَيْنَنَا لَيْسَ الشَّهِيْدُ بِمَيِّتٍ لاَ يُكْذَبُ

Wahai abid di dua tanah Haram, kiranya kamu melihat kami,
Akan terasakan ibadatmu hanya mainan tanpa erti,

Kiranya kudamu berpenat lelah di dalam usaha yang batil,
Namun kuda kami bersusah-payah di medan menambah amal.

Kiranya ciumanmu hanyalah haruman yang semerbak
Namun kami berbangga dengan debu perang suci mewangi, dan bauan kuda berlari.

Kami telah terima sabda-sabda Nabi kesayangan kami,
Kata-kata yang benar, tepat dan tidak pernah mendustai,

Pastilah, tidakkan sama bauan kuda Allah yang perkasa,
Di hidung insan yang bakal menghidu asap neraka yang menyeksa.

Nah, dengarlah, Kitabullah bermadah seloka,
Memang tentunya tidak pernah berdusta, bahawa syahid itu tidak mati atau binasa.

Bagaimana mahu rasa memiliki dakwah?

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Kalau kita main futsal, bagaimana nak merasakan bahawa permainan itu permainan kita?

Adakah dengan sekadar duduk ditepi? Berdiri di tengah tapi tidak bergerak hanya melihat? Atau, kita bergerak dari hujung padang ke hujung padang mengejar bola cuba menjaringkan, dan menepisnya daripada pihak lawan?

Tentu sahaja pilihan yang ketiga! Iaitu kita bergerak daripada hujung ke hujung, menjerit meminta bola, cuba membuat jaringan atau menangkis bola yang datang..

Barulah kita dapat merasakan 'this is my game'..

Kita berpeluh, kita 'injured', kita sedih bila jaring kita dibolosi dan berdebar apabila sepakan penalti..

Tukang duduk tidak akan merasakan 'game' itu melainkan menjadi tukang sorak atau tukang kritik.. Dia takkan pernah rasa apa itu futsal!

Orang yang duduk dalam padang, tapi tak bergerak.. Berdiri tapi tidak meminta bola, bila diberi bola dia biarkan sahaja, larian dan sepakan pun main-main.. Maka? Dia pun takkan rasa apa itu futsal!

Mereka akan rasa, 'Ah, ini bukan jiwa aku!'

Seperti itulah dakwah..

Kita kena berfikir, kena berbuat, kena berpenat, kena berletih dan kena berkorban, kena berhutang atau macam-macam lagi..

Kadang-kadang kena merasai pahitnya kehilangan, sejuknya pelukan ukhuwwah, hangatnya air mata malam, dan masam-manisnya jihad..

Kita kena proaktif, kreatif serta oportunis dalam melakukan dakwah.. Bukannya menjadi pasif dan rigid pada pengarahan..

Barulah, kita dapat merasai apa itu dakwah..

Barulah kita dapat merasai dakwah itu milik kita, dan kita adalah milik dakwah..

'This is our game!'

Apabila, kita sendiri adalah pemain utamanya yang ikhlas dan dekat pada Rabb-nya di atas pentas fatamorgana sementara dan menjadi pemenang di negeri abadi..

كانوا شباباً في العمر كباراً في الهمة

al-Akh yang kita harapkan..

Dia, tenggelam hingga ke dasar dalam lautan keimanan..

Dia, menancap kukuh ke langit dengan kefahaman dan pembentukan..

Dia, menggempur tanpa gentar dengan amal yang terus menerus..

Maka, unsur yang perlu diadun rapi dalam tubuh sebuah jemaah ialah manhaj yang shahih, mukmin yang aktif, dan pemimpin yang tegas dan terpercaya..

Ghazwah: 27
Saraya: 73

100 /10 tahun = 10 ekspedisi per tahun

'Ghazwah' ialah peperangan yang diikuti oleh Rasulullah SAW. Manakala 'saraya' ialah peperangan/ekspedisi yang tidak dihadiri oleh Rasulullah SAW.

Rujukan: محمد بن طه (2012)، الأغصان الندية شرح الخلاصة البهية بترتيب أحداث السيرة النبوية (الطبعة 2)، القاهرة:دار ابن حزم للطباعة والنشر والتوزيع، صفحة 613. بتصرّف.

ليناً من غير ضعف، وتواضعاً في غير ضعة

"Gentle without being weak, and humble without being servile."

The Analogy of the People on a Ship

عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مَثَلُ الْقَائِمِ عَلَى حُدُودِ اللهِ وَالْوَاقِعِ فِيهَا كَمَثَلِ قَوْمٍ اسْتَهَمُوا عَلَى سَفِينَةٍ، فَصَارَ بَعْضُهُمْ فِي أَعْلَاهَا وَبَعْضُهُمْ فِي أَسْفَلِهَا، فَكَانَ الَّذِينَ فِي أَسْفَلِهَا إِذَا اسْتَقَوُا مِنَ الْمَاءِ مَرُّوا عَلَى مَنْ فَوْقَهُمْ، فَقَالُوا: لَوْ أَنَّا خَرَقْنَا فِي نَصِيبِنَا خَرْقًا وَلَمْ نُؤْذِ مَنْ فَوْقَنَا؟ فَإِنْ تَرَكُوهُمْ وَمَا أَرَادُوا هَلَكُوا جَمِيعًا، وَإِنْ أَخَذُوا عَلَى أَيْدِيهِمْ نَجَوْا وَنَجَوْا جَمِيعًا»

"The example of the person abiding by Allah's order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said, 'Let us make a hole in our part of the ship (and get water) saving those who are above us from trouble.' So, if the people in the upper part left the others to do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe."

Sahih al-Bukhari, Book 76, Hadith 48

عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ رَجُلًا زَارَ أَخًا لَهُ فِي قَرْيَةٍ أُخْرَى، فَأَرْصَدَ اللَّهُ لَهُ عَلَى مَدْرَجَتِهِ مَلَكًا، فَلَمَّا أَتَى عَلَيْهِ قَالَ: أَيْنَ تُرِيدُ؟ قَالَ: أُرِيدُ أَخًا لِي فِي هَذِهِ الْقَرْيَةِ، قَالَ: هَلْ لَكَ عَلَيْهِ مِنْ نِعْمَةٍ تَرُبُّهَا؟ قَالَ: لَا، غَيْرَ أَنِّي أَحْبَبْتُهُ فِي اللَّهِ عَزَّ وَجَلَّ، قَالَ: فَإِنِّي رَسُولُ اللَّهِ إِلَيْكَ، بِأَنَّ اللَّهَ قَدْ أَحَبَّكَ كَمَا أَحْبَبْتَهُ فِيهِ"(Sahih Muslim, Hadith 2567)

Narrated by Abu Huraira (RA):"The Prophet Muhammad (PBUH) said: 'A man set out to visit a brother (in faith) in another town, and Allah sent an angel on his way. When the man met the angel, the latter asked him: ‘Where do you intend to go?’ He said: ‘I intend to visit my brother in this town.’ The angel said: ‘Have you done any favor to him?’ He said: ‘No, I have no desire except to visit him because I love him for the sake of Allah, the Exalted and Glorious.’ Thereupon the angel said: ‘I am a messenger to you from Allah (to inform you) that Allah loves you as you love him (for His sake).'"

The Rewards of Guiding Others to Goodness

"Rest assured, even if you sleep while someone else is praying at night; you eat while they are fasting; you stay home while they are performing Hajj; and you do not join them while they are striving in the path of Allah, you will still receive a reward equivalent to that person’s reward, without any reduction. What then if you successfully guide more than one person? What if it is more than ten? Truly, you will receive multiple rewards."

- Abdul Malik Al-Qasim

From Ibn Qayyim al-Jawziyyah's "Miftah Dar al-Sa'adah" (Key to the Abode of Happiness)

"الطبيب ينظر في تركيب هذه العظام ليعرف كيفية علاج المرض، والعارف ينظر إليها لتكون دليلاً على وجود الله والخالق وحكمته وعلمه. فما أبعد ما بين النظرين."

"The physician examines the structure of these bones to understand how to treat diseases, while the wise person (arif) observes them as evidence of the existence of God, the Creator, His wisdom, and His knowledge. How different these two perspectives are."

This translation captures the distinction Ibn Qayyim makes between a scientific perspective focused on practical treatment and a spiritual perspective focused on understanding divine creation and wisdom.

"The straight path is not merely standing alone in the sanctuary to worship Allah, it is a comprehensive struggle to establish a humanity that honors God, spans across continents in accordance with His guidance, and collaborates in times of ease and hardship so that the oppressed are not humiliated, the deprived do not suffer, the affluent do not indulge in excess, and the arrogant do not tamper with rights." - Muhammad Al-Ghazali, "The Concerns of a Preacher"

[Is My Life Worthless?]

If we feel that our life is worthless, to the extent that we choose to ruin it with sins and desires, we must remember that everything we do, even as small as a particle (so tiny it is invisible to the eye), such as tidying up the dining table, giving a smile to someone else, removing trash or obstacles from the road, or anything else, all of this is actually very precious in the sight of Allah SWT, brother...

Even Allah SWT mentions in the Quran,

فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ
"Whoever does an atom's weight of good will see it,"

وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ
"And whoever does an atom's weight of evil will see it."
(QS al-Zalzalah, 99:7-8)

If people rush to chase gold and diamonds, beauty and luxury, power and greatness, for these things are deemed valuable, Allah SWT chooses to teach us that what is truly valuable is our deeds in this world, even if our bodies and faces are shattered, people hate and ostracize us, but still, what are our deeds? Not to speak of the deeds of jihad, preaching, and sacrifice, even if it's a deed as small as a particle, Allah SWT has a reckoning for it..

How valuable is this such that there are special books and special angels recording everything and we will be given not a record of wealth or financial statements in the hereafter, but a record of our deeds...

وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا
"And for every person, we have imposed his fate upon his neck. And We will produce for him on the Day of Resurrection a book which he will encounter spread open."

اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
"Read your record. Sufficient is yourself against you this Day as an accountant."

مَنِ اهْتَدَىٰ فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ ۖ وَمَنْ ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
"Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And we would never punish until We sent a messenger."
(QS al-Isra', 17:13-15)

Elsewhere, Allah tells us,

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ
"But as for he who is given his record in his left hand, he will say, 'Oh, I wish I had not been given my record"

وَلَمْ أَدْرِ مَا حِسَابِيَهْ
"And had not known what is my account."

يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ
"Oh, I wish it had been the conclusive end."

مَا أَغْنَىٰ عَنِّي مَالِيَهْ ۜ
"My wealth has not availed me."

هَلَكَ عَنِّي سُلْطَانِيَهْ
"Gone from me is my authority."
(QS al-Haqqah, 69:25-29)

There is a mosque in Egypt I know of that often recites this surah during its prayers, and every time, many worshippers are moved to tears..

So, if there are people who tirelessly chase wealth to the extent that they do not even know their spouses or children at home, who cannot distinguish friend from foe, what is lawful from what is unlawful, even though these things are mostly just adornments of life in this world...

Where then are the people whose days and nights are full of repentance, filled with spirituality, and then active in Islamic activities, charitable work, preaching, even matters as small as minor deeds to as significant as preaching and jihad?

Everything is accounted for.. Everything is accounted for.. Everything is valuable..

Ustaz Dr Mohamad Khir Johari

لا خسارة في الدعوة

وليس أمر الدعوة كما يظن بعض الناس أنها تعب وخسارة ونصب وألم، فإنها وإن كانت لا تخلو من المتاعب والمصاعب لكنها لذيذة الطعم، عزيزة على القلب، ولذلك فإن أصحابها يضحون في سبيلها بالغالي والنفيس، ويستعذبون العذاب، ويجدون الموت حياة من أجلها. وهم أسعد بها من الناس بدونها. أما العاقبة فهي الفوز وفي غيرها الفشل وهي الباقية وغيرها الفانية.

"There is no loss in the da'wah."

The call, or da'wah, is not as some people think. It's not merely exhaustion, loss, deception, and pain. Despite the challenges, it's sweet in taste, cherished in the heart. That's why its advocates sacrifice greatly, endure hardship, and find meaning in suffering. They find joy in it that surpasses others' experiences. Ultimately, it leads to victory, while neglecting it results in failure. It endures while other pursuits fade away.

Passing Ramadan and entering Shawwal is an annual reminder that our lifespan is getting shorter while our deeds are still few. May the spiritual training of Ramadan successfully cultivate taqwa as our provision to welcome our return to our natural state. That natural state is to be His servants, to propagate and strive for Him, and may we choosed to be one of the martyr in a state of being pleased by Him.

تقبل الله منا ومنكم وإلى الله أقرب وجعلنا الله من المقبولين.

May Allah accept from us and from you, and to Allah we are nearer and may Allah make us among those accepted.

A simple verse with deep meaning shows why we laugh and cry in this world, whether for good reasons or not.

Some laugh at jokes, movies, and games because it makes them happy, but deep down, their heart and faith might be sad.

Others cry when they miss a concert or their favorite team loses, but inside, their heart and faith feel okay.

Here, we can laugh and cry whenever we want.

But what about in the afterlife? There, we can't choose to laugh or cry. Allah decides who does.

Will Allah make us laugh there, or will we be the ones crying?

O Allah, keep our hearts strong in following Your path.

"Be the keys to goodness and the locks to evil."

روى الإمام ابن ماجه، وابن أبي عاصم وغيرهما من حديث أنس بن مالك رضي الله عنه قال: قال رسول الله صلَّى الله عليه وسلَّم: «إِنَّ مِنَ النَّاسِ مَفَاتِيحَ لِلْخَيْرِ مَغَالِيقَ لِلشَّرِّ، وَإِنَّ مِنَ النَّاسِ مَفَاتِيحَ لِلشَّرِّ مَغَالِيقَ لِلْخَيْرِ، فَطُوبَى لِمَنْ جَعَلَ اللهُ مَفَاتِيحَ الخَيْرِ عَلَى يَدَيْهِ، وَوَيْلٌ لِمَنْ جَعَلَ اللهُ مَفَاتِيحَ الشَّرِّ عَلَى يَدَيْهِ»[1]وهو حديث فيه ضعف من جهة إسناده، لكن يتقوَّى وَيَنْجَبِرُ بما له من الْمُتَابَعَاتِ والشَّواهد، وحسَّنه الإمام الألباني رحمه الله.

Narrated by Anas bin Malik, may Allah be pleased with him, the Prophet Muhammad, peace be upon him, said:

"Indeed, among people are keys to goodness and locks to evil, and indeed, among people are keys to evil and locks to goodness. So, blessed is the one whom Allah has made the keys to goodness in his hands, and woe to the one whom Allah has made the keys to evil in his hands."

This hadith is narrated by Imam Ibn Majah with a weak chain of transmission, but it is strengthened and supported by its multiple chains of transmission and corroborating evidence, and it has been classified as good (hasan) by Sheikh al-Albani, may Allah have mercy on him.

🌙دعاء رؤية الهلال

(الله أكبر، اللهم أهله علينا بالأمن والإيمان، والسلامة والإسلام، والتوفيق لما تحب ربنا وترضى، ربنا وربك الله)
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الترمذي، ٥/ ٥٠٤، برقم ٣٤٥١، والدارمي بلفظه، ١/٣٣٦، وانظر: صحيح الترمذي، ٣/١٥٧ .

Boikot قاطع

Beberapa Prinsip Asas (Qawaid usuliyyah)

●Prinsip asas dalam adat/kebiasaan adalah dibenarkan sehingga ada dalil larangan.
●Prinsip asas dalam ibadah adalah tidak dilakukan (tawaqquf) sehingga ada dalil untuk ibadah (dilaksanakan).
●Prinsip asasnya ialah seseorang itu tidak bersalah sehingga bukti sabitan dikemukakan.
●Prinsip asas berkenaan perkara ghaib ialah berhenti (tawaqquf) sehingga ada dalil mengenainya.
●Prinsip asasnya ialah benda itu suci sehingga ada bukti kenajisan.

●Prinsip ibadah bukanlah untuk mewakili seseorang.
● Ibadah pada waktunya yang sah disebut 'perlaksanaan' (أداء), dan ibadah di luar waktunya disebut menebusnya 'qadha', dan tidak ada gantinya 'qadha' kecuali ada dalil.

●Jika konflik antara wajib dengan sunat, wajib didahulukan. Jika fardhu kifayah bercanggah dengan fardhu ain, fardhu ain diutamakan. Jika dua perkara kerosakan (mafsadah) bertembung, yang kurang kerosakan dilakukan. Jika perkara sunat yang mempunyai masa banyak untuk dilaksanakan, bertembung dengan perkara sunat yang masanya terhad, yang terhad masanya didahulukan, dan begitu juga dengan yang wajib.

● Mencegah kemudaratan diutamakan daripada mencapai manfaat, kecuali dalam kes manfaat yang jelas (rajih).
● Kewajipan digugurkan apabila seseorang tidak dapat melaksanakannya, dan yang haram menjadi dibenarkan dalam kes keperluan (dharurat), dan keperluan (dharurat) itu dianggarkan setakatnya dan tidak diperluaskan.
●Prinsip asas dalam perintah daripada al-Qur’an dan as-Sunnah ialah wajib melainkan ada dalil yang menunjukkan ianya disunnahkan, dan prinsip asas dalam larangan ialah larangan melainkan terdapat dalil yang menunjukkan ia makruh.

Kebenaran adalah berdasarkan dalil al-Quran dan as-Sunnah yang sah, dan kebenaran bukanlah apa yang dikatakan atau dilakukan orang, dan majoriti tidak bermakna ia benar, kerana kebenaran itu dikaitkan dengan dalil dan adalah tidak dikaitkan dengan bilangan atau bilangan orang.

من القواعد الأصولية:
●الأصل في العادات الحل حتى يأتي دليل بالتحريم.
●الأصل في العبادات التوقيف حتى يأتي دليل بالعبادة.
●الأصل في الإنسان البراءة حتى يأتي دليل بالإدانة.
●الأصل في الغيب التوقيف حتى يأتي دليل بالعلم.
●الأصل في الأشياء الطهارة حتى يأتي دليل بالنجاسة.

●الأصل في العبادات عدم النيابة.
● العبادة في وقتها المشروع تسمى أداء ،والعبادة في غير وقتها تسمى قضاء ولا قضاء إلا بدليل.

●إذا تعارض الواجب مع المستحب يقدم الواجب ،اذا تعارض الواجب الكفائي مع العيني يقدم العيني ،اذا تزاحمت مفسدتين تفعل المفسدة الأقل ، إذا تعارض المستحب الذي له سعة من الوقت مع المستحب الذي وقته ضيق قدم ذو الوقت الضيق وكذلك في الواجب.

●درء المفسدة مقدم على جلب المصلحة إلا في حالة المصلحة الراجحة.
●يسقط الواجب عند عجز الانسان القيام به ،ويصبح الحرام حلالاً في حالة الضرورة والضرورة تقدر بقدرها ولا يتوسع فيها.
●الأصل في الأوامر من الكتاب والسنة الوجوب إلا بدليل صارف إلى الإستحباب ،والأصل في النواهي التحريم إلا لصارف يصرف إلى الكراهة.

والحق ما قام عليه الدليل الشرعي من الكتاب والسنة وليس الحق ما قاله او عمله الناس ،والاغلبية لا تعني انها على حق ،لان الحق يرتبط بالدليل ولا يرتبط بكثرة الناس وقلتهم.