Laporan Jemaah ke Bagh Kashmir

KARKUZARI JEMAAH YANG BERUSAHA DI KASHMIR(KAWASAN YANG DILANDA GEMPA BUMI PADA 8 OKT 2005)


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Karkuzari ini disampaikan oleh Saudara Munir Shah Sakandar Miah.Jemaah kami telah keluar 4 bulan dan telah dihantar ke Kashmir daerah Bagh. Saya sendiri Amir kepada jemaah saya itu. Selain daripada jemaah saya terdapat 24 jemaah lain lagi yang buat usaha agama di kawasan itu. Jemaah kami telah dihantar ke suatu kawasan perumahan orang2 elit di kawasan bandar Bagh. Dari segi dunia, penduduk2 di kawasan itu ialah orang2 yang terpelajar berpendidikan moden. Dari segi agama pula, kebanyakan mereka mereka menunaikan solah dan membaca Al-Qur'an. Mereka tidak ada kaitan dengan mana2 kumpulan ajaran sesat. Mereka juga tahu sedikit sebanyak mengenai usaha agama/usaha dakwah tetapi secara sengaja mereka menentangnya. Mereka menganggap bahawa usaha agama ini adalah penghalang dan mengganggu kerja2 dunia mereka. Mereka berkata kita kena usahakan dunia dulu,dapatkan asbab2 kemajuan sebagaimana negara2 yang telah maju kemudian barulah buat usaha agama.Di kawasan ini ada beberapa orang yang menjadi pembesar mereka. Pengaruh pembesar2 itu tersebar ke seluruh kawasan tersebut. Sehinggakan pegawai2 kerajaan pun menjadi pengikut mereka. Orang2 di kawasan ini melayan kami dengan buruk terutamanya orang2 tua dan orang2 lemah di antara kami. Kebiasaan mereka akan dipukul semasa menjalankan gasht (ziarah jumpa orang). Sekali, semasa melakukan gasht di kawasan sebuah sekolah mereka telah dipukul. Dan semasa menjalankan gasht di sebuah kem tentera, ahli jemaah telah diperlakukan dengan buruk sehingga mereka telah diberi amaran keras supaya tidak datang melakukan gasht di situ lagi. Sebagai denda jemaah itu diperintahkan untuk mengutip sampah-sarap.Di masjid pula , bekas2 yang diisikan air (lota/bekas wudhu'))untuk kegunaan kami telah diludah oleh penduduk2 di situ sebanyak 7-8 lota. Kami mengambil air itu dgn susah payah berjalan mendaki bukit sejauh 1.5-2 km kemudian orang2 di situ menyia-nyiakan air kami begitu sahaja. Ada juga orang di situ kencing di dalam air kami.

Ilham daripada Allah S.W.T dengan perantaraan mimpi

Sehari sebelum gempa bumi di kasawan situ berlaku, seorang pemuda yang sedang keluar bersama satu jemaah yang sedang buat usaha di Rajanpur (satu kawasan berhampiran dgn tempat kami) telah bermimpi melihat bukit-bukau yang berhampiran melaung-laung meminta tolong seumpama seorang manusia yang sedang mengalami kesakitan yang teruk. Pada waktu sahur, amir jemaah itu bersama dengan pemuda itu telah datang ke tempat jemaah kami dan mengkhabarkan tentang mimpi itu. Pemuda itu mengalami ketakutan yang amat sangat. Hampir jam 5 pagi kami telah menghubungi pihak di Markaz Raiwind. Saya sendiri telah bercakap dengan Haji Abdul Wahab Sab selepas beliau selesai memberi Bayan Subuh. Haji Sab telah memberi jawapan secara sepontan iaitu kumpulkan semua jemaah yang ada di kawasan itu dengan segera. Alas2 tidur kamu hendaklah ditindih dengan batu2 sementara tong2 gas hendaklah ditanam dalam bumi. Jemaah kamu sendiri dan juga semua jemaah yang lain hendaklah dikumpulkan serta bermalam di suatu kawasan tanah lapang. Usahalah/ pujuklah orang di situ sehabis-habisnya untuk berkumpul di tempat tersebut. Jangan beritahu tentang mimpi itu kepada sesiapa pun.

Demikianlah, dengan susah payah kami telah usahakan mengumpulkan 23 jemaah yang salah satu daripada jemaah2 itu telah datang sendiri setelah mereka mendapat tahu berita itu. Dua jemaah lagi kami tidak dapat hubungi mereka. Masalahnya ialah, di sini kawasannya berbukit sementara itu kami tidak ada perhubungan dengan orang tempatan, Kami telah berusaha bersungguh-sungguh ke atas orang2 kampung tetapi mereka tidak ingin mendengar cakap kami. Hanya seorang penjaga sekolah yang datang bersama kami dan telah menghabiskan masa malam bersama kami.

Hari itu, 8 Okt 2005, hari Sabtu. Sebaik sahaja mata kami terlelap, kedengaran suara tempikan yang dahsyat daripada bumi dan bukit-bukau yang berdekatan. Semua kami terbangun dari tidur. Salah seorang daripada kami menyangka bahawa itu adalah igauan tidur sahaja sebaliknya itulah suara sebenar iaitu suara yang telah didengari oleh pemuda yang bermimpi mengenai kejadian tersebut.Serentak dengan itu, di langit sejenis awan hitam datang dengan begitu laju. Dari awan itu pun kedengaran suara yang sama. Demikian juga dari awan itu kelihatan sejenis pancaran cahaya. Selepas beberapa minit, berlaku gempa bumi yang sangat dahsyat. Gempa itu begitu kuat sehingga kami tidak dapat berdiri, selepas itu datang pula gempa berlainan gegarannya iaitu gegaran yang turun naik. Kami terlambung ke atas setinggi satu setengah hingga dua kaki kemudian jatuh ke bawah.

Di hadapan mata kami,hanya dalam beberapa saat sahaja seluruh bandar telah menyembah bumi. Bangunan 2 di sekolah dan kem tentera juga telah tenggelam dalam bumi. Kemudian selepas itu, hujan lebat sangat dahsyat mula turun. Hujan itu bukanlah hujan biasa sebaliknya ia adalah hujan yang setiap titisannya sebesar mangkuk. Kerana kecuaian kami, satu tong gas telah tertinggal di luar tidak ditanam maka ia telah meletup. Kemudian selepas itu, ribut yang kencang telah datang dari arah timur dan barat yang menyebabkan pokok2 telah tumbang. Sebelum ribut itu datang, semua haiwan termasuk lalat hinggakan kerbau, lembu, kambing, anjing dan lain2 lelah lari ke arah selatan hinggakan kawasan itu kosong sama sekali daripada sebarang haiwan. Hanya dalam beberapa saat sahaja, kehidupan telah bertukar dgn kematian. Setiap bangunan telah rebah menyembah bumi.Bandar yang didiami oleh ribuan penduduk sekarang hanya tinggal kami ahli2 jemaah dan seorang penjaga sekolah yang masih hidup.
Kami telah memohon bantuan dari segenap penjuru,namun tiada yang diterima oleh Allah S.W.T. Bantuan yang pertama sampai adalah dari Markaz Raiwind, Haji Abdul Wahab Sab sampai pada waktu Asar bersama beberapa orang pelajar madrasah dgn manaiki helikopter. Selama 3 hari lagi kami tinggal di kawasan itu. Gegaran demi gegaran serta hujan yang lebat terus berlaku. Tidak ada apa bantuan yang boleh sampai ke tempat itu. Haji Abdul Wahab telah menghantar sebanyak 9000 beding (alas tidur). Dalam setiap beding disertakan gula, beras dan lain2 sebagai bantuan. Namun, selain daripada kami, tidak ada kehidupan yang tinggal. Di mana2 sahaja kelihatan mayat2 bergelimpangan. Kami telah menyembahyangkan sebanyak 1300 jenazah. Himpunan jenazah yang kami sembahyangkan sekurang-kurangnya 7 mayat sehinggalah 50-60 mayat. Setelah menghadapi mujahadah(susah payah) menguruskan jenazah selama 3 hari, kami berusaha mencari orang2 yang terselamat dan masih hidup di kawasan itu tetapi tidak menemui sesiapa pun yang masih hidup kecuali seorang bayi.Kami berada dalam keadaan yang penuh mujahadah kerana terpaksa menahan bau busuk mayat sehinggakan susah untuk kami bernafas.

Pemuda yang bermimpi itu telah nampak malaikat2 memegang tali cambuk. Setiap masa beliau di dalam ketakutan dan kebimbangan.Sekali beliau nampak para malaikat dalam bentuk kanak2,maka amir jemaah telah menyuruh kami mengajarkan beliau kalimah syahadah lalu beliau pun meninggal dunia. Selain daripada beliau ada 3 orang lagi yang telah tua lagi lemah tidak dapat menanggung kesusahan itu lalu mereka juga telah meninggal dunia.
Alhamdulillah, semua ahli jemaah telah bermimipi Nabi Muhammad S.A.W atau mana2 Nabi yang nama mereka ada di dalam Al-Qur'an atau mana2 sahabat Nabi R.Anhum. Mungkin ini ialah hadiah drp Allah S.W.T utk menenangkan kami yang menghadapi ketakutan dan kebimbangan.

Saudara2ku sekelian,karkuzari ini bukanlah dongengan , bahkan satu hakikat. Kenapakah azab Allah S.W.T dlm bentuk gempa bumi telah datang? Pada lidah kita ada kalimah tetapi keyakinan tidak ada di dalam hati. Di kawasan itu, solah berjemaah hidup tetapi tiada amalan2 Nabi S.A.W (dakwah,ta'lim ta'lum,ibadat dan khidmat). Mereka sibuk dgn kemajuan dunia dan menganggap agama adalah satu perkara yang tidak bernilai dan mengaibkan mereka.Sebaliknya mereka menyangka pelajaran moden, fesyen moden, harta dan kekayaan sebagai kemajuan dan kejayaan.Mereka cintakan ahli dunia dan bencikan ahli agama/akhirat.
Saudara2ku,demi Allah tinggalkanlah fikiran2 seumpama itu yang hakikatnya telah kita sama2 lihat.Tuan2 buatlah azam utk mengubah keyakinan dan cara hidup kita kepada cara hidup Nabi Muhammad S.A.W. Kita kena berusaha utk keluarkan diri kita drpd kelalaian dan bersama utk memajukan agama Allah, jika tidak mungkin azab yng lebih besar akan datang. Kami telah pulang ke Markaz Raiwind pada 11 Oktober 2005.

Diambil daripada sini.

Bayan : Maulana Muhammad Umar Palanpuri

Pengalaman manusia itu khilaf tetapi kesan amal itulah sebenarnya haqiqat. Allah wujudkan khasiat pada setiap benda. Manakala dalam diri manusia pula wujudnya roh. Tugasnya ialah untuk tarbiyah badan zahir. Dengan adanya roh maka badan akan sentiasa sihat serta Kestabilan wujud dalam kehidupan harian.

Setiap anggota akan berfungsi mengikut ketentuan masing-masing. Kesan kesihatan pada perasaan dan hati, maka sifat senyum, senang, tenang dan gembira akan dizahirkan. Apabila kita tidur, fungsi zahir tadi akan luput.Mata, telinga, mulut dan anggota lain tidak akan berfungsi lagi. Dan sifat itu hapus sama sekali bila datangnya maut.

Roh tertakluk kepada beberapa keadaan:

1. Tidur di alam dunia adalah umpama mati (rujuk kepada doa bangun tidur). Bangun dari tidur samalah seperti bangun dari tidur di Padang Mahsyar kelak.

2. Di alam dunia kita tidur, kemudian bangun dan kemudian tidur
balik. Tidur yang sebenar ialah di Alam Kubur. Manusia dicipta, kemudian dimatikan & dihidupkan kembali. Segalanya adalah dengan izin Allah.

3. Seluruh manusia akan dibangkit kembali di Alam Akhirat.
Disanalah segala amalan akan Dibalas (amalan ketika di dunia). Orang beriman jika masuk neraka maka api neraka pun akan menjerit: "Keluarlah kamu dari sini aku mulai sejuk sekarang!" Ia akan buat "Jaulah" (ziarah) di neraka untuk menyelamatkan mereka yang mempunyai iman walau sebesar zarah. Mereka yang ada sifat rahim dalam diri manusia maka dia akan dikasihi dilangit. Dalam ta'lim kita dengar perkara ini supaya sentiasa mengasihi orang lain. Bila wujudkesatuan hati maka pandangan Allah jatuh pada kita. Dengan demikian orang kafir akan tertarik maka wujudlah dakwah.

Kewujudan dakwah --pada: Lidah (percakapan), Anggota (amal), Hati
(perasaan), Fikir (dakwah)-- untuk keluarga amat penting. Lihatlah keluarga Nabi Yusof & Nabi Ismail a.s. Bagaimana keluarga mereka? Tarbiyah berpunca dari keluarga. Malah fikir alami (global) juga datang dari fikir keluarga & fikir kampung. (Maulana baca ayat Al Quran)

Suatu hari Maulana jumpa sekumpulan doktor yang tidak percaya kepada
Alam Kubur. Kita terkadang yakin tentang apa yang tidak lihat apabila seorang pakar memberitahu kita mengenainya.

Pakar tadi ditanya oleh Maulana: "Benarkah dalam tubuh manusia ada berbagai zat galian?" Jawab mereka: "Benar kerana kami telah membuat kajian & pakar dalam bidang ini."

Kata Maulana: "Walaupun saya tidak nampak bahan itu tetapi kepakaran kamu telah
meyakinkan saya. Jadi begitulah juga Alam Akhirat. Yakinlah dengan kepakaran bagindaNabi saw."

Pada diri manusia ada 2 keadaan. Diluar kita nampak seperti seguni gula, sebatang besi, & sebagainya. Dalam badan kita seperti karbohidrat, mineral, protin & air yang tidak dapat kita lihat. Begitulah juga alam akhirat. Didunia kita nampak ular, keledai, kala & macam-macam lagi tetapi didalam kubur ular, kala, api tidak nampak dengan mata zahir ini.

Buatlah usaha agama dengan perasaan takut & bimbang. Kesan amal tidak
mungkin silap. Kesannya tetap wujud di dunia & akhirat. Jadi mengapa
terkadang amal itu tidak makbul… jawabnya ialah kerana amal tidak kuat.

Untuk mendatangkan roh (kekuatan) dalam amal maka kita perlu:

1. Sahih Yakin - iman yang berpunca dari dakwah & korban
2. Sahih Tariqat - cara (sunnah) yang betul dari taklim masail
3. Sahih Dian - penumpuan yang tepat (maqam Ihsan) dari amalan tilawah Quran, zikir & doa
4. Sahih Jazbah - keghairahan dalam amal (Ihtisab) berpunca dari taklim fadhail
5. Sahih iat - niat yang betul dari kesempurnaan iman.

Untuk menyempurnakan amal maka tunaikanlah hak saudara kita. Supaya tidak ada seorang pun yang kita sakiti. Hindarkan dari menjadi muflis di akhirat. Segalanya akan mulai wujud dalam suasana dakwah. Oleh itu iman akan mulai terbina.
Sebagaimana kisah Abu Darda' yang yakin dengan amalan yang diajarkan oleh Nabi s.aw. Bila diberitahu rumahnya terbakar namun dia tetap yakin rumahnya selamat walaupun beberapa kali orang datang memberitahu rumahnya terbakar.

Akhirnya terbukti kebenarannya walaupun rumah jiran sekelilingnya terbakar.
Nasihat Maulana: Berdoa itu tidak sesusah mana tetapi untuk wujudkan
keyakinan itu amatlah rumit. Dalam dunia keputusan Allah beransur-ansur. Seperti diciptanya dunia ini selama 6 hari. Segala proses pembesaran & pembinaannya beransuransur.

Alam akhirat adalah serta-merta serta tiada lagi proses ansuran. Seperti kubur,
mahsyar, mizan dan sirat yg laju seperti kilat. Bila hisab dilewatkan manusia menjadi gelisah. Sengsara yang tidak tertahan sehingga manusia berkata: "Cepatkanlah penghisaban... kami tidak tertahan lagi kepedihan ini... walaupun keputusannya masuk neraka pun kami rela. Semua Anbiya tidak berani menghadap Allah.

Inilah kesengsaraan akhirat. Nabi Muhammad saw dan sahabat menangis
mengenangkan hari penghisaban yang bakal tiba. Kehidupan kita melalui beberapa
peringkat iaitu perut ibu, perut dunia, perut kubur & alam akhirat. Keadaan didunia ini melambangkan cara hidup akhirat. Oleh itu keperluan terpenting manusia ialah hidayat.

Hidayat ialah Nur yang masuk ke dalam hati manusia dan memberi kefahaman tentang 1000 tahun dahulu & 1000 tahun kemudian. Apa yang ada di langit pun mereka faham. Malah segala kejadian Allah akan difahami. Sebenarnya tiada
kejayaan dalam benda. Kejayaan hanya wujud dalam amal tetapi ianya tidak nampak.

Dan umat terbahagi kepada 2 golongan:

1.Mereka nampak kejayaan dalam kebendaan. Jalan hidup mereka tidak betul.
2.Yakin kejayaan dalam amal

maka mereka memilih cara hidup Nabi saw dan kehidupan mereka susah.
Umat yang yakin dengan kebendaan merasa berjaya hanya bila lihat perniagaan besar, pengaruh yang kuat. Pokoknya segala asbab yang dapat dilihat.

Manakala kejayaan dalam amal pula, segala asbabnya adalah ghaib seperti berkat, pahala, malaikat & nusrah Allah. Tidak dapat dilihat dengan mata zahir.
Pemimpin kafir tuduh sahabat berjuang ada kepentingan. Bila Abu Bakar baca Al Quran semua penduduk Mekah tertarik oleh itu mereka mula bimbang. Tuhan mereka yang banyak (360 berhala) itu cipta seekor lalat pun tak mampu.

Makhluk diciptakan lemah. Hanya Allah berkuasa. Dengan satu perintah-Nya semuanya jadi. Manusia begitu lemah. Jika seluruh manusia berkumpul dari keturunan sejak beribu tahun dahulu untuk cipta satu kaki nyamuk pun
tidak mampu. Untuk itu kita perlu senantiasa cakap kebesaran Allah dan ambillah juga sikap suka mendengarnya, serta sentiasa menafikan kehebatan makhluk.
Umat yang beriman kecil kelompoknya. Nabi Musa pernah merayu ummatnya membantu dakwahnya (Hawariyyin). Baginda menerangkan dengan sungguh-sungguh tentang tugas dan kepentingan kerja ini. Tetapi tidak ramai yang taat.
Nabi kita pernah menawarkan dirinya: "Sesiapa yang boleh saya bawa pada keluarga kamu atau kampung kamu?" Rayuan demi rayuan dibuat oleh Nabi saw tetapi hanya sekelompok kecil yang tertarik. Hinggalah bantuan ghaib tiba dengan berbagai cara.

Penduduk Madinah mempunyai kekuatan dalam iman, ibadat, muasyarat, muamalat dan akhlak. Segalanya mengikut ajaran Nabi. Orang luar menjadi amat tertarik apabila melihat cara hidup mereka. Dari jahiliyah bertukar kpd kehidupan yg baik. Malah di depan rumah sahabat dibina sebuah rumah persinggahan yang kecil. Daging disediakan untuk musafir yang lalu.Setiap musafir diminta makan & minum walaupun tanpa turun dari tunggangannya. Musafir dapat melihat kemakmuran Masjid Nabawi.

Ia telah dimakmurkan 24 jam. Hidup dan mencetuskan rasa kerohanian yang berlainan dari sebarang tempat lain seumpama seorang yang masuk dari tempat yang panas ketempat yang "berhawa dingin." 'Mahol' iaitu suasana di Masjid Nabawi mengubah kerohanian. Contoh masjid diatas muka alam ini ialah Masjid Nabawi. Dan kampung contoh adalah Madinah Munawwarah. Dalam 24 jam jumpa orang dan bawa ke masjid untuk hidupkan amalan jemaah masjid.

Di akhir zaman ini kita tidak dituntut untuk berkorban sebagaimana sahabat. Sedikit pengorbanan sudah memadai. Dalam hadis ada diberitahu: "Seorang yang buat usaha dakwah di akhir zaman ini dapat fadhilat 50 sahabat."

Peningkatannya beransur-ansur maka keberkatan akan datang dalam
kebendaan. Ianya akan: bertambah, mencukupi dan doa dapat menyelesaikan masalah-masalah benda.

Dalam peperangan, sahabat dapat bantuan Allah karena sifat: taqwa,
sabar serta doa dengan menangis. Bantuan ini tetap akan turun sehingga hari Kiamat.Bukan hanya dalam Badar. Terkadang pertolongan ini dilambatkan karena Allah ingin melihat kerisauan kita. Perkara yang menyebabkan Allah menurunkan kekalahan kepada pihak musuh: sombong & bongkak, bermegah-megah dan menghalang kerja agama seperti Badar. Sekarang pertolonganAllah telah turun kepada kita. Yang jahat ditukar kepada baik dan yangkaya dapat tunaikan zakat. Duit untuk faqir sementara, tetapi untuk kerja agama ianya akan berterusan.

Pertolongan Allah akan diangkat bila:

1.Buat usaha dengan niat dunia,
2.Kelemahan dalam syor,
3.Wujud pecah-belah,
4. Orang tidak taat.

Inilah yg terjadi dalam Uhud . Ia saling berkait diantara satu dengan yang lain. Dalam Uhud 1000 sahabat yang ikut tetapi 300 orang ada kepentingan yang lain. Golongan munafik diketuai Abdullah bin Ubay kembali ke Madinah. Kekalahan sementara dirasai oleh Islam karena wujudnya golongan yang pentingkan dunia.
Satu tamsil: Seorang pesakit diberi doktor ubat. Ubat makan iaitu antibiotik & ubat sapu. Jika tidak sembuh juga maka doktor terpaksa membedahnya. Dan untuk orang yang berpenyakit rohani maka Nabi saw akan hantar sahabat untuk buat dakwah. Dakwah seperti ubat antibiotik. Dakwah yang disertai dengan akhlak. Akhlak itu seumpama ubat sapu. Jika masih tidak sembuh maka terpaksa dipotong, kalau tidak ia akan berjangkit.Natijah penyakit jasmani adalah Maut. Manakala natijah penyakit rohani pula ialah Neraka Jahannam. Dalam neraka mereka menjerit lalu ditempelak oleh Allah tentang dakwah & ingatan yang diberi ketika di dunia.

Fir’aun & kaumnya yang musnah dahulu dihancurkan oleh Allah sendiri. Allah sendiri yang jalankan "Operation". Sekarang Allah tidak akan jalankan
operation seperti dulu tetapi secara beransur-ansur. Ketika sahabat menghadapi
penderitaan oleh kaum kafir di Mekah, mereka tidak mengambil tindak balas walaupun mereka mampu karena taat perintah Allah. Di Madinah barulah perintah "melawan" turun.

Dalam perang Uhud, tentera kafir hampir kalah dan ghanimah telah ditinggalkan. Ini dilihat oleh pasukan yang sedang bersedia di atas bukit. Amirnya ialah Abdullah bin Zubair. Tercetus fikir dalam hati tentera tsb: "Kita mesti turun untuk kumpulkan ghanimah dan bantu ringankan urusan mereka dibawah serta membantu memerangi musuh yang masih ada." Hanya tinggal 12 orang yang tetap patuh kepada Abdullah bin Zubair. Khalid Al Walid yang ketika itu belum Islam mengambil kesempatan menyerang tentera Islam dari belakang. Khalid
hanya mengetuai 100 orang tentera kafir untuk mencetuskan serangan itu. Dalam peperangan itu 70 orang sahabat telah syahid. Seorang musyrikin bernama Abdullah Qaniah telah ‘mensyahidkan’ gigi Nabi saw dan sempat memecahkan topi besi baginda.

Dalam kerja ijtima’i, kita semua akan dapat masalah walaupun hanya segelintir sahaja yang buat amal tidak betul. Dalam peperangan Uhud Nabi saw dihebohkan telah wafat. Dalam hal ini sahabat mengambil sikap: "Nabi syahid, kitapun syahid atau kitapun teruskan perjuangan (usaha)."

Inilah tahap Uhud:

1.Kemenangan,
2.Kekalahan sementara (kerana bantuan diangkat Allah),
3.Bantuan datang kembali .

Iktibar dari peristiwa Uhud:

1.Seorang yang beriman tetapi kotor dengan keduniaan maka Allah akan tapis dan buang kotoran itu.

2.Apabila bersih barulah bantuan datang kembali.

Janganlah minta tapisan ini. Ia adalah ujian dari Allah. Sebaliknya
mintalah afiat dari Allah. Bila khilaf berlaku dalam usaha agama, tapisan akan datang dari Allah untuk selesaikan khilaf pada diri sendiri. Sentiasa salahkan diri dan merasai bahwa diri kita amat banyak kekurangan. Sabda Nabi saw: "Semua kamu adalah orang yang bersalah." Tiada siapa yang betul. Siapa kata dia betul maka dia telah menentang Nabi secara terbuka. Sabda Nabi saw: "Orang yang terbaik diantara yang bersalah ialah orang yang bertaubat."

Satu hari seorang pendosa telah berdoa dan Maulana ada dibelakangnya:

"Wahai Allah, aku hina seperti anjing, ampunkanlah aku seperti anjing Ashabul Kahfi.Orang lain ada pelindung seperti solat, taklim dan amalan baik yang lain. Aku ini tidak ada apa-apa. wahai Allah... Aku berjanji tidak akan mengulanginya lagi."
Maulana mendoakan pendosa itu dari belakangnya. Kata Maulana, dia itu lebih baik dari orang yang buat usaha dengan sifat sombong dan takbur. Dan pada pagi harinya dia telah buat pengakuan depan majma' yang dia telah bertaubat.

Maulana minta dia keluar 4 bulan utk kekalkan perasaan itu. Sebaliknya dia jegilkan matanya pada Maulana seraya berkata: "Saya tetap tidak akan mengulangi perbuatan saya yang lalu." Selang beberapa lama (beberapa tahun). Dia memperkenalkan dirinya & berterima kasih pada Maulana karena telah mentasykil dia keluar. Sekarang dia buat perniagaan yang kecil-kecil yang halal. Pendapatan itu cukup buatnya.

Dalam Uhud Allah bersihkan orang yang ada cinta dunia. Allah uji untuk tingkatkan iman dan menaikkan darjat mereka. Orang beriman dan tidak beriman sama-sama merasai susah, tetapi kesusahan orang beriman adalah bermanafaat. Orang yang tidak beriman diberi peluang oleh Allah untuk tunjukkan kemegahannya seperti Firaun. Semua orang akan sama-sama mati, tapi yang berbeza adalah natijahnya, iaitu kejayaan atau kegagalan. Dalam usaha agama semua sama-sama buat, yang bezanya cuma ikhlas atau tidak.

Bila ujian turun, Allah akan asingkan; dengan sendirinya yang tidak tulin akan
diketepikan. Sifat orang yang tidak tulin: Mereka suka duduk ditepian berhampiran lorong-lorong.

(Maulana baca ayat Al Quran) Bila nikmat datang merekalah yang paling
heboh, tetapi bila ujian tiba mereka cepat-cepat lari ke lorong tadi.Sesungguhnya ujian Allah tetap akan datang untuk menghasilkan yang benar-benar tulin.

Apabila beri syor dalam mesyuarat janganlah masukkan kepentingan diri
kita serta taatlah pada setiap keputusan mesyuarat. Orang yang menjadi jumindar pula janganlah menjadi seperti pemerintah. Jangan sekat dari awal-awal lagi setiap syor walaupun kita tidak akan menerima syor tersebut.

Diambil daripada sini.

Biography of Shaykh al-Hadith, Muhammad Zakariyya Kandhlawi

Author: gotabligh // Category: Artikel Tabligh

In the last century, India has undoubtedly become an important center for the study of hadith, and the scholars of India have become well-known for their passion for religious knowledge.

Upon them ended the era of leadership in teaching hadiths, codification of the special fields [funun] of hadith, and commentary upon its texts [mutun]. Such was their mastery of this science that Muhammad Rashid Rida mentions in the introduction of his book Miftah Kunuz al-Sunnah, “Were it not for the superb attention to detail in the science of hadith displayed by our brothers, the scholars of India in the present era, this science would have withered away in the eastern cities. And, indeed, mastery of this science has been waning in Egypt and Syria since the tenth century AH.” There is no doubt that Shaykh Muhammad Zakariyya was among the most distinguished hadith scholars of India and a great contributor in the service of the Sunnah. He was given the honorary title of Shaykh al-Hadith, or “Great Scholar of Hadith,” by his teacher, Shaykh Khalil Ahmad Saharanpuri, who recognized his deep insight, clear-sightedness, and extensive knowledge of hadith and related sciences.

Lineage and Upbringing

He was born in the village of Kandhla (in Uttar Pradesh, India) on Ramadan 10, 1315 AH (February 12, 1898 CE). His full name was Muhammad Zakariyya ibn Muhammad Yahya ibn Muhammad Ismail, and his lineage continues all the way back to Abu Bakr, the great Companion of the Messenger (SallAllahu alaihi Wasallam).

Shaykh Abu al-Hasan Nadwi said about him, “Shaykh Muhammad Zakariyya was born into a household rooted in knowledge and passion for Islam. His immediate family and his predecessors were distinguished by firm resolve, perseverance, steadfastness, and adherence to religion…. His family included many notable scholars… and his grandmother memorized the entire Qur’an while nursing her son [Shaykh Zakariyya’s father].”

His father, Shaykh Muhammad Yahya, was among the great scholars of India, whose primary teacher in hadith was Shaykh Rashid Ahmad Gangohi. Under him he studied Sahih al-Bukhari, Jami al-Tirmidhi, and others of the six famous authentic books of hadith [sihah sitta]. Shaykh Yahya went on to teach at Madrasa Mazahir Ulum, in the district of Saharanpur, but did not accept any payment for his services. He instead made his living through his own book-publishing business.

As a young boy, Shaykh Zakariyya moved with his father to the village of Gangoh, in the district of Saharanpur. Since his father and Shaykh Gangohi had a close relationship, Shaykh Zakariyya quickly earned the affection of his father’s teacher.

Growing up in this virtuous environment, he began learning how to read with Hakim Abd al-Rahman of Muzaffarnagar. He memorized the Qur’an with his father and also studied books in Persian and the introductory Arabic books with his uncle Shaykh Muhammad Ilyas (founder of the Tabligh movement). He stayed with his father in the company of Shaykh Gangohi until age eight, when the shaykh passed away.

At the age of twelve, Shaykh Zakariyya traveled with his father to Mazahir Ulum, There, under his father, he advanced his study of Arabic, tackling many classical texts on Arabic morphology, grammar, literature and also logic. But by the time he was seventeen, hadith became the main focus of his life. He studied five of the six authentic books of hadith with his father, and then he studied Sahih al-Bukhari and Sunan al-Tirmidhi (for a second time) with honorable Shaykh Khalil Ahmad Saharanpuri. Out of his immense respect for hadith, Shaykh Zakariyya was extremely particular about always studying the hadith narrations with wudu’.

On Dhu ‘l-Qa’da 10, 1334 AH, when Shaykh Zakariyya was just nineteen, his dear father passed away. This event was extremely traumatic for Shaykh Zakariyya, as he lost not only a father but also a teacher and mentor. His deep sorrow remained with him for the rest of his life.

Teachers

Shaykh Zakariyya was blessed to live and learn in an era considered by many to be one of great achievements in Islamic knowledge by scholars in the Indian subcontinent. He studied with few but select teachers who reached the highest levels of learning, research, authorship, and piety. In addition to his father (Shaykh Muhammad Yahya) and uncle (Shaykh Muhammad Ilyas), he studied under the hadith scholar Khalil Ahmad Saharanpuri, author of the Badhl al-Majhud, a commentary of Sunan Abi Dawud. Shaykh Zakariyya acquired a hadith authorization from him and remained his student until Shaykh Khalil’s death in Madina Munawwara in 1346 AH.

Before his death, Shaykh Khalil Ahmad expressed his desire to write Badhl al-Majhud, and he sought Shaykh Zakariyya’s assistance as his right-hand man. This experience revealed Shaykh Zakariyya’s gift of penmanship and, furthermore, expanded his insight in the science of hadith. He worked hard on the project, attained the pleasure and trust of his shaykh, and was even mentioned by name in the commentary. This indeed opened the door to Shaykh Zakariyya’s authoring many literary works and treatises over the course of his life.

Teaching Career

In Muharram 1335 AH he was appointed as a teacher at Madrasa Mazahir Ulum, where he was assigned to teach books on Arabic grammar, morphology, and literature, as well as a number of primary texts of Islamic jurisprudence. In 1341 AH he was assigned to teach three sections of Sahih al-Bukhari upon the insistence of Shaykh Khalil Ahmad. He also taught Mishkat al-Masabih until 1344 AH. Shaykh Abu al-Hasan Nadwi said, “Although he was one of the youngest teachers at the school, he was selected to teach works generally not assigned to those of his age, nor to anyone in the early stages of his teaching career. Nevertheless, he showed that he was not only able, but an exceptional teacher.”

In 1345 AH he traveled to Madina Munawwara, the city of Allah’s Messenger, where he resided for one year. There he taught Sunan Abi Dawud at Madrasa al-Ulum al-Shar’iyya. While in Madina, he began working on Awjaz al-Masalik ila Muwatta Imam Malik, a commentary on Imam Malik’s Muwatta. He was twenty-nine at the time.

When he returned to India, he resumed teaching at Mazahir Ulum. He began teaching Sunan Abi Dawud, Sunan al-Nasai, the Muwatta of Imam Muhammad, and the second half of Sahih al-Bukhari. The school’s principle taught the first half of Sahih al-Bukhari, and after his death, Shaykh Zakariyya was given the honor of teaching the entire work.

In all, he taught the first half of Sahih al-Bukhari twenty-five times, the complete Sahih al-Bukhari sixteen times, and Sunan Abi Dawud thirty times. He did not just teach hadith as a matter of routine; the work of hadith had become his passion, and he put his heart and soul into it. Shaykh Zakariyya taught until 1388 AH, when he was forced to give up teaching after developing eye cataracts.

Travels to the Two Holy Cities

Allah blessed him with the opportunity to visit the two holy cities of Makka and Madina. He performed hajj several times, and his multiple trips had a profound personal effect on him, both spiritually and educationally. He made the blessed journey with Shaykh Khalil Ahmad in 1338 AH and with him again in 1344. It was during the second trip that Shaykh Khalil completed Badhl al-Majhud; he died shortly thereafter and was buried in the Baqi’ graveyard in Madina. May Allah have mercy on him and put light in his grave.

Sincere Love for Allah and the Prophet

Shaykh Muhammad Zakariyya inherited piety, honesty, and good character from his father (may Allah be pleased with him). He aspired to follow the Qur’an and Sunnah in all matters, big and small, with a passion not found in many scholars. He had extreme love for the Prophet and the blessed city of Madina. His students have related that whenever the death of the Messenger was mentioned during a lecture on Sunan Abi Dawud or Sahih al-Bukhari, his eyes would well up with tears, his voice would choke up, and he would be overcome with crying. So evocative were his tears that his students could do nothing but weep with raised voices.

He was often tested with regard to his sincerity. He was offered many teaching jobs at two or three times the salary that was customarily given at Mazahir ‘Ulum, but he always graciously declined the offers. For most of his teaching career, Shaykh Zakariyya never accepted any money for his services at Mazahir ‘Ulum; he did the work voluntarily, seeking Allah’s pleasure. Although he did accept a small salary at the beginning of his career, he later totaled up the amount and paid it back in its entirety.

Household

Shaykh Muhammad Zakariyya was married twice. He first married the daughter of Shaykh Ra’uf al-Hasan in Kandhla. She passed away on Dhu ‘l-Hijja 5 1355 AH. He then married the daughter of Shaykh Muhammad Ilyas Kandhlawi in 1356 AH. Allah blessed him with five daughters and three sons from his first wife, and two daughters and one son from his second marriage.

Daily Routine

Shaykh Zakariyya organized his time meticulously. He would rise an hour before dawn and occupy himself in tahajjud and recitation of Qur’an before performing the Fajr prayer in the masjid. After Fajr, he would read his morning supplications and litany until sunrise.

Thereafter he would go to meet with some people and drink tea (but never ate anything with it). He would then return to his quarters to read. During this time he would also research and compile his literary works, and, with few exceptions, no one was allowed to visit him at this time. When it was time for lunch he would come out and sit with his guests, who were from all walks of life; he would respect and treat them well, irrespective of who they were. After Zuhr prayer, he would take a siesta and then spent some time listening to his correspondence (which amounted to around forty or fifty letters daily from different places) and dictating replies. He also taught for two hour before ‘Asr. After ‘Asr, he would sit with a large group of people, offering them tea. After performing Maghrib, he would remain devoted in solitude to optional prayer and to supplication. He did not take an evening meal except to entertain an important guest.

Personality

Shaykh Abu ‘l-Hasan ‘Ali Nadwi says about his characteristics, “He was extremely vibrant,never lazy; light-hearted, smiling, cheerful, friendly; and he often jested with his close friends and acquaintances. We saw in him good character and forbearance with people, as well as a rare humility; and above all, his personal qualities were always governed by his deep faith and sense of contentment.”

Death

He had always hoped to meet Allah while in the city of the Messenger (SallAllahu alaihi Wasallam); Allah granted his wish. He died there on Monday Sha’ban 1, 1402 AH (May 24, 1982 CE) and was buried in Jannat al-Baqi’, in the company of the Companions and the noble family members of the Messenger (SallAllahu alaihi Wasallam). His funeral procession was followed by a large number of people and he was buried in the Baqi’ graveyard next to his teacher Shaykh Khaliq Ahmad Saharanpuri. May Allah forgive him, grant mercy, and elevate his status. Amin.

Scholars’ Praise of Him

Many scholars, both Arab and non-Arab, have praised him and recognized his knowledge and excellence. ‘Allama Muhammad Yusuf Binnori relates, Indeed there are some remnants of the scholars of past generations living today among the scholars of today’s generation. They have been guided to praiseworthy efforts in multiple religious sciences, such as jurisprudence; they are on par with the previous generations in their knowledge, excellence, fear of Allah, and piety; they stir up memories of the blessed golden age of scholarship. Among these scholars is a unique figure envied for his excellence in knowledge and action, the author of outstanding, beneficial works and of beautiful, superb commentaries: Shaykh Muhammad Zakariyya Kandhlawi Saharanpuri.

Shaykh Sa’id Ahmad, the head of Islamic studies at the University of Aligarh, UP, relates, It is evident to one who take a look at his works that he had a brilliancy, both in knowledge and with the pen, like that of Ibn al-Jawzi and Imam Ghazali. Of the scholars of his era I know of no one comparable to him in this regard, except Imam ‘Abd al-Hayy al-Farangi Mahalli (of Lucknow).

Shaykh Abu ‘l-Hasan ‘Ali Nadwi relates that Shaykh ‘Alawi al-Maliki said, When he reports the ruling and evidences of the Maliki school [in his writings], we Malikis are astonished at the accuracy and integrity of the report…. If the author had not mentioned in the introduction of [his] book that he was a Hanafi, I would not have known that he was

Hanafi, but would have definitely concluded that he was a Maliki, since in his Awjaz he cites by-laws and derivatives of the Maliki school from there books that even we have a hard time obtaining.

Students

Shaykh Zakariyya had numerous students who spread around the world and continue, to this day, to serve Islam, particularly establishing traditional Islamic schools in India, Pakistan, Bangladesh, England, Canada, America, South Africa, Zambia, Zimbabwe, and other countries. Some of his more prominent students in the field of hadith were Muhaddith Muhammad Yusuf Kandhlawi (d. 1384 AH), author of Amani ‘l-Ahbar Sharh Ma’ani ‘l-Athar, Shaykh ‘Abd al-Jabbar A’zami, author of Imdad al-Bari (Urdu commentary on Sahih al-Bukhari), and Mufti Mahmud Hasan Gangohi (d. 1417 AH). Many other scholars and students also acquired authorizations in hadith from him, including Dr. Mustafa’ al-Siba’i, Shaykh ‘Abd al-Fattah Abu Ghudda, Dr. Muhammad ‘Alawi al-Maliki and Shaykh Muhammad Taha al-Barakati.

Written Works

Shaykh Zakariyya wrote many works both in Arabic and Urdu. A number of them treat specialized subjects intended for scholars, and the rest have been written for the general public. His works demonstrate his deep knowledge and intelligence; his ability to understand the issue at hand, research it thoroughly, and present a complete, clear and comprehensive discussion; his moderation, humility, patience, and attention to detail. His respect and awe for the pious predecessors are evident in his works, even when he disagrees with their opinions on any particular aspect.

His first written work was a three volume commentary of the Alfiyya ibn Malik (on Arabic grammar), which he wrote as a student when he was only thirteen. His written works amount to over one hundred. He did not withhold any rights to his works and made it publicly known that he only published his works for the sake of Allah’s pleasure. Whoever wished to publish them was permitted to, on the condition that they were left unaltered and their accuracy maintained.

Hence, his books have gained overwhelming acceptance throughout the world, so much so that his work Fada’il al-Qur’an [Virtues of the Qur'an] has been translated into eleven languages, Fada’il Ramadan [Virtues of Ramadan] into twelve languages, and Fada’il al-Salat [Virtues of Prayer] into fifteen languages. He wrote four books on Qur’an commentary [tafsir] and proper recitation [tajwid], forty-four books on hadith and its related sciences, six books on jurisprudence [fiqh] and its related sciences, twenty-four historical and biographical books, four books on Islam creed [aqida], twelve books on abstinence [zuhd] and heartsoftening accounts [riqaq], three books in Arabic grammar and logic, and six books on modern-day groups and movements.

Some of His Hadith Works

One can find a complete list and description of his books in the various biographies written on him. Here is a brief description of a few of his more popular works on hadith:

Awjaz al-Masalik ila Muwatta’ Imam Malik: One of the most comprehensive commentaries on the Muwatta of Imam Malik in terms of the science of hadith, jurisprudence, and hadith explication. Shaykh Zakariyya provides the summaries of many other commentaries in a clear, intellectual, and scholarly way, dealing with the various opinions on each issue, mentioning the differences of opinions among the various scholars, and comparing their evidences. This commentary, written in Arabic, has won great acclaim from a number of Maliki scholars.

Lami’ al-Dirari ‘ala Jami’ al-Bukhari: Written in Arabic, a collection of the unique remarks and observations on Sahih al-Bukhari presented by Shaykh Rashid Ahmad Gangohi. These lifelong acquired wisdoms were recorded by his student Shaykh Yahya Kandhlawi (Shaykh Zakariyya’s father) during their lessons. Shaykh Zakariyya edited, arranged, and commented on his father’s compilation, clarifying the text and adding a comprehensive introduction at the beginning.

Al-Abwab wa ‘l-Tarajim li ‘l-Bukhari: An explanation of the chapter headings of Imam Bukhari’s Sahih al-Bukhari. Assigning chapter headings in a hadith collection is a science in itself, known among the scholars as al-abwab wa ‘l-tarajim [chapters and explanations]. In it, the compiler explains the reasons for the chapter heading and the connections between the chapter headings and the hadiths quoted therein. It is well known that the commentators of Sahih al-Bukhari have paid special attention to the titles therein, in tune with the Arabic saying: “The fiqh of Bukhari is in his chapter headings” [fiqh al-Bukhari fi tarajimihi]. Shaykh Zakariyya not only quotes and compiles what has been mentioned by other scholars like Shah Wali Allah al-Dehlawi and Ibn Hajar al-’Asqalani, but also correlates and clarifies these opinions and presents findings from his own research in many instances.

Juz’ Hajjat al-Wida’ wa ‘Umrat al-Nabi : A comprehensive Arabic commentary on the detailed accounts of the pilgrimage [hajj] of Allah’s Messenger. It includes the details of any juridical discussions on the various aspects of pilgrimage, giving the locations, modern-day names, and other details of the places the Messenger of Allah passed by or stayed at.

Khasa’il Nabawi Sharh Shama’il al-Tirmidhi: Composed in urdu, a commentary on Imam Tirmidhi’s renowned work al-Shama’il al-Muhammadiyya, a collection of hadiths detailing the characteristics of the Messenger. This commentary explains the various aspects related to the different characteristics and practices of Allah’s Messenger. It has been translated into English and is widely available.

Individu Islam, Masyarakat Islam, Negara Islam ...

Artikel yang menarik yang seharusnya dibaca dan difahami oleh mereka yang gemar mengebom diri, membunuh diri sendiri dan orang lain di sekeliling yang tak sempat bertaubat dan tak sempat mengenali Islam.

1. Message for muslims in the West
2. Tabligh jamath dennounces gunpoint shariah

Poem on Tabligh

From http://musingsofayorkshirelass.blogspot.com/2009/08/poem-on-tabligh.html

The tableeghis, easy target for criticism,
Attacks against them launched with cynicism
Politically unaware , Intellectually Docile,
Painted as some as simplistically puerile

But I must hasten to disagree,
And quote to you some history
To prove the nature of my claims
And perhaps to defend their noble aims

When Hinduism was spreading in Mewat,
And muslims were losing iman from the heart,
A spiritual man arose who stood apart,
And founded what we now know as tableeghi jamaat

Who knew this spark of love would spread like fire,
For the situation seemed quite dire,
It transformed darkness to illumination,
And rescued the sunnah from devastation

Empty masjids cried floods of tears,
As no worshippers made sujood for many years,
And then crowds came back and thronged their floors,
You can see angels smile, and the heavens echo with
applause.

The dhikr of Allah is being revived by their crowds
Throughout the lands jam'aahs travel like rain-bearing
clouds
Bringing much sought for water to thirsty lands,
And turning to luscious green arid desert lands.

Some people may be unaware of this information,
That mawlana Ilyaas was an initiated Sufi master
But he saw the mutasawifs and ulema remaining aloof
from their congregation,
Whilst Indians muslims plunged into great disaster

So he took the da'wah out to the masses,
Like Bees flying on journeys making honey in stashes,
Unknown inhabitations became Honeycombs sweet,
Where millions of muslims gather and meet

They left their families and their abodes,
And embarked on difficult dusty roads,
Travelling for the pleasure of the divine,
To replace the darkness of post modernity with the
sunnah's shine.

Embryonic change happens in Forty Days,
Strange Indeed are Allah's ways,
Don’t call this number a reprehensible innovation,
Perchance it be a sign of your lack of academic
discrimination.

In the way of Allah each step they tread,
But only for jihaad this should be said?
Open the hadeeth work of bukhari- the chapter on
JUMUAH, ya akhee f'illah,
In that very chapter not about jihad, it quotes the
hadeeth of the feet being covered with dust Fee sabeel
illah



How many a former drug addict I have encountered in
these lands,
Whose previously injecting hands are enshrouded with
ancient sins
And now he sits in the house of God with a tasbeeh in
his hands
Those same hands make dhikr on those beads of strings.

How many a robber who used to steal,
How many a zaani who shamed the earth's surrounds
How many a musician singing profane sounds
Now recounts God's Jalal-it makes him yell out squeals
And now the earth begins to smile,as he prostrates and
as he kneels..

How many a face- black white and yellow from every
schism
Sit on a mat and eat together their repast
Whilst politicians talk of the problems of racism
Oh This is not out problem- a thing of the past.

He makes nadaama and in tawbah turns
His heart with Love of Allah yearns
God Bless you Oh dearest mawlaana ilyaas
How beautifully you turned Yaas Into Aas

From the orient to the occident
And from the south right to the north
Crowds emerge with intentions heavenly bent
And taking Allah's name alone, they come forth

Pakistanis, Caucasians, Mayalsians, Africans, And Turks
Chinese, Eskimo, and Russian faces
Ethnicities unheard of fill Masjids where traces,
Of their forefathers are written in historical works.

Whilst nations sit before cathode rays,
That titillate their eyes with their enticing ways,
These men rebel against satan's invitation
And turn to the work of the prophets-driving iblees to
frustration

They sit of the floor as it indents their knees,
They know not of Nietzsche,Hume,Kant or Socrates,
They couldn’t perhaps recount ghazzali or avicenna's
complex kalaam,
But the dhikr of Allah makes their souls calm

This is not to deny the place of the mutaklimeen,
Without whom we would be in disarray,
But for the awaam such complex arguments can lead
astray
So let dhawq and wijdaan provide them with yaqeen.

They are not by tales of Machiavelli's prince infected
The sahabas stories motivate their lives
Such dark political ideologies before such heros stand
rejected
Upholders of truth and self sacrifice

They hold no huge political rallies protesting to
creation
In the nights they stand in prayer before the answer
of every supplication
And with tears flood the floors begging for mercy and
rejuvenation
Once more gifting glory to the Ummah of the best of
creation

Don't approach the worldly kings -they cannot protect,
A Pretzel falls into their tracheas, almost suffocating
Such a small little thing He cannot eject?
How will he give Honour to those who stand outside the
white house waiting?


They couldn’t tell you about quantum mechanics or
Hawkings
They couldn’t refute Darwinian thought or the
reductionism of dawkins
They don’t know that much of Heisenbergs principle of
uncertainty
For to them the kalimah is a deeply rooted certainty

They might not know Chomskys views on Linguistic
Bayaan,
Or how Steven Pinker's instincts about
neurolinguistics fit,
But they have of a surety read soorah rahman
And know that language is from Allah a merciful Gift.

And not the product of random forces without end,
Or indeed a blind watchmaker -No my friend
The blindness is in your hearts-not the maker of
harmony
So with Ahsan-ul-qawl..They call To the Absolute with
humility

On the Day of Reckoning when the Prophets say nafsee
nafsee....
Perhaps Dawkins will smile ,albeit,temporarily
Thinking "Ah My Selfish Gene Thesis was true"
Even these prophets are exhibiting ultimately a
selfish hue

But Then Mustafa shall come and say Ummati Ummati..
Such selflessness which will cause his theory to
terminate suddenly,
This is the beloved of Allah, and this maqam you
cannot explain scientifically,
So Discard Dawkins Memes for Muhammad(saw)'s MEEM



They fall not prey to materialism or such bakwaas,
They see the divine hand behind each moving leaf,
In fact they are aboard a noah's ark constructed by
mawlana ilyaas,
They hold on to the sunnah with their teeth

Of Freud's oedipus complex they remain unaware
Or indeed of changing uncertain paradigms
Imaan, Salaah, the 6 points are in the air
The kaafirs who promote intellectual kufr will pay for
their crimes


Qiyamah is before their eyes
Not mere logical premises philosophers surmise
But deep rooted convictions that change their lives
You don't have to read volumes to be called wise

Those of us who study in intellectual arrogance
Forget rumi's tales of the lover's simple acceptance
The intellect is still looking for its transportation
Love has circled the ka'ba 7 times in dedication