Muhammad, a Talismanic Force

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Muhammad, a Talismanic Force W. E. Staples The American Journal of Semitic Languages and Literatures Vol. 57, No. 1 (Jan., 1940) (pp. 63-70) Page Count: 8

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W. E. Staples

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This item contains 1 reference(s). [Footnotes] 1 The Encyclopdia of Islam

Seminar & Panel Discussions on The Media, Human Values, Ethics and Morality: The Challenging Issues
Wady Jerai 01 April at 03:06 Reply Report Bergegaslah menuju keridhaan Tuhan kalian.

Allah berfirman, Wahai hamba-Ku, janganlah engkau melupakan Aku. Aku bersamamu, tetapi engkau tidak bersama-Ku. Kemudian Dia berfirman, Cobalah untuk bersama-Ku dan engkau akan menemukan sesuatu yang tidak engkau duga-duga. Mukjizat terbesar yang dianugerahkan kepada para hamba -Nya adalah kemampuan untuk pengabdian yang terus-menerus. Allah swt tidak suka bila seseorang melakukan sesuatu hari ini, kemudian esok harinya meninggalkan nya. Atau beribadah untuk dua hari, lalu pada hari ketiga menjauhkan diri. Walaupun singkat, namun istiqamah, Allah akan menyenangi hamba tersebut. Karena Allah ingin memberikan kasih-Nya secara terus-menerus kepada hamba tersebut. Selama Dia melihat hamba-hamba-Nya mencari-Nya dan mengharapkan keridhaan-Nya dan berusaha terus-menerus untuk melakukannya, maka hal tersebut akan berjalan terus. Memang Tuhan Yang Mahakuasa meminta agar hamba-hamba-Nya selalu memohon berkah-Nya yang tak berkesudahan. Penghambaan Ilahi merupakan penghambaan ke Hadirat-Nya, dan tak pernah merupakan beban bagi kalian. Kita hendaknya terus-menerus memohon berkah Allah. Bila kalian mempunyai banyak keran air, tetapi

kalian menutup semuanya, maka kalian tidak akan mendapatkan air. Kalau satu tidak ditutup, air akan selalu mengalir kepada kalian. Kita selalu bergelut dan memaksa untuk mempertahankan pengabdian pada Tuhan Yang Mahakuasa. Walaupun kalian hanya mendirikan shalat dua rakaat setiap harinya, atau mengulang seratus kali Laa ilaha Illallaah dan seratus kali shalawat, semua itu senantiasa membuat kalian terhubung dengan langit. Dengan demikian pastilah kalian mendapat berkah-Nya yang tidak berkesudahan. Tetapi bila kalian meninggalkannya dan menutup semua kerannya, maka kalian tidak akan menerima ridha atau diberikan kesenangan lainnya oleh Tuhan kalian. Karena kalian tidak membuat-Nya ridha atau memohon ridha-Nya dengan doa-doa yang demikian sederhana. Dia tidak akan membuat kehidupan kalian damai dengan kebahagiaan dan keridhaan. Maka berdasarkan hal ini, bila kalian ingin hidup damai dan penuh berkah, jalankanlah. Sedapat mungkin cobalah untuk berhubungan terus dengan Hadirat Ilahi melalui penghambaan kalian. Allah memberikan lebih banyak dari Cahaya-Cahaya Surgawi-Nya kepada para kekasih-Nya , Awliya yang merupakan hamba dari Hadirat Ilahi-Nya dan kepada orang-orang yang banyak bersujud kepada-Nya. Untuk memperbanyak shalat di malam hari, diperlukan keinginan dan cinta dari lubuk hati kalian terhadap Tuhan kalian. (Termasuk perasaan hormat, harapan dan takut.) Juga diperlukan kearifan yang luar biasa. Apakah kalian pikir, sebuah mobil dapat bergerak tanpa bahan bakar? Jangan berdoa untuk mendapatkan banyak nikmat surga atau pertolongan dari Tuhan kalian. Jangan! Cobalah untuk membebaskan diri dari segala keinginan semacam itu. Cintailah Tuhan kalian dan mohonkanlah keridhaan-Nya. Bila Allah senang dengan perbuatan, sifat dan perilaku kalian, maka Dia akan membuat kalian bahagia. Bila tidak, kalian tidak akan bahagia. Sangatlah penting bagi seorang hamba untuk menjalani hidup yang membuat Allah ridha padanya. Tidak semua jalan diterima oleh Allah. Tidak terhitung banyaknya jalan yang tak diridhai Allah . Dia tidak menyukai jalan yang ditempuh hamba yang tidak mengharapkan ridhaNya. Setiap jalan yang ditempuh semata-mata untuk ridha Allah disukai dan diterima oleh Allah. Jadi jagalah agar semuanya hanya untuk keridhaan-Nya. Allah selalu mengawasi semua tindakan dan keadaan hamba-hamba-Nya, dan wajib hukumnya bagi seorang hamba untuk memahami hal itu. Dia selalu melihat segala-galanya. Dia tidak pernah lengah! Siapa pun yang berusaha untuk mencapai-Nya dan berdoa untuk lebih dekat kepada-Nya, dia akan menemukan jalan yang mudah ke Hadirat Ilahi. Dia akan diliputi oleh kebahagiaan. Bila kalian tidak suka untuk lebih mendekati-Nya, maka neraka akan merenggut kalian. Sangatlah penting dalam kehidupan kalian untuk bertanya, mengetahui, lalu menjalankannya. Tanyakanlah pada diri kalian, Untuk apa aku diciptakan? Yakini jawabannya, lalu penuhi ego kalian dengan tujuan itu. Meniatkan sesuatu untuk kehidupan dunia ini adalah tak masuk akal. Mereka yang hidup untuk meraih keridhaan Penciptanya adalah orang yang jauh lebih pintar. Carilah setiap kesempatan untuk meraih sesuatu yang membawa kalian lebih dekat dengan Hadirat Ilahi. Semoga Allah membuat kalian mencapai sukses membuat Tuhan kalian ridha pada kalian. Cobalah untuk meraih keridhaan-Nya, agar Dia ridha dengan kalian. Bila seseorang ridha dengan Tuhannya, maka segalanya akan menyenangkannya. Dan bila seseorang tidak pernah membuat Tuhannya ridha, maka semuanya akan memusuhinya dan semua musuh akan mencoba mengenyahkannya.

Allah berfirman, Aku akan ridha denganmu, bila engkau ridha pada -Ku. Yang diucapkan kepada Nabi Musa as di Gunung Sinai 4000 tahun yang lalu mudah saja, Bila engkau bahagia dengan -Ku, Aku bahagia denganmu. Bila engkau mencintai-Ku, Aku mencintaimu. Ini merupakan kebijakan yang berlaku sepanjang masa. Kita bersyukur kepada Allah untuk kesehatan kita, tempat berteduh untuk hidup, mendapat sandang dan pangan, mempunyai uang dan kendaraan. Tak ada alasan untuk mengeluh. Kita lalu berkata, Wahai Tuhanku, kami ridha pada-Mu. Tetapi bagaimana sikap kita kalau segalanya tidak begitu bagus, bila Tuhan memberi kita kemiskinan atau penyakit, kita juga harus ridha pada-Nya. Bila mendapat beban atau kesukaran apapun kita harus mengatakan, Wahai Tuhan kami, kami bersyukur, segala puji bagi -Mu dan aku adalah hamba-Mu. Pada saat-saat sulit seperti itu, akan mudah dibedakan apakah kalian ridha dengan Allah, atau tidak. Memang mudah untuk mengatakan bahwa kita ridha pada Tuhan, kalau semua dalam keadaan baik. Kalau muncul kesukaran dan kalian masih tetap ridha pada-Nya, itu pertanda bahwa Dia juga ridha pada kalian. Itulah makna dari wahyu yang diturunkan kepada Nabi Musa as. Bergegaslah untuk bersujud bila kalian ingin agar Tuhan kalian ridha pada kalian dan bila kalian ingin menjamin suatu akhir yang selamat. Cobalah sebisa mungkin untuk tidak membangkang dan janganlah kalian lengah, tetapi tetaplah untuk waspada. Sedikit saja kalian lengah, itu dapat menjerumuskan kalian ke lembah yang dalam, terbuang dari Hadirat Ilahi. Sediakan diri untuk menyenangkan Allah atau menyenangkan ego kalian. Tak ada jalan ketiga. Semua hak adalah hanya untuk Allah saja dan setiap saat hanya untuk-Nya, bukan untuk ego kalian. Setiap tarikan nafas adalah untuk Allah, dan bukan untuk ego kalian. Jadi tak tersisa apa-apa untuk ego kalian! Tingkat tertinggi dari Iman dalam hidup manusia adalah memberikan keputusan akhir terutama kepada Tuhan kalian dan mengatakan, Aku ini hanya untuk-Mu Ya Allah dan semua yang kulakukan adalah hanya untuk-Mu. Setiap saat untuk meraih ridhaMu dan setiap perbuatanku hanya untuk-Mu, wahai Tuhan kami. Untuk menyenangkan-Mu. Sampai saat itu kita tidak pernah akan hidup dengan baik. Setiap hari saat memulai langkah, saat kalian menginjakkan kaki kalian di tanah, katakanlah, Wahai Tuhanku, aku melangkah untuk -Mu, tolonglah hamba-Mu ini. Dengan Pertolongan Ilahiah-Mu, bila Engkau ridha padaku, maka aku dapat melawan egoku dan memindahkan gunung-gunung yang tinggi. Benar, dengan Pertolongan Allah, kalian dapat berbuat apa saja dan semuanya dapat kalian lakukan dengan mudah. Jadi awasilah langkah kalian. Setiap hari, langkah demi langkah, perbaiki langkah kalian untuk meraih ridha Allah. Cobalah sediakan diri kalian untuk ridha dan keridhaan Allah. Hal ini adalah untuk selamanya. Apa saja yang kalian lakukan, lakukan demi ridha-Nya. Lalu Dia akan membahagiakan kalian. Dia menyukai hal ini. Bila Samudera Rahmat-Nya meliputi kalian dari segenap penjuru, kalian bagaikan ikan dalam lautan, tidak ada tempat yang kering, kalian berada dalam kedamaian yang sempurna. Melarikan diri dari limpahan berkah dan Samudera Rahmat-Nya bagaikan melarikan diri dari lembah hijau dengan limpahan air ke suatu padang pasir yang asing. Begitulah yang kita kerjakan, menjauhkan diri dari aliran cahaya. Semua yang ada di dunia telah diperintahkan Tuhan Yang Mahakuasa untuk membahagiakan kalian dan bukan untuk menyusahkan kalian. Apapun yang kita perlukan, pastilah telah tersedia di depan kita, jadi kalian tidak perlu mengejar apapun. Allah berfirman, Mereka adalah hamba -hamba-Ku dan mereka pasti ridha dengan segala yang datang dari segala penjuru. Ridhalah pada-Ku, dengan demikian Aku pun ridha

denganmu. Tak ada satu pun yang dapat menyusahkan atau membuatnya sedih. Tak ada. Yang ada hanya kebahagiaan. -Mawlana Syeikh Muhammad Nazim Adil Al Qubrusi Al Haqqani
Islam is the monotheistic religion articulated by the Quran, a text considered by its adherents to be the verbatim word of God, and the teachings and normative example (called the Sunnahcomposed of Hadith) of Muhammad, often considered by the adherents of Islam as the lastProphet of God. In addition to referring to the religion itself, the word Islam means 'submission toGod', 'peace', and 'way to peace'. An adherent of Islam is called a Muslim. Muslims believe that God is one and incomparable. Muslims also believe that Islam is the complete and universal version of a primordial faith that was revealed at many times and places before, including through the prophets Abraham, Moses and Jesus. Muslims maintain that previous messages and revelations have been partially changed or corrupted over time, but consider theQur'an to be both unaltered and the final revelation from God. Religious concepts and practices include the five pillars of Islam, which are basic concepts and obligatory acts of worship, and following Islamic law, which touches on virtually every aspect of life and society, encompassing everything from banking and welfare, to warfare and the environment. Tawhid is the concept of monotheism in Islam. It holds God (Arabic: Allah) is one and unique (ahad). The Qu'ran asserts the existence of a single and absolute truth that transcends the world; a unique, independent and indivisible being, who is independent of the entire creation. The indivisibility of God implies the indivisibility of God's sovereignty which, in turn, leads to the concept of a just, moral and coherent universe, as opposed to an existential and moral chaos. Similarly, the Qur'an rejects the concept of duality of God arguing that both good and evil generate from God's creative act and asserting that the evil forces have no power to create anything. God according to Islam is a universal God, rather than a local, tribal or parochial oneis an absolute, who integrates all affirmative values and brooks no evil. Tawhid constitutes the foremost article of the Muslim profession. The first part of the Shahada is the declaration of belief in the oneness of God. To attribute divinity to a created entity is the only unpardonable sin mentioned in the Qur'an. Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid. There is an uncompromising monotheism at the heart of the Islamic beliefs which distinguishes Islam from some other major religions. Islamic intellectual history can be understood as a gradual unfolding of the manner in which successive generations of believers have understood the meaning and implications of professing God's Unity. Islamic scholars have different approaches toward understanding it. Islamic theology,jurisprudence, philosophy, Sufism, even to some degree the Islamic understanding of natural sciences, all seek to explain at some level the principle of tawhid. Judul : Tafsir Istawa Studi Komprehensif Tafsir Istawa Allah ada tanpa tempat * Penulis : Kholil Abou Fateh * Ukuran buku : 20 cm x 14 cm * Tebal halaman : 186 halaman,- (Selain Muqadimah) * Harga : Rp. 20.000,- (Selain ongkos kirim) * Alamat : Bagi yang berminat bisa didapat secara on line, silahkan hubungi Kholil Abou Fate di emai: aboufaateh@yahoo.com, atau kirim pesan di kotak FB di akun sayahttp://www.facebook.com/profile.php?id=1789501505

Latar Belakang Al-Hamdu Lillh Rabb al-lamn. Wa ash-Shalt Wa As-Salm Al Raslulillh. Ada beberapa poin ringkas yang hendak penulis ungkapkan dalam mukadimah buku ini, sebagai berikut: * Bahwa kecenderungan timbulnya aqidah tasybh (Penyerupaan Allah dengan makhluk-makhluk-Nya) belakangan ini semakin merebak di berbagai level masyarakat kita. Sebab utamanya adalah karena semakin menyusutnya pembelajaran

terhadap ilmu-ilmu pokok agama, terutama masalah aqidah. Bencananya sangat besar, dan yang paling parah adalah adanya sebagian orang-orang Islam, baik yang dengan sadar atau tanpa sadar telah keluar dari agama Islam karena keyakinan rusaknya. Imam al-Qdl Iyadl al-Maliki dalam asy-Syif Bi Tarf Huqq al-Musthaf mengatakan bahwa ada dari orang-orang Islam yang keluar dari Islamnya (menjadi kafir) sekalipun ia tidak bertujuan keluar dari agama Islam tersebut. Ungkapan-ungkapan semacam; Terserah Yang Di atas, Tuhan tertawa, tersenyum, menangis atau Mencari Tuhan yang hilang, dan lain sebagainya adalah gejala tasybh yang semakin merebak belakangan ini. Tentu saja kesesatan aqidah tasybh adalah hal yang telah disepakati oleh para ulama kita, dari dahulu hingga sekarang. Terkait dengan masalah ini Imam Ibn al-Muallim al-Qurasyi (w 725 H) , dalam kitab Najm al-Muhtad Wa Rajm al-Mutad , meriwayatkan bahwa sahabat Ali ibn Abi Thalib berkata: Sebagian golongan dari umat Islam ini ketika kiamat telah dekat akan kembali menjadi orang-orang kafir. Seseorang bertanya kepadanya: Wahai Amr al-Muminn apakah sebab kekufuran mereka? Adakah karena membuat ajaran baru atau karena pengingkaran? Sahabat Ali ibn Abi Thalib menjawab: Mereka menjadi kafir karena pengingkaran. Mereka mengingkari Pencipta mereka (Allah) dan mensifati-Nya dengan sifat-sifat benda dan anggota-anggota badan. * Ada seorang mahasiswa bercerita kepada penulis bahwa suatu ketika salah seorang dosen Ilmu Kalam mengajukan pertanyaan di hadapan para mahasiswanya, ia berkata: Benarkah Allah maha kuasa? Jika benar, kuasakah Allah untuk menciptakan Sesuatu yang sama dengan Allah sendiri?, atau Benarkah Allah maha kuasa? Jika benar, maka mampukah Dia menciptakan sebongkah batu yang sangat besar, hingga Allah sendiri tidak sanggup untuk mengangkatnya?, atau berkata: Jika benar Allah maha Kuasa, maka kuasakah Dia menghilangkan Diri-Nya hanya dalam satu jam saja?. Ungkapan-ungkapan buruk semacam ini seringkali dilontarkan di perguruan-perguruan tinggi Islam, terutama pada jurusan filsafat. Ironisnya, baik dosen maupun mahasiswanya tidak memiliki jawaban yang benar bagi pertanyaan sesat tersebut. Akhirnya, baik yang bertanya maupun yang ditanya sama-sama bingung, dan mereka semua tidak memiliki jalan keluar dari bingung tersebut. Hasbunallh. Entah dari mana pertanyaan buruk semacam itu mula-mula dimunculkan. Yang jelas, jika itu datang dari luar Islam maka dapat kita pastikan bahwa tujuannya adalah untuk menyesatkan orang-orang Islam. Namun jika yang menyebarkan pertanyaan tersebut orang Islam sendiri maka hal itu jelas menunjukan bahwa orang tersebut adalah orang yang sama sekali tidak memahami tauhid, dan tentunya pengakuan bahwa dirinya sebagai seorang muslim hanya sebatas di mulutnya saja. Ini adalah contoh kecil dari apa yang dalam istilah penulis bahwa Ilmu Kalam telah mengalami distorsi. Padahal, jawaban bagi pertanyaan sesat tersebut adalah bahasan sederhana dalam Ilmu Tauhid atau Ilmu Kalam; ialah bahwa hukum akal terbagi kepada tiga bagian; Pertama; Wjib Aqly; yaitu sesuatu yang wajib adanya, artinya; akal tidak dapat menerima jika sesuatu tersebut tidak ada, yaitu; keberadaaan Allah dengan sifat-sifat-Nya. Kedua; Mustahl Aqly; yaitu sesuatu yang mustahil adanya, artinya akal tidak dapat menerima jika sesuatu tersebut ada, seperti adanya sekutu bagi Allah. Ketiga; J-iz Aqly atau Mumkin Aqly; yaitu sesuatu yang keberadaan dan ketidakadaannya dapat diterima oleh akal, yaitu alam semesta atau segala sesuatu selain Allah. Sifat Qudrah (kuasa) Allah hanya terkait dengan J-iz atau Mumkim Aqly saja. Artinya, bahwa Allah Maha Kuasa untuk menciptakan segala apapun yang secara akal dapat diterima keberadaan atau tidakadanya. Sifat Qudrah Allah tidak terkait dengan Wjib Aqly dan Mustahl Aqly. Dengan demikian tidak boleh dikatakan: Apakah Allah kuasa untuk menciptakan sekutu bagi-Nya, atau menciptakan Allah-Allah yang lain? Pertanyaan ini tidak boleh dijawab Iya, juga tidak boleh dijawab Tidak. Karena bila dijawab Iya maka berarti menetapkan adanya sekutu bagi Allah dan menetapkan keberadaan sesuatu yang mustahil adanya, dan bila dijawab Tidak maka berarti menetapkan kelemahan bagi Allah. Jawaban yang benar adalah bahwa sifat Qudrah Allah tidak terkait dengan Wjib Aqly dan tidak terkait dengan Mustahl Aqly. * Contoh kasus lainnya yang pernah dialami penulis dan teman-teman, bahwa suatu ketika datang seorang mahasiswa yang mengaku sangat menyukai filasafat. Setelah ngobrol basa-basi dengannya, tiba-tiba pembicaraan masuk dalam masalah teologi; secara khusus membahas tentang kehidupan akhirat. Dan ternyata dalam otak mahas iswa tersebut, yang kemudian dengan sangat ngotot ia pertahankan ialah bahwa kehidupan akhirat pada akhirnya akan punah, dan segala sesuatu baik mereka yang ada di surga maupun yang ada di neraka akan kembali kepada Allah. Mahasiswa ini beralasan karena jika surga dan neraka serta segala sesuatu yang ada di dalam keduanya kekal maka berarti ada tiga yang kekal, yaitu; Allah, surga, dan neraka. Dan jika demikian maka menjadi batal-lah definisi tauhid, karena dengan begitu berarti menetapkan sifat ketuhanan kepada selain Allah; dalam hal ini sifat kekal (al-Baq).

Kita jawab; Baq Allah disebut dengan Baq Dzty; artinya bahwa Allah maha Kekal tanpa ada yang ada yang mengekalkan-Nya. Berbeda dengan kekalnya surga dan neraka; keduanya kekal karena dikekalkan oleh Allah (Bi Ibq-illh Lahum). Benar, secara logika seandainya surga dan neraka punah dapat diterima, karena keduanya makhluk Allah; memiliki permulaan, akan tetapi oleh karena Allah menghendaki keduanya untuk menjadi kekal, maka keduanya tidak akan pernah punah selamanya. Dengan demikian jelas sangat berbeda antara Baq Allah dengan Baq -nya surga dan neraka. Kemudian, dalam hampir lebih dari enam puluh ayat al-Quran, baik yang secara jelas (Sharh) maupun tersirat, Allah mengatakan bahwa surga dan neraka serta seluruh apa yang ada di dalam keduanya kekal tanpa penghabisan. Dan oleh karenanya telah menjadi konsensus (Ijm) semua ulama dalam menetapkan bahwa surga dan neraka ini kekal selamanya tanpa penghabisan, sebagaimana dikutip oleh Ibn Hazm dalam Martib al-Ijm, Imam al-Hfizh Taqiyyuddin as-Subki dalam al-Itibr Bi Baq al-Jannah Wa an-Nr, dan oleh para ulama terkemuka lainnya. Dalam pandangan penulis, sebenarnya mahasiswa seperti ini adalah murni sebagai korban distorsi Ilmu Kalam. Kemungkinan besarnya, ketika ia masuk ke Perguruan Tinggi, ia merasa bahwa dirinya telah berada di wilayah elit secara ilmiah, ia demam panggung dengan iklim wilayah tersebut, merasa dapat berfikir dan berpendapat sebebas mungkin, termasuk kebebasan berkenalan dengan berbagai faham teologis. Padahal ketika awal masuk ke Perguruan Tinggi tersebut ia adalah botol kosong yang tidak memiliki pijakan sama sekali. Akhirnya, karena ia botol kosong maka seluruh faham masuk di dalam otaknya, termasuk berbagai aliran faham teologis, tanpa sedikitpun ia tahu manakah di antara fahamfaham tersebut yang seharusnya menjadi pijakan keyakinannya, padahal -dan ini yang sangat mengherankan-, mahasiswa tersebut kuliah di fakultas dan jurusan keagamaan. Tentunya lebih miris lagi, ketika faham-faham teologis yang beragam ini dijamah oleh otak-otak mahasiswa non-keagamaan. Dan yang penulis sebut terakhir ini adalah realitas yang benar-benar telah ada di depan mata kita. Karenanya, seringkali kita melihat mahasiswa-mahasiswa yang berasal dari jurusan nonkeagamaan mengusung faham-faham teologis yang sangat ekstrim, bahkan seringkali mereka mengafirkan kelompok apapun di luar kelompok mereka sendiri, padahal mereka tidak memahami atau bahkan tidak tahu sama sekali apa yang sedang mereka bicarakan.

* Penulis termasuk cukup aktif berselancar di dunia maya, dalam banyak blog, web, facebook, twitter, dan lainnya sering menuangkan materi-materi tauhid di atas dasar aqidah Ahlussunnah Wal Jamaah; termasuk melakukan dialog deng an beberapa orang yang memiliki faham di luar keyakinan penulis. Teks-teks mutasybiht, baik dari al-Quran maupun haditshadits Nabi, yang seharusnya dapat dipahami dengan logika yang sederhana menjadi bahan yang sangat hangat, bahkan cenderung panas; yang dengan sebabnya seringkali terjadi tuduhan kafir, sesat, zindik, ilhd, dan semacamnya terhadap mereka yang tidak sepaham. Akibatnya, nama Ahlussunnah Wal Jamaah menjadi kabur; khususnya bagi orang-orang awam yang bukan Ahl at-Tamyz, hingga mereka tidak dapat membedakan antara keyakinan tauhid yang suci dengan keyakinan tasybih (penyerupaan Allah dengan makhluk-Nya) yang jelas menyesatkan. Seringkali ketika berselancar di internet, penulis berdialog dengan beberapa orang yang sangat ngotot berkeyakinan bahwa Allah bertempat di atas arsy, lalu --dan ini yang sangat mengherankan-- pada saat yang sama mereka juga ngotot mengatakan bahwa Allah bertempat di langit. Untuk ini kemudian mereka mengutip beberapa ayat dan hadits yang menurut mereka sebagai bukti kebenaran aqidah tersebut. Penulis mencoba menyederhanakan problem mereka dengan logika sederhana; Bukankah arsy dan langit itu ciptaan Allah? Bila anda berkeyakinan arsy dan langit itu ciptaan Allah maka berarati menurut anda Allah berubah dari semula yang ada tanpa langit dan tanpa arsy menjadi bertempat pada kedua makhluk-Nya tersebut; lalu bukankah perubahan itu menunjukan kebaharuan? Bukankah pula arsy dan langit itu memiliki bentuk dan ukuran? Lalu anda sendiri mengatakan bahwa Allah berada di dua tempat; arsy dan langit?. Logika-logika sederhana semacam inilah yang sengaja bahkan seringkali penulis ungkapkan untuk menyehatkan akal dan pikiran orang orang yang memiliki problem di atas. Tapi alih-alih mereka mau berfikir, namun ternyata tuduhan kafir, muath-thil (pengingkar sifat Allah) dan berbagai tuduhan lainnya yang diterima oleh penulis dari mereka, yang penulis sendiri tidak tahu persis apakah ungkapan-ungkapan semacam itu senjata pamungkas mereka? Nyatanya memang mereka mengutip beberapa ayat al-Quran dan Hadits-Hadits Nabi untuk dijadikan dasar bagi keyakinan mereka, masalahnya ialah bahwa ayat-ayat tersebut tidak dipahami secara komprehensif, tidak dipahami secara kontekstual, dan bahkan pemahaman mereka jauh berseberangan dengan pemahaman para ulama terdahulu yang benar-benar kompeten dalam masalah tersebut. Inilah di antara yang mendorong penulis untuk membukukan buku ini.

* Benar, tulisan ini hanya menyentuh setitik persoalan saja dari lautan Ilmu Kalam, t etapi mudah-mudahan semua yang

tertuang di dalamnya memiliki orientasi dan memberikan pencerahan, paling tidak dalam beberapa persoalan teologis. Hanya saja titik konsentrasi yang hendak penulis sampaikan kepada pembaca dari buku ini adalah esensi tauhid dengan aqidah tanzh di dalamnya yang diintisarikan dari firman Allah dalam QS. Asy-Syura: 11; bahwa Allah tidak menyerupai suatu apapun dari makhluk-Nya. Benar, Ilmu Kalam ini sangat luas, namun bukan untuk mengabaikan bahasan-bahasan pokok lainnya, penulis memandang bahwa pembahasan Allah ada tanpa tempat dan tanpa arah untuk saat ini sangat urgen, tidak bisa ditawar-tawar lagi. Apa yang penulis ungkapkan pada poin nomor satu di atas tentang menyebarnya aqidah tasybh benar-benar sudah sampai kepada batas yang sangat merisihkan dan mengkhawatirkan, bahkan -meminjam istilah guru-guru penulis-- sebuah kondisi yang tidak bisa membuat mata tertidur pulas. Mudah -mudahan materi-materi lainnya menyangkut berbagai aspek Ilmu Kalam secara formulatif dapat segera dibukukan dalam bentuk bahasa Indonesia. Pada dasarnya seluruh apa yang tertuang dalam buku ini bukan barang baru, dan setiap ungkapan yang tertuang di dalamnya secara orisinil penulis kutip dari tulisan para ulama dan referensi-referensi yang kompeten dan dapat dipertanggungjawabkan. Oleh karena itu, setiap klaim, kesimpulan, maupun serangan terhadap faham -faham tertentu di dalam buku ini, semua itu bukan untuk tujuan apapun, kecuali untuk mendudukan segala persoalan secara proporsional sebagaimana yang telah dipahami oleh para ulama saleh terdahulu. * Imam al-Hfizh Abu Hafsh Ibn Syahin, salah seorang ulama terkemuka yang hidup sezaman dengan Imam al-Hfizh adDaraquthni (w 385 H), berkata: Ada dua orang saleh yang diberi cobaan berat dengan ora ng-orang yang sangat buruk dalam aqidahnya. Mereka menyandarkan aqidah buruk itu kepada keduanya, padahal keduanya terbebas dari aqidah buruk tersebut. Kedua orang itu adalah Jafar ibn Muhammad dan Ahmad ibn Hanbal . Orang pertama, yaitu Imam Jafar ash-Shadiq ibn Imam Muhammad al-Baqir ibn Imam Ali Zainal Abidin ibn Imam asySyahid al-Husain ibn Imam Ali ibn Abi Thalib, beliau adalah orang saleh yang dianggap oleh kaum Syiah Rafidlah sebagai Imam mereka. Seluruh keyakinan buruk yang ada di dalam ajaran Syiah Rafidlah ini mereka sandarkan kepadanya, padahal beliau sendiri sama sekali tidak pernah berkeyakinan seperti apa yang mereka yakini. Orang ke dua adalah Imam Ahmad ibn Hanbal, salah seorang Imam madzhab yang empat, perintis madzhab Hanbali. Kesucian ajaran dan madzhab yang beliau rintis telah dikotori oleh orang-orang Musyabbihah yang mengaku sebagai pengikut madzhabnya. Mereka banyak melakukan kedustaan-kedustaan dan kebatilan-kebatilan atas nama Ahmad ibn Hanbal, seperti aqidah tajsm, tasybh, anti takwil, anti tawassul, anti tabarruk, dan lainnya, yang sama sekali itu semua tidak pernah diyakini oleh Imam Ahmad sendiri. Terlebih di zaman sekarang ini, madzhab Hanbali dapat dikatakan telah hancur karena dikotori oleh orang-orang yang secara dusta mengaku sebagai pengikutnya. Akhirnya, dengan segala keterbatasan dan segala kekurangan yang terdapat dalam buku ini, penulis serahkan sepenuhnya kepada Allah. Segala kekurangan dan aib semoga Allah memperbaikinya, dan seluruh nilai-nilai yang baik dari buku ini semoga menjadi pelajaran yang bermanfaat bagi seluruh orang Islam. Amin. Wa Shallallh Wa Sallam Al Raslillh. Wa al-Hamd Lillh Rabb al-lamn.

Daftar Isi Prolog; Latar Belakang Bab I Kata Istaw Dalam Tinjauan Terminologis 1. 2. 3. 4. 5. Penyebutan Kata Istaw,_ Definisi Arsy, Makna Istaw Dalam Tinjauan Bahasa,_ Pembahasan Terminologis,_ Istaw Dalam Makna Istawl Dan Qahara,_

6. Tidak Semua Makna Istawl atau Qahara Berindikasi Sabq al-Mughlabah,_ 7. Penggunaan Kata Tsumma Dalam Beberapa Ayat Tentang Istaw,_ 8. Di Atas Arsy Terdapat Tempat,_ 9. Makna Nama Allah al-Alyy Dan KataFawq Pada Hak-Nya,_ 10. Di antara Ulama Ahlussunnah Dari Kalangan Ulama Salaf Dan Khalaf Yang Mentakwil Istaw Dengan Istawl dan Qahara,_ Bab II Penjelasan Imam Empat Madzhab Tentang Makna Istawa 1. 2. 3. 4. Penjelasan Penjelasan Penjelasan Penjelasan Imam Imam Imam Imam Malik ibn Anas,_ Abu Hanifah an-Numan ibn Tsabit,_ asy-Syafii,_ Ahmad ibn Hanbal,_

Bab III Jawaban Atas Kerancuan Faham Musyabbihah Dalam Pengingkaran Mereka Terhadap Tafsir Istaw Dengan Istawl 1. Kerancuan Pertama; Pengingkaran Mereka Terhadap Ahli Bahasa,_ 2. Kerancuan Kedua; Pemahaman Mereka Tentang Sabq al-Mughlabah, 3. Kerancuan ke Tiga; Pengingkaran Mereka Terhadap Syair Tentang Basyr Ibn Marwan,_ 4. Kerancuan Ke Empat; Pernyataan Mereka Bahwa Di Dalam Al-Quran Tidak Terdapat Penyebutan Kata Istawl (Menguasai), 5. Kerancuan ke Lima; Faedah Penyebutan Arsy Secara Khusus Dalam Ayat-Ayat Tentang Istaw,_ 6. Kerancuan Ke enam; Pengingkaran Mereka Bahwa Tidak Ada Ulama Salaf Yang Mentakwil Istaw Dengan Istawl, 7. Kerancuan Ke tujuh; Mereka Menyerupakan Sifat Menguasai Basyr Ibn Marwan Dengan Sifat Menguasai (al-Qahr; alIstl) Pada Hak Allah,_ 8. Kerancuan Ke Delapan; Pernyataan Mereka Bahwa Takwil Istaw Dengan Istawl Adalah Faham Mutazilah, 9. Kerancuan Ke Sembilan; Keyakinan Tasybih Utsaimin Dalam Menyerupakan Istaw Pada Hak Allah Dengan Istaw Pada Hak Makhluk,_ 10. Kerancuan Ke Sepuluh; Mereka Mengatakan Bahwa Metodologi Takwil Sama Dengan Menafikan Sifat-Sifat Allah, Bab IV Konsensus Akidah Tanzh 1. 2. 3. 4. 5. Pernyataan Ulama Bahwa Allah Ada Tanpat Dan Tanpa Arah,_ Dalil Akal Kecusian Allah Dari Tempat Dan Arah,_ Pernyataan Ulama Ahlussunnah Bahwa Allah Tidak Boleh Dikatakan Berada Di Semua Tempat Atau Ada Di Mana-Mana,_ Langit Adalah Kiblat Doa,_ Pernyataan Ulama Ahlussunnah Tentang Kekufuran Orang Yang Menetapkan Tempat Bagi Allah,_

Penutup; Epilog_ Daftar Pustaka_

DAFTAR PUSTAKA

al-Qur-n al-Karm. Abbas, Sirajuddin, Itiqad Ahlusuunah Wal Jamaah, 2002, Pustaka Tarbiyah, Jakarta

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tahqq Syuaib al-Arnauth dan Muhammad Nuim al-Arqusysyi, Bairut, Muassasah ar-Risalah, 1413 H. _________, Mzn al-Itidl F Naqd al-Rijl, tahqq Muhammad Muawwid dan Adil Ahmad Abd al-Maujud, Bairut, Dar al-Kutub al-Ilmiyyah, cet. 1, 1995 M _________, an-Nashhah adz-Dzahabiyyah, Bairut: Dar al-Masyari, 1419 H-1998 M. Dimyathi, ad, Abu Bakar as-Sayyid Bakri ibn as-Sayyid Muhammad Syatha ad-Dimyathi, Kifyah al-Atqiy Wa Minhj al-Ashfiy Syarh Hidyah al-Adzkiy, Bungkul Indah, Surabaya, t. th. Fayyumi, al, al-Mishbh al-Munr, Cet. Dar al-Kutub al-Ilmiyyah, Bairut. Ghazali, al, Abu Hamid Muhammad ibn Muhammad ibn Muhammad ath-Thusi (w 505 H), Kitb al-Arban F Ushl ad-Dn, cet. 1408-1988, Dar al-Jail, Bairut _________, al-Maqshad al-Asn Syarh Asm Allh al-Husn, t. th, Dar al-Kutub al-Ilmiyyah, Cairo _________, Minhj al-bidn, t. th. Dar Ihya al-Kutub al-Arabiyyah, Indonesia _________, Ihy Ulm ad-Dn, Dar al-Fikr, Bairut. Ghumari, al, as-Sayyid Ahmad ibn Muhammad ash-Shiddiq al-Hasani al-Maghribi, Abu al-Faidl, al-Mughr Al al-Ahdts al-Mawdlah F al-Jmi ash-Shaghr, cet. 1, t. th. Dar al-Ahd al-Jadid Hanbal, Ahmad ibn Hanbal, Musnad Ahmad, Dar al-Fikr, Bairut Haytami, al, Ahmad Ibn Hajar al-Makki, Syihabuddin, al-Fatw al-Hadtsiyyah, t. th. Dar al-Fikr _________, al-Ilm Bi Qawthi al-Islm, cet. Dar al-Fikr, Bairut Hakim, al, al-Mustadrak Al al-Shahhayn, Bairut, Dar al-Marifah, t. th. Habasyi, al, Abdullah ibn Muhammad ibn Yusuf, Abu Abdirrahman, al-Maqlt as-Sunniyah F Kasyf Dlallt Ahmad Ibn Taimiyah, Bairut: Dar al-Masyari, cet. IV, 1419 H-1998 M. _________, asy-Syarh al-Qawm F Hall Alfzh ash-Shirt al-Mustaqm, cet. 3, 1421-2000, Dar al-Masyari, Bairut. _________, ad-Dall al-Qawm Al ash-Shirth al-Mustaqm, Thubi Ala Nafaqat Ahl al-Khair, cet. 2, 1397 H. Bairut _________, ad-Durrah al-Bahiyyah F Hall Alfzh al-Aqdah ath-Thahwiyyah, cet. 2, 1419-1999, Dar al-Masyari, Bairut. _________, Sharh al-Bayn F ar-Radd Al Man Khlaf al-Qur-n, cet. 4, 1423-2002, Dar al-Masyari,

Bairut. _________, Izh-hr al-Aqdah as-Sunniyyah F Syarh al-Aqdah ath-Thahwiyyah, cet. 3, 1417-1997, Dar al-Masyari, Bairut _________, al-Mathlib al-Wafiyyah Bi Syarh al-Aqdah an-Nasafiyyah, cet. 2, 1418-1998, Dar al-Masyari, Bairut _________, at-Tahdzr asy-Syariyy al-Wjib, cet. 1, 1422-2001, Dar al-Masyari, Bairut. Haddad, al, Abdullah ibn Alawi ibn Muhammad, Rislah al-Muwanah Wa al-Muzhharah Wa al-Mazarah, Dar Ihya al-Kutub al-Arabiyyah, Indonesia. Haramain, al, Imam, Abu al-Maali Abd al-Malik al-Juwaini, al-Aqdah an-Nizhmiyyah, talq Muhammad Zahid al-Kautsari, Mathbaah al-Anwar, 1367 H-1948 M. Hayyan, Abu Hayyan al-Andalusi, an-Nahr al-Mdd Min al-Bahr al-Muhth, Dar al-Jinan, Bairut. Hibban, Ibn, ats-Tsiqt, Muassasah al-Kutub al-Tsaqafiyyah, Bairut Hushni, al, Taqiyyuddin Abu Bakar ibn Muhammad al-Husaini ad-Dimasyqi ( w 829 H), Kifyah al-Akhyr F Hall Ghyah al-Ikhtishr, Dar al-Fikr, Bairut. t. th. _________, Dafu Syubah Man Syabbah Wa Tamarrad Wa Nasab Dzlik Il Imam al -Jall Ahmad, al-Maktabah al-Azhariyyah Li at-Turats, t. th. Imad, al, Ibn; Abu al-Falah ibn Abd al-Hayy al-Hanbali, Syadzart adz-Dzahab F Akhbr Man Dzahab, tahqq Lajnah Ihya al-Turats al-Arabi, Bairut, Dar al-Afaq al-Jadidah, t. th. Iraqi, al, Zaynuddin Abd ar-Rahim ibn al-Husain, Tharh at-Tatsrb F Syarh at-Taqrb, cet. Dar Ihya at-Turats al-Arabi, Bairut. Iyadl, Abu al-Fadl Iyyadl ibn Musa ibn Iyadl al-Yahshubi, asy-Syif Bi Tarf Huqq al-Musthaf, tahqq Kamal Basyuni Zaghlul al-Mishri, Isyrf Maktab al-Buhuts Wa al-Dirasat, cet. 1421-2000, Dar al-Fikr, Bairut. Isfirayini, al, Abu al-Mudzaffar (w 471 H), at-Tabshr F ad-Dn F Tamyz al-Firqah al-Njiyah Min al-Firaq al-Hlikn, taliq Muhammad Zahid al-Kautsari, Mathbaah al-Anwar, cet. 1, th.1359 H, Cairo. Jailani-al, Abd al-Qadir ibn Musa ibn Abdullah, Abu Shalih al-Jailani, al-Gunyah, Dar al-Fikr, Bairut Jamaah, Ibn, Muhammad ibn Ibrahim ibn Saadullah ibn Jamaah dikenal dengan Badruddin ibn Jamaah (w 727 H), Idlh ad-Dall Fi Qathi Hujaj Ahl al-Tathl, tahqq Wahbi Sulaiman Ghawaji, Dar

al-Salam, 1410 H-1990 M, Cairo Jawzi, al, Ibn; Abu al-Faraj Abd ar-Rahman ibn al-Jawzi (w 597 H), Talbs Ibls, tahqq Aiman Shalih Syaban, Cairo: Dar al-Hadits, 1424 H-2003 M _________, Dafu Syubah at-Tasybh Bi Akaff at-Tanzh, tahqq Syaikh Muhammad Zahid al-Kautsari, Murajaah DR. Ahmad Hijazi as-Saqa, Maktabah al-Kulliyyat al-Azhariyyah, 1412-1991 _________, Zad al-Masr F Ilm at-Tafsr, Cet. Zuhair asy-Syawisy, Bairut. Jawziyyah, al; Ibn al-Qayyim al-Jawziyyah, Hd al-Arwh Il Bild al-Afrh, Ramadi Li an-Nasyr, Bairut. Kalabadzi-al, Muhammad ibn Ibrahim ibn Yaqub al-Bukhari, Abu Bakar (w 380 H), at-Taarruf Li Madzhab Ahl al-Tashawwuf, tahqq Mahmud Amin an-Nawawi, cet. 1, 1388-1969, Maktabah al-Kuliyyat al-Azhariyyah Husain Muhammad Anbabi al-Musawi, Cairo Katsir, Ibn; Ismail ibn Umar, Abu al-Fida, al-Bidyah Wa an-Nihyah, Bairut, Maktabah al-Maarif, t. th. Kautsari, al, Muhammad Zahid ibn al-Hasan al-Kautsari, Takmilah ar-Radd Al Nniyyah Ibn al-Qayyim, Mathbaah al-Saadah, Mesir. _________, Maqlt al-Kawtsari, Dar al-Ahnaf , cet. 1, 1414 H-1993 M, Riyadl. Khalifah, Haji, Musthafa Abdullah al-Qasthanthini al-Rumi al-Hanafi al-Mulla, Kasyf al-Zhunn An Asmi al-Kutub Wa al-Funn, Dar al-Fikr, Bairut. Khallikan, Ibn; Wafayt al-Ayn, Dar al-Tsaqafah, Bairut Laknawi, al, Abu al-Hasanat Muhammad Abd al-Hayy al-Laknawi al-Hindi, ar-Rafu Wa at-Takml F al-Jarh Wa at-Tadl, tahqq Abd al-Fattah Abu Ghuddah, cet. Dar al-Basya-r al-Islamiyyah, Bairut. Majah, Ibn, Sunan, cet. al-Maktabah al-Ilmiyyah, Bairut. Malik, ibn Anas, al-Muwath-tha-, cet. Dar asy-Syab, Cairo. Manzhur, Ibn, al-Ifriqi, Lisn al-Arab, cet. Dar Shadir, Bairut. Maqarri-al, Ahmad al-Maghrirbi al-Maliki al-Asyari, Idla-h al-Dujunnah Fi Itiqd Ahl al-Sunnah, Dar al-Fikr, Bairut. Maturidi, al, Abu Manshur, Kitb al-Tawhd, Dar al-Masyriq, Bairut Malibari, al, Zainuddin Ibn Ali, Nadzm Hidyah al-Adzkiy, Syirkah Bukul Indah, Surabaya, t. th. Makki, al, Tajuddin Muhammad Ibn Hibatillah al-Hamawi, Muntakhab Had-iq al-Fushl Wa Jawhir

al-Ushl F Ilm al-Kalm Al Ushul Ab al-Hasan al-Asyari, cet, 1, 1416-1996, Dar al-Masyari, Bairut Mayyarah, Ahmad Mayyarah, ad-Durr at-Tsamn Wa al-Mawrid al-Mun Syarh al-Mursyid al-Mun Al adl-Dlarriyy Min Ilm ad-Dn, cet. Dar al-Fikr, Bairut. Mizzi, al, Tahdzb al-Kaml F Asm ar-Rijl, Muassasah ar-Risalah, Bairut. Mutawalli, al, al-Ghunyah F Ushl ad-Din, Muassasah al-Kutub ats-Tsaqafiyyah, Bairut. Muslim, Muslim ibn al-Hajjaj, Shahh Muslim, Cat. Dar Ihya at-Turats al-Arabi, Bairut. Nabhani, al, Yusuf Ismail, Jmi Karmt al-Awliy, Dar al-Fikr, Bairut Naisaburi, al, Muslim ibn al-Hajjaj, al-Qusyairi (w 261 H), Shahh Muslim, tahqq Muhammad Fuad Abd al-Baqi, Bairut, Dar Ihya al-Turats al-Arabi, 1404 Nawawi, al, Yahya ibn Syaraf, Muhyiddin, Abu Zakariya, al-Minhj Bi Syarh Shahh Muslim Ibn al-Hajjj, Cairo, al-Maktab ats-Tsaqafi, 2001 H. _________, Rawdlah at-Thlibn, cet. Dar al-Fikr, Bairut. Najdi, an, Muhammad ibn Humaid an-Najdi, as-Suhub al-Wbilah Al Dlar-ih al-Hanbilah, Cet. Maktabah Imam Ahmad. Qari, al, Ali Mulla al-Qari, Syarh al-Fiqh al-Akbar, Dar al-Kutub al-Ilmiyyah, Bairut Qadli, al, Samir, Mursyid al-H-ir F Hall Alfzh Rislah Ibn Askir, cet. I, 1414 H-1994 M, Dar al-Masyari, Bairut Qath-than, Ibn, Abu al-Hasan Ali ibn al-Qath-than (w 628 H), an-Nazhar F Ahkm an-Nazhar Bi Hssah al-Bashar, tahqq Muhammad Abu al-Ajfan, Cet. Maktabah at-Taubah, Riyadl Qusyairi, al, Abu al-Qasim Abd al-Karim ibn Hawazan an-Naisaburi, ar-Rislah al-Qusyairiyyah, tahqq Maruf Zuraiq dan Ali Abd al-Hamid Balthahji, Dar al-Khair. Qurthubi, al, al-Jmi Li Ahkm al-Qurn, Dar al-Fikr, Bairut Rifai, ar, Abu al-Abbas Ahmad ar-Rifai al-Kabr ibn al-Sulthan Ali, Maqlt Min al-Burhn al-Muayyad, cet. 1, 1425-2004, Dar al-Masyari, Bairut. Razi, ar, Fakhruddin ar-Razi, at-Tafsr al-Kabr Wa Mafth al-Ghayb, Dar al-Fikr, Bairut Sarraj, as, Abu Nashr, Al-Luma, tahqq Abd al-Halim Mahmud dan Thaha Abd al-Baqi Surur, Maktabah ats-Tsaqafah al-Diniyyah, Cairo Mesir

Syafii, asy, Muhammad ibn Idris ibn Syafi (w 204 H), al-Kawkab al-Azhar Syarh al-Fiqh al-Akbar, al-Maktabah al-Tijariyyah Mushthafa Ahmad al-Baz, Mekah, t. th. Syarani, as, Abd al-Wahhab, ath-Thabaqat al-Qubra, Maktabah al-Taufiqiyyah, Amam Bab al-Ahdlar, Cairo Mesir. _________, al-Yawqt Wa al-Jawhir F Bayn Aq-id al-Akbir, t. th, Mathbaah al-Haramain. _________, al-Kibrt al-Ahmar F Bayn Ulum asy-Syaikh al-Akbar, t. th, Mathbaah al-Haramain. _________, al-Anwr al-Qudsiyyah al-Muntaqat Min al-Futht al-Makkiyyah, Bairut, Dar al-Fikr, t. th. _________, Lath-if al-Minan Wa al-Akhlq, Alam al-Fikr, Cairo Subki, as, Taqiyyuddin Ali ibn Abd al-Kafi as-Subki, as-Sayf ash-Shaql F ar-Radd Al Ibn Zafl, Mathbaah al-Saadah, Mesir. _________, ad-Durrah al-Mudliyyah F ar-Radd Al Ibn Taimiyah, dari manuskrif Muhammad Zahid al-Kautsari, cet. Al-Qudsi, Damaskus, Siria, th. 1347 _________, al-Itibr Bi Baq al-Jannah Wa an-Nr, dari manuskrif Muhammad Zahid al-Kautsari, cet. Al-Qudsi, Damaskus, Siria, th. 1347 Subki, as, Tajuddin Abd al-Wahhab ibn Ali ibn Abd al-Kafi as-Subki, Thabaqt asy-Syfiiyyah al-Kubr, tahqq Abd al-Fattah dan Mahmud Muhammad ath-Thanahi, Bairut, Dar Ihya al-Kutub al-Arabiyyah. Subki, as, Mahmud, Ithf al-K-int Bi Bayn Madzhab as-Salaf Wa al-Khalaf Fi al-Mutasybiht, Mathbaah al-Istiqamah, Mesir Suhrawardi, as, Awrif al-Marif, Dar al-Fikr, Bairut Syakkur, asy, Abd, Senori, KH, al-Kawkib al-Lammah F Bayn Aqdah Ahl al-Sunnah Wa al-Jamah Syahrastani, asy, Muhammad Abd al-Karim ibn Abi Bakr Ahmad, al-Milal Wa an-Nihal, talq Shidqi Jamil al-Athar, cet. 2, 1422-2002, Dar al-Fikr, Bairut. Sulami, as, Abu Abd ar-Rahman Muhammad Ibn al-Husain (w 412 H), Thabaqt ash-Shfiyyah, tahqq Musthafa Abd al-Qadir Atha, Mansyurat Ali Baidlun, cet. 2, 1424-2003, Dar al-Kutub al-Ilmiyyah, Bairut. Suyuthi, as, Jalaluddin Abd ar-Rahman ibn Abi Bakr, al-Hw Li al-Fatw, cet. 1, 1412-1992, Dar al-Jail, Bairut.

_________, ad-Durr al-Mantsr F at-Tafsr al-Matsr, Dar al-Fikr, Bairut. Tabban, Arabi (Abi Hamid ibn Marzuq), Bar-ah al-Asyariyyn Min Aq-id al-Mukhlifn, Mathbaah al-Ilm, Damaskus, Siria, th. 1968 M-1388 H Taimiyah, Ibn; Ahmad ibn Taimiyah, Minhj as-Sunnah an-Nabawiyyah, Dar al-Kutub al-Ilmiyyah, Bairut. _________, Muwfaqah Sharh al-Maql Li Shahh al-Manql, Dar al-Kutub al-Ilmiyyah, Bairut. _________, Syarh Hadts an-Nuzl, Cet. Zuhair asy-Syawisy, Bairut. _________, Majm Fatw, Dar Alam al-Kutub, Riyadl. _________, Naqd Martib al-Ijm Li Ibn Hazm, Dar al-Kutub al-Ilmiyyah, Bairut. _________, Bayn Talbs al-Jahmiyyah, Mekah. Thabari, ath, Trkh al-Umam Wa al-Mulk, Dar al-Kutub al-Ilmiyyah, Bairut. _________, Tafsr Jmi al-Bayn An Ta-wl y al-Qur-n, Dar al-Fikr, Bairut Tim Pengkajian Keislaman Pada Jamiyyah al-Masyari al-Khairiyyah al-Islamiyyah, al-Jawhar ats-Tsamn F Badl Man Isytahar Dzikruh Bayn al-Muslimn, Bairut, Dar al-Masyari, 1423 H, 2002 M. _________, at-Tasyarruf Bi Dzikr Ahl at-Tashawwuf, Bairut, Dar al-Masyari, cet. I, 1423 H-2002 M Thabarani, ath, Sulaiman ibn Ahmad ibn Ayyub, Abu Sulaiman (w 360 H), al-Mujam ash-Shagr, tahqq Yusuf Kamal al-Hut, Bairut, Muassasah al-Kutuh al-Tsaqafiyyah, 1406 H-1986 M. _________, al-Mujam al-Awsath, Bairut, Muassasah al-Kutub al-Tsaqafiyyah. _________, al-Mujam al-Kabr, Bairut, Muassasah al-Kutub al-Tsaqafiyyah. Tirmidzi, at, Muhammad ibn Isa ibn Surah as-Sulami, Abu Isa, Sunan at-Tirmidzi, Bairut, Dar al-Kutub al-Ilmiyyah, t. th. Zabidi, az, Muhammad Murtadla al-Husaini, Ithf as-Sdah al-Muttaqn Bi Syarh Ihy Ulm al-Dn, Bairut, Dar at-Turats al-Arabi _________, Tj al-Ars Syarh al-Qms, Cet. al-Maktabah al-'Ilmiyyah, Bairut. Zurqani, az, Abu Abdillah Muhammad ibn Abd al-Baqi az-Zurqani (w 1122 H), Syarh az-Zurqni Al al-Muwatha, Dar al-Marifah, Bairut.

Data Penyusun H. Kholil Abou Fateh, Lc, MA, lahir di Subang 15 November 1975, Dosen Unit Kerja Universitas Islam Negeri (UIN) Syarif

Hidayatullah Jakarta (DPK/Diperbantukan di STAI Al-Aqidah al-Hasyimiyyah Jakarta). Jenjang pendidikan formal dan non formal, di antaranya; Pondok Pesantren Daarul Rahman Jakarta (1993), Institut Islam Daarul Rahman (IID) Jakarta (S1/Syariah Wa al-Qanun) (1998), STAI az-Ziyadah Jakarta (S1/Ekonomi Islam) (2002), Pendidikan Kader Ulama (PKU) Prop. DKI Jakarta (2000), UIN Syarif Hidayatullah Jakarta (S2/Tafsir dan Hadits) (2005), Tahfzh al-Quran di Pondok Pesantren Manbaul Furqon Leuwiliang Bogor (Non Intensif), Ngaji face to face (Tallaqq Bi al -Musyfahah) untuk mendapatkan sanad beberapa disiplin ilmu kepada beberapa Kiyai dan Haba-ib di wilayah Jawa Barat, Banten, dan khususnya di wilayah Prop. DKI Jakarta. Selain sebagai dosen juga mengajar di beberapa Pondok Pesantren dan memimpin beberapa Majalis Ilmiyyah di wilayah Jakarta dan sekitarnya. Sekarang tengah menyelesaikan jenjang S3 (Doktor) di UIN Syarif Haidayatullah Jakarta pada konsentrasi Tafsir Dan Hadits. Ijzah sanad (mata rantai) keilmuan yang telah didapat di antaranya; dalam seluruh karya Syekh Nawawi al-Bantani dari KH. Abdul Jalil (Senori Tuban); dari KH. Ba Fadlal; dari KH. Abdul Syakur; dari Syekh Nawawi Banten. KH. Ba Fadlal selain dari KH. Abdul Syakur, juga mendapat sanad dari KH. Hasyim Asyari (Tebuireng); dari Syekh Nawawi Banten. Kemudian dalam seluruh disiplin ilmu Islam; mendapatkan Ijzah mmah dari KH. Abdul Hannan Mashum (Kediri); dari KH. Abu Razin Muhammad Ahmad Sahal Mahfuzh (Pati); dari KH. Zubair ibn Dahlan (Sarang) dan al-Musnid Syekh Yasin alPadani. Secara khusus; Syekh Yasin al-Padani telah membukukan seluruh sanad beliau (ats-Tsabt) di antaranya dalam kitab al-Iqd al-Fard Min Jawhir al-Asnd.

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu Virtues of the Qur'an - 28th Rabi al-Thani 1432 (2nd April 2011) Narrated 'Aisha (Radi-Allahu 'anha): Whenever the Prophet (Sallallahu 'Alaihi Wa Sallam) went to bed every night, he used to cup his hands together and blow over it after reciting Surat Al-Ikhlas, Surat Al-Falaq and Surat An-Nas, and then rub his hands over whatever parts of his body he was able to rub, starting with his head, face and front of his body. He used to do that three times. Bukhari Vol. 6 : No. 536

The Media Challenge to Traditional Values Our consumerist era and the availability of rapidly mediated information can erode the values and connections to traditions that make us human, the noblest form of existence. At the same time, free markets and free media can promote democracy, social compassion, and provide resources and voices to previously silenced citizens. How do we negotiate the challenges to values and traditions posed by contemporary media and market systems? Can the deep practices and values of our traditions, such as devotion to sacred space and sacred time, coexist with the mobility of commitments that modern, secular media promotes? Are media and markets promoting a new kind of universal human values, and are these values necessarily hostile to historic traditions? And how do traditional values like forgiveness, freedom, or human rights change meaning under the way of different media and market systems in different cultures and countries?

This seminar aims to bring to our attention to the importance of understanding the complex and dynamic relationship between media and values, with a goal to deepen understanding and respect for the varying ways modern societies negotiate mediating information and sustaining humane communities, perhaps by cherishing as many differences as commonalities.

Bulletin of the School of Oriental and African Studies

Bulletin of the School of Oriental and African Studies (1958), 21: 392-399 Copyright School of Oriental and African Studies, University of London 1958 DOI: 10.1017/S0041977X00072761 (About DOI) Published online: 24 Dec 2009

Table of Contents - December - Volume 21, Issue 02

Notes and Communications The Old Testament in Muslim Spain J. Brough

Abstract

Israel Friedlaender pointed out long ago that the work of Ibn Hazm,al-fisalfi 'l-nihal, was not a book but a collection of pamphlets ; not all these collections were identical. Asin Palacios published a Spanish translation of the printed text with many careful notes and Di Matteo discussed the criticisms of Jews and Christians by Ibn Hazm but neither knew the British Museum manuscript Or. 842 which differs from the print by omissions and additions. Some paragraphs on Muslim sects, absent from the print, were published in BSOAS, xn, 1, 1947, 1 ff. (This passage is in Or. 843 which is by the same hand as Or. 842.) Another addition (f. 2a) states that the Samaritan Pentateuch gives the years from the fall of Adam to the flood as 1307, the Hebrew which is accepted by both the Rabbanites and Karaites as 1650 (presumably the final 6 was lost by a scribal error), and the Greek as 2242. It adds that another sect of the Jews made the period 667 years and 8 months less 8 days. (A thousand has probably dropped out.)

Expressions of the Perennial Wisdom, in all its forms.

We offer a unique selection of rare, out-of-print and select new books related to mysticism, metaphysics, philosophy, psychology and religion. Our inventory has a particular emphasis on G.I. Gurdjieff and The Fourth Way. Please enjoy browsing here. If you have any questions about our inventory or services or just want to say hello please send us a note. WISDOM'S JOURNEY: LIVING THE SPIRIT OF ISLAM IN THE MODERN WORLD. Herlihy, John. Bloomington: World Wisdom, 2009.

HADITH LITERATURE: ITS ORIGIN, DEVELOPMENT, SPECIAL FEATURES AND CRITICISM. Siddiqi, Muhammad Zubayr. Calcutta: Calcutta University, 1961. Price: $60.00

ZIKR: THE REMEMBRANCE OF GOD, AN EXPLANATION. Muhaiyaddeen, M.R. Guru Bawa. Philadelphia: Guru Bawa Fellowship, 1975.

THE PATH OF THE WORSHIPFUL SERVANTS. Al-Ghazzali, Imam. Amal, 2009.

ISLAM AND THE WORLD. Nadawi, Abul Hasan 'Ali. Lahore: Sh. Muhammad Ashraf, 1973.

MEDITATION AND MANKIND.: Practices in Prayer and Meditation thoughout the World Lindenberg, Vladimir. London: Rider, 1959.

THE 100 MOST INFLUENTIAL BOOKS EVER WRITTEN.: The History of Thought from Ancient Times to Today Seymour-Smith, Martin. Secaucus: Citadel, 1998.

THE MAHDI OF ALLAH.: The Story of the Dervish Mohammed Ahmed Bermann, Richard A.; Winston S. Churchill. London: Putnam, 1931.

ARAB FOLKTALES. Bushnaq, Iner (trans. & ed.). New York: Pantheon, 1986.

THE PROBLEM OF EVIL: IBN SINA'S THEODICY. Inati, Shams C. Binghamton: Global Publications, 2000.

CONCERNING THE AFFIRMATION OF DIVINE ONENESS.: A Treasury of Hidden Association Ad-Dimashqi. Shaikh Wali Raslan. 1997.

EMANATIONS OF LORDLY GRACE.: A Treasury of Qadiri Prayers and Wisdom Al-Qadiri, Isma'il Muhammad Sa'id. 2000.

FIFTEEN LETTERS. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008.

NECKLACES OF GEMS.: A Biography of the Crown of the Saints, Chaikh 'Abd Al-Qadir AlJilani At-Tadafi, Shaikh Muhammad Ibn Yahya.

2009.
Daripada Abu Hurairah r.a. bahawasanya Rasulullah saw. bersabda; "Bersegeralah kamu beramal sebelum menemui fitnah (ujian berat terhadap iman) seumpama malam yang sangat gelap. Seseorang yang masih beriman di waktu pagi, kemudian pada waktu petang dia sudah menjadi kafir, atau (Syak Perawi Hadis) seseorang yang masih beriman di waktu petang, kemudian pada esok harinya, dia sudah menjadi kafir. Ia telah menjual agamanya dengan sedikit dari mata benda dunia.

(H.R.Muslim)

REVELATIONS OF THE UNSEEN. Al-Jilani, Shaikh 'Abd Al-Qadir. 2007. Price: $20.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME FIVE. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $18.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME FOUR. Al-Jilani, Shaikh 'Abd Al-Qadir.

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SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME ONE. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $28.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME THREE. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $26.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME TWO. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $24.00 more info add to cart TWO ANDULUSIAN PHILOSOPHERS: THE STORY OF HAYY IBN YAQZAN & THE DEFINITIVE STATEMENT. Rushd & Tufayl; Colville (trans.).

London: Kegan Paul International, 1999. Price: $28.00 more info add to cart UNDERSTANDING ISLAM. Schuon, Frithjof. Bloomington: World Wisdom, 1994. Price: $11.00 more info add to cart WAYS OF BELIEF.: The Religion of Islam & A Summary of World Religions Khorasani, Imam Seyed Mehdi. Fairfax: Islamic Society of California, 1999. Price: $9.00 more info add to cart WOMAN IN ISLAM. Walther, Wiebke. Montclair: Abner Schram, 1981. Price: $125.00 more info add to cart A TREASURY OF TRADITIONAL WISDOM. Perry, Whitall N. New York: Simon and Schuster, 1971. Price: $45.00 more info add to cart ASPECTS OF ISLAMIC CIVILIZATION: AS DEPICTED IN THE ORIGINAL TEXTS.: The Moslem World Depicted through its Literature Arberry, A.J. Ann Arbor: University of Michigan Press, 1983. Price: $15.00 more info add to cart BEDOUIN OF THE NEGEV. Marx, Emanuel. New York: Praeger, 1967. Price: $30.00 more info add to cart

BOOK OF THE WINEBRINGER: MASNAVI OF HAFIZ. Hafiz; Versions by Paul Smith.

Melbourne: New Humanity Books, 1988. Price: $15.00 more info add to cart COUNSELS IN CONTEMPORARY ISLAM. Cragg, Kenneth. Edinburgh University Press, 1965. Price: $35.00 more info add to cart EXHIBITION OF ISLAMIC ART. Aga-Oglu, Mehmet (Intro.). San Francisco: M.H. De Young Memorial Mus., 1937. Price: $40.00 more info add to cart ISLAM AND THE PERENNIAL PHILOSOPHY. Schuon, Frithjof. London: World of Islam Festival, 1976. Price: $20.00 more info add to cart ISLAM. Williams, John Alden (ed.). New York: Braziller, 1962. Price: $10.00 more info add to cart ISLAM: BELIEF AND PRACTICES. Tritton, A.S. London: Hutchinson's University, 1951. Price: $15.00 more info add to cart ISLAM: ESSAYS IN THE NATURE AND GROWTH OF A CULTURAL TRADITION. von Grunebaum, G.E. American Anthropologist, 1955. Price: $20.00 more info add to cart

LOVE'S PERFECT GIFT: RUBAIYAT OF HAFIZ. Hafiz; Versions by Paul Smith. Melbourne: New Humanity Books, 1988.

Price: $15.00 more info add to cart LUTE AND SCIMITAR BEING POEMS AND BALLADS OF CENTRAL ASIA TRANSLATED ... WITH AN INTRODUCTION AND HISTORICAL ANNOTATIONS. Abdullah, Achmed. New York: Payson & Clarke, 1928. Price: $35.00 more info add to cart MOHAMMED. Dibble, R.F. London: Hutchinson, N.D., c. 1935. Price: $20.00 more info add to cart MUHAMMAD, HIS LIFE BASED ON THE EARLIEST SOURCES. Lings, Martin. Rochester: Inner Traditions, 1983. Price: $20.00 more info add to cart MUHAMMAD: THE MESSENGER OF GOD. Kelen, Betty. New York: Thomas Nelson, 1975. Price: $17.00 more info add to cart MUSLIM CONTRIBUTION TO CIVILIZATION. Bammate, Haidar. Brentwood, MD: American Trust, N.D., c. 1970. Price: $10.00 more info add to cart

TWO ANDULUSIAN PHILOSOPHERS: THE STORY OF HAYY IBN YAQZAN & THE DEFINITIVE STATEMENT.
Rushd & Tufayl; Colville (trans.).
Price: $28.00
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Place Published: London Publisher: Kegan Paul International Date Published: 1999 Edition: First edition Condition: Cloth bound in fine condition Book Id: 8013 Description

Contains The Story of Hayy ibn Yaqzan by Abu Bakr Muhammad ibn Tufayl and The efinitive Statement by Abu'l Walid Muhammed ibn Rushd; Translated from the Arabic with an introduction and notes by JimColville; The Kegan Paul Arabia Library, Volume Six; 110 pages

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Principles of Sufism
from Vol. 5, No. 1

Pray, Fast, Act: Spiritual Escalation in Response to Political Extremism

It's time for spiritual escalation. The extreme budget cuts proposed to critical programs that save the lives, dignity and future of poor and vulnerable people have crossed the line. They aren't just bad policy decisions; they are a sign of moral failure. But the devastating consequences of what has been proposed has united people of faith and conscience. And you can join us. This is about ideology, not fiscal responsibility. The budget cutters are not going to where the real money is; they're going to where poor and vulnerable people are -- people who don't have the voice and clout to fight back. But many of us have decided that we will. Over the past few weeks, I have personally felt in my heart a call to fast and pray about these issues during Lent, and to turn to God for wisdom, help and direction. As I talked to other leaders, I found that I am not the only one. Former Ambassador Tony Hall called and told me that fasting and prayer had been on his heart, too. In 1993, he fasted for 22 days in response to similar cuts. Now, almost 20 years later, with the stakes even higher and more lives at risk, a broad circle of faith-based and secular organizations have organized to form a "circle of protection" around vulnerable people. So I am joining Ambassador Tony Hall, David Beckmann of Bread for the World, ONE, American Jewish World Service, Meals on Wheels, Islamic Relief and a broad coalition of many others to fast, pray and act. While following this budget debate, you might be wondering: What happened? How did we get here? First, we saw the proposed budget cuts to many critical programs that directly impact the lives and survival of the poorest people -- both at home and around the world. Life-saving and life-changing initiatives that previously had bipartisan support and were proven to be cost-effective successes are now on the chopping block. But enormous military expenditures, corporate subsidies, tax breaks and loopholes have all been left alone. No attention has been paid to the long-term challenges of Medicare and Medicaid. It was not spending on poor people that created this deficit, and these cruel cuts in programs that help

poor people will do little to get us out of our deficit. Now the budget debate continues to get worse. Plans are underway to single out programs for low-income people and cut them the most. The Republican Study Committee wants to radically scale back all programs for hungry and poor people, cap the programs and prevent their expansion. Congressman Paul Ryan (R-Wis.), the premier Republican budget cutter, claims that the safety net has become a "hammock." So those who are already hurting will now hurt even more. We are moving from neglecting the poor to targeting the poor. Theologically, this is an assault against the very people God specifically instructs us to protect, and whose well-being is the biblical test of a nation's righteousness. Our nation and its leaders need to do some soul searching. All of us need to do some soul searching. The attacks coming out of Congress on programs that help poor and vulnerable people are unprecedented in my lifetime. Now, more than ever, people of faith need to speak and act. Statements of concern about the poor in the budget and deficit debate have now been released by the United States Council of Catholic Bishops, Catholic Relief Services, World Vision, the National Association of Evangelicals and the National Council of Churches. Collectively, they represent or are supported by more than 140 million Christians across the country. We need to turn to God for such a time as this, and seek God's wisdom and power, which is far beyond politics. Christians, Muslims, Jews and other people of concern have decided to fast. I hope you will join us in your own way, so we can act together during this important time. Perhaps our prayer, fasting and actions will remind the politicians that God judges nations by how they treat the most vulnerable Jim Wallis is the author of Rediscovering Values: A Guide for Economic and Moral Recovery and CEO of Sojourners. He blogs at www.godspolitics.com. Follow Jim on Twitter @JimWallis.
Assalamualaikum Wr Wb Alhamdulillah. All praises for Allah SWT. All blessings and salutations upon our beloved Prophet Muhammad SAW and his family and companions. It is through the bounties of Allah that this mosque was preserved in the wake of the rapid development that swept across the central business district and was given a new lease of life with the upgrading that was undertaken by MUIS in 1987. Our warmest greetings and gratitude to all who had contributed so generously to help us upgrade this mosque. Without the grace of Allah and your support we would not be where we are today. We hope that your good deed will be rewarded by Allah, the Bestower of all: Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases (your provisions), and unto Him you shall return. (Al-Baqarah-245) Two decades on, the mosque which was designed to accommodate 500 worshippers, now attract more than 1200 worshippers for the Friday and Eid prayers that tents have been erected as makeshift roof. For the Haul of Habib Noh, the Mosque and the adjoining Maqam Habib Noh now receive more than 8000 visitors. As such, another auspicious time has come upon us to embark on another phase of upgrading. We are now appealing to all Muslims to contribute to the building of the house of Allah. Let us build this mosque for the Muslims of today and benefit the generations of tomorrow. We are looking forward to generous contributions to this worthy cause. Please consider making a donation today and

send it together with thedonation form. May Allah bestow your good deed with the highest reward it deserves. And may Almighty Allah make this mosque a source of goodness and blessing, a haven, an oasis, an open invitation to all who engages in proactive activities towards the progress of Islam in our city. Insha Allah. If you have any questions, please do not hesitate to contact us. Thank you

ISIM Is part of Address Leiden University Rapenburg 59, 2311 GJ, Leiden

Postal address Postbus 11089, 2301 EB, Leiden Telephone Fax Url Email Assignment +31-71-5277905 +31-71-5277906 http://www.isim.nl/ info@isim.nl The International Institute for the Study of Islam in the Modern World (ISIM) conducts and promotes interdisciplinary research on social, political, cultural, and intellectual trends and movements in contemporary Muslim societies and communities. The ISIM was established in 1998 by the University of Amsterdam, Leiden University, Utrecht University, and the Radboud University Nijmegen in response to a need for further research on contemporary developments of great social, political and cultural importance in the Muslim world from social science and humanities perspectives. The ISIM's research approaches are expressly interdisciplinary and comparative, covering a large geographic range, which includes North Africa, the Middle East, Sub-Saharan Africa, Central Asia, South and Southeast Asia, and Muslim communities in the West. Broad in scope, the ISIM brings together all areas of disciplinary expertise in anthropology, sociology, religious studies, political science, and cultural studies. Special ISIM Chairs have been created at the four participating universities. The chair holders lead the various ISIM research programmes. The ISIM offers a range of fellowships within these research programmes. A highlight of the ISIM calendar is the Annual Lecture. Speakers so far have been Dale Eickelman, Gudrun Krmer, Talal Asad, Barbara Metcalf, Serif Mardin, Abdulaziz Sachedina, and Lila Abu-Lughod and Juan Cole. Moreover, in order to further the development of the

library collection on the modern Muslim world, the ISIM cooperates with the Leiden University Library in which a special ISIM section has been created. Among the publications of the ISIM are the ISIM Review and the ISIM Papers Series. The ISIM Review contains articles by researchers from all over the world as well as ISIM and other academic news.The ISIM Papers contain lectures by leading scholars at various ISIM events. Matches 1-20 of 166
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ISLAMIC PHILOSOPHY IN CONTEMPORARY PERSIA.: A Survey of Activity during the Past Two Decades Nasr, Seyyed Hossein. Salt Lake City: University of Utah, 1972. Price: $35.00 more info add to cart

WISDOM'S JOURNEY: LIVING THE SPIRIT OF ISLAM IN THE MODERN WORLD. Herlihy, John. Bloomington: World Wisdom, 2009.

Price: $18.00 more info add to cart

HADITH LITERATURE: ITS ORIGIN, DEVELOPMENT, SPECIAL FEATURES AND CRITICISM. Siddiqi, Muhammad Zubayr. Calcutta: Calcutta University, 1961. Price: $60.00 more info add to cart

ZIKR: THE REMEMBRANCE OF GOD, AN EXPLANATION. Muhaiyaddeen, M.R. Guru Bawa. Philadelphia: Guru Bawa Fellowship, 1975. Price: $30.00 more info add to cart

THE PATH OF THE WORSHIPFUL SERVANTS. Al-Ghazzali, Imam. Amal, 2009. Price: $25.00 more info add to cart

ISLAM AND THE WORLD. Nadawi, Abul Hasan 'Ali. Lahore: Sh. Muhammad Ashraf, 1973. Price: $50.00 more info add to cart

MEDITATION AND MANKIND.: Practices in Prayer and Meditation thoughout the World Lindenberg, Vladimir. London: Rider, 1959. Price: $25.00 more info add to cart

THE 100 MOST INFLUENTIAL BOOKS EVER WRITTEN.: The History of Thought from Ancient Times to Today Seymour-Smith, Martin. Secaucus: Citadel, 1998. Price: $25.00 more info add to cart

THE MAHDI OF ALLAH.: The Story of the Dervish Mohammed Ahmed Bermann, Richard A.; Winston S. Churchill. London: Putnam, 1931.

Price: $50.00 more info add to cart

ARAB FOLKTALES. Bushnaq, Iner (trans. & ed.). New York: Pantheon, 1986. Price: $6.00 more info add to cart

CONCERNING THE AFFIRMATION OF DIVINE ONENESS.: A Treasury of Hidden Association Ad-Dimashqi. Shaikh Wali Raslan. 1997. Price: $15.00 more info add to cart

EMANATIONS OF LORDLY GRACE.: A Treasury of Qadiri Prayers and Wisdom Al-Qadiri, Isma'il Muhammad Sa'id. 2000. Price: $29.00 more info add to cart

FIFTEEN LETTERS. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $12.00 more info add to cart

NECKLACES OF GEMS.: A Biography of the Crown of the Saints, Chaikh 'Abd Al-Qadir AlJilani At-Tadafi, Shaikh Muhammad Ibn Yahya. 2009. Price: $30.00 more info add to cart

REVELATIONS OF THE UNSEEN. Al-Jilani, Shaikh 'Abd Al-Qadir. 2007. Price: $20.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME FIVE. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $18.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME FOUR. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $27.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME ONE. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $28.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME THREE. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $26.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME TWO. Al-Jilani, Shaikh 'Abd Al-Qadir. 2008. Price: $24.00 more info add to cart

SUFFICIENT PROVISION FOR SEEKERS OF THE PATH OF TRUTH: VOLUME TWO.

Al-Jilani, Shaikh 'Abd Al-Qadir.
Price: $24.00
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Date Published: 2008 Condition: Paperback in new condition Book Id: 13583 Description Translated into English by Muhtar Holland; 321 pages

About the Translator Muhtar Holland was born in 1935, in the ancient city of Durham in the North East of England. This statement may be considered anachronistic, however, since he did not bear the name Muhtar until 1969, when he was moved-by powerful experiences in the latihan kejiwaan of Subud-to embrace the religion of Islam. At the age of four, according to an entry in his father's diary, he said to a man who asked his name: "I'm a stranger to myself." During his years at school, he was drawn most strongly to

the study of languages, which seemed to offer signposts to guide the stranger on his "Journey Home," apart from their practical usefulness to one who loved to spend his vacations travelingat first on a bicycle-through foreign lands. Serious courses in Latin, Greek, French, Spanish and Danish, with additional smatterings of Anglo-Saxon, Italian, German and Dutch. Travels in France, Germany, Belgium, Holland and Denmark. Then a State Scholarship and up to Balliol College, Oxford, for a degree course centered on the study of Arabic and Turkish. Travels in Turkey and Syria. Then National Service in the Royal Navy, with most of the two years spent on an intensive course in the Russian language. In the years since graduation from Oxford and Her Majesty's Senior Service, Mr. Holland has held academic posts at the University of Toronto, Canada; at the School of Oriental and African Studies in the University of London, England (with a five-month leave to study Islamic Law in Cairo, Egypt); and at the Universiti Kebangsaan in Kuala Lumpur, Malaysia (followed by a sixmonth sojourn in Indonesia). He also worked as Senior Research Fellow at the Islamic Foundation in Leicester, England, and as Director of the Nur al-Islam Translation Center in Valley Cottage, New York. His freelance activities have mostly been devoted to writing and translating in various parts of the world, including Scotland and California. He made his Pilgrimage [Hajj] to Mecca in 1980. Published works include the following: Al-Ghazali. On the Duties of Brotherhood. Translated from the Classical Arabic by Muhtar Holland. London: Latimer New Dimensions, 1975. New York: Overlook Press, 1977. Repr. 1980 and 1993. Sheikh Muzaffer Ozak al-Jerrahi. The Unveiling of Love. Translated from the Turkish by Muhtar Holland. New York: Inner Traditions, 1981. Westport, Ct.: Pir Publications, 1990. Ibn Taymiya. Public Duties in Islam. Translated from the Arabic by Muhtar Holland. Leicester, England: Islamic Foundation, 1982. Hasan Shushud. Masters of Wisdom of Central Asia. Translated from the Turkish by Muhtar Holland. Ellingstring, England: Coombe Springs Press, 1983. Al-Ghazali. Inner Dimensions of Islamic Worship. Translated from the Arabic by Muhtar Holland. Leicester, England: Islamic Foundation, 1983. Sheikh Muzaffer Ozak al-Jerrahi. Irshad. Translated [from the Turkish] with an Introduction by Muhtar Holland. Warwick, New York: Amity House, 1988. Westport, Ct.: Pir Publications, 1990. Sheikh Muzaffer Ozak al-Jerrahi. Blessed Virgin Mary. Translation from the original Turkish by

Muhtar Holland. Westport, Ct.: Pir Publications, 1991. Sheikh Muzaffer Ozak al-Jerrahi. The Garden of Dervishes. Translation from the original Turkish by Muhtar Holland. Westport, Ct.: Pir Publications, 1991. Sheikh Muzaffer Ozak al-Jerrahi. Adornment of Hearts. Translation from the original Turkish by Muhtar Holland and Sixtina Friedrich. Westport, Ct.: Pir Publications, 1991. Sheikh Muzaffer Ozak al-Jerrahi. Ashki's Divan. Translation from the Original Turkish by Muhtar Holland and Sixtina Friedrich. Westport, Ct.: Pir Publications, 1991. Shaikh 'Abd al-Qadir al-Jilani. Revelations of the Unseen (Futuh al-Ghaib). Translated from the Arabic by Muhtar Holland. Houston, Texas: Al-Baz Publishing, Inc., 1992. Second edition, Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 1998. Shaikh 'Abd al-Qadir al-Jilani. The Sublime Revelation (al-Fath ar-Rabbani). Translated from the Arabic by Muhtar Holland. Houston, Texas: Al-Baz Publishing, Inc., 1992. Second edition, Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 1998. Shaikh 'Abd al-Qadir al-Jilani. Utterances (Malfuzat). Translated from the Arabic by Muhtar Holland. Houston, Texas: Al-Baz Publishing, Inc., 1992. Second edition, Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 1998. Shaikh 'Abd al-Qadir al-Jilani. The Removal of Cares (Jala' al-Khawatir). Translated from the Arabic by Muhtar Holland. Ft. Lauderdale, Florida: Al-Baz Publishing, Inc., 1997. Shaikh 'Abd al-Qadir al-Jilani. Sufficient Provision for Seekers of the Path of Truth (Al-Ghunya liTalibi Tariq al-Haqq). Translated from the Arabic (in 5 vols.) by Muhtar Holland. Hollywood, Florida: Al-Baz Publishing, Inc., 1997. Shaikh 'Abd al-Qadir al-Jilani. Fifteen Letters (Khamsata 'Ashara Maktuban). Translated from the Arabic by Muhtar Holland. Hollywood, Florida: Al-Baz Publishing, Inc., 1997. Shaikh Wali Raslan ad-Dimashqi. Concerning the Affirmation of Divine Oneness (Risala fi'tTawhid). Translated from the Arabic by Muhtar Holland. Hollywood, Florida: Al-Baz Publishing, Inc., 1997. Al-Ghazali. The Proper Conduct of Marriage in Islam (Adab an-Nikah). (Book twelve of Ihya' 'Ulum ad-Din). Translated from the Arabic by Muhtar Holland. Hollywood, Florida: Al-Baz Publishing, Inc., 1998. Shaikh Muhammad ibn Yahya at-Tadifi. Necklaces of Gems (Qala'id al-Jawahir). Translated from

the Arabic by Muhtar Holland. Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 1998. Shaikh Ahmad Fathu'llah Jami. The Call to the Believers in the Clear Qur'an (Nida' al-Mu'minin fi 'l-Qur'an al-Mubin). Translated from the Arabic by Muhtar Holland. Fort Lauderdale, Florida: AlBaz Publishing, Inc., 1999. Isma'il Muhammad Sa'id al-Qadiri. Emanations of Lordly Grace (Al-Fuyudat ar-Rabbaniyya ). Translated from the Arabic by Muhtar Holland. Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 2000. Shaikh 'Abd al-Qadir al-Jilani. The Book of the Secret of Secrets (Kitab Sirr al-Asrar wa Mazhar al-Anwar). Translated from the Arabic by Muhtar Holland. Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 2000. Mawlana 'Ali ibn Husain Safi. Beads of Dew from the Source of Life (Rashahat 'Ain al-Hayat). Translated from the Turkish by Muhtar Holland. Fort Lauderdale, Florida: Al-Baz Publishing, Inc., 2001.
Narrated Abu Sa'id Al-Khudri and Abu Huraira: The Prophet said, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that."

Chairman, Mosque Management Board THE NEED FOR UPGRADING Apart from the main prayer hall, all other structures on the 1st and 2nd level were built after 1987 as makeshift prayer space, office and meeting room. In 2008, a ladder was built from the 1st floor as a saf connector to enable the roof terrace at Maqam Habib Noh to be utilised as additional prayer space. Notwithstanding these additions, two prayer sessions have had to be conducted for Eid prayers since 2007 due to lack of space. We anticipate that with completion of the Integrated Resort and new commercial buildings in the Marina Bay area, the time will come when we cannot accommodate the jemaah for Friday prayers. Presently, the main prayer hall is filled to capacity at other prayers times.

NECKLACES OF GEMS. A Biography of the Crown of the Saints, Chaikh 'Abd Al-Qadir Al-Jilani
At-Tadafi, Shaikh Muhammad Ibn Yahya.
Price: $30.00
Date Published: 2009 Condition: Paperback in new condition Book Id: 13590 Description Translated into English by Muhtar Holland; 603 pages

Comments This is the life story of the man who has been called the Sultan of the Saints (awliya') of Allah. In the history of the Saints of Islam, Shaikh 'Abd al-Qadir stands out as being unique, in the broad scope of perfection that includes his lineage, his complete development, piety, knowledge of the religion and adherence to the Sacred Law (Shari'a), his intimate and direct knowledge of the Divine, and his establishment by the Lord of All the Worlds at the level of Reality (Haqiqa). In this extensive biography we are given vivid glimpses of his charismatic exploits (karamat), many of which seem to defy the ordinary rules of nature. The book is also a small history of more than forty of the Shaikhs of his time, his companions of that day and age, as well as a description of his children, grandchildren and descendants.
Siri Analisis Kajian Hadith al-Abani Tajuk: 'Hadith-hadith berkaitan Azan dan Iqamah pada bayi yang baru lahir' 1-Maklumat tentang riwayat hadith-hadith berkaitan. 2-Kedudukan hadith ini di sisi para ulama hadith dulu dan masa kini 3-Kajian al-Albani tentang hadith yang berkaitan. 4-Hukum dan amalan berkaitan hadith-hadith yang dibincangkan.

Murid
by Seyedeh Dr. Nahid Angha How does one begin to travel the path of the spiritual journey? For many, whose conception of spirituality consists more in feelings than ideas and truths, the question does not arise at all: One simply wanders here and there, guided by one's own inner impressions of a sense of enlightenment descending. But for

Sufis, the question is a vital one, because for Sufism religion is neither more nor less than truth. To be precise, religion is an accurate calculation of principles and practices that ends in the understanding of the self and ultimately the Divine as all there is. This central truth is the foundation of Islam, stated as there is nought but the Divine--la illaha illa Allah. To journey forward along the spiritual path under the guidance of a truthful teacher is a challenge by itself; yet it presupposes the greater challenge of making oneself ready for such a journey. To qualify oneself for spiritual traveling the individual must look inside and ask: What is it that I am really looking for; how resolved am I to accomplish my goal; is it really necessary for me to understand and learn about the Divine; and what could guide me through this path of mystery? Today, students and those who are interested in undertaking the journey of spirituality often seem more immediately interested in the teachers and their qualifications, rather than in The Koran states: their own inner being and There is no coercian in religion. qualities. The factor Such a truth should open up for us fundamental to the pursuit of new doors to understanding religion. any spiritual journey is the How can anyone be forced presupposition of a qualified to be attracted to a beloved, student--that is to say, a student who is truthful in the and how can anyone become heartand willing to take the a follower of a principle, step. if the motivation is not already The Koran states: There

always present in his heart?

is no coercian in religion. Such a truth should open up for us new doors to understanding religion. How can anyone be forced to be attracted to a beloved, and how can anyone become a follower of a principle, if the motivation is not already alwasy present in his heart? The principles and practice of Sufism point towards disciplines whose goals are the understanding of the essence of self, disciplines which direct the spiritual traveller towards the path of inwardly understanding and experienceing the Divine and the unity. There must be that magnetic attraction between the sender and the receiver, the follower and that which is followed: and ultimately between the lover and the beloved.

Understanding the rules and the laws of the Divine is a necessary beginning if one is to undertake the journey of the truth of religion. To pursue such an understanding the presence of a teacher who knows the way is one of the essential elements. There is a close correspondence between the two. Since the rule of balance or harmony is one of the most basic laws of being, ordering the universe surrounding us, therefore the purer the intention of the student, the more truthful shall be the teacher to guide him. Such a law makes it essential for any student of the heart to closely review his own will, and make certain that truthful intention exists in his heart before taking the first steps along the path of greater spiritual truth. Assuming that one has a worthy intention at heart, nonetheless a beginner is unable to directly understand and become united with the Divine. One needs a medium to guide one along through the journey of soul
A Theological Text
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Bulletin of the School of Oriental and African Studies / Volume 12 / Issue 01, pp 1 -4 Published online: 24 December 2009 DOI:10.1017/S0041977X00079842 (About DOI)

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The Healing art and the Limits of Change in nature according to Ibn Hazm
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Bulletin of the School of Oriental and African Studies / Volume 35 / Issue 01, pp 128 -133 Published online: 24 December 2009 DOI:10.1017/S0041977X00107402 (About DOI)

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Ross Brann, Power in the Portrayal: Representations of Jews and Muslims in Eleventh-and Twelfth-Century Islamic Spain. (Jews, Christians, and Muslims from the Ancient to the Modern World.) Princeton, N.J., and Oxford: Princeton University Press, 2002. Pp. xiii, 194; 1 table. $39.50.
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Consuelo Lpez-Morillas
Speculum / Volume 80 / Issue 03, pp 843 -844 Published online: 27 January 2010 DOI:10.1017/S0038713400008125 (About DOI)

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F. Corriente. Nueve diccionario espaol-arabe. [v], 1213 pp. + errata. Madrid: Institute Hispano-Arabe de Cultura, 1988.
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Bulletin of the School of Oriental and African Studies / Volume 53 / Issue 03, pp 516 -517 Published online: 24 December 2009 DOI:10.1017/S0041977X00151481 (About DOI)

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W. D. Swearingen: Moroccan mirages: agrarian dreams and deceptions, 19121986. (Society and Culture in the Modern Middle East.) xvii, 217 pp., front., 8 plates, London: I. B. Tauris [1988].
preview George Joff
Bulletin of the School of Oriental and African Studies / Volume 53 / Issue 03, pp 517 -518 Published online: 24 December 2009 DOI:10.1017/S0041977X00151493 (About DOI)

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Constance Brittain Bouchard, Every Valley Shall Be Exalted: The Discourse of Opposites in Twelfth-Century Thought. Ithaca, N.Y., and London: Cornell University Press, 2003. Pp. xv, 171; 4 black-and-white figures. $29.95.
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Speculum / Volume 80 / Issue 03, pp 841 -843 Published online: 27 January 2010 DOI:10.1017/S0038713400008113 (About DOI)

Mystic Poet,Kabir
by Sheikh Saleem Ahmed Among the poets of the Bakhti movement, Kabir was the greatest who dominated the scene for almost two hundred years until Sur and Tulsi took over their Krishna Worship and Ram worship in Brij and Awqdhi dialects respectively. These poets made no distinction on religious grounds between one man and another because they set out to propagate a "New Religion of Man." Kabir (1398-1456 AD) was a revolutionary and above all a great humanist. Although six hundred years have passed since his birth, the charm of his poetry and significance of his message still thrill the heart and kindle the minds of hundreds of thousands. He is the most often quoted poet even today. He did not belong to any religion in a traditional manner and always crusaded against the ritualistic aspect of every creed, but because of the sheer force of his ideas, he himself became a cult and the Kabir path came into being. He became the pioneer and leader of a host of 'Nirgun Saints' and Muslim poets alike. This rugged philosopher hated the supersticious practices of both Hindus and Muslims who were vehemently chastised by him. Like

Socrates of old amongst the Greeks, he tried to penetrate behind the conventionalities of speech and popular ideas of the reality of things. He exposed with merciless severity the weak poings of both Hinduism and Islam. He Click here for Table is probably the greatest exponent of Contents.

As he revolves his rosary, Life passes away, and he knows no secret of his heart. Throw away the rosary of the hand and resolve the rosary of the mind.

--Kabir of the composite culture of India. The Adi-Granth of the Sikh contains many allusions to the events of his life. His verse emodies his remarkable reachings and his short didactic poems in Hindi are quoted all over India. Kabir is the most revered name in Indian tradition, from Punjab to Bengal and from Himalayan frontier to the Deccan, he is acknowledged as a great poet (he has been called 'the Father of Hindi Poetry') and as a great mystic, venerated by Hindus and Muslims alike--a unique distinction. His rebellious spirit and revolutionary utterances have even won him the title of the 'Indian Luther.' born as a poor 'Julaha,' a Muslim weaver of Banaras, he showed total contempt for the religious establishment of his time, rejecting all 'scriptures,' the Koran as well as the Veda. His very originality as a 'nonreligious' mystic, his rough idiom, the forceful ruggedness, terseness, and allusiveness of his style often made him obscure. In fact, in India itself, Kabir has been more quoted and admired than seriously studied. Principles of Sufism by Seyedeh Nahid Angha, Ph.D.

Infinite Are the Rules of Existence

"Beginning and end are our own creations." The rules of existence, perceived by our senses, may seem apparently limited, but in reality, they are infinite and hardly perceived within the boarders of our mind . . .

Is there any knowledge so accurate that we can trust it without harboring any doubts? Are humans capable of understanding such knowledge? Is the secret of the universe knowledge perceivable by humans? We may need to review these questions and examine the capability of our mental faculties and limitations of our sensual perceptions when trying to understand the universe, the apparent and the hidden! As we begin to examine our mental faculties and senses, we also begin to understand the limitations of these tools, and we learn that they are not able to understand beyond their capabilities, which in fact, are their limitations. Our scientific development and discoveries tell us that the more we learn about our universe the more we confess the limitations of our understanding. The universe, even in its dimensions and boundaries, needs better tools for understanding than what we possess, perhaps we need tools as majestic as the universe itself. If this logic is true and if in understanding the universe around us we truly experience our limitations, then how can we assume that we can even begin to understand the existence in its infinity and eternity? It is only when we are faced with the

question and wonder about the answer that we may realize the need to look for means other than the mind to learn about such knowledge. Descartes (1596-1650, French philosopher) said: I cannot trust my sense as they have deceived me and directed me toward mistakes many times. It is natural to establish the foundation of our knowledge upon sensual experiences because we learn and become superficially acquainted with the world through our senses. But we must remember that our sense cannot perceive beyond their borders. Our senses are but translators that do not speak all the possible languages of the universe. Actually, we rely more on our imagination than we do on perceiving reality through our senses. Humans most often base their ideas upon imagination and superstition, and these foundations are not stable foundations. As we know senses perceive the outside objects as well as the outside of the object according to the "angle of their view." The mind analyzes information according to its past learning. But the information cannot be applied to abstract existence and will not teach us about the infinite being. Our experiences are neither universal, as we can only mentally perceive what falls into limiations, nor cn they be extended to the universe. Thus, the rules and principles gained from sensual understanding cannot be taken as the unchangeable and universal rules of existence. "If you had eyes that could detect electrical waves other than light," Maeterlinck (1862-1947, Belgian writer, NObel prize, 1911) wrote, "then you would have perceived the world very much differently. Metal would look like glass and glass would look like stone." It is even more interesting to note our perceptions, knowledge, and even imagination would have changed if we possessed different means of perception. Dimensions of time and space, atoms and waves, and all the principles of logic and rules of science would have been understood differently, even established differently. The question is: Do any of our accepted rules and ideas really hold any meaning in the greater wolrd and in the abstractness of infinity? Time cannot be understood other than in the dimension of space. Any dimension is

limited, beginning and end are our own creations, and existence remains as it is: abstract, eternal, and infinite. And we humans, left to our perceptions founded on four dimensions, seeking to resolve the secrets and discover the truth of the eternal and infinite Being while assuming that there is a reality to the existence, and that the existence is eternal and abstract!
Highly Recommended! An inspiring and clear presentation of principles on which Sufi practice is based