KeNiscaYaan RunTuhNya KaPitaLisme

Bagi kaum sekular dan liberal di Barat, peradaban Kapitalisme dianggap peradaban yang paling hebat. Francis Fukuyama, pemikir Amerika asal Jepang, bahkan mengklaim dengan hancurnya Komunisme awal 1990-an, bahwa peradaban Kapitalisme telah menjadi babak akhir sejarah (the end of history). (Usman, 2003: 43).

Apakah kehancuran Komunisme berarti kehebatan Kapitalisme? Nanti dulu. Mantan Presiden AS Richard Nixon sendiri tak begitu yakin akan kemampuan Kapitalisme. Dalam bukunya Seize the Moment, Nixon menceritakan pertemuannya dengan Presiden Soviet Kruschev. “Anak-cucumu nanti akan hidup di bawah naungan Komunisme,” kata Kruschev kepada Nixon. Lalu Nixon menjawab, “Justru anak-cucumu yang nanti akan hidup dalam kebebasan.” Nixon pun berkomentar, “Saat itu aku yakin apa yang dikatakan Kruschev salah, tetapi aku justru tak yakin dengan ucapanku sendiri.” (Usman, 2003:46).

Walhasil, keruntuhan Komunisme tidaklah otomatis menunjukkan bahwa Kapitalisme itu hebat. Sebab, sebenarnya Kapitalisme tak kalah rusaknya dengan Komunisme. Kerusakan Kapitalisme inilah yang dibongkar total oleh Hamad Fahmi Thabib (Abu al-Mu’tashim) dalam kitabnya, Hatmiyah Inhidam ar-Ra’sumaliyah al-Gharbiyah (Keniscayaan Runtuhnya Kapitalisme Barat). “Kerusakan adalah tanda awal kehancuran,” tegas beliau dalam kitabnya itu (h. 490). Kitab inilah yang akan kita telaah kali ini.

Hamad Fahmi Thabib adalah seorang ulama dan pemikir Hizbut Tahrir dari Baitul Maqdis, Palestina. Di tanah yang penuh berkah itulah beliau menulis kitabnya tersebut tahun 2004, dengan tebal 502 halaman. Thabib juga dikenal dengan karya-karya lainnya yang cemerlang dan visioner, yaitu kitab Al-Mu’âhadât fî asy-Syarî’ah al-Islâmiyah (Hukum Perjanjian dalam Syariah Islam) (2002), dan kitab Al-Khilâfah ar-Rasyîdah al-Maw’ûdah wa at-Tahaddiyât (Khilafah Rasyidah yang Telah Dijanjikan dan Tantangan-Tantangannya) (Jakarta: HTI Press), 2008.

Gambaran Isi Kitab

Thabib melihat dengan penuh keprihatinan bahwa umat manusia, terutama di Barat, kini tengah hidup menderita di bawah cengkeraman Kapitalisme. Dalam berbagai sistem kehidupannya, khususnya sistem politik, ekonomi, dan sosial, manusia gagal menikmati hidup yang sejahtera dan bahagia. Mereka mencari jalan menuju keselamatan (tharîq an-najâh), namun tak tahu harus melangkah ke mana.

Itulah yang melatarbelakangi Thabib menulis kitab ini. Dengan kitabnya ini, Thabib bertujuan untuk membongkar kerusakan kapitalisme-demokrasi dalam bidang politik, ekonomi, dan sosial, serta menunjukkan bahwa tidak ada lagi jalan selamat kecuali kembali pada ideologi Islam. (h. 9).

Metode penulisan Thabib untuk mencapai tujuannya itu cukup sistematik. Thabib mengkritik lebih dulu asas peradaban Kapitalisme, yaitu ide sekularisme, sebelum mengkritik sistem-sistem kapitalis yang lahir dari asas itu, yaitu sistem politik, ekonomi, dan sosial. Thabib juga melakukan studi komparasi antara sistem-sistem kapitalis tersebut, dengan sistem-sistem selevel dalam Islam.

Berdasarkan metode itu, Thabib menjelaskan pikirannya dalam 3 (tiga) bab utama untuk menerangkan kerusakan Kapitalisme, yaitu: Pertama, kerusakan sistem politiknya (h. 67-258). Kedua, kerusakan sistem ekonominya (h. 259-375). Ketiga, kerusakan sistem sosialnya (h. 376-488). Pada masing-masing bab, setelah menerangkan kerusakannya, Thabib secara kontras langsung membandingkan dengan sistem Islam.

Sekularisme Sumber Kerusakan

Sebelum menerangkan kerusakan Kapitalisme dalam bidang politik, ekonomi, dan sosial, Thabib lebih dulu menerangkan sumber kerusakannya. Ibarat pohon, Kapitalisme mempunyai akar tunggang yang menjadi sumber segala masalah, yaitu sekularisme (pemisahan agama dari kehidupan).

Sekularisme adalah paham rusak, karena tidak memuaskan akal dan tidak selaras dengan fitrah manusia (h. 30). Disebut tak memuaskan akal, karena sekularisme hanya jalan tengah (al-hall al-wasath) antara dua kutub ekstrem, yaitu ketundukan total pada dominasi Gereja di satu sisi dan penolakan total terhadap agama Katolik di sisi lain. Akhirnya, diambil jalan tengah sebagai hasil langkah pragmatis, bukan hasil proses berpikir yang masuk akal. Tunduk total pada Gereja tidak, menolak total agama Katolik juga tidak. Jadi agama tetap diakui keberadaannya, tetapi hanya berfungsi di Gereja, tidak boleh lagi berperan di sektor publik seperti politik, ekonomi, dan sosial sebagaimana di Abad Pertengahan (486–1453 M). Bangsa Eropa Kristen sudah kapok hidup terbelakang pada abad-abad kegelapan itu, ketika Gereja membunuh 300 ribu ilmuwan, 32 ribu di antaranya dibakar hidup-hidup. (h. 24).

Disebut tak sesuai fitrah, karena sekularisme telah menafikan naluri beragama (gharîzah tadayyun), sebagai bagian dari fitrah manusia. Padahal naluri beragama secara natural mengakui kelemahan dan ketidakmampuan diri dalam mengatur kehidupan. Thabib lalu menegaskan, “Kerusakan pada asas yang mendasari Kapitalisme Barat inilah yang membawa atau mengakibatkan rusaknya segala aspek kehidupan praktis manusia.” (h. 50).

Kerusakan Sistem Politik

Sistem politik Barat adalah sistem rusak, baik politik dalam negeri maupun luar negerinya. Kerusakannya ada pada dua aspek: Pertama, pada sistemnya secara normatif (fikriyah); Kedua, pada praktiknya secara empiris (amaliyah). Sumber kerusakannya terpulang pada ide sekularisme, yang melenyapkan aspek spiritual (nâhiyah rûhiyah) dalam politik dan hanya menonjolkan pertimbangan materi. (h. 69).

Politik dalam negeri Barat tampak dalam penerapan ide kebebasan, demokrasi, dan hak asasi manusia (HAM). Penerapan ketiga ide ini boleh dibilang tidak ada, atau kalaupun ada, sangat banyak kekangannya. Kebebasan beragama tidak dinikmati umat Islam secara wajar di Barat, karena mereka sering dilarang atau dibatasi untuk memiliki masjid. Bahkan di Prancis Muslimah dilarang memakai kerudung. Kebebasan berperilaku juga banyak mengalami kekangan, misal ada UU yang melarang poligami (h. 80).

Mengenai demokrasi, faktanya kedaulatan bukanlah di tangan rakyat, melainkan di tangan pemilik modal. Untuk menjadi anggota Senat diperlukan biaya 427.117 dolar AS, dan untuk menduduki jabatan presiden perlu 500 miliar dolar AS (data 1989). Praktik HAM juga menjadi tanda tanya besar, karena dengan mekanisme pasar, hak dasar manusia (sandang, pangan, & papan), hanya dapat diakses oleh orang kaya, bukan orang miskin. (h. 96).

Politik luar negeri ala Kapitalisme juga penuh kerusakan. Thabib menjelaskan bahwa politik luar negeri kapitalis dibangun atas dasar imperialisme—dalam segala bentuknya—yang tak lepas dari karakter materialistik alias menghisap kekayaan. (h. 111). Imperialisme ini dapat berbentuk perang militer secara langsung untuk meraih hegemoni politik dan ekonomi, seperti yang dilancarkan AS di Panama, Irak, dan Afganistan. Imperialisme dapat pula berbentuk penjajahan ekonomi melalui penguasaan moneter dan utang jangka panjang untuk menancapkan dominasi politik dan politik atas negeri yang berhutang. Dapat pula imperialisme itu berbentuk pengendalian lembaga-lembaga internasional seperti PBB dan segenap organisasinya, atau berbentuk penyebaran ide-ide yang menyesatkan seperti globalisasi, WTO, dan perdagangan bebas. (h. 121). Imperialisme juga dilaksanakan melalui kaum liberal kaki-tangan Barat untuk menyerang hukum-hukum Islam, seperti poligami, khitan perempuan, atau talak yang dianggap sebagai penindasan atas perempuan. (h. 126).

Setelah menerangkan kerusakan sistem politik Barat, Thabib kemudian menerangkan sistem politik yang benar, yaitu sistem politik Islam, baik politik dalam negeri maupun luar negerinya. (h. 166). Sistem politik Islam dibangun di atas dasar akidah islamiyah, sehingga berbagai aturannya akan bersifat spiritual (ruhiah), yaitu terkait dengan Allah Swt., terkait dengan pahala dan dosa. Sistem yang demikian akan menentukan makna kebahagiaan bagi individu. Orang akan bahagia saat merasa telah menaati Allah dan merasa mendapat pahala. Sebaliknya, orang akan merasa khawatir saat berbuat maksiat kepada Allah dan merasa mendapat dosa (h. 172).

Itu sangat berbeda dengan sistem politik kapitalis yang kosong dari aspek spiritual sehingga hanya mempertimbangkan aspek materi untuk menentukan bahagia-tidaknya seseorang. Faktanya, materi berlimpah tidak menjamin kebahagiaan. Thabib menceritakan kisah putra direktur perusahaan mobil Opel (Jerman). Sang putra mendapat limpahan harta yang tak terbatas. Sarapan pagi di Berlin, makan siang di Paris, dan makan malam di London. Menggunakan pakaian dan mobil terbaik. Teman perempuan bergonta-ganti. Tapi, dia merasa hampa dan akhirnya ditemukan mati bunuh diri dengan menembak kepalanya sendiri. Dia menulis surat, “Aku mengira kebahagiaan ada pada traveling (tamasya), tapi aku tak menemukannya. Aku pun mengira kebahagiaan ada pada perempuan, tapi aku pun tak mendapatkannya. Aku mengira kebahagiaan ada pada makanan dan minuman, tapi aku juga tak menemukannya. Mungkin aku dapat menemukan kebahagiaan di alam lain…” (h. 173).

Tujuan sistem politik Islam bukanlah untuk menghisap kekayaan, melainkan untuk beribadah kepada Allah Swt., di bawah pimpinan Khalifah. Sistem Khilafah inilah yang akan mewujudkan ketenteraman (thuma’ninah) dengan menjamin keamanan, jaminan kebutuhan pokok, dan keadilan di dalam negeri. (h. 173).

Politik luar negeri Islam dengan jihad fi sabilillah juga bukan bertujuan materi, tetapi bertujuan dakwah dan menerapkan Islam. Thabib membuktikan bahwa penduduk yang ditaklukkan melalui jihad akhirnya memeluk Islam secara sempurna seperti para penakluknya. Ini menujukkan hubungan yang baik antara penakluk dan yang ditaklukkan, karena adanya penerapan hukum Islam secara baik. Sejarah mengisahkan penaklukan Samarkand di Asia Tengah yang unik. Samarkand ditaklukkan secara militer tanpa didahului dakwah dan tawaran jizyah. Lalu penduduknya yang non-Muslim melakukan protes kepada hakim. Hakim memutuskan telah terjadi penyimpangan, lalu memerintahkan pasukan Islam untuk keluar dari Samarkand dan mengulang proses penaklukan. Pasukan Islam diharuskan lebih dulu mendakwahi penduduknya agar masuk Islam atau menawari mereka membayar jizyah. Melihat keputusan hakim yang adil, penduduk Samarkand malah masuk Islam (h. 226).

Kerusakan Sistem Ekonomi

Sistem ekonomi Kapitalisme didasarkan pada asas kebebasan, meliputi kebebasan kepemilikan harta, kebebasan pengelolaan harta, dan kebebasan konsumsi. Asas kebebasan ini, menurut Thabib, tidak layak karena melanggar segala nilai moral dan spiritual. Bisnis prostitusi, misalnya, dianggap menguntungkan, meski jelas sangat melanggar nilai agama dan merusak institusi keluarga (h. 271).

Kerusakan sistem ekonomi Kapitalisme juga dapat dilihat dari berbagai institusi utama Kapitalisme, yaitu sistem perbankan, sistem perusahaan kapitalisme (PT) dan sistem uang kertas (fiat money). Berbagai krisis ekonomi dan moneter sering bersumber dari sistem-sistem tersebut (h. 277).

Sistem ekonomi Islam sangat bertolak belakang dengan sistem ekonomi Kapitalisme. Asasnya adalah wahyu yang selalu mengaitkan akidah Islam dengan hukum-hukum ekonomi. Jadi, barang dilihat dari segi halal dan haram, bukan dari segi bermanfaat atau tidak. Bisnis prostitusi yang dibolehkan Kapitalisme dianggap ilegal karena hukumnya haram dalam Islam (h. 300).

Islam juga menolak institusi utama Kapitalisme. Sistem perbankan ditolak karena ribawi, sistem perusahaan Kapitalisme ditolak karena bertentangan dengan hukum syirkah (perusahaan syariah), dan sistem uang kertas ditolak karena bertentangan dengan sistem moneter Islam yang berbasis emas dan perak (h. 333).

Kerusakan Sistem Sosial

Sistem sosial (nizhâm ijtimâ’i) di Barat juga penuh dengan kerusakan, karena asasnya adalah sekularisme. Akibatnya, interaksi pria wanita kering dari nilai sipiritual dan hanya didominasi pertimbangan materi semata (h. 375).

Sekularisme juga menyebabkan wanita hanya dianggap komoditas dagang dan pemuas nafsu laki-laki semata. Perselingkuhan dianggap “pertemanan”, cerai dilarang, tetapi poligami justru dianggap perbuatan kriminal (h. 379-388).

Sistem sosial yang bobrok seperti ini telah terbukti menghancurkan institusi keluarga, menyebarkan penyakit kelamin, menimbulkan kebejatan moral dan melahirkan anak-anak hasil zina (h. 398).

Sistem sosial Islam asasnya adalah akidah Islam yang selalu mengaitkan interaksi pria wanita dengan pahala dan dosa (h. 439). Wanita dianggap sebagai ibu dan pengatur rumah tangga, juga sebagai kehormatan yang wajib dijaga. Perselingkuhan diharamkan, cerai dibolehkan, dan poligami tak dilarang.

Thabib berulang-ulang menegaskan, keruntuhan Kapitalisme akan terjadi cepat atau lambat, sebagaimana Sosialisme; karena asasnya telah rusak, demikian pula berbagai sistem kehidupan yang dibangun di atas asas itu. Hanya Islam saja yang menjadi jalan keselamatan (tharîq an-najâh) umat manusia, bukan yang lain. [KH. M. Shiddiq Al-Jawi]

Daftar Bacaan

Al-Basyr, Muhammad bin Saud. Amerika di Ambang Keruntuhan (As-Suqûth min ad-Dâkhil). Penerjemah Mustholah Maufur. (Jakarta: Pustaka Al-Kautsar). 1995.

Risen, James. Negara Haus Perang (State of War). Penerjemah Joko Subinarto. (Bandung: Zenit). 2007.

Shoelhi, Mohammad. Di Ambang Keruntuhan Amerika. (Jakarta: Grafindo Khazanah Islam). 2007.

Shutt, Harry. Runtuhnya Kapitalisme (The Decline of Capitalism). Penerjemah Hikmat Gumilar. (Jakarta: Teraju, 2005).

Usman, Muhammad Nuroddin. Menanti Detik-Detik Kematian Barat. (Solo: Era Intermedia). 2003.

RUU PorNoGrafi BuKan MemBErantas PorNografi

Setelah sekian lama tenggelam, akhirnya Rancangan Undang-undang (RUU) Pornografi dijadwalkan disahkan pada 23 September. Padahal Mei 2006 lalu lebih dari sejuta umat dari berbagai ormas, partai dan majlis taklim berkumpul di bundaran HI untuk mengikuti aksi sejuta umat dalam rangka mendukung RUU APP (Rancangan Undang-Undang Anti Pornografi dan Pornoaksi), memberantas pornografi-pornoaksi, demi melindingi akhlak bangsa, dan mewujudkan Indonesia yang bermartabat.

Diakui Ketua FPKS Mahfudz Siddiq, rumusan terakhir RUU ini merupakan hasil kompromi.

“Skedulnya begitu (pengesahan). Kalau di panitia kerja (panja) sendiri materi yang krusial sudah selesai. Rumusan terakhir sudah merupakan hasil kompromi yang sangat maju,” kata Mahfudz Siddiq seperti dikutip dari detikcom, Senin (15/8/2008).

Sementara itu menurut Komisi Perlindungan Anak Indonesia (KPAI), 80 persen anak yang tersangkut kasus hukum terkait pelecehan seksual dan perkosaan. Perlakuan tersebut 100 persen didahului dengan menonton materi pornografi. Menurut KPAI, RUU juga harus memberikan sanksi yang sangat berat terutama bagi pelaku korporasi.

Bukan Memberantas

Karena hasil kompromi, tentu saja RUU tersebut masih jauh dari harapan. Bahkan RUU tersebut penuh dengan kritik seperti yang disampaikan oleh Lajnah Tsaqafiyah Hizbut Tahrir Indonesia yang memandang RUU ini hanyalah mengatur pronografi, bukan memberantasnya.

Awalnya bernama Undang-Undang Anti Pornografi Pornoaksi (RUU -APP), tetapi kini menjadi Undang-undang Tentang Pornografi. Dalam RUU ini kata ‘Anti’ dan ’Pornoaksi’ dihilangkan dari rancangan semula.

Penghilangan kata ’Anti’ mengesankan, yang diinginkan RUU ini hanyalah mengatur pornografi. Bukan memberantasnya. Kesan ini makin menemukan buktinya, jika dicermati pasal-pasal yang ada di dalamnya. Padahal, dalam konsideran ‘Menimbang butir b” dinyatakan bahwa ”Pembuatan, penyebarluasan, dan penggunaan pornografi semakin berkembang luas di tengah masyarakat yang mengancam kehidupan dan tatanan sosial masyarakat Indonesia.”

Jika demikian halnya, mengapa pornografi masih dipelihara? Padahal menurut perspektif Islam, pornografi dan pornoaksi adalah kemungkaran yang harus dilenyapkan. Bukan hanya diregulasi, apalagi dilegalisasi.

Night of Power. Lailatul-Qadr

The following is an extract from the Tafsir of Ibn Kathir.

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"Verily, We have sent it down in the Night of Al-Qadr.

And what will make you know what the Night of Al-Qadr is

The Night of Al-Qadr is better than a thousand months.

Therein descend the angels and the Ruh by their Lord's permission with every matter.

There is peace until the appearance of dawn."

The Virtues of the Night of Al-Qadr (the Decree)

Allah سبحانه وتعالى informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah سبحانه وتعالى says:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

"We sent it down on a blessed night." [TMQ 44:3]

This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah سبحانه وتعالى says:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ

"The month of Ramadan in which was revealed the Qur'an." [TMQ 2:185]

Ibn `Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years."

Then Allah سبحانه وتعالى magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His سبحانه وتعالى saying:

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"And what will make you know what the Night of Al-Qadr is. The Night of Al-Qadr is better than a thousand months."

Imam Ahmad recorded from Abu Hurayrah: "When Ramadan would come, the Messenger of Allah would say: ‘Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.'"

An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah صلى الله عليه وآله وسلم said: "Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins."

The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr

Allah سبحانه وتعالى says:

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

"Therein descend the angels and the Ruh by their Lord's permission with every matter."

This means the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge.

In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels).

Concerning Allah's سبحانه وتعالى statement,

مِّن كُلِّ أَمْرٍ

"with every matter."

Mujahid said, "Peace concerning every matter."

Sa`id bin Mansur said, `Isa bin Yunus told us that Al-A`mash narrated to them that Mujahid said concerning Allah's سبحانه وتعالى statement:

سَلَامٌ هِيَ

"There is peace."

"It is security in which Shaytan cannot do any evil or any harm."

Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it."

Allah سبحانه وتعالى says,

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
"Therein is decreed every matter of decree." [TMQ 44:4]

Then Allah سبحانه وتعالى says,

سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"There is peace until the appearance of dawn."

Sa`id bin Mansur said: Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha`bi said concerning Allah's سبحانه وتعالى statement:

سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ مِّن كُلِّ أَمْرٍ

"With every matter, there is a peace until the appearance of dawn."

"The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn)."

Qatadah and Ibn Zayd both said concerning Allah's سبحانه وتعالى statement,

سَلَامٌ هِيَ

"There is peace."

"This means all of it is good and there is no evil in it until the coming of Fajr (dawn)."

Specifying the Night of Decree and its Signs

This is supported by what Imam Ahmad recorded from `Ubadah bin As-Samit that the Messenger of Allah صلى الله عليه وآله وسلم said: "The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan)."

The Messenger of Allah صلى الله عليه وآله وسلم also said: "Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day." This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable.

Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that `Abdullah bin `Umar said, "The Messenger of Allah was asked about the Night of Al-Qadr while I was listening and he said: "It occurs during every Ramadan." The men of this chain of narration are all reliable, but Abu Dawud said that Shu`bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn `Umar, and thus not the statement of the Prophet صلى الله عليه وآله وسلم.

It has been reported that Abu Sa`id Al-Khudri said, "The Messenger of Allah صلى الله عليه وآله وسلم performed I`tikaf during the first ten nights of Ramadan and we performed I`tikaf with him. Then Jibril came to him and said, ‘That which you are seeking is in front of you.' So the Prophet صلى الله عليه وآله وسلم performed I`tikaf during the middle ten days of Ramadan and we also performed I`tikaf with him. Then Jibril came to him and said; ‘That which you are seeking is ahead of you.' So the Prophet صلى الله عليه وآله وسلم stood up and gave a sermon on the morning of the twentieth of Ramadan and he said: "Whoever performed I`tikaf with me, let him come back (for I`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water." The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet صلى الله عليه وآله وسلم lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah صلى الله عليه وآله وسلم, which confirmed his dream."

In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs.

Ash-Shafi`i said, "This Hadith is the most authentic of what has been reported."

It has also been said that it is on the twenty-third night due to a Hadith narrated from `Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn `Abbas that the Messenger of Allah صلى الله عليه وآله وسلم said: "Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains."

Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka`b that the Messenger of Allah صلى الله عليه وآله وسلم mentioned that it was on the twenty-seventh night.

Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka`b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet) informed us of. It rises that next day having no rays on it - meaning the sun." Muslim has also recorded it.

It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from `Ubadah bin As-Samit that he asked the Messenger of Allah صلى الله عليه وآله وسلم about the Night of Decree and he replied: "Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night."

Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah صلى الله عليه وآله وسلم said about the Night of Al-Qadr: "Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles." Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration.

At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.

Supplication during the Night of Decree

It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me."

This is due to what Imam Ahmad recorded from `A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied: "Say: ‘O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me.'" At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith.

At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it.

This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

ThE rEaL KaMaL aTaTuRk

The fact that he was a despot and dictator cannot be denied. It was his cruelty and sadistic treatment of Muslims that makes him stand out as one of the worst enemies of Allah. The above was only what was reported and recorded by mostly Western observers. The extent of what actually went on in the new Turkey by the direct policy of Kamal, was heinous to say the least. He was an enemy of Allah (swt) to the core.

TIME - January 9, 1933: p. 64

Squinting skyward last week, Turks looked for the new moon. When they should see it Ramadan would begin. Ramadan is the mystic month in which the Koran was revealed to Prophet Mohammed. This year the first glint of the new moon had a special, dread significance. Turks had been ordered by their stern dictator, Mustafa Kemal Pasha who made them drop the veil and the fez (TIME, Feb. 15, 1926 et seq.), that beginning with Ramadan they must no longer call their god by his Arabic name, Allah.

No godly man, Dictator Kemal considers that there is no reason why Turks should not call Allah by his Turkish name Tanri. There is no reason except centuries of tradition, no reason except that Turkish imams (priests) all know the Koran by heart in Arabic while few if any have memorized it in Turkish. Strict to the point of cruelty last week was Dictator Kemal's decree that muezzins, calling the faithful to prayer from the top of Turkey's minarets, must shout not the hallowed "Allah Akbar!" (Arabic for "God is Great!") but the unfamiliar words "Tanri Uludur!" which mean the same thing in Turkish.

When imams threatened to suspend services in the mosques and hide the prayer rugs, the Government announced that it was holding 400 brand-new prayer rugs in reserve, threatened to produce "newly trained muezzins who know the Koran in Turkish and are ready to jump into the breach." .........

Nearer & nearer crept the moon to crescent. Ramadan was almost upon Turkey when officials of the Department of Culture (which includes religion) screwed up their courage and told Dictator Kemal that he simply could not change the name of Turkey's god - at least not last week. Already several muezzins had been thrown into jail for announcing that they would continue to shout "Allah Akbar!" The populace was getting ugly, obviously sympathized with the Allah-shouters.

Abruptly Dictator Kemal yielded "Let them pray as they please, temporarily" he growled. Beaming, his Minister rushed off to proclaim the glad respite only a few hours before the new moon appeared. "On account of the general unpreparedness of muezzins and imams," they suavely declared, "prayers may be offered and the Koran recited in Arabic during the present month of Ramadan, but discourse by the imams must be in Turkish."

During Ramadan all Moslems are especially irritable because they eat nothing during the hours of daylight. After the fasting is over Turks will be more tractable, may accept from their Dictator a new name for their God.

TIME February 20, 1933 p. 18 Word for God

A hard father to his people, Mustafa Kemal told his Turks last December that they must forget God in the Arabic language (Allah), learn Him in Turkish (Tanri). Admitting the delicacy of renaming a 1300-year-old god, Kemal gave the muezzins a time allowance to learn the Koran in Turkish. Last week in pious Brusa, the "green city," a muezzin halloed "Tanri Uludur" from one of the minarets whence Brusans had heard "Allah Akbar" since the 14th Century. Raging at Kemal Pasha's god, they mobbed the muezzin, mobbed the police who came to save him.

Quick to defend his new word for God, quicker to show new Turkey the fate of the old-fashioned, Kemal the Ghazi, "the Victorious One," pounced on Brusa, had 60 of the faithful arrested, ousted the Mufti (ecclesiastical judge) of the Ouglubjami mosque and decreed that henceforth God was Tanri.

TIME, February 15, 1926 - pp. 15-16

"Turkey presents today the most promising and challenging field on the face of the earth for missionary service." Thus wrote James L. Barton, missionary executive, in last week's issue of 'Christian Work.' But first he summarized the revolutionary changes in Turkey since 1923. The changes: .........

For a hundred years Christian missionaries have struggled hopelessly to capture the hearts of the Calif-awed Turks. They had come, said Mr. Barton, to suspect that "the Moslem was outside the sphere of the operation of divine grace."

Turkey, Emil Lengyel - 1941, pp. 140-141

During the early days of Kemal's career, many of his followers were under the impression that he was a champion of Islam and that they were fighting the Christians. "Ghazi, Destroyer of Christians" was the name they gave him. Had they been aware of his real intentions, they would have called him "Ghazi, Destroyer of Islam."

Grey Wolf, Mustafa Kemal - An Intimate Study of a Dictator H.C. Armstrong, 1934

He was drinking heavily. The drink stimulated him, gave him energy, but increased his irritability. Both in private and public he was sarcastic, brutal and abrupt. He flared up at the least criticism. He cut short all attempts to reason with him. He flew into a passion at the least opposition. He would neither confide in nor co-operate with anyone. When one politician gave him some harmless advice, he roughly told him to get out. When a venerable member of the Cabinet suggested that it was unseemly for Turkish ladies to dance in public, he threw a Koran at him and chased him out of his office with a stick.

p. 241:
"For five hundred years these rules and theories of an Arab sheik," he said, "and the interpretations of generations of lazy, good-for-nothing priests have decided the civil and the criminal law of Turkey."

"They had decided the form of the constitution, the details of the lives of each Turk, his food, his hours of rising and sleeping, the shape of his clothes, the routine of the midwife who produced his children, what he learnt in his schools, his customs, his thoughts, even his most intimate habits."

"Islam, this theology of an immoral Arab, is a dead thing."

Possibly it might have suited tribes of nomads in the desert. It was no good for a modern progressive State.

"God's revelation!" There was no God. That was one of the chains by which the priests and bad rulers bound the people down.

"A ruler who needs religion to help him rule is a weakling. No weakling should rule.."

And the priests! How he hated them. The lazy, unproductive priests who ate up the sustenance of the people. He would chase them out of their mosques and monasteries to work like men.

Religion! He would tear religion from Turkey as one might tear the throttling ivy away to save a young tree.

p. 243:
Further, it was public knowledge that he was irreligious, broke all the rules of decency, and scoffed at sacred things. He had chased the Sheik-ul-Islam, the High Priest of Islam, out of his office and thrown the Koran after him. He had forced the women in Angora to unveil. He had encouraged them to dance body close to body with accursed foreign men and Christians.

Turkey - Emil Lengyel, 1941, p. 134

Kemal cared nothing about Allah; he was interested in himself and in Turkey. He hated Allah and made him responsible for Turkey's misfortune. It was Allah's tyrannical rule that paralyzed the hands of the Turk. But he knew that Allah was real to the Turkish peasant, while nationalism meant nothing to him. He decided, therefore, to draft Allah into his service as the publicity director of his national cause. Through Allah's aid his people must cease to be Mohammedans and become Turks. Then, after Allah had served Kemal's purpose, he could discard him.

Ataturk, The Rebirth of a Nation - Lord Kinross, 1965, p. 437

For Kemal, Islam and civilization were a contradiction in terms. "If only," he once said of the Turks, with a flash of cynical insight, "we could make them Christians!" His was not to be the reformed Islamic state for which the Faithful were waiting: it was to be a strictly lay state, with a centralized Government as strong as the Sultan's, backed by the army and run by his own intellectual bureaucracy.

p. 470:
The cleavage in his musical tastes emerged in Istanbul, where he once had two orchestras, one Turkish and one European, brought to the Park Hotel. He listened with constant interruptions, commanding one to stop and the other to play in turn. Finally, as the raki took effect, he lost patience and rose to leave the restaurant, saying, "Now if you like you can both play together." Another evening, incensed by the sound of the muezzin from a mosque opposite, which clashed with the dance-band, he ordered its minaret to be felled - one of those orders which was countermanded next morning.

Ataturk, The Rebirth of a Nation - Lord Kinross, 1965 p. 365

Some confusion as to his identity persisted, however, for some years to come. Inspecting some soldiers in Anatolia, Kemal once asked, "Who is God and where does He live?"

The soldier, anxious to please, replied, "God is Mustafa Kemal Pasha. He lives in Angora."

"And where is Angora?" Kemal asked.
"Angora is in Istanbul," was the reply.

Farther down the line he asked another soldier, "Who is Mustafa Kemal?"
The reply was, "Our Sultan." - Irfan Orga: Phoenix Ascendant.

DuNia BaRat dan PenGuaSa MusLim HaRuS MaLu terKait KaSus Dr. Aafia Siddiqui

Kasus Dr. Siddiqui benar-benar membuat hati serasa terkoyak, perut terlilit, dan kemarahan terbangkit bagi siapapun yang masih memiliki harga diri. Pengalaman buruk yang dialami ibu dari tiga orang anak kembali menjadi catatan tragedi “Perang melawan Teror” (“War on Terror”), atau “Perang terhadap Islam”. Kasus ini harus membuat siapapun atau pemerintah manapun yang menganggap diri mereka sebagai pejuang hak asasi manusia di dunia untuk menjadi malu.

Dr. Aafia Siddiqui adalah ilmuwan biologi jaringan saraf dan dididik sebagai ahli genetik. Setelah belajar 10 tahun di Amerika Serikat (AS) dan menyabet gelar Doktor di bidang Neurosains Kognitif, Dr. Siddiqui yang berwarganegara Pakistan lalu pulang ke negeri asalnya. Lima tahun lalu pada bulan Maret 2003 ia menghilang bersama 3 anaknya yang berumur 7 tahun, 5 tahun, dan 6 bulan ketika ia berkunjung ke rumah ibunya di Karachi. Banyak yang menduga bahwa ia telah dijemput dalam perjalanannya menuju ke airport oleh dinas rahasia Pakistan, yang lalu menyerahkannya ke FBI atas instruksi pemerintahan Musharraf yang menerima imbalan uang atas dukungannya terhadap AS. Penahanan Dr. Siddiqui dikonfirmasi oleh juru bicara kementerian dalam negeri Paksistan dan dua orang pejabat AS yang tidak disebut namanya dalam media massa Pakistan berbahasa Urdu. Anehnya, hanya berselang beberapa hari saja, rezim Pakistan dan AS menarik pernyataan mereka dan menyangkal memiliki pengetahuan perihal penahanan dan letak penahanan Dr. Siddiqui.

Selama 5 tahun, keberadaan Dr. Siddiqui dan tiga anaknya tidak diketahui hingga perwira kepoliisian Afghanistan di propinsi Ghazni menyatakan di bulan Juli 2008 bahwa Dr Siddiqui ditangkap dengan tuduhan terorisme. Ia sekang disekap di penjara di Brooklyn, New York– Dr Siddiqui yang memiliki dual kewarganegaraan AS dan Pakistan kini menghadapi pengadilan AS dengan tuduhan usaha pembunuhan terhadap personil angkatan bersenjata AS di Afghanistan. Keberadaan tiga anaknya hingga kini belum diketahui.

Pengacaranya dan berbagai organisasi HAM (hak asasi manusia) meyakini bahwa setelah menghilang, Dr. Siddiqui disekap di pangkalan militer AS Bagram di Afghanistan. Organisasi tersebut dan keluarganya mengklaim bahwa selama itu dia telah disiksa hingga kehilangan pikiran. Mereka percaya bahwa dia adalah ‘Tahanan 650′ di Bagram, sebagaimana diceritakan oleh tahanan lainnya yang berhasil melarikan diri dari atau dilepaskan dari penjara, sebagai wanita yang disekap dalam tahanan secara sendirian, jeritan dan teriakannya kerap menghantui tahanan lainnya. Anggota parlemen Lord Nazir Ahmed yang mengangkat isu tentang kondisi Tahanan 650 di House of Lord, saat identitas tahanan 650 itu belum diketahui, berkata bahwa dia telah disiksa dan kerap diperkosa oleh sipir penjara. Lord Nazir juga mengatakan bahwa Tahanan 650 tidak diberikan toilet yang terpisah bahkan tahanan yang lain pun bisa melihat tubuhnya ketika mandi.

Penistaan terhadap saudara perempuan kita ini tidak berhenti di Bagram. Kini ia ditahan di Pusat Penahanan Metropolitan Brooklyn, dan dipaksa untuk diperiksa dengan melepaskan seluruh pakaiannya setiap kali ia hendak bertemu dengan pengacaranya, diplomat Pakistan, dan anggota keluarganya. Ini semua dilakukan bahkan ketika kantor penjara sudah melarang adanya kontak fisik antara dia dengan siapapun. Saudara perempuan kita ini menolak penistaan semacam ini dan akibatnya harus melepaskan haknya untuk bertemu dengan pengacaranya dalam banyak kesempatan.

Kini Aafia Siddiqui menghadapi prosesi “Pengadilan Kanguru” dan “Pengadilan Politik” di AS, suatu prosesi untuk menghindarkan malu bagi AS, bukan tentang terorisme. Pengacaranya, Elaine Whitfield Sharp berkomentar bahwa kliennya ditahan karena alasan politik dan semua tuduhan padanya ‘terbukti salah dan tidak bermakna’. Sangatlah aneh bahwa seorang perempuan yang digambarkan FBI selama 5 tahun sebagai wanita yang paling dicari dalam Perang melawan Teror dan diduga ditahan oleh pemerintah Afghan dengan tuduhan membawa instruksi membuat bom dalam tasnya dan menyimpan bahan kimia berbahaya dalam botol, kini akan menghadapi pengadilan dengan tuduhan kriminal biasa (percobaan pembunuhan dan penyerangan), yang tidak berhubungan dengan terorisme.

Tuduhan kriminal tersebut berasal dari cerita pemerintah AS bahwa selama diinterogasi di Afganistan, Dr. Siddiqui merebut senapan interogatornya dan menembaki perwira AS. Ia lalu ditembak di dada dan dilumpuhkan, namun sempat menendang tentara AS yang berusaha untuk menahannya. Kalau terbukti, Dr. Siddiqui akan menghadapi 20 tahun penjara untuk setiap tuduhan. Namun ada banyak ketidacocokan terhadap cerita ini dan polisi Afganistan yang hadir dalam peristiwa interogasi tersebut memberi versi lain. Beberapa diantaranya mengatakan kepada Reuters bahwa tentara AS memaksa supaya Dr. Siddiqui ditransfer ke AS dan ketika polisi Afghan menolak, mereka dilucuti senjatanya. Mereka juga mengklaim bahwa tentara AS-lah yang menembak Dr. Siddiqui dengan alasan bahwa ia adalah pembom bunuh diri.

Ini menimbulkan banyak pertanyaan, bagaimana mungkin seorang perempuan yang memiliki berat badan sekitar 45 kg, ditembak di dada dan digambarkan sebagai lemah dan renta hingga harus dituntun untuk masuk ke ruang pengadilan di AS mampu meronta dan menyerang sekelompok perwira AS yang menahannya. Pengacara Dr. Siddiqui, Elizabeth Fink menyatakan bahwa anggapan terhadap ‘perempuan 45 kg’ yang diduga mampu menimbulkan kekerasan sebagaimana dituduhkan oleh pemerintah AS sangatlah ‘absurd’. IA Rehman, direktur Hak Asasi Manusia Pakistan, organisasi independen berkata bahwa cerita pemerintah AS adalah “kebohongan terbesar di abad 21.”

Tanggapan pemerintah dunia Barat dan penguasa Muslim, terutama pemerintah Pakistan terhadap peristiwa yang menimpa Dr. Siddiqui yang sangat memilukan ini sungguh memalukan. Banyak sekali pertanyaan yang tidak bisa terjawab– Siapa sebenarnya yang bertanggungjawab terhadap penculikannya? Kenapa dia ditahan dalam waktu yang sangat lama di Bagram tanpa tuduhan dan tanpa pengacara? Kenapa dia diekstradiksi ke AS tanpa prosedur? Dimana 3 anak-anaknya? Banyak sekali pertanyaan-pertanyaan yang pemerintah Barat, AS, dan Pakistan terkesan tidak peduli untuk mencari tahu jawabannya.

Ketidakpedulian dan penggunaan standar ganda oleh Barat, yang mengklaim sebagai penyeru hak asasi manusia diseluruh dunia, ternyata menutup mata terhadap perlakuan keji dan pelanggaran secara serius terhadap hak Dr. Siddiqui sebagai individu. Maka nampaklah bahwa slogan-slogan dunia Barat tentang hak asasi manusia (HAM), supremasi hukum, transparansi keadilan, prosedur hukum hanyalah sekedar alat yang digunakan pemerintah Barat — yang sewaktu-waktu bisa dicampakkan begitu saja– demi kepentingan politik dan penaikan pamor di dunia internasional. Berani-beraninya pemerintah barat berlagak suci, padahal pada saat yang sama bau busuk mulai menyebar dari wilayah mereka sendiri? Maka sangat kurang ajar pemerintah semacam itu yang dengan seenaknya merendahkan perlakuan Islam terhadap wanita, padahal kasus Dr. Siddiqui justru menunjukkan tradisi abad pertengahan dalam sejarah mereka saat memburu dan menyiksa wanita penyihir masih melekat dalam diri mereka dan nampak di dalam perilaku mereka sendiri? Lalu siapa sebenarnya yang masih sangat kuno dalam perilakunya?

Keterlibatan pemerintah Pakistan dan ketidakpeduliannya terhadap perlakuan keji yang menimpa saudara perempuan seiman ini adalah suatu tindakan kriminal. Sangatlah memalukan bahwa pemerintah Pakistan telah menyerahkan kedaulatan dan warga negaranya sendiri ke Amerika. Sangatlah memalukan bahwa mereka telah menukar kehormatan saudara kita demi seonggok kertas dolar. Sungguh memalukan bahwa mereka telah menjual putri umat ini kepada mereka yang telah menebar kebencian terhadap Islam.

Pengkhianatan para penguasa muslim pun tidak mengenal batas. Mereka telah mengenyampingkan kebutuhan dan perlindungan hak-hak umat dengan berdiam diri tanpa melakukan apa-apa. Bagaimana pemerintah rezim Musharaf bisa menerima fakta bahwa warganegaranya sendiri dilarikan ke Amerika dan menghadapi persidangan di sana tanpa mempertanyakan keabsahannya sama sekali? Pemerintah semacam ini hanya peduli bagaimana mempertahankan kedudukan mereka saja.

Mereka sudah kebal terhadap penderitaan, air mata dan jerit kesakitan umatnya, dan lebih menyibukkan diri mereka dalam urusan kekuasaan dan keuntungan pribadi. Pemerintahan macam apa yang membiarkan anak-anak perempuannya untuk disiksa hingga kehilangan nalar? Pemerintah macam apa yang membiarkan tiga anak kecil untuk kehilangan ibunya –satu diantaranya baru berumur 1 bulan yang hanya tahu kehangatan dari pelukan ibunya? Sungguh, kisah pengkhianatan dan sifat pengecut para penguasa muslim tidak akan pernah terlupakan.

Kasus Aafia Siddiqui menunjukkan urgensi yang semakin genting untuk mengembalikan kembali institusi negara Khilafah. Para wanita umat telah merindukan kepemimpinan Islam yang akan melindungi kehormatannya, mengembalikan hak-haknya, menghilangkan perasaan takut dan menegakkan keamanan di tanah tumpah darah mereka sendiri. Mereka menginginkan negara yang akan menghapus kesengsaraan, penderitaan, dan air mata dari penghinaan, menuju ke era baru yang penuh dengan harapan, kekuatan, dan keadilan bagi umat ini. Benar-benar, apabila terjadi, akan membuka era baru yang menghantarkan dunia kepada makna sejati kehidupan manusia, perlindungan terhadap martabat dan hak-haknya.

Anak-anak perempuan Umat ini sedang menunggu untuk memba’iat seorang Khalifah yang benar-benar akan memenuhi kebutuhan mereka dan melindungi yang lemah diantara mereka– seorang Khalifah yang akan mengirim anak-anak muda pemberani dari Umat ini untuk membebaskan wanita muslim dari penjara penindasan– pemimpin anak muda seperti Muhammed ibn Qasim yang di abad ke-8 diutus Khalifah dengan memimpin 6 ribu pasukan kavaleri untuk membebaskan wanita muslim yang dipenjara oleh Raja Delhi India. Dalam perjalanannya, ia dan pasukannya harus menghadapi musuh yang jumlahnya berlipat dari mereka namun ia masih mampu untuk menundukkannya.

Maka, wahai para hamba Allah, mari tiap-tiap kita bekerja secara sungguh-sungguh, sebarkan seruan kita, dan berikan segala daya upaya untuk mengembalikan keberadaan negara Khilafah yang akan menghilangkan penderitaan saudara-saudara perempuan kita menuju harapan, menghilangkan kegelapan menuju cahaya yang terang benderang. Allah Swt. berfirman:

“Allah menjanjikan orang-orang yang beriman dan beramal soleh dari kalangan kamu (wahai umat Muhammad) bahwa Dia akan menjadikan mereka khalifah-khalifah yang memegang kuasa pemerintahan di bumi, sebagaimana Dia telah menjadikan orang-orang yang sebelum mereka: Khalifah-khalifah yang berkuasa dan Dia akan menguatkan dan mengembangkan agama mereka (agama Islam) yang telah diredhaiNya untuk mereka; dan Dia juga akan menggantikan bagi mereka keamanan setelah mereka mengalami ketakutan (dari ancaman musuh). Mereka terus beribadat kepadaKu dengan tidak mempersekutukan sesuatu yang lain denganKu dan (ingatlah) sesiapa yang kufur ingkar sesudah itu, maka mereka itulah orang-orang yang durhaka.” [TQS An-Nuur (24): 55]

Dr. Nazreen Nawaz
Perwakilan Media Perempuan – Hizb ut-Tahrir Inggris

Dunia Barat dan Penguasa Muslim Harus Malu terkait Kasus Dr. Aafia Siddiqui

Kasus Dr. Siddiqui benar-benar membuat hati serasa terkoyak, perut terlilit, dan kemarahan terbangkit bagi siapapun yang masih memiliki harga diri. Pengalaman buruk yang dialami ibu dari tiga orang anak kembali menjadi catatan tragedi “Perang melawan Teror” (“War on Terror”), atau “Perang terhadap Islam”. Kasus ini harus membuat siapapun atau pemerintah manapun yang menganggap diri mereka sebagai pejuang hak asasi manusia di dunia untuk menjadi malu.

Dr. Aafia Siddiqui adalah ilmuwan biologi jaringan saraf dan dididik sebagai ahli genetik. Setelah belajar 10 tahun di Amerika Serikat (AS) dan menyabet gelar Doktor di bidang Neurosains Kognitif, Dr. Siddiqui yang berwarganegara Pakistan lalu pulang ke negeri asalnya. Lima tahun lalu pada bulan Maret 2003 ia menghilang bersama 3 anaknya yang berumur 7 tahun, 5 tahun, dan 6 bulan ketika ia berkunjung ke rumah ibunya di Karachi. Banyak yang menduga bahwa ia telah dijemput dalam perjalanannya menuju ke airport oleh dinas rahasia Pakistan, yang lalu menyerahkannya ke FBI atas instruksi pemerintahan Musharraf yang menerima imbalan uang atas dukungannya terhadap AS. Penahanan Dr. Siddiqui dikonfirmasi oleh juru bicara kementerian dalam negeri Paksistan dan dua orang pejabat AS yang tidak disebut namanya dalam media massa Pakistan berbahasa Urdu. Anehnya, hanya berselang beberapa hari saja, rezim Pakistan dan AS menarik pernyataan mereka dan menyangkal memiliki pengetahuan perihal penahanan dan letak penahanan Dr. Siddiqui.

Selama 5 tahun, keberadaan Dr. Siddiqui dan tiga anaknya tidak diketahui hingga perwira kepoliisian Afghanistan di propinsi Ghazni menyatakan di bulan Juli 2008 bahwa Dr Siddiqui ditangkap dengan tuduhan terorisme. Ia sekang disekap di penjara di Brooklyn, New York– Dr Siddiqui yang memiliki dual kewarganegaraan AS dan Pakistan kini menghadapi pengadilan AS dengan tuduhan usaha pembunuhan terhadap personil angkatan bersenjata AS di Afghanistan. Keberadaan tiga anaknya hingga kini belum diketahui.

Pengacaranya dan berbagai organisasi HAM (hak asasi manusia) meyakini bahwa setelah menghilang, Dr. Siddiqui disekap di pangkalan militer AS Bagram di Afghanistan. Organisasi tersebut dan keluarganya mengklaim bahwa selama itu dia telah disiksa hingga kehilangan pikiran. Mereka percaya bahwa dia adalah ‘Tahanan 650′ di Bagram, sebagaimana diceritakan oleh tahanan lainnya yang berhasil melarikan diri dari atau dilepaskan dari penjara, sebagai wanita yang disekap dalam tahanan secara sendirian, jeritan dan teriakannya kerap menghantui tahanan lainnya. Anggota parlemen Lord Nazir Ahmed yang mengangkat isu tentang kondisi Tahanan 650 di House of Lord, saat identitas tahanan 650 itu belum diketahui, berkata bahwa dia telah disiksa dan kerap diperkosa oleh sipir penjara. Lord Nazir juga mengatakan bahwa Tahanan 650 tidak diberikan toilet yang terpisah bahkan tahanan yang lain pun bisa melihat tubuhnya ketika mandi.

Penistaan terhadap saudara perempuan kita ini tidak berhenti di Bagram. Kini ia ditahan di Pusat Penahanan Metropolitan Brooklyn, dan dipaksa untuk diperiksa dengan melepaskan seluruh pakaiannya setiap kali ia hendak bertemu dengan pengacaranya, diplomat Pakistan, dan anggota keluarganya. Ini semua dilakukan bahkan ketika kantor penjara sudah melarang adanya kontak fisik antara dia dengan siapapun. Saudara perempuan kita ini menolak penistaan semacam ini dan akibatnya harus melepaskan haknya untuk bertemu dengan pengacaranya dalam banyak kesempatan.

Kini Aafia Siddiqui menghadapi prosesi “Pengadilan Kanguru” dan “Pengadilan Politik” di AS, suatu prosesi untuk menghindarkan malu bagi AS, bukan tentang terorisme. Pengacaranya, Elaine Whitfield Sharp berkomentar bahwa kliennya ditahan karena alasan politik dan semua tuduhan padanya ‘terbukti salah dan tidak bermakna’. Sangatlah aneh bahwa seorang perempuan yang digambarkan FBI selama 5 tahun sebagai wanita yang paling dicari dalam Perang melawan Teror dan diduga ditahan oleh pemerintah Afghan dengan tuduhan membawa instruksi membuat bom dalam tasnya dan menyimpan bahan kimia berbahaya dalam botol, kini akan menghadapi pengadilan dengan tuduhan kriminal biasa (percobaan pembunuhan dan penyerangan), yang tidak berhubungan dengan terorisme.

Tuduhan kriminal tersebut berasal dari cerita pemerintah AS bahwa selama diinterogasi di Afganistan, Dr. Siddiqui merebut senapan interogatornya dan menembaki perwira AS. Ia lalu ditembak di dada dan dilumpuhkan, namun sempat menendang tentara AS yang berusaha untuk menahannya. Kalau terbukti, Dr. Siddiqui akan menghadapi 20 tahun penjara untuk setiap tuduhan. Namun ada banyak ketidacocokan terhadap cerita ini dan polisi Afganistan yang hadir dalam peristiwa interogasi tersebut memberi versi lain. Beberapa diantaranya mengatakan kepada Reuters bahwa tentara AS memaksa supaya Dr. Siddiqui ditransfer ke AS dan ketika polisi Afghan menolak, mereka dilucuti senjatanya. Mereka juga mengklaim bahwa tentara AS-lah yang menembak Dr. Siddiqui dengan alasan bahwa ia adalah pembom bunuh diri.

Ini menimbulkan banyak pertanyaan, bagaimana mungkin seorang perempuan yang memiliki berat badan sekitar 45 kg, ditembak di dada dan digambarkan sebagai lemah dan renta hingga harus dituntun untuk masuk ke ruang pengadilan di AS mampu meronta dan menyerang sekelompok perwira AS yang menahannya. Pengacara Dr. Siddiqui, Elizabeth Fink menyatakan bahwa anggapan terhadap ‘perempuan 45 kg’ yang diduga mampu menimbulkan kekerasan sebagaimana dituduhkan oleh pemerintah AS sangatlah ‘absurd’. IA Rehman, direktur Hak Asasi Manusia Pakistan, organisasi independen berkata bahwa cerita pemerintah AS adalah “kebohongan terbesar di abad 21.”

Tanggapan pemerintah dunia Barat dan penguasa Muslim, terutama pemerintah Pakistan terhadap peristiwa yang menimpa Dr. Siddiqui yang sangat memilukan ini sungguh memalukan. Banyak sekali pertanyaan yang tidak bisa terjawab– Siapa sebenarnya yang bertanggungjawab terhadap penculikannya? Kenapa dia ditahan dalam waktu yang sangat lama di Bagram tanpa tuduhan dan tanpa pengacara? Kenapa dia diekstradiksi ke AS tanpa prosedur? Dimana 3 anak-anaknya? Banyak sekali pertanyaan-pertanyaan yang pemerintah Barat, AS, dan Pakistan terkesan tidak peduli untuk mencari tahu jawabannya.

Ketidakpedulian dan penggunaan standar ganda oleh Barat, yang mengklaim sebagai penyeru hak asasi manusia diseluruh dunia, ternyata menutup mata terhadap perlakuan keji dan pelanggaran secara serius terhadap hak Dr. Siddiqui sebagai individu. Maka nampaklah bahwa slogan-slogan dunia Barat tentang hak asasi manusia (HAM), supremasi hukum, transparansi keadilan, prosedur hukum hanyalah sekedar alat yang digunakan pemerintah Barat — yang sewaktu-waktu bisa dicampakkan begitu saja– demi kepentingan politik dan penaikan pamor di dunia internasional. Berani-beraninya pemerintah barat berlagak suci, padahal pada saat yang sama bau busuk mulai menyebar dari wilayah mereka sendiri? Maka sangat kurang ajar pemerintah semacam itu yang dengan seenaknya merendahkan perlakuan Islam terhadap wanita, padahal kasus Dr. Siddiqui justru menunjukkan tradisi abad pertengahan dalam sejarah mereka saat memburu dan menyiksa wanita penyihir masih melekat dalam diri mereka dan nampak di dalam perilaku mereka sendiri? Lalu siapa sebenarnya yang masih sangat kuno dalam perilakunya?

Keterlibatan pemerintah Pakistan dan ketidakpeduliannya terhadap perlakuan keji yang menimpa saudara perempuan seiman ini adalah suatu tindakan kriminal. Sangatlah memalukan bahwa pemerintah Pakistan telah menyerahkan kedaulatan dan warga negaranya sendiri ke Amerika. Sangatlah memalukan bahwa mereka telah menukar kehormatan saudara kita demi seonggok kertas dolar. Sungguh memalukan bahwa mereka telah menjual putri umat ini kepada mereka yang telah menebar kebencian terhadap Islam.

Pengkhianatan para penguasa muslim pun tidak mengenal batas. Mereka telah mengenyampingkan kebutuhan dan perlindungan hak-hak umat dengan berdiam diri tanpa melakukan apa-apa. Bagaimana pemerintah rezim Musharaf bisa menerima fakta bahwa warganegaranya sendiri dilarikan ke Amerika dan menghadapi persidangan di sana tanpa mempertanyakan keabsahannya sama sekali? Pemerintah semacam ini hanya peduli bagaimana mempertahankan kedudukan mereka saja.

Mereka sudah kebal terhadap penderitaan, air mata dan jerit kesakitan umatnya, dan lebih menyibukkan diri mereka dalam urusan kekuasaan dan keuntungan pribadi. Pemerintahan macam apa yang membiarkan anak-anak perempuannya untuk disiksa hingga kehilangan nalar? Pemerintah macam apa yang membiarkan tiga anak kecil untuk kehilangan ibunya –satu diantaranya baru berumur 1 bulan yang hanya tahu kehangatan dari pelukan ibunya? Sungguh, kisah pengkhianatan dan sifat pengecut para penguasa muslim tidak akan pernah terlupakan.

Kasus Aafia Siddiqui menunjukkan urgensi yang semakin genting untuk mengembalikan kembali institusi negara Khilafah. Para wanita umat telah merindukan kepemimpinan Islam yang akan melindungi kehormatannya, mengembalikan hak-haknya, menghilangkan perasaan takut dan menegakkan keamanan di tanah tumpah darah mereka sendiri. Mereka menginginkan negara yang akan menghapus kesengsaraan, penderitaan, dan air mata dari penghinaan, menuju ke era baru yang penuh dengan harapan, kekuatan, dan keadilan bagi umat ini. Benar-benar, apabila terjadi, akan membuka era baru yang menghantarkan dunia kepada makna sejati kehidupan manusia, perlindungan terhadap martabat dan hak-haknya.

Anak-anak perempuan Umat ini sedang menunggu untuk memba’iat seorang Khalifah yang benar-benar akan memenuhi kebutuhan mereka dan melindungi yang lemah diantara mereka– seorang Khalifah yang akan mengirim anak-anak muda pemberani dari Umat ini untuk membebaskan wanita muslim dari penjara penindasan– pemimpin anak muda seperti Muhammed ibn Qasim yang di abad ke-8 diutus Khalifah dengan memimpin 6 ribu pasukan kavaleri untuk membebaskan wanita muslim yang dipenjara oleh Raja Delhi India. Dalam perjalanannya, ia dan pasukannya harus menghadapi musuh yang jumlahnya berlipat dari mereka namun ia masih mampu untuk menundukkannya.

Maka, wahai para hamba Allah, mari tiap-tiap kita bekerja secara sungguh-sungguh, sebarkan seruan kita, dan berikan segala daya upaya untuk mengembalikan keberadaan negara Khilafah yang akan menghilangkan penderitaan saudara-saudara perempuan kita menuju harapan, menghilangkan kegelapan menuju cahaya yang terang benderang. Allah Swt. berfirman:

“Allah menjanjikan orang-orang yang beriman dan beramal soleh dari kalangan kamu (wahai umat Muhammad) bahwa Dia akan menjadikan mereka khalifah-khalifah yang memegang kuasa pemerintahan di bumi, sebagaimana Dia telah menjadikan orang-orang yang sebelum mereka: Khalifah-khalifah yang berkuasa dan Dia akan menguatkan dan mengembangkan agama mereka (agama Islam) yang telah diredhaiNya untuk mereka; dan Dia juga akan menggantikan bagi mereka keamanan setelah mereka mengalami ketakutan (dari ancaman musuh). Mereka terus beribadat kepadaKu dengan tidak mempersekutukan sesuatu yang lain denganKu dan (ingatlah) sesiapa yang kufur ingkar sesudah itu, maka mereka itulah orang-orang yang durhaka.” [TQS An-Nuur (24): 55]

Dr. Nazreen Nawaz
Perwakilan Media Perempuan – Hizb ut-Tahrir Inggris

Sholat Tarawih di Masjid Al-Aqsa, Perlu Izin Tentara Israel!

Baitul Maqdis, 1 Ramadhan 1429 H. Ketika kaum Muslim bersuka cita menyambut kedatangan bulan suci Mulia, Bulan Ramadhan, nun jauh di Palestina, Israel dilaporkan ‘membolehkan’ sebagian penduduk Palestina mengunjungi Masjid Al-Aqsa yang terletak di Baitul Maqdis Timur untuk menunaikan ibadah sepanjang bulan Ramadhan ini.

Inilah kenyataanya apabila sistem Khilafah yang menjaga tempat suci umat Islam telah tiada. Umat Islam ingin mengunjungi Tanah suci ketiga ini terpaksa harus mendapatkan izin terlebih dahulu dari tentara Yahudi laknatullah’alaih.

Dalam suatu kenyataan, sebagaimana dilaporkan AFP, Kementerian Pertahanan Israel berkata, setiap laki-laki Palestina berumur antara 45 dan 50 tahun serta sudah berkeluarga, diperbolehkan mengunjungi masjid tersebut, yaitu tempat suci ketiga bagi umat Islam untuk menunaikan sholat Jum’at. Izin juga diberikan kepada laki-laki berusia lebih dari 50 tahun dan wanita berusia lebih dari 45 tahun. Bagi penduduk Palestina di Tepi Barat yang berusia 30 hingga 45 tahun juga, hanya mereka yang mempunyai izin khusu yang dikeluarkan oleh tentara Israel diperbolehkan mengunjungi masjid itu. Pihak berkuasa Israel dilaporkan turut bercadang melanjutkan masa operasi di pusat-pusat pemeriksaan tentara di Tepi Barat.

Selain itu, pihak berkuasa Zionis juga memperbolehkan kaum keluarga menyerahkan bungkusan kepada 11.000 rakyat Palestina yang ditahan di beberapa penjara Israel. Langkat itu diumumkan oleh Perdana Menteri Israel, Ehud Olmert dan Presiden Palestina, Mahmud Abbas saat menghadiri sebuah pertemuan. Ini merupakan sebagian dari usaha kedua belah pihak untuk mewujudkan perjanjian damai dengan Israel yang diharapkan dapat ditandatangani menjelang penghujung tahun ini. Pihak Palestina sebelumnya menuntut wilayah Baitul Maqdis Timur sebagai ibu negara mereka, sebagaimana dilaporkan AFP.

Masalah konflik Israel-Palestina ini bukannya masalah perjuangan setempat dan kebangsaan, tetapi ia adalah perjuangan antara kekuasaan kuffar dan Islam. Baitul Maqdis adalah tanah suci umat Islam, bukan tanah suci bagi Palestina saja, telah dinodai oleh Rejim Israel laknatullah ‘alaih.

Dengan persekongkolan politik oleh PBB, negara Israel yang tidak pernah ada di dalam peta dunia telah diwujudkan dan umat Islam telah dirampas tanahnya dan tempat suci ketiga mereka telah dikuasai oleh tentara Yahudi. Penyelesaian kepada masalah Israel ini bukannya di meja perundingan, tetapi dengan jihad terhadap Israel ini oleh negeri-negeri Islam yang bertetanggaan dengan mereka, kemudia kalau mereka tidak mampu barulah negara-negara yang paling paling dekat dan seterusnya.

Sebelum tanah Palestna jatuh ke tangan Yahudi, Theodore Herzl (Zionist) telah bertemu dengan Sultan Abdul Hamid II, Khalifah kaum Muslim di Turki, dan telah membujuk Sultan agar menjual tanah kosong di Palestina kepada Yahudi. Sebagai bayarannya, Zionis akan membayar Sultan Abdul Hamid:

1. 150 juta uang emas Inggris
2. melunaskan segara utang Khalifah Utsmaniyah
3. mendirikan pasukan armada laun untuk kerajaan Khalifah
4. membina Universitas Utsmaniyah di Baitul Maqdis
5. memberi dukungan politik kepada Sultan di Eropa dan Amerika

Namun, dengan keimanan yang mendalam dan ketaqwaan yang kokoh, Khalifah Abdul Hamid memberikan jawaban:

“Sampaikanlah kepada Yahudi yang tidak sopan itu bahwa hutang Utsmani bukanlah sebuah hal yang memalukan, Perancis juga memiliki dan hutang tersebut tidak mempengaruhi negara itu, Yerussalem menjadi bagian dari tanah kaum Muslim sejak Umar bin Khaththab membebaskan kota tersebut dan aku tidak akan pernah mau menanggung benan sejarah memalukan dengan menjual tanah suci kepada Yahudi dan mengkhianati tanggung jawab dan kepercayaan dari kaumku. Silahkan Yahudi itu menyimpan uang mereka, dan Utsmani tidak akan pernah mau berlindung di balik benteng yang dibuat dari uang musuh-musuh Islam,” kata Sultan. Beliau juga meminta Hertzl agar pergi dan tidak pernah kembali menemui beliau lagi.

Namun, ternyata setelah meninggalnya sang Khalifah, akhirnya tanah Palestina diduduki juga oleh Yahudi laknatullah ‘alaih ini sebagai hasil dari pengkhianatan para pemimpin Arab. Telah sekian lama generasi umat ini mencoba mempertahankan tanah suci Palestina. Namun sayangnya, umat Islam ini berjuang tanpa kekuatan serang pemimpin yang akan menjaga dan melindungi mereka. Para pemimpin negara-negara Arab hingga kini masih lebih mementingkan ashobiyah mereka sendiri daripada membebaskan tanah suci ketiga milik umat Islam ini.

Yakinlah bahwa Insya Allah Khilafah Rashidah yang kedua kalinya akan segera berdiri dalam waktu yang tak lama lagi. Khilafah akan segera membebaskan bumi suci ini dari tangan-tangan kotor Yahudi laknatullah ‘alaih.

Lebih Berani Daripada Presiden, Gubernur Sumsel Larang Ahmadiyah, Adhan Buyung Berang

Pemerintah Provinsi Sumatera Selatan telah mengeluarkan keputusan yang berani soal Ahmadiyah. Sumatera Selatan Mahyudin MS melalui keputusan Gubernur nomor 563/KPT/BAN.KESBANGPOL & LINMAS/2008 Linmas melarang aliran Ahmadiyah, dan aktivitas penganut dan atau anggota pengurus Jemaah Ahmadiyah Indonesia dalam wilayah Sumatera Selatan yang mengatasnamakan Islam dan bertentangan dengan ajaran agama Islam.

Keputusan itu dikeluarkan setelah berbagai ormas di Palembang terus menerus melakukan desakan agar pemerintah segera membubarkan Ahmadiyah.

“Kami juga memerintahkan kepada Kanwil Depag, dan Kesbanpol dan Linmas Sumatera Selatan untuk melakukan pengawasan dan pembinaan kepada jemaah Ahmadiyah,” ujar Mahyudin saat membacakan keputusan itu pada Senin (1/9). Ia didampingi kepala Polda Sumatera Selatan Inspektur Jenderal Ito Sumardi, Pangdan II Sriwijaya Mayjen TNI mochammad Sochib dan kepala Kejaksaan Tinggi Sumatera Selatan Armansyah.

Adnan Berang

Keputusan Gubernur ini ditembuskan ke Mendagri, Menag, Jaksa Agung, Ketua DPRD Sumsel, sejumlah pimpinan ormas di Sumsel serta pimpinan JAI Sumsel di Palembang. Sontak saja keputusan Gubernur Sumsel itu menuai protes Adnan Buyung Nasution, tokoh yang selama ini membela mati-matian Ahmadiyah.

Anggota Wantimpres ini meminta keputusan gubernur itu harus dibatalkan karena dianggap melampai kewenangan yang bertentangan dengan peraturan perundang-undangan yang tertinggi dan semangat pluralisme. Keputusan itu juga dianggap kebablasan dan bertentangan dengan semangat otonomi.

.”Gubernur melampaui kewenangan yuridisnya, semestinya tidak mengatur di bidang agama,” ujar Adnan Buyung dalam siaran persnya.

Lebih Berani Daripada Presiden

Habib Rizieq Syihab, ketua Front Pembela Islam (FPI) menilai sosok Gubernur Sumatera Selatan, Mahyudin, ternyata lebih berani dibanding Presiden Susilo Bambang Yudhodyono dalam menuntaskan masalah Ahmadiyah. “Subhanallah Alhamdulillah Walilahailallahu Akbar!!! Ternyata Gubernur Sumsel lebih berani dari Presiden RI,” ujar Habib yang disampaikan ke Suara Islam via SMS. Habib mengatakan bahwa sang gubernur dengan gagah telah mengeluarkan SK PELARANGAN AHMADIYAH seprovinsi Sumatera Selatan sejak 1 September 2008. “Kapan sang Presiden RI punya nyali keluarkan KEPRES PEMBUBARAN AHMADIYAH?” ujarnya. “Ah nyalinya kecil. Pengecut,” katanya lagi.

Habib Rizieq termasuk salah satu tokoh Islam yang begitu keras menentang keberadaan Ahmadiyah di Indonesia. Bersama sejumlah tokoh yang tergabung dalam Forum Umat Islam tak henti berjuang agar pemerintah segera membubarkan Ahmadiyah dengan keputusan presiden. Sebelumnya Habib menilai keluarnya Surat Keputusan Bersama Soal Ahmadiyah tidak akan menyelesaikan masalah. Malah SKB itu dia anggap banci karena tidak tegas melarang eksistensi Ahmadiyah di Indonesia.

“Pembubaran Ahmadiyah adalah harga mati,” ujarnya suatu saat.

Umat Butuh Payung Penjaga Akidah

Lagi-lagi, persoalan Ahmadiyah yang nyata-nyata menyesatkan tetapi menjadi polemik. Padahal perkara ini sudah jelas keyakinan Ahmadiyah dan ajarannya yang mengaku adanya nabi setelah Muhammad Saw. adalah batil. Tetapi mengapa masih ada yang membela Ahmadiyah?

Demikialah kehidupan umat ketika tidak ada payung yang menjaga akidah umat. Penghinaan terhadap ajaran Islam tidak disikapi dengan tegas oleh pihak yang berwenang. Bagaiamana nanti ketika ajal telah menjemput, para penguasa itu akan dimintai pertanggungjawaban di sisi-Nya. Padahal, di zaman Rasulullah dan para Khulafa Rasyidin, mereka sangat tegas untuk menumpas penyesatan dan ajaran 'dajjal' sang pendusta yang telah mengaku adanya Nabi setelah Muhammad.

Ini semakin menunjukkan kepada kaum Muslim, kebutuhan umat terhadap payung penjaga akidah dan pelindung umat. Itulah Khilafah Islamiyyah, institusi yang akan menerapkan Islam dan mengembannya ke seluruh alam. Masihkan kita berdiam diri? Yakin, suatu saat nanti Allah Swt. akan meminta pertanggungjawaban kita semua.

source : www.syabab.com

the beginning and end of ramadan

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِوَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

"Ramadhan is the month in which the Qur’an was revealed, a guidance for mankind, and clear proofs of the guidance and as a criterion (al-Furqan)" [TMQ Al Baqarah: 185]

Unfortunately the reality today is that people begin Ramadhan on different days and have Eid on different days even in one country and one city. We must understand the reasons why people differ on this matter, the arguments they put forward and the hukm shari regarding this matter according to the Islamic evidences.

It is important to understand that the sources of Shariah for us are the Quran & Sunnah fundamentally. Our emotions, public opinion, the view of the majority, norms, customs, etc do not determine the shariah rules. The Prophet (saw) said: "Whoever speaks about the Qur'an without knowledge, then let him prepare for himself his seat in the fire." [Tirmidhi, Ahmad, Nisai & Ibn Jarir]

We need to remember the statement of Ibn Masud (ra): “The Jama’a is Haq (truth) even if it is one person”.

The unification of the day in which the fast begins and the day in which Eid begins for all the Muslims world-wide is a duty which Allah has prescribed upon them and one of the aspects of their unity. Allah (swt) has clearly and specifically determined in the Shari'ah texts the day of fasting and the day of Eid.

Allah (swt) says:

يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

“They ask you about the crescents. Say: They are but signs to mark fixed periods of time in the affairs of men and for pilgrimage.” [TMQ 2:189]

فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ

“Whoever witnesses the crescent of the month, he must fast the month." [TMQ 2:185]

Bukhari and Muslim reported on the authority of Abdullah Ibnu Omar (may Allah be pleased with them) that the Messenger of Allah (saw) mentioned Ramadhan and said: "Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy complete it (thirty days)."

Muslim also reported on the authority of Abdullah Ibnu Omar (R) that the Messenger of Allah (saw) made mention of Ramadhan and with a gesture of his hand said: "The month is thus and thus. (He then withdrew His thumb at the third time indicating 29). He then said: Fast when you see it, and break your fast when you see it, and if the weather is cloudy do calculate it (the months of Shaban and Shawwal) as thirty days."

Bukhari reported on the authority of Ibnu Omar (R) that the Messenger of Allah (saw) said: "The month consists of 29 nights, so do not fast till you have sighted it (i.e. the new moon), and if the weather were cloudy, then complete it as thirty days."

In the narration of Muslim, the Messenger of Allah (saw) said: "The month of Ramadhan may consist of twenty-nine days. So do not fast until you have sighted it (the new moon) and do not break fast, until you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then complete it (thirty days)."

Muslim also reported on the authority of Abdullah Ibnu Omar that the Messenger of Allah (saw) said: “The month of Ramadhan may consist of twenty-nine days; so when you see the new moon observe fast and when you see (the new moon again at the commencement of the month of Shawwal) then break it, and if the sky is cloudy for you, then calculate it (and complete thirty days)."

These Ahadith are very clear and unequivocal, in them the Messenger of Allah (saw) orders us to fast when the sighting of the new moon of Ramadhan is confirmed, and orders us to break fast when the sighting of the new moon of Shawwal is confirmed; these orders are binding and their violation is a sinful act just like the abandoning of any other duty or the committing of an unlawful act.

The command of fasting and breaking fast is general: "Do not fast till you see it and do not break fast till you see it." - "Do fast when you it is sighted and break fast when it is sighted." The verb ‘Sumu’ ‘Do fast’ is in the plural form includes all Muslims all over the world. Furthermore, the word ‘Ruayateh’ 'sighting' has also come in a general form: "When it is sighted" or "If it is sighted."; this means that it includes any sighting, and it does not merely apply to the person who sights the new moon, nor does it specifically apply only to the people of his own country, for the address which orders the fast and the breaking of the fast is general and comprehensive, as is the address concerning the sighting, therefore, the rule is undoubtedly general.

The command is not for individual Muslims to sight the moon and then begin fasting or to make Eid based upon their personal sighting. Even the Prophet (saw) used to begin fasting when he had not personally seen the moon but a Muslim had reported to him that they had seen it. Ibn Umar (ra) reported, "During the time of the Prophet (saas), the companions went looking for the new crescent. So I told the Prophet (saw) that I saw it. So he fasted and told the companions to fast." [Abu Dawud & Hakim]

Therefore, the command of fasting and of breaking the fast when the new moon is sighted is a command which addresses all Muslims all over the world. So for example if the new moon was sighted in Rabat on Friday night, and was not sighted in Jakarta on Friday night but on Saturday night, the people of lndonesia must act upon the sighting of the new moon in Morocco, they must therefore begin the fast on Friday if the new moon was that of Ramadhan; if they did not fast that day they should compensate for that day because the obligation to fast has been confirmed by the sighting of the new moon by any Muslim anywhere in the world. Also, if the new moon was that of Shawwal, they should break their fast when news about the sighting reaches them even if they did not sight it themselves, for the moment the sighting is confirmed, they must break their fast, and it would be sinful for them to continue fasting.

Therefore, the Shari'ah rule states that if the people of one country sighted the new moon, it would be exactly as if all the Muslims have sighted it as well, therefore they should all fast if it is the new moon of Ramadhan, and they should all break fast if it is the new moon of Shawwal. This is the rule of Allah (swt) according to the Shari'ah texts.

During the lifetime of the Messenger of Allah (saw), the Muslims used to begin the fast on the same day and break it on the same day despite the fact that they lived in different areas, and this serves as another Shari'ah evidence that the sighting of the new moon in one area obliges all the Muslims to fast together on the same day and break fast together on the same day.

As for the Shub'ha (controversial evidence) of those who claim that the beginning of the fast and the end of the fast i.e. the day of Eid could be different, this can be summarised in two points:

1- The first Shub'ha: They claim that to each people living in one country their sighting, for each people should follow their own times just like the times of prayer; this is why they said: The precept lies in the Matali', i.e. the time of rising (of celestial bodies). In answer to this claim we say the following: The times of prayer are subject to their scheduled times and these are different even in the one region, for the signs which the Shari'ah has specified would occur at different times; as far as fasting is concerned, this difference also applies at the time of Imsak (beginning of fast) at dawn and at the time of Iftar (end of fast) just after sunset, this is so because the text has indicated this difference: Allah (swt) says:

"And eat and drink until the white thread of dawn appears to you distinct from its black thread; Then complete your fast until the night appears" [TMQ 2:187]

The Imsak and the Iftar times differ from one place to another just like the times of prayer, which also differ from place to place, this difference happens in the one single day, however, the beginning of the month of fasting must begin on the same day all over the whole world, and the difference occurs only in the parts of the single day. This is what the texts of the Ahadith have clearly indicated; and this is what is confirmed by the understanding deduced from the Shari'ah rule. The difference in the rise of the new moon between the farthest two points in the world does not exceed twelve hours; and the classical Mujtahids (learned scholars) are excused for not understanding this deduction from the Shari'ah rule, for at the time, they were not in a position to clearly realise the movements of the earth, sun and the new moon. And now that the deduction made from the rule is understood, there are no pretexts or excuses left for those who claim that the difference in the time of rising could exceed one day, let alone those who claim that it could be even a few days. Therefore, the month of fasting begins for the Islamic Ummah all over the world on the same day and the end of the month of fasting and the beginning of Eid also occurs on the same day for all the Islamic Ummah all over the world.

2- The second Shub'ha: The second Shub'ha of those who claim that the beginning of the fast and the break of fast vary, is deduced from the narration reported by Muslim on the authority of Kurayb who reported that Umm-ul-Fadhl Bintu-l-Harith sent him to Mu'awiya in Al-Sham; he said: “I arrived in Al-Sham and did business for her (Umm-ul-Fadhl Bintu-l-Harith). It was there in Al-Sham that the month of Ramadhan commenced. I saw the new moon of Ramadhan on Friday. I then came back to Madina at the end of the month, Abdullah Ibnu Abbas (R) asked me about the new moon of Ramadhan and said: "When did you see it? I said: We saw it on the night of Friday, He said: Did you see it yourself? I said: Yes, and the people also saw it and observed the fast and Mu'awiya also observed the fast; whereupon he said: But we saw it on Saturday night. Some would continue to observe fast till we complete thirty (fasts) or we see it (the new moon of Shawwal). I said: Is the sighting of the moon by Mu'awiya not valid for you? He said: No, this is how the Messenger of Allah (saw) has commanded us."

Those who claim that the beginning of fasting and the break of fast may vary, use this Hadith as evidence; they argue that Ibnu Abbas ignored the sighting of the people of Al-Sham and said at the end of the Hadith: This is how the Messenger of Allah (saw) has commanded us. This indicated that Ibnu Abbas learnt from the Messenger of Allah (saw) that the people of one region are not obliged to act upon the sighting of another region; they also argue that this Hadith serves as a specification and an explanation of the Hadith of the sighting. They therefore claimed that the people of each region are commanded to act upon the sighting of the new moon in their region only and not in other regions, thus the beginning of fast and the beginning of Eid vary from one region to another and according to the times of rising.

The answer to this claim lies in the fact that this report is not a Hadith of the Messenger of Allah (saw) but the Ijtihad of a Sahabi, and the Ijtihad of the Sahabi is not comparable to the Hadith of the Prophet (saw). The fact that Ibnu Abbas (R) did not act upon the sighting of the people of Al-Sham reflects an Ijtihad and it cannot be used as a Shari'ah evidence; and besides, the Ijtihad is always nullified by the general Shari'ah evidence, thus the Hadith must be acted upon ahead of the Ijtihad which has to be abandoned. Furthermore, the Ijtihad of the Sahabi cannot specify the general term of the Hadith. As for the saying of Ibnu Abbas at the end of the report: "This is how the Messenger of Allah (saw) commanded us.", it is not a Hadith but merely the way Ibnu Abbas understood the Hadith of the Messenger of Allah (saw) in which he (saw) said: "Fast when you see it and break fast when you see it." This indicates that Ibnu Abbas understood the Hadith as such; though he did not say:This is how the Messenger of Allah (saw) reported it, nor did he say: This is how we learnt it from the Messenger of Allah (saw), but he said: This is how the Messenger of Allah (saw) commanded us.

Imam Al-Shawkani explained the Hadith as follows, he wrote in his book entitled Nayl-ul Awtar the following: "I realise that the evidence is derived from the report of Ibnu Abbas and not from his Ijtihad (exertion) which people understood as such, and what is referred in his saying: "This is how the Messenger of Allah (saw) commanded us.", is his saying (i.e. Ibnu Abbas): So we are still fasting until we complete thirty days; and the command of the Messenger of Allah (saw) lies in the Hadith extracted by the two Sheikhs (i.e. Bukhari and Muslim) among others with the following wording: "Do not fast till you see the new moon and do not break fast till you see the new moon, and if the sky were cloudy, then complete it as thirty days." And this does not specifically apply for the people of one region to the exclusion of others but to all the Muslims." [Nayl ul- Awtar, volume 4, page 268]

Therefore, what Kurayb has reported does not qualify as a Hadith, but remains as it is, i.e. an opinion of Ibnu Abbas; it does not qualify as evidence and cannot be used as such; it also cannot be used to specify the general term of a Hadith, i.e. the general evidence. Therefore the Shub'ha is nullified and its use as evidence is incorrect.

As these two Shub'has are no longer valid there remains no other Shub'ha, and only the evidence derived from the real meaning of the texts would stand, which implies that all the Muslims are commanded to fast when the new moon is sighted anywhere in the world as indicated by the clear-cut meaning of the Hadith of Allah's Messenger (saw) : "Do fast when it is sighted."

And all the Muslims are commanded to break fast when the sighting of the new moon is confirmed in any part of the world, and to make that day their Eid day as clearly indicated in the Hadith of Allah's Messenger (saw): "Do break fast when it is sighted."

Many of the classical scholars have stated this view, Imam Kasanee of the Hanafi Madhab said in his book Bada as-Sana’i that following other than one sighting for the whole Ummah is Bid’a (innovation). This indicates how weak he felt that the other Ijtihad is. Imam Juzairi said in Fiqh al Madhahib al Arba’a (The Fiqh of the four schools of thought) Volume 1 gives two views of the Hanafi’s regarding this: 1) The sighting of the moon by any Muslim should be accepted whether slave, free, man or woman without inquiring whether they are just or not, 2) The justness should be verified by a Qadi.

Ibn Taymiyyah concluded: "To summarize: a person who learns about the sighting of the moon in good time to be able to utilise it for fasting, for ending his fast, or for sacrifice, he must definitely do so. The texts [of Islam] and the reports about the Salaf point to this. To limit this to a certain distance or country would contradict both the reason and the Shar` (Islamic law)." [Al-Fatawa, volume 5, page 111]

Some people may argue what if the news reaches us late that the moon has been sighted. This has also been answered in the ahadith.

The famous Hanafi scholar Imam Sarkhasi (died 483 A.H.) in Al-Mabsoot quotes the narration from Abu Dawud (2333, 2334) that the Muslims did not begin fasting since they did not see the moon. Then a man, from out of Madinah, came and told the Prophet (saaw) that he had seen it (the moon). The Prophet (saaw) asked him if he was a Muslim to which the man answered in the affirmative. The Prophet (saaw) then said: “Allahu-Akbar! one is enough for all Muslims” The Prophet (saaw) fasted and asked the people to stop eating and start fasting. [Al-Mabsout by Imam Sarkhasi; 3-52]

It is also reported in a Saheeh hadith: Abu ‘Umayr ibn Anas reported from his paternal uncles among the Ansaar who said: “It was cloudy and we could not see the new moon of Shawwaal, so we started the day fasting, then a caravan came at the end of the day and told the Messenger of Allaah (peace and blessings of Allaah be upon him) that they had seen the new moon of Shawwaal the day before, so he told the people to stop fasting, and they went out to pray the Eid prayer the next day.” [Reported by the five. It is sahih; al-Irwaa’, 3/102, Abu Dawud 1153]

Even more comtemporary scholars like the founding and well known scholars of the Deobandi and Barelvi movements of the Indian subcontinent have clearly stated this as the correct view in their Fatawa. It is unfortunate that today many who claim to follow them ignore following this hukm.

The co-founder of Dar al-Uloom Deoband, Maulana Rasheed Ahmad Gangohi said: “If the people of Calcutta sighted the moon in Friday, whereas it was sighted in Makkah on Thursday itself, but the people of Calcutta did not know of it (the sighting on Thursday); then whenever they come to know of this, it will be obligatory for them to celebrate eid with the people of Makkah and make up (Qada’) for the first fasting.” [Maulana Rasheed Ahmad Gangohi, Sharh Tirmizi (Explanation of Tirmizi), Kaukab un Durri, pg 336 Urdu edition].

“Wherever the sighting is confirmed, however far off it may be, even if it were to be thousands of miles; the people of this place will have to abide by that.” [Fatawa Dar ul Uloom Deoband, Vol. 6 page 380, Urdu edition]

“Question: There has been some dispute in Amritsar etc. regarding sighting of moon for Ramdhan and Eid ul fitr. So should we the residents of Mandla (CP), which is located very far off, follow that sighting or not?
Answer: In the maslak of Hanafiyyah, there is no consideration of Ikhtilaf al Matale’ (difference in sighting); the sighting of the people of east is binding upon the people of the west and vice versa. This is also demanded by the hadith (soomoo li ru iyatihi we aftaroo li ru iyatihi) “Fast when it is sighted and stop fasting when it is sighted”, because the address ‘soomoo’ and ‘aftaroo’ is ‘aam (general) and for everyone. In conclusion, when sighting is confirmed in whichever place, everyone is supposed to start his fast and break it in accordance with it, i.e when the sighting is confirmed.” [Fatawa Dar ul Uloom Deoband, Vol 6 page 385 & 386, Urdu edition]

“Irrespective of how far the news of sighting came from, it is to be relied upon. For instance if the people of Burma did not sight the moon, and a person from Bombay testifies to them of having sighted the moon; it will be incumbent upon the people of Burma to make up for the (first) fasting i.e. Qada’.” [Mufti Kifayat ullah, Ta’leem ul Islam, vol. 4, section sighting of moon: Urdu edition]

“When the moon is sighted in one place it is not just for that region but for the entire world.” [Maulana Amjad Ali, Bahar e Sharee’at, Vol 2 page 108, Urdu edition]

The founder of the Barlevi's said: “In the correct and authentic mazhab of our Imams, with regard to the sighting of moon for Ramdhan and eid, distance of the place of sighting is of no consideration. The sighting of the east is binding upon west and vice versa i.e. the sighting of west is similarly binding on east.” [Maulana Ahmad Raza Khan, Fatawa Rizwi; Vol 4 page 568, Urdu edition]

Using calculations

It is worth mentioning here that the astrological calculations used to determine in advance when the month of Ramadhan starts and ends do not serve as a substitute for the actual sighting, for the texts mentioned the "sighting"; there is however no harm in using the calculations to help determine the appropriate time to start monitoring the new moon. As for the governments who use these calculations instead of the sighting, their actions contradict the clear texts, and therefore their actions are unlawful and the Muslims are forbidden from relying on their announcements.

All the Ahadith connected to the sighting of the moon contain the word “ru’yatehe” which is derived from the word “ra’a”. People who support the idea of calculating the birth of the moon for Ramadan misuse the word “ra’a”. While the word ra’a could mean knowledge, it is not correct to apply this meaning here because of the following reasons:

1. Ra’a, when referring to a single object, means to visualize that object through the eye, i.e. he saw the moon. However, if ra’a refers to two objects, it could mean to know, i.e. he knew the correct opinion.

2. If ra’a is used in reference to a tangible object, it means to visualize the object through the eye. However, if it is used to present an idea or an abstract thing, then it could mean knowledge. Thus, since the Ahadith refer to the moon, which is a tangible object, ra’a here means to visualize sight.

Umar (ra) reported that the Prophet (saaw) said: (in translation): “We are ummiyah (unlettered) people, we neither write nor calculate. The month is this way and that, sometimes 29 days and sometimes 30.”

Those who calculate say that the command in this Hadith, i.e. to sight the moon, is accompanied by a reason (illah) which justifies the command. This justification being that the Ummah was unlettered (“We neither write nor calculate”). The ruling in terms of its validity goes only as far as its justification. If the Ummah has emerged from its “unlettered state” and is able to write and calculate, it becomes essential to rely on calculation alone. However, this argument is incorrect due to the following:

1. The description of the Ummah in this Hadith, “Ummiyah”, does not imply an illah (legal reason). “Ummiyah” could mean “Arab”. [TMQ 62:2]. “We neither naktub (write) nor nahsib (calculate)...” “Nahsib” in the Hadith carries several meanings such as: we do not use astronomical calculations to determine the legal Shari’i beginning and end of the month; nor do we practice astrology, etc. “Nahsib” does not mean general calculations because Muslims are commanded by the Shar’iah to follow the laws of Zakah, inheritance etc. which do involve extensive calculations.

The claim that the Hadith describes the condition of the Ummah at the time of the Prophet (saaw) is false. Further, the claim that this condition serves as an illah is also preposterous.

2. Further, even if this “condition” is considered an illah (reason), Qiyas on this issue is invalid. Firstly, there can be no Qiyas in Ibadaat (ritual worships). Secondly, it contradicts the definite meaning in texts of the numerous Ahadith which clearly illustrate that the “sabab” (cause) for fasting is the sighting of the moon (like the setting of the sun is the sabab for maghrib prayers).

Therefore, it is quite clear that the arguments presented to “justify” the beginning of Ramadan through the use of calculations are invalid and haram. The only way to determine the arrival of Ramadan is through sighting the moon.

In the Tafseer of Al-Qurtabi, Ibn Nafi'e (ra) reported that Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated." The renowned scholar Ibn Al'Arabi said, "Some of our people erred when they reported that Imam Shaf'i relied on calculations." Ibn Al-'Arabi commented, "The report is baseless and falsehood." [Tafseer Al-Qurtabi]

What about the majority?

Today some people argue that we must follow what the majority are practicing, they attempt to misquote Islamic texts about “Holding on to the Jama’a” and they misinterpret these to mean the ‘Jumhoor’ ‘majority’. Islam has obliged sticking to the jama'ah of Muslims under an Imam (Khalifah) not to the majority.

Al-Bukhari narrated about Bisr ibn Obaydellah al-Hadhrami that he heard Abu Idrees al-Khoolani say that he heard Huthaifah ibn al-Yaman saying: "The people used to ask the Prophet of Allah (saw) about the good and I used to ask him about the bad in fear that it might catch me. So I said: O Prophet of Allah! We were in times of jahilliyah and mischief then Allah brought us this good, so is there any mischief after this good? He (saw) said: Yes. I said: Will there be any good after that mischief? He said: Yes, and it has smoke. I said: What is its smoke? He said: (Some) people guide without any guidance, you recognise some (from them) and deny some. I said: Will there be a mischief after that good? He said: Yes, (some) people who invite at the doors of hell, whoever accepted their invitation they throw him in it (hell). I said: O Prophet of Allah, describe them to us. He said: They are of our own skin (of our people) and talk our language. I said: What do you order me to do if that (matter) caught me? He said: Adhere to the jama'ah of Muslims and their Imam. I said: What if the Muslims have no jama'ah nor an Imam? He said: Then you abandon all those groups, even if you have to grab with your teeth the trunk of a tree till death comes to you as such."

This hadith is clear in its expression that the Prophet (saw) orders Muslims to adhere to the jama'ah of Muslims and to adhere to their Imam, and to leave those who invite people to the doors of hell. When the questioner asked him that in case the Muslims have no Imam and no jama'ah what he has to do in regard with those who call at the doors of hell, the Prophet (saw) ordered him to abandon these groups, not to disassociate himself from the Muslims nor to abstain from the action for establishing an Imam. So his order is clear, disassociate yourself from all those groups, and he emphasised the dissociation of those groups even to the extent that his isolation from them would make him clench to the trunk of a tree until death comes to him. It means adhere to your deen by staying away from the misleading callers who are at the doors of hell. In this hadith there is no excuse or permission (for anybody) to abandon the work for establishing a Khaleefah, it is, rather, confined to the command of adhering to the deen and abandoning the callers at the doors of hell, and the sin will remain on him if he does not work to establish a Khaleefah. So he is ordered to abandon the misleading groups in order to save his deen from the callers of the misguidance, even if he had to clench to the trunk of a tree, but not to distance himself from the Muslim community and abandon the work for establishing the laws of the deen and establishing an Imam for Muslims.

The concept of following the majority rather than following Islam is not based on evidence from the Quran and Sunnah and contradicts many evidences about enjoining the good and forbidding the evil even in the face of hardship, the Prophet (saw) said: "The master of martyrs (sayyid al-shuhada) is Hamza, and a man who stands up to a tyrant ruler and gives him nasiha (advice). And so the ruler kills him"

The disease of Nationalism has affected us

Why is it people follow only the sighting in their nation, who has created the borders between these nations? The Kuffar. Why is it that in Delhi people will follow the sighting in any other part of India but not of Pakistan when it is geographically closer than many parts within India itself like Kerala or Tamil Nadu. In Pakistan people will not follow the sighting of Bangladesh but before 1971 when it was East Pakistan they would, why?

The Messenger of Allah (saw) said, “He is not one of us who calls for ‘asabiyyah, (nationalism) or who fights for ‘asabiyyah or who dies for ‘asabiyyah.” [Abu Dawud]

O Muslims! When you hear that a Muslim country, any country, no matter how near or how far, declares that it has been confirmed according to the lawful way that the new moon of Ramadhan has been sighted, you must begin your fast, and you are forbidden to wait for the ruler or the Mufti in your part of the world to give you permission to fast, and when you hear that a Muslim country, no matter how near or how far, has declared that the sighting of the moon of Shawwal has been confirmed, by relying on the method recognised by Shari'ah, you must break your fast and celebrate the Eid, you are forbidden from waiting for the ruler's or the Mufti's permission to celebrate Eid. You fast and you break fast by the command of Allah (swt) and His Messenger (saw), not by the command of those disbelieving mischievous rulers, and not by the command of those Muftis who are more anxious to please the rulers rather than to please Allah (swt). . Mu'az narrated: I said: O Messenger of Allah. What do you think if we had leaders who do not follow your Sunnah and do not adopt your order; in what do you order regarding their affair? The Messenger of Allah (saw) said: There is no obedience to the one who does not obey Allah 'azza wa jall.'

Muslim on the authority of Abu Hurayrah: that “The Messenger of Allah (saw) forbade fasting on two days, the day of al-Adha and the day of al-Fitr”.