Posts Tagged With: ulama

Darul Uloom Deoband’s Fatwa


Important Clarification

6 Rabee’ul Awwal 1438/6 Dec 2016.

Due to the letters and questions regarding some of the incorrect ideologies and thoughts and the questionable Bayaans of Janaab Moulana Saad Saheb Kandhelwi received from within the country as well as from beyond, with the signatures of senior Asaatizah Kiraam and the panel of Muftis, an official stance has been taken.

However, before releasing this document, it was brought to our notice that a delegation wishes to come to Darul-Uloom and discuss matters on behalf of Moulana Muhammed Saad Saheb. Hence, the delegation came and delivered the message on behalf of Moulana Muhammed Saad Saheb that he is ready to make Rujoo’ (retract). Therefore, the unanimous stance was sent with the delegation to Moulana Muhammed Saad Saheb. A reply was then received from him, however, Darul-Uloom Deoband was not satisfied with his reply completely, upon which some explanation was sent to Moulana Muhammed Saad Saheb in the form of a letter.

In order to protect the blessed effort of Tableegh started by the Akaabir Ulema of Darul-uloom Deoband from becoming mixed up with incorrect ideologies, to keep it on the pattern of the Akaabir and also in order for its benefit and to keep the reliance of the Ulema-e-Haq upon this effort, it is regarded as a Deeni responsibility to present our unanimous standpoint to the Ahl-e-Madaaris, Ahl-e-Ilm and the unbiased people. May Allah Ta’ala protect this blessed effort in every way and grant all of us the ability to remain ideologically and practically on the path of truth.

بسم الله الرحمن الرحيم
الحمد لله رب العالمين، والصلاة والسلام على سيد الأنبياء والمرسلين، محمد وآله وأصحابه أجمعين. أما بعد:

Recently a request has been received from many Ulema and Mashaaikh that Dar-uloom Deoband present its stance regarding the ideologies of Moulana Muhammed Saad Saheb khandhelwi. Very recently, letters have been received from the reliable Ulema of Bangladesh and some Ulema from our neighbouring country (Pakistan), together with which various Istiftaas [requests for Fatwas] have come to the Darul-Ifta at Dar-uloom Deoband from within the country.

Without getting involved in the disagreements within the Jamaat and the administrative matters, we wish to say that since the last few years, the ideologies of Moulana Muhammed Saad Saheb khandhelwi were received in the form of letters and Istiftaas. Now, after investigation, it has been proven that, in his Bayaans, incorrect or unfavourable explanation of the Qur’aan and Hadeeth, incorrect analogies and Tafsir bir Raay[interpretations based on self-opinion in conflict with Qur’an and Hadith] are found. Some statements amount to disrespect of the Ambiyaa’ (alayhis salaam) whilst many statements are such, wherein he moves beyond the bounds of the majority and Ijmaa’ of the Salaf.

In some Fiqhi matters also, without any basis, he contradicts the unanimous Fatwa of reliable Darul-Iftas and emphasises his new view upon the general people. He also stresses upon the importance of the effort of Tableegh in such a manner that other branches of Deen are criticised and belittled.

The method of doing Tableegh by the Salaf is also opposed, due to which the respect of the Akaabir and Aslaaf is lessened, rather, they are belittled. His conduct is in stark contrast to the previous Zimm-e-Daars of Tableegh, viz; Hazrat Moulana Ilyas Saheb (rahmatullahi alayh), Hazrat Moulana Yusuf Saheb (rahmatullahi alayh) and Hazrat Moulana In’aamul Hasan Saheb (rahmatullahi alayh).

Hereunder are some of the quotations we have received from the Bayaans of Moulana Muhammed Saad Saheb which have been proven to have been said by him:

* “ Hazrat Moosa (alayhis salaam) left his nation and went in seclusion to engage in Munaajaat with Allah Ta’aala, due to which 188 000 individuals went astray. The Asl was Moosa (alayhis salaam), he was the Zimme-Daar. The Asl was supposed to remain. Haroon (alayhis salaam) was a helper and partner.”

* “Naql-o-Harkat is for the completion and perfection of Taubah. People know of the three conditions of Taubah, they don’t know the fourth. They have forgotten it. What is it? Khurooj! [i.e. coming out specifically for Tabligh]. People have forgotten this condition. A person killed 99 people. He first met a monk. The monk made him despair. He then met an Aalim. The Aalim told him to go to a certain locality. This killer did Khurooj, therefore Allah Ta’aala accepted his Taubah. From this it is understood that Khurooj is a condition of Taubah. Without it, Taubah is not accepted. People have forgotten this condition. Three conditions of Taubah are mentioned. The fourth condition, i.e. Khurooj is forgotten.”

* “There is no place for getting Hidaayat except the Masjid. Those branches of Deen where Deen is taught, if their connection is not with the Masjid, then, by the oath of Allah Ta’aala there will be no Deen in it. Yes the Ta’leem of Deen will take place, not Deen.”

(In this quotation, by connection with the Masjid, his intention is not going to perform Salaah in the Masjid. This is because he said this while talking about the importance of the Masjid and talking about Deen only after bringing a person to the Masjid. He said it while speaking about his specific ideology, the details of which is in the audio. His ideology is thus: to speak about Deen outside of the Masjid is contrary to the Sunnah, and contrary to the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallahu anhum))

* “To teach Deen for a wage is to sell Deen. People who commit Zina will enter Jannah before those who teach Qur’aan for a wage.”

* “According to me Salaah with a camera phone in ones’ pocket is invalid. Get as many Fatwas as you want from the Ulema. Listening to and reciting Qur’aan on a camera phone is a disgrace to the Qur’aan, there will be no reward for it. A person will be sinful by doing so. No reward will be attained. Because of doing so Allah Ta’aala will deprive one from the ability of practising on the Qur’aan. Those Ulema who give the Fatwa of permissibility in this regard, according to me they are Ulema-e-Soo, Ulema-e-Soo’. Their hearts and minds have become affected by the Christians and Jews. They are completely ignorant Ulema. According to me, whichever Aalim gives the Fatwa of permissibility, by Allah Ta’aala his heart is devoid of the greatness of the Kalaam of Allah Ta’aala. I am saying this because one big Aalim said to me: “What is wrong with it?” I said that the heart of this Aalim is devoid of the greatness of Allah Ta’aala even if he knows Bukhari. Even non-Muslims may know Bukhari.”

* “It is Waajib upon every Muslim to read the Qur’aan with understanding it. It is Waajib. It is Waajib. Whoever leaves out this Waajib act will get the sin of leaving out a Waajib act.”

* “I am astonished that it is asked: “With whom do you have Islaahi Ta’alluq?” Why is it not said, that my Islaahi Ta’alluq is with this effort? My Islaahi Ta’alluq is with Da’wat. Have Yaqeen that the A’maal of Da’wat is not just enough for reformation, rather, it guarantees reformation. I have contemplated deeply, this is the reason why those involved in the effort do not stay steadfast. I am saddened over those people who sit here and say that six points is not complete Deen. The person who himself says his milk is sour cannot do business. I was completely shocked when one of our own Saathis asked for leave for a month saying that he wanted to spend I’tikaaf in the company of so and so Sheikh. I said that until now you people have not joined Da’wat and Ibaadat. You have spent at least 40 years in Tableegh. After spending 40 years in Tableegh a person says that he wants leave because he wants to go for one month I’tikaaf. I said that the person who requests leave from Da’wat in order to do Ibaadat, how can he improve his Ibaadat without Da’wat? I am saying it very clearly that the difference between the A’maal of Nubuwwat and the A’maal of Wilaayat, the difference is only that of not engaging in Naql-o-Harkat. I am saying it extremely clearly that we do not make Tashkeel to merely go out to learn Deen, because there are other avenues of learning Deen. Why is it necessary to go out in Tableegh only? The object is to learn Deen. Learn in a Madrasah. Learn in a Khaanqah.”

Some quotations from his Bayaans have also been received from which it becomes apparent that Moulana Muhammed Saad Saheb khandhelwi regards the vast meaning of Da’wat to be confined to the current form present in the Tableegh Jamaat. Only this form is expressed as the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallaahu anhum). Only this specific form is regarded to be Sunnah and the effort of the Ambiyaa’ (alayhis salaam), whereas it is the unanimous viewpoint of the majority of the Ummah that Da’wah and Tableegh is a universal command, regarding which the Shariah has not stipulated any specific form, which, if left out, will equate to leaving out the Sunnah.

In different eras Da’wat and Tableegh took on different forms. In no era was the divine command of Da’wat completely ignored. After the Sahaabah (radhiyallahu anhum), the Taabi’een, Tab-e-Taabi’een, A’immah Mujtahideen, Fuqahaa’, Muhadditheen, Mashaaikh, Awliyaa’ of Allah and in recent times our Akaabir made an effort in different ways to bring Deen alive on a global scale.

In order to maintain brevity we have only mentioned a few things. Besides these, many other points have been received that go beyond the scope of the Jumhoor Ulema and have taken the shape of a new ideology. These things being incorrect is very apparent, therefore, a detailed treatise is not required here.

Before this, on numerous occasions, attention was drawn to this in the form of letters sent from Darul-Uloom Deoband. It was also brought to the attention of the delegations from “Bangla Wali Masjid” on the occasion of the Tableeghi Ijtimaa’. To date no reply to the letters was received.

Jamaat-e-Tableegh is a purely Deeni Jamaat, which cannot be left to operate in a manner that is ideologically and practically apart from the majority of the Ummah and the Akaabir (rahmatullahi alayhim). The Ulema-e-Haq can never be unanimous nor can they adopt silence over disrespect to the Ambiyaa’ (alayhis salaam), deviant ideologies, Tafsir Bir Raay and whimsical explanation of the Ahaadeeth and Aathaar, because, these types of ideologies will later on cause the entire group to deviate from the path of truth as has happened to some Deeni and Islaahi Jamaats.

This is why we consider it our Deeni responsibility to inform the Ummah in general and the Tableeghi brothers specifically in light of these points that:-

Moulana Muhammed Saad Saheb khandhelwi Saheb, due to a lack of knowledge has strayed from the path of the majority of the Ulema of the Ahlus Sunnah Wal Jamaa’ah in his ideologies and his explanation of Qur’aan and Hadeeth, which is undoubtedly the path of deviation. Therefore, silence cannot be adopted regarding these matters, because, even though these ideologies are those of a single person, they are spreading with great speed among the general masses.

The influential and accomplished Zimme-Daars of Jamaat who are moderate and composed also wish to turn our attention that an effort needs to be made that this Jamaat which was established by the Akaabir be kept upon the pattern of the majority of the Ummah and that of the previous Zimme-Daars. An effort also needs to made so that the incorrect ideologies of Molvi Saad that have spread amongst the general masses may be rectified. If immediate action is not taken, there is fear that a great portion of the Ummah, which is affiliated to the Tableegh Jamaat will succumb to deviance and take on the form of a Firqah Baatilah.

We all make Du’aa that Allah Ta’aala protect this Jamaat and keep the Jamaat-e-Tableegh alive and flourishing with Ikhlaas upon the manner of the Akaabir. Aameen. Thumma Aameen.

Note: These types of inappropriate statements were made previously by some individuals connected to the Tableegh Jamaat, upon which the Ulema of that time, for example, Hazrat Sheikhul Islam (rahmatullahi alayh) etc. cautioned them after which those individuals desisted from such statements. Now, however, the Zimme-Daars [i.e. the leaders of Tabligh Jama’at] themselves are saying such things, rather, even worse things are being said, as is apparent from the above quotations. They were cautioned, however, they did not heed the caution, due to which this decision and Fatwa is being approved, in order to save the people from deviance.

END OF STATEMENT FROM DARUL ULOOM DEOBAND

The original Urdu version is available at this link:
http://www.darulifta-deoband.com/home/ur/Dawah–Tableeg/147286

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Ijazah Doktor Tafsir Diamalkan Setelah Khuruj 3 Hari


Subhanallah asbab adanya dakwah ummat manusia mengenal Allah ta`ala.

Ana berlatar belakang salafi, dari kecil belajar dari ulama2 salafi, sampai akhirnya ana menemukan hidayah utk mencintai jama`ah tabligh, ana mencoba untuk ikut program khuruj 3 hari bersama jama’ah Madinah waktu ana di malaysia, dan subhanallah muskilah2 yg selama ini tersusun rapi dalam pikiran ana tentang jama`ah tabligh terjawab semua. Ternyata Rasulullah saw pun pernah mengutus rombongan Khalid bin Walid ra ke Najran utk berdakwah selama 3 hari, kemudian pulang ke markaz madinah dg membawa Tasykilan bani Harist bin Ka`ab.

Kepada ikhwan2, mohon bantuan do`a dan dukungan untuk ana yg masih sangat sedikit memahami usaha dakwah yang dihidupkan kembali oleh Syeikh Muhammad Ilyas Al-Kandhalawi rah.a. Setelah ana ikut program khuruj, ikhwan2 salafi banyak yg menghujani ana dengan berbagai pernyataan yang sangat tidak pantas diucapkan, tapi ana bersabar dan ana kembalikan semua kepada Allah ta`ala pemilik kebenaran yg sebenarnya.

Jika ikhwan2 yg tergabung di grup ini sering mendengar fatwa2 miring tentang usaha dakwah ini, itu adalah kerjaan oknum yang baru mempunyai sedikit ilmu tapi sudah takabbur.

Dan sampaikan permohonan maaf ana kepada ikhwan2 tabligh yg pernah ana usir waktu hendak mengadakan khuruj di masjid yg ana kelola. Ternyata pengusiran itu berbuah hidayah. Setelah mengusir jama`ah, ana berangkat umroh dan menceritakan kepada guru ana, Syeikh Mokhtar (imam Masjid Nabawi), ternyata beliau memarahi tindakan ana yg mengusir jama`ah khuruj 3 hari. Akhirnya ana merenung dan selalu terbayang para jama`ah yang ana usir, senyum keikhlasannya terpancar sangat mempesona, dan akhirnya ana putuskan utk meminta restu beberapa Syeikh di masjid Nabawi bahwa ana akan mencoba menyelidiki jama`ah tabligh. Akhirnya Allah ta`ala pilih malaysia sebagai tempat ana bergabung dengan jama`ah tabligh. Sepulang umroh ana satu pesawat dengan jama`ah dari madinah yang hendak khuruj 4 bulan, ana sekursi dengan Ahmad Moorseed orang Yanbu`, dengan kelembutan dan kemuliaan akhlaknya beliau banyak cerita pengalamannya dalam jama`ah tabligh. Akhirnya sesampai di Sri Petaling, ana diajak menjumpai Mulwi (maulana) Hamzah, dari lisan beliau keluar kata2 yg sangat mengetuk hati ana, bahwa yang akan diterima Allah ta`ala bukanlah hujjah yang baik, tapi amal yg baiklah yg akan menjadi ukuran kesuksesan manusia dalam kehidupan setelah mati. Ana langsung sujud syukur dan tak henti2nya menangis, teringat saudara2 yg pernah ana usir dari masjid.

Ana akhirnya diputus oleh musyawarah khuruj bersama jama`ah Madinah sekalian bantu tenaga sebagai mutarjim, ana khuruj di Kelantan.

Setelah khuruj 3 hari rasanya subhanallah, ijazah Doktor Tafsir yg ana dapatkan dari Jami`ah Islamiyyah Madinah baru saja ana amalkan setelah ikut khuruj 3 hari.

Sekarang ana konsentrasi untuk merintis Ma’had Tahfidz Al-Qur`an program 7 bulan, dan alhamdulillah telah meluluskan santri hafidz 30 juz selama 8 bulan yang sekarang sedang melanjutkan belajar di Makkah Al-Mukarromah.

Jika ikhwan2 di grup ini mendapatkan pertanyaan dari ikhwan2 salafi tentang kesesatan jama`ah tabligh versi mereka, maka denga segala keterbasan ilmu ana siap bantu memberikan jawaban, karena ana pernah langsung Mulazamah dengan Syeikh Bin Bazz selama 3 tahun, jadi ana tahu betul fatwa beliau tentang jama`ah tabligh.
Demikian sedikit pengalaman ana setelah ana ikut jama`ah dakwah tabligh.

sumber: Abu Nashir Al-Makki

tambahan: penulis pernah belajar di Ma’had Abu Bakar sewaktu di Pakistan.

tambahan penulis: alhamdulillah ulama2 Haramain udh banyak yg mendukung usaha dakwah jama`ah tabligh, waktu musim haji kemaren ana bawa maulana Ahmad Lath utk khususi dg beberapa Imam Masjidil haram, diantara Syeikh Maheer Al-Muaeqly, Alhamdulilla h beliau ternyata pernah mendapatkan beberapa sanad hadist dari Deoband, jadi nyambung keilmuannya dg ulama2 dakwah…

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Malfuudzaat 60


Beliau berkata, “Maulana! Alim ulama belum ikuti usaha ini. Apakah yang harus saya perbuat? Ya Allah ! Apa yang harus saya perbuat?” Saya berkata, “Tuan berdoalah, semua akan ikut.” Beliau berkata, “Saya senantiasa berdoa, kamulah juga berdoa!” Kemudian beliau membaca syair,

Astaghfirullahi min qauli bilaa ‘amalin # laqad nasibtu bihi naslan ladzi ‘iqam

Dhalamtu sunnata min ahyidh dhulaama ila # anistakat qadamaahudh dhurra man waram

“Daku mohon ampun kepada Allah dari perkataan tanpa ‘amal # Karena telah banyak kaum yang binasa # Saya telah mendzalimi sunnah Nabi yang besar # yang telah bengkak kakinya karena shalat sepanjang malam.”

Sambil menangis beliau berkata, “Bersyair adalah salah satu kebiasaan para ulama tetapi bukan untuk menyusun kata-kata indah, hanya untuk melembutkan hati dan menambahkan cinta kepada Nabi saw.”

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Malfuudzaat 54


Suatu ketika beliau berkata, “Jamaah Delhi yang akan dihantar ke Saharanpur, Deoband dan lain-lain tempat hendaklah disertakan surat untuk para ulama di sana, dengan penuh hormat ditulis,

“Jamaah ini dihantar ke sini untuk bertabligh kepada orang awam. Waktu tuan-tuan adalah sangat berharga. Sekiranya ada kelapangan berilah bimbingan kepada jamaah-jamaah ini sambil kerja tuan-tuan dan para pelajar tidak terganggu. Para pelajar boleh sertai dengan pengawasan tuan-tuan. Tanpa pengawasan tuan-tuan mereka tidak patut ikut serta.”

Jamaah yang keluar dinasihatkan jangan sekali-kali ada kebencian di dalam hati mereka terhadap para ulama, jika mereka rasa kurang diberi perhatian. Mereka hendaklah paham bahwa ulama juga sibuk  dengan kerja mereka yang sangat penting. Pada malam hari pun mereka sibuk berkhidmat untuk agama sedang orang lain tidur nyenyak. Kurang perhatian mereka hendaklah dianggap kelemahan kita sendiri karena kurang silaturrahim. Mereka lebih memberi perhatian kepada orang-orang yang telah mendatangi mereka sejak bertahun-tahun.

Beliau berkata selanjutnya, “Buruk sangka kepada siapa pun tanpa suatu sebab, walaupun kepada orang biasa akan menjadi sebab kebinasaan apalagi membenci ulama.”

Tambah beliau, “Memuliakan orang Islam dan menghormati ulama adalah azas kerja tabligh. Setiap muslim hendaklah dimuliakan karena Islamnya dan setiap ulama herus lebih dimuliakan karena ilmu agama yang ada pada diri mereka.”

Beliau berkata lagi, “Usaha atas ilmu dan dzikir masih belum dikuasai oleh ahli jamaah. Saya sangat risau atas perkara ini. Caranya ialah dengan menghantar mereka kepada para ahli ilmu dan ahli dzikir supaya mereka dibimbing sambil menyampaikan pula tabligh serta mengambil manfaat dari ilmu dan pergaulan dengan mereka (ahli ilmu dan ahli dzikir).”

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Malfuudzaat 52


Pada suatu ketika beliau berkata, “Seorang muslim hendaklah khidmat kepada ulama dengan 4 niat, yaitu:

  1. Karena sesama muslim. Seorang muslim menziarahi saudaranya yang muslim semata-mata karena Allah, maka 70.000 malaikat akan menghamparkan sayapnya untuk orang yang bersilaturrahmi itu.
  2. Mereka berhak dimuliakan dan layak dilayani karena di hati dan tubuh mereka terdapat ilmu Nubuwah.
  3. Mereka adalah orang yang menjaga dan mengurus agama Islam.
  4. Untuk memenuhi keperluan duniawi mereka. Sehingga waktu mereka tidak terbuang dengan mengurus keperluan duniawinya dan waktunya bisa lebih banyak digunakan untuk berkhidmat kepada ilmu dan agama. Dan hartawan juga akan mendapat pahala amalan ulama tersebut.

Orang yang akan berkhidmat kepada ulama harus meletakkan diri di bawah tarbiyah dan pengawasan ulama yang dipercayai, karena mereka tidak tahu mana yang harus dibantu.

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Perjalanan Syaikh Abu Hatam rah.a (kisah 1)


Sebagaimana diceritakan oleh Abu Abdullah Khawas rah.a –salah seorang muridnya-. Katanya, “Suatu ketika kami pergi ke daerah Raye bersama Syaikh Hatam rah.a. Kami berangkat bersama rombongan sejumlah 330 orang dengan niat untuk ibadah haji. Semua orang dalam jemaah itu adalah mutawakkiliin yang tidak membawa bekal apa-apa untuk perjalanan. Di kampung Raye kami melewati seorang pedagang. Ia menyambut kami untuk makan malam dan melayani kami selama satu malam. Keesokan harinya orang itu berkata kepada Syaikh, “Saya hendak pergi mengunjungi seorang ulama yang sedang sakit. Jika tuan menginingkan, mari kita pergi bersama.” Maka Syaikh Abu Hatam rah.a berkata, “Menengok orang sakit adalah berpahala, terlebih lagi menengok ulama adalah ibadah. Saya hendak ikut ke sana.” Ulama yang sakit itu adalah Qadhi di kawasan Raye yaitu Syaikh Muhammad bin Muqaatil rah.a.

Ketika sampai di dekat rumah itu, Syaikh Abu Hatam rah.a kelihatan gelisah melihat rumah ulama itu, lalu berkata, “Allahu Akbar! Rumah seorang alim begitu megah bagaikan satu mahligai!” Kami minta izin untuk masuk. Kami melihat interior rumah itu bagus, bersih, luas, dan mewah. Di beberapa tempat tergantung tirai-tirai. Melihat keadaan rumah itu Abu Hatam rah.a tenggelam dalam pemikirannya sendiri.

Ketika kami menemui qadhi itu, kami melihat ia sedang istirahat, berbaring di tempat tidur yang sangat lembut. Salah seorang pembantunya sedang mengipasi bagian kepalanya. Pedagang itu memberi salam dan duduk di sebelah tempat tidurnya lalu menyapa, “Apa kabar?”

Baca lebih lanjut

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