Refurbishment at Masjid at-Tawhid

As many of you may be aware Masjid at-Tawhid is currently going through a refurbishment in preparation for Ramadhan.

Main Prayer Hall Refurbishment Day 1 and 2

main Prayer hall refurbishment day 3 and 4

26th August 2008

The project is to give the main prayer hall, sisters’ area and Wudhu facilities a facelift for Ramadhan so all the worshippers may enjoy this blessed month in a comfortable, clean and new area to break their fast,

pray and worship Allah in. If you want to gain some rewards in Ramadhan then you can do so in a number of ways. Firstly, if you have any handy skills, then help out with the physical hard labour side ofthings. If you can’t spare the time, then simply donate some of your hard earned cash towards the project and let the brothers do the hard work. Of course you will still get the rewards for your donation.

Currently the main prayer hall is under way and new lighting has just been installed with all new wiring. The masjid are looking to raise around £1000 pounds to complete the refurbishments. So please contact us if you can help out.

Sisters Prayer Area Refurbishment

3rd September 2008

The lighting has been complete - finally, and work is being focussed on the minbar. A brand new purpose built minbar and mihrab is currently being constructed at the front of the prayer hall in order to replace the very temporary minbar currently there at the moment. The sisters' side has also made progress with a new coat of paint and new wallpaper. Lighting and wiring are being finalised before cmmencement on carpets and finsihing touches.

We will keep o posted as things progress - thank you for your support so far...

If you want to donate:

Send your donations to: ‘IDC’ 136 West Road, Newcastle upon Tyne, NE4 9QA 0191 273 3099. Or come and help out at Masjid at-Tawhid, Grainger Park Rd, NE4 8RQ.

Oleh: Aji Dedi Mulawarman

1. PENDAHULUAN

Model spiritual company saat ini banyak mempengaruhi perusahaan baik Barat maupun Indonesia. Sebut saja model-model Spiritual company dari Zohar dan Marshall dengan Spiritual Capital-nya atau Ari Ginanjar Agustian dengan ESQ-nya. ESQ model Ari Ginanjar Agustian misalnya, tidak jauh berbeda dengan bentuk spiritual company yang ada. Tujuannya sama, yaitu dikembangkan untuk going concern perusahaan dengan mengadaptasi nilai-nilai universal berbagai agama yang memiliki kesamaan dan bersifat langgeng, seperti kejujuran, ketulusan, rendah hati, menghargai harkat kemanusiaan, rela berkorban demi kemashlahatan orang banyak, dan lainnya.

2. SPIRITUAL COMPANY SEBAGAI BAHAN DASAR ESQ

Apabila kita merujuk ke majalah SWA No 05/XXIII/1-14 Maret 2007 menyoroti spiritual company sebagai topik utamanya, menegaskan bahwa merebaknya spiritual company di Indonesia merupakan dampak dari perkembangannya di Barat seperti dilakukan oleh UPS, Southwest, Starbucks dan Timberland untuk melanggengkan perusahaan. Diungkapan Prama (SWA 2007, 38) bahwa jika perusahaan ingin sustainable dan berumur panjang, ia harus menganut nilai-nilai spiritual. Dengan begitu, integritasnya akan teruji dan dipercaya mitra bisnisnya.

Pesatnya penggunaan spiritualitas dalam perusahaan disamping untuk mempertahankan kemapanan perusahaan juga dapat memberikan kenyamanan bekerja bagi perusahaan. Kenyamanan karyawan diyakini dapat memberikan pemahaman kepada mereka bahwa bekerja bukan lagi sekedar untuk mencari nafkah atau bersosialisasi, melainkan ingin memberikan sesuatu yang bermakna bagi kehidupan. Mulai dari memberikan makna bagi teman sekerja, perusahaan, pelanggan, pemegang saham, pemerintah, bahkan bagi masyarakat sekitar perusahaan ataupun masyarakat luas (SWA 2007, 37). Pemikiran spiritualitas dalam perusahaan juga diungkapkan oleh Chappell seperti dikutip Brandt (1996), dengan spiritualitas akan memberikan koneksi secara menyeluruh antar personal, kepada perusahaan, komunitas, customers dan alam semesta. Ukuran keberhasilan Spiritual Company menurut Goenawan (2007) adalah karyawan merasa happy; perusahaan menerapkan pemberdayaan karyawan sebagai manusia seutuhnya; perusahaan memiliki integritas tinggi; proses berbagi tidak hanya dengan karyawan dan shareholders saja, melainkan kepada masyarakat , baik melalui program CSR ataupun kontribusi lain. Ujung akhir kepentingan spiritualitas dalam perusahaan menurut tim riset SWA (2007, 39) adalah untuk menghasilkan nilai-nilai organisasi (Value Based Organization) dengan output sebagai berikut:

1.     Menghasilkan perubahan sikap individu (seperti pencarian makna lebih pada pekerjaan pada karyawan, orientasi pada memberi/pelayanan pada orang lain).

2.     Menurunkan praktik penyelewengan dan pelanggaran wewenang (fraud).

3.     Meningkatkan citra/kredibilitas perusahaan di mata stakeholder.

4.     Mendongkrak performa perusahaan secara berkelanjutan. 

Menumbuhkan spiritualitas  dalam perusahaan sebenarnya merupakan mekanisme materialisasi dan spiritualities purposing untuk kepentingan pencapaian keuntungan maupun kebahagiaan. Lihat saja ternyata bentuk tiga level spiritualitas dalam perusahaan diorientasikan mulai pada level pertama, yaitu survival level (tahapan bertahan hidup) untuk meningkatkan keuntungan. Level kedua, ketika perusahaan telah mencapai level pertama, maka perusahaan harus mencapai success level dengan menekankan hubungan (relationship dan networking) serta tumbuh dan berkembang (growing). Level ketiga, yaitu happiness level (level kebahagiaan) dengan cara selalu memberi (giving/services). Artinya spiritualitas dalam perusahaan adalah pendorong nilai moral sebagai penunjang nilai berpikir material untuk meningkatkan kinerja individu dan organisasi (SWA 2007, 36). Berikut ini digambarkan tiga level dalam Spiritual Company:

Gambar 1. Penerapan Nilai-nilai Spiritual dalam Spiritual Company

Terlihat jelas bahwa dalam tiga level tersebut nilai-nilai spiritual bukan merupakan aspek yang menjadi values utama, tetapi yang menjadi pola untuk mendapatkan value based organization. Nilai-nilai spiritual memang dipergunakan semaksimal mungkin untuk kepentingan going concern dan keuntungan perusahaan, bukan spiritualitas perusahaan itu sendiri.

3. IMPLEMENTASI SPIRITUAL COMPANY: PENERAPAN ESQ DI ELNUSA

Implementasi Spiritual Company model ESQ misalnya dilakukan oleh PT. Elnusa. Penerapan ESQ di PT. Elnusa seperti dilansir majalah Human Capital edisi Maret tahun 2005 (http://www.portalhr.com/majalah/edisisebelumnya/strategi/1id155.html) menjelaskan bahwa PT Elnusa selama ini sudah tertuang dalam nilai-nilai perusahaan, yakni clean, respecfull, and synergy. Tiga semboyan itu, menurut Odang Supriatna, HR Manager Elnusa, telah ditanamkan kepada seluruh karyawan. Dengan prinsip itulah Elnusa mencoba mengelola perusahaan secara lebih bersih dan beretika.

Elnusa menurut Odang yang banyak melibatkan subkontraktor dan supplier, Elnusa memang rentan terhadap praktek kolusi, korupsi dan nepotisme. Namun, lanjut Odang, manajemen sudah menetapkan garis batas operasional perusahaan yang secara tegas melarang setiap karyawan menerima komisi dari pihak lain "Di Elnusa sudah tumbuh budaya bahwa menerima komisi merupakan suatu aib yang sangat besar," kata Odang.

Berangkat dari pemahaman tersebut, lanjut Odang, pihaknya menemukan konsep SQ yang belum ditemukan di pelatihan lain. Awalnya, karyawan Elnusa mengikuti ESQ yang diajarkan oleh Ary Ginanjar pada sekitar 3,5 tahun lalu melalui Elnusa Workover Service. Ternyata, kata Odang materi yang disampaikan sangat bagus. Kemudian, Odang mengusulkan agar seluruh karyawan Elnusa, mulai dari direksi hingga staf mengikuti ESQ.

Spiritualitas di sini bila ditilik lebih jauh berkenaan dengan kepentingan perusahaan dan lebih teknis lagi dalam konteks aliran kas ternyata  bertujuan untuk mencapai aliran kas perusahaan lebih tinggi dengan menetapkan ketentuan syari'ah (zakat) sebagai spirit seperti dilakukan PT. Elnusa. Setelah melalui masa-masa sulit selama lima tahun, PT. Elnusa seperti dikutip SWA (2007, 46) berhasil melakukan turnaround pada 2005 dan mencatat laba usaha tujuh puluh sembilan miliar rupiah atau melonjak 318% dibanding 2004 yang hanya sembilan belas miliar rupiah. Melalui efisiensi sepanjang tahun 2005 perusahaan telah membuktikan dapat meningkatkan labanya. Pada tahun 2009 perusahaan menargetkan peningkatan pendapatan hingga enam triliun rupiah. Penetapan angka enam triliun rupiah menurut Direktur Utama PT. Elnusa Rudi Radjab dengan ide memperbesar nilai zakat 2,5% kepada masyarakat:

Zakat 2,5% adalah tabungan akhirat untuk seluruh karyawan Elnusa. Karena itu, kami ingin memberi zakat double digit dari 2,5% yang ditetapkan... Dengan begitu keuntungan yang harus dicapai perusahaan adalah enam ratus miliar rupiah. Itu mimpi kami. Jika enam ratus miliar rupiah itu merupakan 10% dari revenue, total revenue yang harus dicapai adalah enam triliun rupiah. Tabungan 2,5% itu menjadi dorongan yang kuat hingga ke karyawan lapisan bawah. Karyawan ikut termotivasi mencapai target itu karena mereka merasa bekerja untuk beribadah.

Spiritual Company seperti itu berdampak pada pertumbuhan bisnis sebesar  10-15% per tahun. Dari hanya empat karyawan pada saat didirikan, Internusa telah diperkuat empat ratus karyawan dengan duabelas cabang di seluruh Indonesia. Luar biasa. Tetapi, apakah seperti itu spiritualitas dalam perusahaan? Apakah spiritualitas hanya dijadikan alat untuk memperbesar keuntungan perusahaan? Simplistis sekali.

4. INTUISI SPIRITUAL: ANTITESIS SPIRITUAL COMPANY

Jadi sebenarnya, kepentingan spiritual company dan ESQ merupakan agenda menanamkan nilai-nilai spiritual karyawan dan seluruh potensi internal perusahaan untuk memperbesar keuntungan perusahaan. Caranya, dalam konteks ESQ misalnya adalah dengan melakukan kesadaran spiritual menangkap zakat dan nilai-nilai shadaqah Islam dengan ketundukan setiap pengelola perusahaan untuk memajukan dan membesarkan perusahaan. Mudahnya, zakat dan nilai-nilai kebaikan maupun shadaqah dalam Islam dijadikan alat untuk memperbesar keuntungan dalam perusahaan. Lebih konkrit lagi, mungkin dapat dikatakan spiritualitas Tuhan dijadikan alat untuk kepentingan perusahaan.

Spiritualitas dalam perusahaan seharusnya didekati dengan apa yang saya namakan dengan Intuisi Spiritual. Intuisi spiritual sebagai inti dari perusahaan menekankan pentingnya nilai-nilai spiritual, katakanlah Islam, sebagai tujuan awal, proses dan akhir dari setiap agenda berusaha (baik internal perusahaan, karyawan, maupun perusahaan). Nilai-nilai Islam bukan dijadikan alat untuk memperbesar perusahaan, tetapi nilai-nilai Islam dijadikan sebagai sumber inspirasi perusahaan, karyawan dan internal perusahaan untuk menggapai cita-cita Islam itu sendiri.

Secara konseptual, Intuisi spiritual bukan merupakan pendekatan seperti spiritual company, tetapi pendekatan keseimbangan pilihan bagaimana meraih nilai lebih atas materi berbentuk ekonomi, sosial dan lingkungan dalam lingkup nilai-nilai spiritual. Intuisi spiritual adalah alat bagi setiap individu dan organisasi untuk memberikan keseimbangan nilai lebih ekonomi, sosial dan lingkungan. Intuisi spiritual mengarahkan para individu dalam organisasi bahwa pencarian ma'isyah untuk pencapaian nilai tambah tidak hanya dalam ukuran ekonomi, tetapi pencapaian nilai tambah juga berhubungan dengan ukuran sosial dan lingkungan. Aliran kas yang didapat dari penerapan intuisi spiritual bukan meletakkan aliran kas keutamaannya untuk penilaian nilai tambah dalam bentuk ekonomi, tetapi aliran kas sosial dan lingkungan juga merupakan nilai tambah itu sendiri, yang disebut barakah. Keseimbangan aliran kas di sisi ekonomi, sosial dan lingkungan dalam bentuk barakah merupakan pembagian atas nilai tambah yang didapatkan pada tiga titik tersebut dalam koridor utama, ketentuan syara'. Sekali lagi ditekankan di sini nilai-nilai Islam dan tujuan syari'ah bukan menjadi alat untuk menetapkan tujuan perusahaan, seperti digagas dalam spiritual company. Berikut digambarkan bentuk spiritualitas yang lebih baik dan lebih substansial sebagai awal, proses dan akhir dari seluruh aktivitas:

Gambar 2. Penerapan Nilai-nilai Spiritual dalam Intuisi Spiritual

Ujung penerapan intuisi spiritual mengarah pada akuntabilitas sekaligus apa yang disebut dengan  Rezeki yang Barakah. Rezeki yang Barakah merupakan konsep nilai tambah dari realitas transaksi bukan dalam konteks material bertambah saja, tetapi juga berkaitan dengan transaksi material yang mungkin berkurang secara lahiriah, tidak bisa terlihat langsung secara indrawi dan lahiriah namun terkadang bisa terasakan. Sesuatu yang dirasakan mempunyai nilai tambah padahal lahirnya tidak atau malah berkurang, dikatakan mempunyai barakah. Melakukan seuatu tanpa membaca basmalah secara lahir tidak berbeda dengan melakukannya dengan membaca basmalah, namun dengan basmalah ada nilai tambah yang tidak terlihat tapi terkadang terasakan. Karena barakah sifatnya batin, maka ciri-cirinya tidak semua bisa kita lihat dengan indera. Terkadang keberkahan bisa dirasakan, misal mendatangkan manfaat yang lebih dari pekerjaan yang dilakukan atau sesuatu yang dimiliki. Contohnya seorang yang mempunyai ilmu meskipun sedikit tapi bermanfaat bagi masyarakat, ini termasuk tanda-tanda ilmu tersebut diberkati. Demikian juga harta yang bisa dimanfaatkan untuk kemasalahatan merupakan tanda-tanda diberkahi. Ada harta yang meskipun jumlahnya banyak tapi tidak begitu berguna. Barakah juga tidak hanya bersifat materi dan non materi, tetapi juga bersifat sosial dan lingkungan.

5. CATATAN AKHIR

Mudahnya, intuisi spiritual menekankan pada satu hal, nilai-nilai spiritual harus menjadi substansi, bukan menjadi alat. Nilai-nilai spiritual menjadi tujuan awal, proses hingga tujuan akhir. Artinya, perusahaan adalah alat dilakukannya penyadaran pentingnya manusia sebagai makhluk Tuhan, berproses menjadi perusahaan yang dikerangka dalam spiritualitas Ketuhanan, untuk mencapai tujuan tertinggi dalam kesadaran, sebagai manusia yang selalu tunduk pada ketentuanNya (sebagai 'abd Allah) sekaligus lahan untuk menjalankan fungsi manusia sebagai wakilnya (khalifatullah fil ardh).

Aplikasi fungsi 'abd Allah adalah ketundukan menjalankan perusahaan sesuai ketentuan dan tujuan - katakanlah Islam. Perusahaan harus bebas dari hal-hal yang buruk, tidak sesuai karakter Islam, seperti produk harus halal misalnya, thoyib dan bebas riba. Aplikasi fungsi khalifatullah adalah kreasi menjalankan perusahaan untuk kepentingan diri perusahaan tapi tidak lupa dengan kepentingan sosial maupun lingkungan. Wallahualam bishawab. Billahittaufiq wal hidayah.

Since the World Wars, our species has been repeatedly confronted with the horrible visage of our increasingly godlike power. It grins at all of us from behind the emaciated ribs of starved Jews, Cambodians, and Darfurians, with the glare of Hiroshima shimmering across its jagged teeth. Now, what began as a severe crisis of faith in the Europe of the 1920s and 40s has quickly rippled out to encompass every culture and civilization, whether they realize it or not. Confucian and Buddhist peoples have laicized with shocking zeal, not to mention Jews, while Christianity and Hinduiusm have become hypercapitalist and contradict themselves. Mind-boggingly, all this has happened in the name of progress, virtue, and, most ironically of all, "family values" and cultural self-defense.

Let down as it has been by modernization and globalization, and severely betrayed by its own leadership, few in or out of the Muslim community would dispute that Islam has been particularly hit hard by the ever-expanding spiritual abyss. After all, is not most of the Third World Muslim? And in the few countries where Muslims have been able to prosper somewhat, it has either been in a position of depency vis-à-vis the West (and now China), such as the bloated rentier states of the Persian Gulf and Central Asia; via dehumanizing authoritarianism, as in Egypt, Tunisia, Kazakhstan, and Malaysia; or in the form of a stuttering ascendancy fraught with ethnic strife, as in the fractitious republics of Pakistan, Kyrgyzstan, and Indonesia. If it is true that Islam has “bloody borders,” this condition is at least as much a result of the seepage of vitality from Islamic principles, like blood from a slit vein, as it is due to Muslims' persistent failure to co-exist with kafirs.

I'm no fan of Muhammad b. Abd al-Wahab, but he did have a crucial insight, namely, that the most important concept of Islam is tawhid ﺘﻮﺤﻴﺪ (unity). Could it not be that in a sense Islam may point toward our species’ animal past while Christianity may point toward our post-human future? Existence for our primitive tribal ancestors was experienced as a unitary whole in which sacred and secular were one, the same, and visceral. But for sedentarized homo sapiens, existence is an experience filtered through instrumental consciousness, cookie-cut into categories and concepts. Hence the reason why Islam, the marauding super-tribe, and Christianity, the staid city of man-deities, have been historic rivals.

Could it be that as our species barrels toward a future so inundated with technology that not only the body but the very soul could become genetically alterable, the image of the resurrected Christ—more human than human—begins to seems very prophetic, and Islam, for all its brutality, may actually be calling us to remember where we came from and that we should be careful about lunging so quickly toward the Kingdom of Heaven?

In order to realize the desired meaning according to its context of any word mentioned in the Quran or Sunnah, one must  get its meaning in the Arabic language. It is necessary to  differentiate the uses of this word in various Islamic texts. It would be incorrect simply to use a meaning of any word, relating to the Syari’ah (Islamic law) arbitrarily to any time frame, but must be used it according to the time of revelation.

“Eman” is one of these words that must be interpreted exactly the way Allah Subhanahu Wa Ta’ala and His Messenger had intended. Hence, explaining the words in according to their meanings context at the time of their revelation would accord its desired meanings consistence with the Islamic terminology.

Meaning of Eman

The word “Eman,” has two basic meanings: Faith and acceptance, and adherence and implementation.

1- Faith and acceptance

The first meaning is supported by numerous evidences. Prophet Ibrahim Salla Allahu Alaihi Wasallam,  asked Allah Subhanahu Wa Ta’ala if he could witness how He could brings the dead to life. Allah said in the Noble Quran:

He (Allah) said (to Ibrahim), “Do you not believe?” He (Ibrahim) said, “Yes, but to be stronger in faith.” [Al-Baqarah, 2:260].

Allah also mentioned the story of Prophet Yusuf (Joseph), Salla Allahu Alaihi Wasallam, and his brothers. They came back at night crying to their father, carrying Yusuf’s bloody shirt, saying:

“But you will never have Eman (believe) in us even when we speak the truth.” [Yusuf, 12:17].

This means, “You will never believe us and accept our claim that Yusuf was eaten by a wolf.”

Furthermore, Allah said that Pharaoh said when he was facing a imminent death by drowning:

“I believe that none has the right to be worshipped but He, in whom the Children of Israel have believed, and I am one of the Muslims (those who submit to Allah’s Will).”[Yunus, 10:90].

This means “I accept and affirm...”

I believe, or accept, is followed by a preposition that completes the meaning by explaining what the belief was in. When one says “I believe in Allah,” this means that he believes in His Names and Attributes and that he submits to His will. Likewise, when one says, “I believe in the Messenger, who calls unto Allah,” this means “I believe in the revelation sent from Allah to His Messenger.” An obvious example to the above is:

But you will never believe us, which are “you will never accept what we say.”

Another example is:

But none believed in Moses except the offspring of his people.[Yunus, 10:83].

This ayat means that a few young Israelites believed in what Moses told them; that they will escape from Egypt, become victorious, and that Pharaoh will die.

The above ayat attest to the first use of the word “Eman.” This form of speech means that Eman entails believing in what Allah and His Messenger have said. The Prophet explained The Cornerstones of Eman when he said in an authentic Hadith that Eman is:

“To believe in Allah, His Angles, His Books, His Messengers and the Last Day. And also to believe in the good or bad that Al-Qadar (Predestination) brings from Allah.” [Muslim].

2 - Adherence and Implementation.

The second common use for the word “Eman” in Islamic terminology is adherence and implementation. Implementation means to perform the group of actions such that whoever performs them is called Mu’min (believer). Also, it means to prohibit the group of actions such that whoever abandons them  is called a Mu’min.

This meaning is evident when one examines the answer the Quran provided for a question that was raised by some Muslims, and that was, “What about our brethren who died and never prayed in the direction of the Ka’abah (in Makkah)?” This question was raised after the Qiblah (direction of the prayer) was changed towards the Ka’abah from Jerusalem. Allah said, what,

And We made the Qiblah which you used to face, only to test those who followed the Messenger from those who would turn on their heels (disobey him). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your Eman to be lost. Truly Allah is full of Kindness, the most Merciful towards mankind.[Al-Baqarah, 2:143].

The scholars stated that, “your Eman” above means, “your prayer.” This means that Allah would never invalidate your pervious prayers made towards Jerusalem. He was the One who had commanded you to pray towards Jerusalem in the first place. Also, the Prophet Salla Allahu Alaihi Wasallam said:,

“Eman is sixty and some parts, the highest of which is La Ilah Illa Allah (there is none worthy of worship except Allah), and the lowest of which is removing harm from the road.” [Abu Dawud, An-Nasaie & Ibn Majah].

The Messenger has included here all actions of Islam in the meaning of Eman, from Shahadah (proclamation of faith) to the least of actions, that is, to remove harm from people’s way.

Also, many verses of the Quran joined the two above meanings when describing the believers. For example, Allah said, what means:

Innama (only) those are the believers who have believed in Allah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the cause of Allah. Those are the truthful. [Al-Hujurat, 49:15].

This ayat describes Eman with both meanings: faith and implementation. Eman is believing, without doubt, in Allah and His Messenger, giving charity and performing Jihad in the cause of Allah. Jihad is the highest graded action of Islam, and whatever is less than Jihad is no doubt included in Eman. Whoever performs Jihad in the cause of Allah will never be one who does not pray, pay the Zakat or perform Hajj. Allah described the believers in the ayat above as:

“Those are the truthful”

This means that some will falsely claim to be believers, as the ayat clearly implies when using “Innama” (which means “only”), or that they may have a different meaning for Eman, thinking that Eman is only the affirmation of belief with the tongue. Using “Innama” means that whoever is not like what the ayat described as Mu’min is not a true believer.

The following ayat is similar to the one above. Allah SWT said, which means:

Innama (only) the believers are those who, when Allah is mentioned, feel a fear in their hearts, and when His Verses (this Quran) are recited unto them, they (the Verses) increase their faith; and they put their trust in their Lord (Alone). Who offer the prayer perfectly and spend out of that We have provided them. It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise). [Al-Anfal, 8:2-4].

The fear of Allah, the increase of Eman in the heart and total dependence on Him are all feelings and actions performed by the heart. This means that Eman is not only the affirmation and acceptance of the heart, but also actions and feelings taken by the heart. After this comes praying and paying the Zakat, two actions that are parts of Eman.

The verse then continues:

It is they who are the believers in truth. For them are grades of dignity with their Lord, and forgiveness and a generous provision (Paradise).

 This ayat also used “Innama (only),”

Innama (only) the believers are...

Afterwards, Allah Subhanahu Wa Ta’ala continued:

It is those who are the believers in truth.

This ayat also implies that there is false Eman. This false Eman is either an empty proclamation of faith, or a belief in myths and falsehood. From all of the above, we conclude that Eman, as defined in the Book of Allah and the Sunnah of His Messenger Salla Allahu Alayhi Wasallam has two meanings. First, accepting and affirming the revelation from Allah and what His Messenger has said. Second, adhering by the Commandments that Allah had ordained on those who accept the revelation.salams

_____________________________________________________________________________________________________

Source:

The Dar of Islamic Heritage, Volume 12 Issue 2 Zulhijjah 1424 (February 2004)

®Quran.com

Wiam Wahab, the head of the Tayyar al-Tawhid al-Lubnani (Lebanese Unification Movement), released a statement in response to the Mufti of the Lebanese Republic Sheikh Muhammad Rashid Qabbani, who had defended Saudi Arabia and its role in Lebanon earlier. Below is the text of the statement:

We were not surprised that the Mufti Muhammad Rashid Qabbani volunteered to defend the policies of the Saudi regime, this regime that has brought calamities upon Lebanon and the region due to its American commitments. But we would like to pose the following questions to him:

First: Did his eminence read the text of the latest American-Saudi treaties that render the Holy places in Mecca and Medina areas of American control that cannot be entered without permission from the CIA, or is the Mufti busy reading the notebooks of instigating sedition in Lebanon?

Second: Can the Mufti tell us about the role that the Kingdom played in destroying Iraq and killing 1 million Muslims and Iraqis after it facilitated the Americans' task without a shaking conscience and without batting an eye?

Third: Can the Mufti tell us what role his (sic) Kingdom played in putting an end to the killing in Palestine and the starvation and siege of the people of Gaza (who are Sunni Muslims)?

Fourth: Can the Mufti clarify for us why his Kingdom is buying tens of billions of dollars worth of American weapons, and against whom it wants to use them, while tens of millions of Arabs and Muslims are hungry all over the world?

1er Histoire : Raconté par Cheikh iIbn al Othaymeen

Si une personne te parle d'un immense palais, entouré de jardins, parmi lesquels coulent des ruisseaux ; un palais rempli de couches et de lits, paré de toutes sortes de décorations et d'accessoires, puis te dit "Certes, ce palais dans toute son intégralité s'est donné l'existence ou il est apparu comme cela, par hasard, sans cause provoquant son existence." Tu te serais sûrement empressé de nier son propos et de le démentir, puis tu aurais jugé ses paroles de stupidités. Est-il donc permis, après cela, de concevoir que cette vaste création, avec ses terres, ses cieux, ses astres, ses attitudes, son magnifique et merveilleux agencement, se soit donnée existence ( comme certains disent les nature a fait , la nature a crée ...), ou bien qu'elle existe pas hasard, sans auteur ? (Histoire rapporté par Cheikh ibn Othaymeen dans l'un de ses livres)

2ème Histoire : L'histoire de l'imame Abou Hanifa

On rapporte q'un groupe de théologiens spéculateurs (Ahl Al Kalam) d'origine hindoue se sont rendus chez Abu Hanifa Qu'Allah lui accorde Sa miséricorde pour débattre avec lui sur l'existence du Créateur. Abû Hanifa était doué d'une grande intelligence. Il leur fixa rendez-vous un ou deux jours plus tard. Les membres du groupe se présentèrent au rendez-vous et s'adressèrent a lui: Qu'as tu a dire ?
Abu hanifa répondit :
- Je pense à cette embarcation chargée de marchandises et de bien de toutes sortes. Elle arrive en traversant les flots, jusqu'à s'amarrer au port. Le chargement débarque, puis l'embarcation s'en va, sans avoir a bord de commandant ni de porteur.
Les dialecticien dirent :
- C'est a cela que tu pense ?
Il répondit :
- oui, ils dirent :
- tu n'as donc plus ta raison. Comment peux-on croire qu'une embarcation puisse venir sans commandant de bord décharger et s'en allez ? Ceci est impensable et inconvenable.

Abû Hanifa dit :
- Comment se fait-il que votre raison n'accepte point ceci, mais accepte par contre que ces cieux, ce soleil, cette lune, ces étoiles, ces montagnes, ces arbres, ces animaux, et ces gens n'aient pas de créateur ?

Le groupe compris qu'Abû Hanifa s'était adressé à eux selon leur esprit. Face à une telle évidence, ils ne surent que dire.

3ème Histoire : L'histoire de Newton

Il convient d'évoquer ici les propos échangés un jour entre Newton et l'un de ses amis matérialistes. Il avait commandé à un mécanicien habile et de talent de fabriquer une maquette du système solaire.

Les planètes en étaient représentées par des boules qui se mouvaient toutes en même temps grâce à une courroie autour d'un noyau représentant le soleil.

Un jour donc Newton reçut la visite d'un ami professant des idées matérialistes. Dès que celui-ci entra, son regard fut attiré par la maquette qui l'éblouissait par la perfection qui s'en dégageait. Quand il en déclencha le mouvement, il vit les petites planètes entamer leur mouvement autour du soleil. Il ne put contenir son admiration : "Quel travail parfait, qui l'a fabriqué ?"

Newton répondit : "Personne ! Il est venu par hasard. Le savant matérialiste dit : "Monsieur Newton, je crois que je ne me suis pas fait comprendre. Je vous ai demandé quel mécanicien est l'auteur de cette maquette et qui en fourni les plans ?"

Newton répondit : "J'ai parfaitement entendu votre question, et c'est en réponse que j'ai dit que personne n'en était l'auteur et que cette maquette s'est trouvée ici d'elle-même.

Ses atomes et ses molécules se sont rassemblés ici, et ont pris par hasard la forme qui est en ce moment devant vous." L'autre avala sa salive et dit : "Monsieur Newton, vous vous imaginez peut-être que je suis assez sot pour que j'attribue au hasard la fabrication d'une oeuvre qui ne peut être conçue que par un maître ?"

Newton s'approcha alors de son ami, le pris par son épaule et lui dit : "Cher ami, ce que vous voyez et dont vous cherchez à connaître le fabriquant n'est rien d'autre qu'une maquette. Une maquette qui est l'imitation d'un système réel énorme le système solaire.

Cependant, vous n'êtes pas prêt à admettre que cette maquette ne doit son existence qu’à elle-même, qu'elle ne la doit pas à un artisan habile, savant, et qui est conscient de ses gestes. Pourquoi alors persistez vous à croire que le système solaire, avec toute sa complexité, son énormité et son étendue n'a pas de créateur puissant et savant ?"

Le matérialiste demeura confus et silencieux.

4éme histoire : L'histoire d'un homme qui reniait l'existence de Allah

On rapporte qu'un homme de ceux qui renient l'existence de Allah est allé voir l'un des rois musulmans et lui a dit : '' Les savants de ton époque disent que cet univers a un Créateur; je suis prêt à leur établir que cet univers n'a pas de créateur''.
Le roi envoya quelqu'un auprès d'un savant éminent pour l'informer de la nouvelle et pour lui ordonner de venir. Le savant fit exprès de se présenter avec un léger retard au rendez-vous, puis arriva. Le roi l'acceillit et le fit asseoir au coeur de l'assemblée, alors que les savants et des gens importants s'étaient réunis. L'homme dit alors : '' Pourquoi arrives-tu en retard?'' Le savant lui répondit: ''Il m'est arrivé une chose surprenante, c'est pour cela que je suis arrivé un retard. En effet, ma maison se trouve a l'autre côté de la rivière du Tigre (dijla) et lorsque j'ai voulu traverser, je n'ai trouvé qu'une vieille embarcation, dont les planches de bois étaient disloquées. Lorsque mon regard s'est porté sur elle, les planches ont bougé et se sont rassemblées. Ainsi, elles se sont jointes les unes aux autres pour constituer une barque bonne pour la navagation, tout ceci sans l'exercise d'un menuisier et sans l'exercise d'un ouvrier. Alors, je me suis assis de dedans et j'ai traversé la rivière pour arriver ici''.
L'homme s'exclama alors :''Gens, écoutez ce que raconte votre savant! Avez-vous jamais entendu des paroles plus mensongères que celle-là? Comment une barque peut-elle exister sans qu'un menuisier la fabrique?
Ceci n'est que pure mensonge!''

Alors le savant lui dit:''Ô toi mécréant, s'il n'est pas valable selon la raison qu'une barque existe sans quelqu'un qui la fabrique et sans menuisier, comment peux-tu prétendre que cet univers existe sans créateur!''
L'homme resta muet car la preuve lui avait été donnée. Alors, le roi le punit pour sa mauvaise croyance.

my beloved grows

right out of my own heart

how much more union can there be?

Translated by Nader Khalili

Islam is one of the major world religions. Every fifth person on the face of this earth is a Muslim. Muslims are found in the Middle East, in north, west and east Africa, in Asia and Eastern Europe. In modern times, Muslims are found in large numbers in Western Europe, the Americas and Australia through immigration as well as conversion. Recent statistics show that Islam is the fastest growing religion in the USA. With the vast world turning into a “global village,” such a wide-spread religion followed by over a billion people indeed deserves a careful study.

WHAT IS ISLAM?

Islam is not just a religion in the conventional sense of the word; it is a way of life—it guides it followers in every aspect of their lives.

The name “Islãm” is an Arab name. ("Islaam" is pronounced with "s" sound and not with "z" as in "Izlaam".) It comes from the root word “as-silm” which means “peace”. “Islãm” itself means “submission to the will of God”. It means that real peace comes only after a person submits himself to the will of God.

Although Islam started fourteen centuries ago in Arabia, for Muslims it is not a new beginning—Islam, for Muslims, is the culmination of the message of God for human society. Muslims believe that God from day one of human creation sent prophets and messengers to guide the human society. Many prophets were sent to various regions of the world. Muslims are required to have faith in the prophethood of all of them. The most famous of the past prophets were: Adam, Noah, Abraham, Moses, and Jesus.

The essential message of all the prophets was the same:
belief in One God;
belief in the prophets of God and in their teachings;
belief in the eternal life in hereafter.

MUHAMMAD, THE LAST MESSENGER

After Prophet Jesus, God sent Muhammad as the Final Prophet and Messenger of God. With his prophethood, the process of guidance reached its peak and perfection.

Prophet Muhammad was born in the city of Mecca in Arabia in the family which traced its lineage to Prophet Abraham through his son Ishmael. At the age of forty, Prophet Muhammad recieved the first revelation from God through the Arch-Angel Gabriel.

He called the people of Mecca who were mostly idol-worshippers to the worship of One God, and to a life based on laws of God which would guarantee peace and harmony in inter human relationship. Majority of the people of Mecca refused to accept his message. The small number of his followers did not deter the Prophet from continuing his mission. Muhammad was fully supported in his mission by close family members, in particular his wife, Khadīja, and cousin, ‘Ali.

The leaders of idol-worshippers of Mecca, who did not want any change in the status-quo, started a campaign against Prophet Muhammad and the religion of Islam:
first they started propaganda against Prophet Muhammad;
then they started social and economic embargo against Muslims;
finally they planned to assassinate the Prophet himself.

In the meanwhile, the Prophet’s message found a very receptive audience among the people of Medina, a city in northern Arabia. So after thirteen years of hard work in Mecca, the Prophet Muhammad migrated to Medina where he lived for the last eleven years of his life.

It was in Medina that the Prophet founded the first Islamic community on the principles of monotheism of the Almighty and brotherhood of the Muslims.

THE QUR’ÃN

The revelation which Prophet Muhammad received from God during almost twenty three years of his mission was compiled in a book form and is considered by all Muslims as the Holy Scripture of Islam. This revelation is known as “The Qur’ãn”.

The Qur’ãn has been preserved by the Muslims in its original form. Muslims have preserved it in writing as well in memory in each generation for the last fourteen centuries. Even those Muslims who are not familiar with the Arabic words learn how to recite the holy Book in Arabic.

BELIEF IN ONE GOD

Islam is a monotheistic religion. It teaches that there is only One God who is the origin and creator of the universe. The concept of belief in One God is known as “Tawhid”. This is the foundation stone of Islam, and is reflected in the famous creed which a Muslim child learns at a very early age. The creed says: lã ilaha il-lal Lãh — there is no god but Allãh.

“Allãh” is the Arabic name of God. Since the Qur’ãn is in Arabic, Muslims like to use the Arabic name for God. Even Christians in the Arab world use the name “Allãh” in their prayers.

By teaching that there is only One God for all humans, Islam promotes the sense of brotherhood and equality in human society—all are equally related to God in the same way. The Qur’ãn has very beautifully presented the concept of monotheism in a short chapter. It says: Say: He, Allãh, is One. Allãh is Eternal. He neither begets nor is He begotten. And there is no one equal to Him. (The Qur’ãn, chapter # 112)

PURPOSE OF LIFE

Our life on this earth has a specific purpose; it is not the result of nature’s accident, nor is it a punishment for eating the fruit of the forbidden tree. We are here according to God’s plan: to attain a blissful eternal life in the hereafter. Prophet Muhammad said, “You have not been created to perish; on the contrary, you have been created for eternal life.”

However, in order to attain the bliss and grace in the eternal life, we have to go through test and trial in this world. The test is to see how much willingly we do submit ourselves to the commands of God. Everything that we do is a test and trial for us. If we follow God’s commandment, then we succeed; otherwise, we will get the eternal life but without any bliss or grace in it.

STATUS OF HUMAN BEINGS IN ISLAM

PRIME CREATION: Human being is the prime creation of God. He says, “We have indeed honoured the children of Adam; spread them in the land and the sea, provided them with good things; and preferred them in esteem over many things that We have created.” (17:70)

BORN SINLESS: Islam teaches that every human being is born sinless; no child carries the burden of his or her ancestor’s sins. God says, “No carrier shall carry the burden of others.” (35:18) Each human being is born with a pure conscience which can absorb and accept the true message of God. It is only the social and familial influences which take a person away from God’s message.

ACCOUNTABILITY: Islam also emphasizes on the issue of responsibility and accountability of human beings—each person is responsible for his or her own actions. Although Islam teaches that God has predetermined the span of our life and the time of our death, but this does not mean that even our actions are predetermined by Him. We surely are free in our actions and are, therefore, accountable for them. God only provides guidance for us to know what is good and what is bad. He says, “We created man of a water-drop...Surely We guided them to the right way—now whether he (follows it and) be grateful or (goes astray and) be ungrateful is up to him.” (76:3)

RACE: Islam very categorically rejects racial discrimination. It promotes the feeling of brotherhood and equality among its followers. God clearly says, “O Mankind! We have created you from one male and one female, and then We made you into different races and tribes so that you may know (and easily recognize) each other.” Therefore, no one can claim any superiority over others based on racial or tribal differences. A person is to be judged by his character, not by his colour or race. God continues, “Surely the most honourable of you in God’s sight is the person who is most upright in character among you.” (49:13)

GENDER: Even gender does not count as a criterion of superiority. In Islam, women are as human as men. They are not evaluated on basis of their gender, but on basis of their faith and character. Fourteen hundred years ago, the Qur’ãn recorded God’s clear statements on this issue. Out of four verses, I will just quote one: “Whoever, be it a male or a female, does good deeds and he or she is a believer, then they will enter the Paradise.” (4:124) So there is no difference in the degree or level of woman’s humanity or honour in Islam.

The only difference there exists is concerning the role which Islam has envisioned for man and woman. This has nothing to do with superiority or inferiority.

In Islam, man and woman are equal in rights; but equality is not synonymous to similarity.

Islam believes that man and woman are equal but dissimilar. Islam looks at their different roles in society not as superior or inferior but as complementary to each other.

ISLAM: THE RELIGION OF PEACE

As reflected in its name, Islam is a religion of peace. Muslims are taught to greet each other by saying “salãmun ‘alaykum — peace be upon you”. The daily prayers also end with the same sentence. In Islam, one of the names by which God is known is “As-Salãm” which means peace.

However, one must realize that peace, on a social level, is inter-twined with justice. Peace can only exists if justice is maintained in society.

Unfortunately, because of the Middle Eastern events of last fifty years, Islam has been branded by the western media as a religion of violence. In recent years, the word “Islamic” has become one of the adjectives of “terrorism”.

In this backdrop, firstly, one must realize that the events of the Middle East can be fairly and fully understood only in the light of the post-World War One history of that region, in particular the unfulfilled promises given by the British to the Arabs in order to incite them to rebel against their own Muslim rulers.

Secondly, no fair-minded person would allow himself to blame the religion of Islam for the wrong-doings of those who call themselves as Muslims. It is just like saying that the Catholic Church promotes violence and terrorism because of the Irish Republican Army’s activities!

* * *

These were the teachings of Islam, the religion sent by God to Prophet Muhammad. It has been preserved in its originality by the leaders who came from the family of the Prophet. On this note, I would like to end with one of the last important messages of the Prophet Muhammad (peace be upon him) where he says:

“I am leaving behind two important things among you: one is the Book of Allãh (the Qur’ãn) and the other is my family, the Ahlul Bayt. As long as you hold on fast to both of them, you will not go astray.”

* * *
source

Ruhani cultivation practices
ensures it rises
and rises
until it reaches...
it reaches.

We have no idea, of how many sins are we committing in a day, If i am asked, I have no answer to that. Ever wondered, What if our sins lands us in a place, which is much dreaded- Hell? As mentioned in Quran many times, On the Day of Judgement, We people will realize our mistake and regret our actions, but what use is it for us then ? If we have to realize something, if we have to make amends, if we have to try to be a Good Muslimah, Now is the time. C'mmon sisters and Brothers, Wake up !

While reading the verses of Surah Al-Ala(87), I read a hadith quoted by Ahmad, as recorded from Abu Sa'id that the Messenger of Allah said, " Concerning the people of Fire who will be dwellers of it, they will not die in it nor will they live. However, there will be a group pf people - or as he said - whom the fire will burn due to their sins - or as he said - their wrongdoings. So, He will cause them to die until they become burnt coal. Then the intercession will be allowed and they will be bought group after group, and they will be scattered over the rivers of Paradise. Then it will be said: 'O people of Paradise! Pour down upon them'. Then they will sprout like the growing of the seed that is upon the moist bank of flowing stream"
Now, Ponder over. Would you like to reside in Paradise as a human or as a sprout ? I am sure, everyone would choose the earlier one over the latter one. Now is the chance to shape our destiny, Now is the chance to choose our dwelling place, in the hereafter.

Another verse and Hadith: People who committed a lot of sin (referring to the people of Tawhid), shall be sent to Hell, which will be their dwelling place, and they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time.
Ibn Jabbar recorded from Salim that he heard Al-Hasan being asked about Allah's statement *They will abide therein Ahqab* V.78;23. In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hell-fire. However, they have mentioned that the Huqb is seventy to eighty years, and the year is one three hundred and sixty five days,and every day of it is like one thousand years according to your reckoning(in this life). And it is which has no end to it, whenever a era comes to an end, a new era follows it.

I hope this post would encourage Muslim brothers and Sisters to choose their fate, and try each day to be a better Muslimah than you were yesterday. May Allah guide us all, Ameen

Même des doctrines comme le Christianisme qui se disent Monothéiste tendent à briser le fondement de base du Monothéisme, à savoir l'Unicité de Dieu.

La conception Musulmane de Dieu constitue un retour aux sources, au monothéisme pur. Quatre Versets Coraniques résument d'une manière claire et nette cette conception:

1. Dis : “Il est Allah, Unique.
2. Allah, Le Seul à être imploré pour ce que nous désirons.
3. Il n'a jamais engendré, n'a pas été engendré non plus.
4. Et nul n'est égal à Lui”.

Il n'y a qu'un seul Dieu, Allah. Point de divinité à part lui. Il est le créateur des cieux, de la terre et de toutes les créatures dont l'homme. Allah n'est ni masculin ni féminin et ne ressemble à aucun être vivant.

"La preuve de la nécessité de Son Unicité, Exalté soit-Il, est que s'iI n'était pas Un, il serait nécessaire que rien ne puisse exister dans ce monde car Il serait faible. (S'il y avait deux dieux ou plus, chaque dieu serait dans l'incapacité de créer ou de détruire selon sa seule volonté à cause de la présence d'un ou plusieurs dieux rivaux. Donc en réalité aucun d'entre eux ne seraient des dieux à cause de leur incapacité à agir selon leurs propres volontés)."

C'est ainsi que la profession de foi Islamique dans sa première partie : "Pas de divinité autre que Dieu !" affirme cette unicité et exclut par la même la Trinité chrétienne, le polythéisme, l'idolâtrie, le panthéisme, la métempsycose, toute pratique et toute doctrine contraires au monothéisme le plus intransigeant, le plus pur, le plus sincère qu'est l'Islam. Etre musulman, c'est être profondément convaincu de l'unicité de Dieu et l'affirmer en toute circonstance.

Qu’ALLAH nous guide tous vers le droit chemin !