Nurul Izzah: Like Father, Like Daughter - "Quotation from Aiman Amani's WordPress"

The vice president of PKR, Nurul Izzah raised an uproar when on the 3rd of November 2012, she claimed that everyone, even the Malays, should be granted freedom in practicing religions of their choices. As a panel member of the forum ‘Islamic State: Which Version? Whose Responsibility?’ organised by the ‘Oriental Hearts and Mind Study Institute’ and the ‘Islamic Renaissance Front’, she was asked if Malays should have religious-freedom like the Non-Malays. In reply, she said:

“When you ask me, there is no compulsion in religion… how can anyone say, ‘Sorry, this (religious freedom) only applies to non-Malays’? It has to apply equally.”

In the statement, she had obviously declared “it (religious freedom) has to apply equally”, meaning to every person disregarding their race or ethnicity including the Malays as she also said, “how can anyone say, ‘Sorry, this (religious freedom) only applies to non-Malays’?”
In the Article 160(2) of the Federal Constitution, a Malay is defined as one who professes Islam, habitually speaks the Malay language and conforms to Malay customs.
So why is she denying that she encourages Muslims to renounce Islam? She is now trying to sue Utusan Malaysia, Berita Harian as well as a number of bloggers for slander, stating that:

“I regret there are people trying to twist my statement as if I disparage the issue of faith or accept Muslims who choose to apostate.”

Is she trying to say that while she wants everyone including Malays should be granted religious freedom, she at the same time doesn’t support the Muslims who choose to apostate? Though Malays are, by the definition written in the federal constitution, must be Muslims? And yet she claims that people are ‘twisting her statements’.
It doesn’t make any sense, does it? And how odd it is for a person who claims to fight for justice, when the news portal that reported her statement before Utusan Malaysia and Berita Harian did was not being blamed for twisting her words. Is it because the news portal Malaysiakini is linked to the oppositions as claimed by many?
She is starting to sound exactly like the PKR leader who also happens to be her father, Anwar Ibrahim. Like father, like daughter – both sharing the idealism of Islamic liberalism and  religious pluralism, and both bombarded false accusations of defamation and slander mercilessly to the reporters who simply wrote down their statements, word by word.

Despite that fact, they still have the heart to claim that Pakatan Rakyat and Party Keadlian Rakyat are fighting for ‘Human Rights’. In the same forum, to the questions on the rights of the LGBT community, Nurul Izzah stated that we should not ‘victimise’ anyone. Of course to Nurul Izzah, the LGBTs, who goes against the laws of nature and laws of Allah by their own choice, should be given their ‘rights’ but the reporters who reported what she said should be sued if her own statements went against her.
But of course, her dear father, Anwar Ibrahim would also agree with her that human rights and press freedom does not apply to folks from Utusan Malaysia or anyone who dares to tell the truth thus may stand in their way from reaching Putrajaya.
Malaysiakini wrote that “she said, what should be sought is “quality” where Muslims’ faith is strong. ‘Even me, being schooled in Assunta (secondary school) with a huge cross in the hall and an active singing Catholic society did not influence me,’ she said.”
Obviously, it did… or she wouldn’t dare to say that Allah Himself said in the Quran that there is no compulsion in religion to all including the Muslims. How could her aqidah stays strong when she dared to make such a statement? Where is the ‘quality’ and what kind of ‘quality’ is she referring to?

Sulaiman(Uthmani) - the Magnificient

Suleyman in his time was regarded as the most significant ruler in the world, by both Muslims and Europeans. His military empire expanded greatly both to the east and west, and he threatened to overrun the heart of Europe itself. In Constantinople, he embarked on vast cultural and architectural projects. Istanbul in the middle of the sixteenth century was architecturally the most energetic and innovative city in the world. While he was a brilliant military strategist and canny politician, he was also a cultivator of the arts. Suleyman's poetry is among the best poetry in Islam, and he sponsored an army of artists, religious thinkers, and philosophers that outshone the most educated courts of Europe.

Suleyman the Just

In Islamic history, Suleyman is regarded as the perfect Islamic ruler in history. He is asserted as embodying all the necessary characteristics of an Islamic ruler, the most important of which is justice ('adale ). The Qur'an itself points to King Solomon as embodying the perfect monarch because he so perfectly embodied 'adale ; Suleyman, named after Solomon, is regarded in Islamic history as the second Solomon. The reign of Suleyman in Ottoman and Islamic history is generally regarded as the period of greatest justice and harmony in any Islamic state.

Suleyman the Lawgiver

The Europeans called him "The Magnificent," but the Ottomans called him Kanuni, or "The Lawgiver." The Suleymanie Mosque, built for Suleyman, describes Suleyman in its inscription as Nashiru kawanin al-Sultaniyye , or "Propagator of the Sultanic Laws." The primacy of Suleyman as a law-giver is at the foundation of his place in Islamic history and world view. It is perhaps important to step back a moment and closely examine this title to fully understand Suleyman's place in history.

The word used for law here, kanun, has a very specific reference. In Islamic tradition, the Shari'ah, or laws originally derived from the Qur'an , are meant to be universally applied across all Islamic states. No Islamic ruler has the power to overturn or replace these laws. So what laws was Suleyman "giving" to the Islamic world? What precisely does kanun refer to since it doesn't refer to the main body of Islamic law, the Shari'ah ?

The kanun refer to situational decisions that are not covered by the Shari'ah . Even though the Shari'ah provides all necessary laws, it's recognized that some situations fall outside their parameters. In Islamic tradition, if a case fell outside the parameters of the Shari'ah , then a judgement or rule in the case could be arrived at through analogy with rules or cases that are covered by the Shari'ah . This method of juridical thinking was only accepted by the most liberal school of Shari'ah , Hanifism, so it is no surprise that Hanifism dominated Ottoman law.

The Ottomans, however, elevated kanun into an entire code of laws independent of the Shari'ah . The first two centuries of Ottoman rule, from 1350 to 1550, saw an explosion of kanun rulings and laws, so that by the beginning of the sixteenth century, the kanun were a complete and independent set of laws that by and large were more important than the Shari'ah . This unique situation was brought about in part because of the unique heritage of the Ottomans. In both Turkish and Mongol traditions, the imperial law, or law pronounced by the monarch, was considered sacred. They even had a special word for it: the Turks called it Türe and the Mongols called it Yasa . In the system of Türe and Yasa , imperial law was regarded as the essential and sacred foundation of the empire. When this tradition collided with the Islamic Shari'ah tradition, a compromised system combining both was formed.

The Sultanic laws were first collected together by Mehmed the Conqueror. Mehmed divided the kanun into two separate sets or laws. The first set dealt with the organization of government and the military, and the second set dealt with the taxation and treatment of the peasantry. The latter group was added to after the death of Mehmed and the Ottoman kanun pretty much crystallized into its final form in 1501. Suleyman, for his part, revised the law code, but on the whole the Suleyman code of laws is pretty identical to the 1501 system of laws. However, it was under Suleyman that the laws took their final form; no more revisions were made after his reign. From this point onwards, this code of laws was called, kanun-i 'Osmani , or the "Ottoman laws."

Suleyman the Conqueror

Western historians know Suleyman primarily as a conqueror, for he made Europe know fear like it had never known of any other Islamic state. Conquest, like every other aspect of the Ottoman state and culture, was a multicultural heritage, with origins as far back as Mesopotamia and Persia, and as far afield as the original Mongol and Turkish peoples in eastern and central Asia.

Suleyman had many titles; in inscriptions he calls himself:

Slave of God, powerful with the power of God, deputy of God on earth, obeying the commands of the Qur'an and enforcing them throughout the world, master of all lands, the shadow of God over all nations, Sultan of Sultans in all the lands of Persians and Arabs, the propagator of Sultanic laws (Nashiru kawanin al-Sultaniyye ), the tenth Sultan of the Ottoman Khans, Sultan, son of Sultan, Suleyman Khan.

Slave of God, master of the world, I am Suleyman and my name is read in all the prayers in all the cities of Islam. I am the Shah of Baghdad and Iraq, Caesar of all the lands of Rome, and the Sultan of Egypt. I seized the Hungarian crown and gave it to the least of my slaves.

He called himself the "master of the lands of Caesar and Alexander the Great," and later as simply, "Caesar." It's hard, of course, not to be slightly humbled by assertions of such greatness, and no ruler in the sixteenth century was more adept at diminishing the egos of all the other rulers surrounding him.

Suleyman believed, however, that the entire world was his possession as a gift of God. Even though he did not occupy Roman lands, he still claimed them as his own and almost launched an invasion of Rome (the city came within a few hairbreadths of Ottoman invasion in Suleyman's expedition against Corfu). In Europe, he conquered Rhodes, a large part of Greece, Hungary, and a major part of the Austrian Empire. His campaign against the Austrians took him right to the doorway of Vienna.

Besides invasions and campaigns, Suleyman was a major player in the politics of Europe. He pursued an aggressive policy of European destabilization; in particular, he wanted to destabilize both the Roman Catholic church and the Holy Roman Empire. When European Christianity split Europe into Catholic and Protestant states, Suleyman poured financial support into Protestant countries in order to guarantee that Europe remain religiously and politically destabilized and so ripe for an invasion. Several historians, in fact, have argued that Protestantism would never have succeeded except for the financial support of the Ottoman Empire.

Suleyman was responding to an aggressively expanding Europe. Like most other non-Europeans, Suleyman fully understood the consequences of European expansion and saw Europe as the principle threat to Islam. The Islamic world was beginning to shrink under this expansion. Portugal had invaded several Muslim cities in eastern Africa in order to dominate trade with India, and Russians, which the Ottomans regarded as European, were pushing central Asians south when the Russian expansion began in the sixteenth century. So in addition to invading and destabilizing Europe, Suleyman pursued a policy of helping any Muslim country threatened by European expansion. It was this role that gave Suleyman the right, in the eyes of the Ottomans, to declare himself as supreme Caliph of Islam. He was the only one successfully protecting Islam from the unbelievers and, as the protector of Islam, deserved to be the ruler of Islam.

While the expansion of European power helps explain Suleyman's conquest of European territories, it doesn't help us when it comes to the vast amount of Islamic territory that he invaded or simply annexed. How does conquering Islamic territory "protect" Islam? The Ottomans understood this as belonging to Suleyman's task as universal Caliph of Islam. This role demanded that Suleyman also see to the integrity of the faith itself and to root out heresy and heterodoxy. His annexation of Islamic territory, such as the annexation of Arabia, were justified by asserting that the ruling dynasties had abandoned orthodox belief or practice. Each of these invasions or annexations were preceded, however, by a religious judgement by Islamic scholars as to the orthodoxy of the ruling dynasty.

Suleyman the Builder

Suleyman undertook to make Istanbul the center of Islamic civilization. He began a series of building projects, including bridges, mosques, and palaces, that rivalled the greatest building projects of the world in that century. The greatest and most brilliant architect of human history was in his employ: Sinan. The mosques built by Sinan are considered the greatest architectural triumphs of Islam and possibly the world. They are more than just awe-inspiring; they represent a unique genius in dealing with nearly insurmountable engineering problems.

Suleyman was a great cultivator of the arts and is considered one of the great poets of Islam. Under Suleyman, Istanbul became the center of visual art, music, writing, and philosophy in the Islamic world. This cultural flowering during the reign of Suleyman represents the most creative period in Ottoman history; almost all the cultural forms that we associate with the Ottomans date from this time.

The reign of Suleyman, however, is generally regarded, by both Islamic and Western historians, as the high point of Ottoman culture and history. While Ottoman culture flourishes during the reign of Selim II, Suleyman's son, the power of the state, internally and externally, began to perceptibly decline. Islamic historians believe that the decline was due to two factors: the decreased vigilance of the Sultan over the functions of government and their consequent corruption, and the decreased interest of the government in popular opinion. Western historians are not sure how to explain the decline after the death of Suleyman. A major factor seems to be a series of eccentric and sometimes insane Sultans all through the seventeenth century. When the Ottomans abandoned the practice of killing all rivals to the throne, they began to imprison them. The Sultanate, then, often fell to individuals who had been imprisoned for decades and, well, there was often no cream filling in those Twinkies. This led to the growth of the power of the bureaucracy and its consequent corruption (this does not fundamentally disagree with the Islamic version of Ottoman history). The decline in the Ottoman Empire in the Western tradition is also considerably determined by the ever-increasing expansion of the European powers. How much this played a direct part in the decline of the Ottomans in the seventeenth and eighteenth centuries is difficult to determine, but there is no question that the last century of the Ottomans (19th), the principle historical factor in Ottoman decline was the hyper-aggressive expansion of European colonial powers. Whatever the reason, the Ottoman Empire begins its slow transformation under Selim II, the son of Suleyman.

fiqh class

Salam to dear friends...
there will be a fiqh class on every
monday night at LR4.2, KENMS ..
8.15pm...

uwais al-Qarni - siapa kah dia?

Pada zaman Nabi Muhammad SAW, ada seorang pemuda bermata biru, rambutnya merah, pundaknya lapang panjang, berpenampilan cukup tampan, kulitnya kemerah-merahan, dagunya menempel di dada selalu melihat pada tempat sujudnya, tangan kanannya menumpang pada tangan kirinya, ahli membaca Al Qur’an dan menangis, pakaiannya hanya dua helai sudah kusut
yang satu untuk penutup badan dan yang satunya untuk selendangan, tiada orang yang menghiraukan, tak dikenal oleh penduduk bumi akan tetapi sangat terkenal di langit.

Dia, jika bersumpah demi Allah pasti terkabul. Pada hari kiamat nanti ketika semua ahli ibadah dipanggil disuruh masuk surga, dia justeru dipanggil agar berhenti dahulu dan disuruh memberi syafa’at, ternyata Allah memberi izin dia untuk memberi syafa’at sejumlah qobilah Robi’ah dan qobilah Mudhor, semua dimasukkan surga tak ada yang ketinggalan karenanya. Dia adalah Uwais al-Qarni”. Ia tak dikenal banyak orang dan juga miskin, banyak orang suka menertawakan, mengolok-olok, dan menuduhnya sebagai tukang membujuk, tukang mencuri serta berbagai macam umpatan dan penghinaan lainnya.

Seorang fuqoha’ negeri Kuffah, karena ingin duduk dengannya, memberinya hadiah dua helai pakaian, tapi tak berhasil dengan baik, karena hadiah pakaian tadi diterima lalu dikembalikan lagi olehnya seraya berkata : “Aku khawatir, nanti sebagian orang menuduh aku, dari mana kamu dapatkan pakaian itu, kalau tidak dari membujuk pasti dari mencuri”.

Pemuda dari Yaman ini telah lama menjadi yatim, tak punya sanak keluarga kecuali hanya ibunya yang telah tua renta dan lumpuh. Hanya penglihatan kabur yang masih tersisa. Untuk mencukupi kehidupannya sehari-hari, Uwais bekerja sebagai penggembala kambing. Upah yang
diterimanya hanya cukup untuk sekedar menopang kesehariannya bersama Sang ibu, bila ada kelebihan, ia pergunakan untuk membantu tetangganya yang hidup miskin dan serba kekurangan seperti keadaannya. Kesibukannya sebagai penggembala domba dan merawat ibunya yang lumpuh dan buta, tidak mempengaruhi kegigihan ibadahnya, ia tetap melakukan
puasa di siang hari dan bermunajat di malam harinya.Uwais al-Qarni telah memeluk Islam pada masa negeri Yaman mendengar seruan Nabi Muhammad SAW. yang telah mengetuk pintu hati mereka untuk menyembah Allah, Tuhan Yang Maha Esa, yang tak ada sekutu bagi-Nya. Islam mendidik setiap pemeluknya agar berakhlak luhur. Peraturan-peraturan yang terdapat di dalamnya sangat menarik hati Uwais, sehingga setelah seruan Islam datang di negeri Yaman, ia segera memeluknya, karena selama ini hati Uwais selalu merindukan datangnya kebenaran. Banyak tetangganya yang telah memeluk Islam, pergi ke Madinah untuk mendengarkan ajaran Nabi Muhammad SAW secara langsung. Sekembalinya di Yaman, mereka memperbarui rumah tangga mereka dengan cara kehidupan Islam.

Alangkah sedihnya hati Uwais setiap melihat tetangganya yang baru datang dari Madinah. Mereka itu telah “bertamu dan bertemu” dengan kekasih Allah penghulu para Nabi, sedang ia sendiri belum. Kecintaannya kepada Rasulullah menumbuhkan kerinduan yang kuat untuk
bertemu dengan sang kekasih, tapi apalah daya ia tak punya bekal yang cukup untuk ke Madinah, dan yang lebih ia beratkan adalah sang ibu yang jika ia pergi, tak ada yang merawatnya.

Di ceritakan ketika terjadi perang Uhud Rasulullah SAW mendapat cedera dan giginya patah karena dilempari batu oleh musuh-musuhnya. Kabar ini akhirnya terdengar oleh Uwais. Ia segera memukul giginya dengan batu hingga patah. Hal tersebut dilakukan sebagai bukti kecintaannya kepada beliau SAW, sekalipun ia belum pernah melihatnya. Hari berganti dan
musim berlalu, dan kerinduan yang tak terbendung membuat hasrat untuk bertemu tak dapat dipendam lagi. Uwais merenungkan diri dan bertanya dalam hati, kapankah ia dapat menziarahi Nabinya dan memandang wajah beliau dari dekat ? Tapi, bukankah ia mempunyai ibu yang sangat membutuhkan perawatannya dan tak tega ditingalkan sendiri, hatinya selalu gelisah siang dan malam menahan kerinduan untuk berjumpa. Akhirnya, pada suatu hari Uwais mendekati ibunya, mengeluarkan isi hatinya dan memohon izin kepada ibunya agar diperkenankan pergi menziarahi Nabi SAW di Madinah. Sang ibu, walaupun telah uzur, merasa
terharu ketika mendengar permohonan anaknya. Beliau memaklumi perasaan Uwais, dan berkata : “Pergilah wahai anakku ! temuilah Nabi di rumahnya. Dan bila telah berjumpa, segeralah engkau kembali pulang”. Dengan rasa gembira ia berkemas untuk berangkat dan tak lupa menyiapkan keperluan ibunya yang akan ditinggalkan serta berpesan kepada tetangganya agar dapat menemani ibunya selama ia pergi.Sesudah berpamitan sambil menciumi sang ibu, berangkatlah Uwais menuju Madinah yang berjarak kurang lebih empat ratus kilometer dari Yaman. Medan yang begitu ganas dilaluinya, tak peduli penyamun gurun pasir, bukit yang curam, gurun pasir yang luas yang dapat menyesatkan dan begitu panas di siang hari, serta begitu dingin di malam hari, semuanya dilalui demi bertemu dan dapat memandang sepuas-puasnya paras baginda Nabi SAW yang selama ini dirindukannya. Tibalah Uwais al-Qarni
di kota Madinah. Segera ia menuju ke rumah Nabi SAW, diketuknya pintu rumah itu sambil mengucapkan salam. Keluarlah sayyidatina ‘Aisyah r.a., sambil menjawab salam Uwais. Segera saja Uwais menanyakan Nabi yang ingin dijumpainya. Namun ternyata beliau SAW tidak berada di rumah melainkan berada di medan perang. Betapa kecewa hati sang perindu, dari jauh ingin berjumpa tetapi yang dirindukannya tak berada di rumah. Dalam hatinya bergolak perasaan ingin menunggu kedatangan Nabi SAW dari medan perang. Tapi, kapankah beliau pulang ? Sedangkan masih terngiang di telinga pesan ibunya yang sudah tua dan sakit-sakitan itu, agar ia cepat pulang ke Yaman,” Engkau harus lekas pulang”. Karena ketaatan kepada ibunya, pesan ibunya tersebut telah mengalahkan suara hati dan kemauannya untuk menunggu dan berjumpa
dengan Nabi SAW. Ia akhirnya dengan terpaksa mohon pamit kepada sayyidatina ‘Aisyah r.a. untuk segera pulang ke negerinya. Dia hanya menitipkan salamnya untuk Nabi SAW dan melangkah pulang dengan perasaan haru.

Sepulangnya dari perang, Nabi SAW langsung menanyakan tentang kedatangan orang yang mencarinya. Nabi Muhammad SAW menjelaskan bahwa Uwais al-Qarni adalah anak yang taat kepada ibunya. Ia adalah penghuni langit (sangat terkenal di langit). Mendengar perkataan baginda Rosulullah SAW, sayyidatina ‘Aisyah r.a. dan para sahabatnya tertegun. Menurut informasi sayyidatina ‘Aisyah r.a., memang benar ada yang mencari Nabi SAW dan segera pulang kembali ke Yaman, karena ibunya sudah tua dan sakit-sakitan sehingga ia tidak dapat meninggalkan ibunya terlalu lama. Rosulullah SAW bersabda : “Kalau kalian ingin berjumpa dengan dia (Uwais al-Qarni), perhatikanlah, ia mempunyai tanda putih di tengah-tengah telapak tangannya.” Sesudah itu beliau SAW, memandang kepada sayyidina Ali k.w. dan sayyidina Umar r.a. dan bersabda : “Suatu ketika, apabila kalian bertemu dengan dia, mintalah do’a dan istighfarnya, dia adalah penghuni langit dan bukan penghuni bumi”.

Tahun terus berjalan, dan tak lama kemudian Nabi SAW wafat, hingga kekhalifahan sayyidina Abu Bakar ash-Shiddiq r.a. telah di estafetkan Khalifah Umar r.a. Suatu ketika, khalifah Umar teringat akan sabda Nabi SAW. tentang Uwais al-Qarni, sang penghuni langit. Beliau segera
mengingatkan kepada sayyidina Ali k.w. untuk mencarinya bersama. Sejak itu, setiap ada kafilah yang datang dari Yaman, beliau berdua selalu menanyakan tentang Uwais al-Qorni, apakah ia turut bersama mereka. Diantara kafilah-kafilah itu ada yang merasa heran, apakah sebenarnya yang terjadi sampai-sampai ia dicari oleh beliau berdua. Rombongan kafilah dari Yaman menuju Syam silih berganti, membawa barang dagangan mereka.

Suatu ketika, Uwais al-Qorni turut bersama rombongan kafilah menuju kota Madinah. Melihat ada rombongan kafilah yang datang dari Yaman, segera khalifah Umar r.a. dan sayyidina Ali k.w. mendatangi mereka dan menanyakan apakah Uwais turut bersama mereka. Rombongan itu mengatakan bahwa ia ada bersama mereka dan sedang menjaga unta-unta mereka di
perbatasan kota. Mendengar jawaban itu, beliau berdua bergegas pergi menemui Uwais al-Qorni. Sesampainya di kemah tempat Uwais berada, Khalifah Umar r.a. dan sayyidina Ali k.w. memberi salam. Namun rupanya Uwais sedang melaksanakan sholat. Setelah mengakhiri shalatnya, Uwais menjawab salam kedua tamu agung tersebut sambil bersalaman. Sewaktu
berjabatan, Khalifah Umar segera membalikkan tangan Uwais, untuk membuktikan kebenaran tanda putih yang berada ditelapak tangan Uwais, sebagaimana pernah disabdakan oleh baginda Nabi SAW. Memang benar ! Dia penghuni langit. Dan ditanya Uwais oleh kedua tamu tersebut,
siapakah nama saudara ? “Abdullah”, jawab Uwais. Mendengar jawaban itu, kedua sahabatpun tertawa dan mengatakan : “Kami juga Abdullah, yakni hamba Allah. Tapi siapakah namamu yang sebenarnya ?” Uwais kemudian berkata: “Nama saya Uwais al-Qorni”. Dalam pembicaraan
mereka, diketahuilah bahwa ibu Uwais telah meninggal dunia. Itulah sebabnya, ia baru dapat turut bersama rombongan kafilah dagang saat itu. Akhirnya, Khalifah Umar dan Ali k.w. memohon agar Uwais berkenan mendo’akan untuk mereka. Uwais enggan dan dia berkata kepada khalifah: “Sayalah yang harus meminta do’a kepada kalian”. Mendengar perkataan
Uwais, Khalifah berkata: “Kami datang ke sini untuk mohon do’a dan istighfar dari anda”. Karena desakan kedua sahabat ini, Uwais al-Qorni akhirnya mengangkat kedua tangannya, berdo’a dan membacakan istighfar. Setelah itu Khalifah Umar r.a. berjanji untuk menyumbangkan wang negara dari Baitul Mal kepada Uwais, untuk jaminan hidupnya. Segera
saja Uwais menolak dengan halus dengan berkata : “Hamba mohon supaya hari ini saja hamba diketahui orang. Untuk hari-hari selanjutnya, biarlah hamba yang fakir ini tidak diketahui orang lagi”.Setelah kejadian itu, nama Uwais kembali tenggelam tak terdengar beritanya. Tapi ada seorang lelaki pernah bertemu dan di tolong oleh Uwais , waktu itu kami sedang berada di atas kapal menuju tanah Arab bersama para pedagang, tanpa disangka-sangka angin topan berhembus dengan kencang. Akibatnya hempasan ombak menghantam kapal kami sehingga air laut masuk ke dalam kapal dan menyebabkan kapal semakin berat. Pada saat itu, kami melihat seorang laki-laki yang mengenakan selimut berbulu di pojok kapal yang kami tumpangi, lalu kami memanggilnya. Lelaki itu keluar dari kapal dan melakukan sholat di atas air. Betapa terkejutnya kami melihat kejadian itu. “Wahai waliyullah,” Tolonglah kami !” tetapi lelaki itu tidak menoleh. Lalu kami berseru lagi,” Demi Zat yang telah memberimu kekuatan beribadah,
tolonglah kami!”Lelaki itu menoleh kepada kami dan berkata: “Apa yang terjadi ?” “Tidakkah engkau melihat bahwa kapal dihembus angin dan dihantam ombak ?”tanya kami. “Dekatkanlah diri kalian pada Allah ! “katanya. “Kami telah melakukannya.” “Keluarlah kalian dari kapal
dengan membaca bismillahirrohmaanirrohiim!” Kami pun keluar dari kapal satu persatu dan berkumpul di dekat itu. Pada saat itu jumlah kami lima ratus jiwa lebih. Sungguh ajaib, kami semua tidak tenggelam, sedangkan perahu kami berikut isinya tenggelam ke dasar laut. Lalu
orang itu berkata pada kami ,”Tak apalah harta kalian menjadi korban asalkan kalian semua selamat”. “Demi Allah, kami ingin tahu, siapakah nama Tuan ? “Tanya kami. “Uwais al-Qorni”. Jawabnya dengan singkat. Kemudian kami berkata lagi kepadanya, “Sesungguhnya harta yang ada di kapal tersebut adalah milik orang-orang fakir di Madinah yang dikirim oleh orang Mesir.” “Jika Allah mengembalikan harta kalian. Apakah kalian akan membagi-bagikannya kepada orang-orang fakir di Madinah?” tanyanya.”Ya,”jawab kami. Orang itu pun melaksanakan sholat dua rakaat di atas air, lalu berdo’a. Setelah Uwais al-Qorni mengucap salam, tiba-tiba kapal itu muncul ke permukaan air, lalu kami menumpanginya dan meneruskan perjalanan. Setibanya di Madinah, kami membagi-bagikan seluruh harta kepada orang-orang fakir di Madinah, tidak satupun yang tertinggal.

Beberapa waktu kemudian, tersiar kabar kalau Uwais al-Qorni telah pulang ke rahmatullah. Anehnya, pada saat dia akan dimandikan tiba-tiba sudah banyak orang yang berebutan untuk memandikannya. Dan ketika dibawa ke tempat pembaringan untuk dikafani, di sana sudah ada
orang-orang yang menunggu untuk mengkafaninya. Demikian pula ketika orang pergi hendak menggali kuburnya. Di sana ternyata sudah ada orang-orang yang menggali kuburnya hingga selesai. Ketika usungan dibawa menuju ke pekuburan, luar biasa banyaknya orang yang berebutan untuk mengusungnya. Dan Syeikh Abdullah bin Salamah menjelaskan, “ketika aku ikut mengurusi jenazahnya hingga aku pulang dari mengantarkan jenazahnya, lalu aku bermaksud untuk kembali ke tempat penguburannya guna memberi tanda pada kuburannya, akan tetapi sudah tak terlihat ada bekas kuburannya. (Syeikh Abdullah bin Salamah adalah
orang yang pernah ikut berperang bersama Uwais al-Qorni pada masa pemerintahan sayyidina Umar r.a.) Meninggalnya Uwais al-Qorni telah menggemparkan masyarakat kota Yaman.
Banyak terjadi hal-hal yang amat mengherankan. Sedemikian banyaknya orang yang tak dikenal berdatangan untuk mengurus jenazah dan pemakamannya, padahal Uwais adalah seorang fakir yang tak dihiraukan orang. Sejak ia dimandikan sampai ketika jenazahnya hendak diturunkan ke dalam kubur, di situ selalu ada orang-orang yang telah siap melaksanakannya terlebih dahulu. Penduduk kota Yaman tercengang. Mereka saling bertanya-tanya : “Siapakah sebenarnya engkau wahai Uwais al-Qorni ? Bukankah Uwais yang kita kenal, hanyalah seorang fakir yang tak memiliki apa-apa, yang kerjanya hanyalah sebagai penggembala domba dan unta ? Tapi, ketika hari wafatmu, engkau telah menggemparkan penduduk Yaman dengan hadirnya manusia-manusia asing yang tidak pernah kami kenal. Mereka datang dalam jumlah sedemikian banyaknya. Agaknya mereka adalah para malaikat yang di turunkan ke bumi, hanya untuk
mengurus jenazah dan pemakamannya. Baru saat itulah penduduk Yaman mengetahuinya siapa “Uwais al-Qorni” ternyata ia tak terkenal di bumi tapi terkenal di langit.

selamat bjaya, MALAYSIA tcinta

PROTON Holdings Bhd melancarkan model terbarunya, Exora di Indonesia dengan sasaran menjadikan republik berkenaan sebagai pasaran eksport terbesar bagi kenderaan pelbagai guna (MPV) keluarannya itu dalam tempoh dua tahun akan datang.

Pelancaran MPV Proton itu dibuat pada hari pertama Indonesia International Motorshow 2009 di Jakarta semalam. Ia disempurnakan Duta Besar Malaysia di Indonesia, Datuk Zainal Abidin Zain.

Bercakap pada sidang media sempena pelancaran itu, Pengarah Urusan Proton, Datuk Syed Zainal Abidin Syed Mohamed Tahir, berkata Proton yakin Exora mampu mencatatkan prestasi jualan yang baik di Indonesia bersandarkan potensi besar pasaran MPV di republik itu.

Beliau berkata, ketika ini 60 peratus pasaran automotif negara itu dikuasai segmen MPV.

"Justeru, langkah Proton membawa masuk Exora bertujuan memanfaatkan peluang daripada permintaan tinggi terhadap MPV di Indonesia selain menawarkan rakyat republik ini lebih banyak pilihan bagi MPV bermutu tinggi pada harga berdaya saing.

"Bersandarkan kajian, kami yakin MPV keluaran kami amat kompetitif dari segi spesifikasi dan harga berbanding MPV lain di pasaran Indonesia.

"Dalam tempoh dua tahun akan datang, kami menjangkakan republik ini bakal menjadi pasaran eksport terbesar bagi Exora," katanya sambil menambah Exora ketika ini dieksport ke Singapura.

Syed Zainal berkata, dalam tempoh lapan bulan sehingga Mac tahun depan, Proton mensasarkan menjual 1,200 unit Exora di Indonesia, sekali gus meningkatkan jualannya di republik itu kepada 3,000 unit dalam tahun kewangan ini berbanding 1,509 unit tahun kewangan lalu.

Beliau berkata, sasaran itu dijangka mampu dicapai kerana Proton menerusi Pengedar tunggalnya di Indonesia, PT Proton Edar Indonesia sudah menerima 600 tempahan bagi MPV itu sejak prapelancarannya minggu lalu.

Exora adalah model ketujuh dilancarkan Proton di Indonesia selepas Wira, Waja, Savy, Gen2 , Persona dan Saga. Pengeluar kereta nasional itu memasuki pasaran republik itu pada Mac 2007.

Proton Edar Indonesia kini memiliki 17 cawangan jualan dan 20 cawangan khidmat selepas jualan di Indonesia.

who is Musa Ibn Nusayr ??

(extracted from wikipedia)
Musa bin Nusair was a Syrian Muslim who served as a governor and general under the Ummayad caliph Al-Walid I. He had ruled over the Muslim provinces of North Africa (Ifriqiya), and directed the conquest of the Visigothic kingdom in Hispania. Musa's father was an Arab of either Syria or Western Iraq (there are several different opinions who was captured during the first Muslim expeditions and made a slave. After being given his freedom he returned to Syria to a town called Kafarma, where Musa was born. Apparently, Musa was lame. Musa according to the most reliable reports state that he was the son of a Jewish convert to Islam. This convert had preferred relation with Muawiya (first Muslim Governor of Syria and first Umayyad Dynasty Caliph). He advised Muawiyah that the only way to capture Constantinople is from both sides, His son Musa was groomed to be the leader of the army to start the western invasion starting from Spain. However this plan was delayed because the outbreak of civil war among Muslims.Uqba bin Nafi was sent to continue the Islamic conquests in North Africa all the way to Morocco. However, his policies were quite strict and he did not tolerate Berber traditions. This caused fierce resistance from the Berbers, leading to his demise in a battle against an alliance of Byzantines and Berbers. Musa bin Nusair was then sent to renew the attacks against the Berbers. But he did not impose Islam by force, rather, he respected Berber traditions and used diplomacy in subjugating them. This proved highly successful, as many Berbers converted to Islam and even entered his army as soldiers and officers, amongst whom would be Tariq bin Ziyad who would lead the later Islamic expedition in Iberia. Few years earlier in 698 he had been made the governor of Ifriqiya and was responsible for completing the Umayyad conquest of North Africa and reconquest of Cyprus, the Balearic Islands and Sardinia. He was the first governor of Ifriqiya not to be subordinate to the governor of Egypt. He was the first Muslim general to take Tangiers and occupy it; his troops also conquered the Sous, effectively taking control of all of modern Morocco. He also had to deal with constant harassment from the Byzantine navy and he built a navy that would go on to conquer the islands of Ibiza, Majorca, and Minorca. Musllim and Spanish sources quote that while Musa bin Nusair was eager to cross the strait across the sea to land mass of the Iberian peninsula, he was only encouraged to do so when a Visigoth nobleman, Julian, had come to Musa encouraging him to invade Iberia, telling him of the people's sufferings and the injustice of their king, Roderick, while giving him cause for conquest by telling him of the riches that would be found, and the many palaces, gardens and beauties of Iberia. Sources claim that his real cause for encouraging such an invasion was that his daughter, Florinda, had been abused by King Roderick, disgracing Julian's personal honor. After a successful minor raid on the coast of today's Portugal, and the raiding force returning with a booty they captured without any reported resistance, Musa decided to land a larger invasion force. Tariq bin Ziyad crossed the strait with approximately 7,000 Berbers and Arabs, and landed at Gibraltar (from Jebel Tariq, meaning Tariq's mountain in Arabic). The expedition's purpose must have been to conduct further raids and explore the territory. Tariq's army contained some guides supplied by Julian. Three weeks after his landing, the Muslims were faced with a superior Visigoth army of nearly 20,000 lead by King Roderick. The Muslims won the Battle of Guadalete and the entire Visigoth nobility was all but exterminated at the battle. The Muslims then marched towards Cordoba, bypassing several strong fortifications. The ill defended city fell and Tariq established a garrison their comprising mainly of the city's Jews who welcomed the invaders, having been subjected to extermination from the Visigoths for centuries. Tariq then continued on his way to Toledo.
Musa, learning of Tariq's successes, landed in Iberia with an army 18,000 Berbers and Arabs. He planned to rendevouz with Tariq at Toledo, but first proceeded to take Seville, which Tariq had bypassed, and where Musa met stiff resistance, and succeeded after three months of siege. He then campaigned in the area that is today's Portugal, eliminating the remaining Gothic resistance there. His last destination before meeting Tariq was to subdue Merida. After five months of siege and inconclusive fighting, a group of Ceutans pretended to be Christian reinforcements and managed to convince the guards into opening the gates. Once inside, the "reinforcements", nearly 700, overwhelmed the guards and managed to keep the gates open for the Muslims to enter the city and capture it.
After Merida, Musa divided his forces, taking the majority with him to meet Tariq at Toledo where he would remain for winter. The remainder of his forces where led by his son 'Abd al-Aziz, who would return to Sevilla to deal with an uprising. 'Abd al-Aziz made short work of the rebellion. He then conducted several campaigns on the return journey in the territories comprising future Portugal. Coimbra and Santarem were captured in the spring of 714. 'Abd al-Aziz then campaigned in Murcia. The Duke of Murcia, Theodemir, or Tudmir as he was called by the Muslims, surrendered to 'Abd al-Aziz after several hard-fought engagements in April 713. The terms imposed on Theodemir declared that the duke would keep the citadel of Orihuela and several other settlements, including Alicante and Lorca on the Mediterranean, that his followers will not be killed, taken prisoner, forced into Islam, and that their churches will not be burned. It also demanded that Theodemir not encourage or support others to resist the Muslims, and that he pay an annual tax in money and other goods.
Musa finally met up with Tariq where there was an argument over the latter's booty, which reportedly included a table holding gems and other precious stones that belonged to King Solomon. Meanwhile, Musa's messenger, Mughith al-Rumi (the Roman) who had been sent to Caliph al-Walid to inform him of the situation in Iberia, had returned. The Caliph requested Musa to withdraw and to report in person to Damascus. Musa chose to ignore this order temporarily, knowing that if he did not continue his advance, Visigoth resistance may increase and turn the tables against the Muslims. Having done so, he continued with Tariq to the north; Musa heading for Zaragoza, to which he lay siege, while Tariq continued to the provinces of Leon and Castile, capturing the towns of Leon and Astorga. Musa continued after taking Zaragoza to the north, taking Oviedo and reaching as far as the Bay of Biscay. The conquest of Iberia now complete, Musa proceeded to place governors and prefects throughout the newly conquered Al-Andalus, before returning to Damascus with most of the booty captured from the Jihad

calling the Prophet

What is the judgment concerning calling the Prophet or righteous Muslims even in their absence, or asking them for something which may be out of the ordinary?


This matter is permissible because to merely call or ask someone for something, does not count as worshipping other than Allah. Similarly, to merely say “O Messenger of Allah” is not associating partners with Allah. It is confirmed that Bilal ibn al-Harith approached the grave of the Prophet in the year of the Ramadah (drought), during the caliphate of ^Umar and said, “O Messenger of Allah ask Allah for rain for your nation as they are in ruins.” (Related by al-Bayhaqiyy and others.) Neither ^Umar nor anyone else denounced his words. In fact they praised his act. Surat An-Nisa’, Ayah 64 means, “If only, when they are unjust to themselves, they come to you and ask Allah for forgiveness, and the Messenger asks forgiveness for them, Allah will forgive them and have mercy upon them.” An additional proof is in the hadith related by al-Bukhariyy in Al-Adab Al-Mufrad, which reveals that when ^Umar’s leg became paralyzed, he said, “O Muhammad” in his call for help-to which his call was answered with a cure