#sayyid qutb

[ilmtest]

Reading the Books of Sayyid Qutb

Do you advise the youth to read Sayyid Quṭb's books, and what is your opinion on Shaykh Rabīʿs books about Sayyid Quṭb, especially since some warn against them? هل تنصح الشباب بقراءة كتب سيد قطب وما هو قولكم في كتب الشيخ ربيع في سيد قطب وخاصة أن البعض يحذر منها؟ Sayyid Quṭb is considered a literary figure. He lived in disbelief for eleven years, سيد قطب يعتبر أديباً من الأدباء مكث مع الالحاد إحدى عشرة سنة then Allah, the Sublime and Exalted, guided him. ثم هداه الله سبحانه وتعالى، هداه الله سبحانه وتعالى He did not sit with al-ʿulamāʾ (ie: the scholars); ولم يجالس العلماء؛ he relied on his own fikr (ie: thoughts). اعتمد على فكره، He is considered a literary figure among those whom the verse of Allah, the Almighty, applies: {And the poets - [only] the deviators follow them; Do you not see that they roam in every valley and that they say what they do not do? - Except those who believe, do righteous deeds, remember Allah often, and defend themselves after they were wronged. And those who have wronged are going to know to what [kind of] return they will be returned} (26:224-227). فهو يعتبر أديباً من الأدباء ممن يصدق عليه وعلى أمثاله قول الله عز وجل: " وَالشُّعَرَاءُ يَتَّبِعُهُمُ الْغَاوُونَ *أَلَمْ تَرَ أَنَّهُمْ فِي كُلِّ وَادٍ يَهِيمُونَ *وَأَنَّهُمْ يَقُولُونَ مَا لَا يَفْعَلُونَ *إِلَّا الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَكَرُوا اللَّهَ كَثِيرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنقَلَبٍ يَنقَلِبُونَ ". So I ask the questioner: Have you read the entire “Tafsīr Ibn Kathīr”? فأنا أسأل السائل: أأنت قرأت كله؟، Have you read the entire “Ṣaḥīḥ al-Bukhārī”? أأنت قرأت كله؟، Have you read the entire “Ṣaḥīḥ Muslim”? أأنت قرأت كله؟، Have you read the entire “Musnad Aḥmad”? أأنت قرأت كله؟، Have you read the entire “Sunan Abū Dāwūd”? أأنت قرأت كلها؟، Have you read the entire “Jāmīʿ at-Tirmiḏī”? أأنت قرأت كله؟، Have you read the entire “Sunan al-Nasāʿī”? أأنت قرأت كلها؟، Or is it (only) after Sayyid Quṭb (that you will read those)? أم بعد سيد قطب؟!، Some people have become extremists in takfīr (ie: declaring Muslims as unbelievers) just by reading Sayyid Quṭb's books because of his frequent mention of “al-Ṭaġūt” and “al-Ṭaġūt.” بعض الناس أصبح بسبب قراءته في كتب سيد قطب أصبح من جماعة التكفير!!، بسبب نهجه وإكثاره من (الطاغوت)، و(الطاغوت)، Yes, we say: al-Ṭaġūt; but many times, we do not mean that this (Ṭaġūt) is outside the religion of Islām. نعم إننا نقول: الطاغوت؛ ولكن في كثير من الأوقات لا نعني أنه خارج من دين الإسلام. Therefore, I do not recommend reading the books of Sayyid Quṭb, فأنا لا أنصح بقراءة كتب سيد قطب، nor the books of Muḥammad al-Ġazzālī, ولا بقراءة كتب محمدٍ الغزالي، nor the books of Muḥammad Quṭb, ولا بقراءة كتب محمد قطب، nor the books of Zaynab al-Ġazzālī. ولا بقراءة كتب زينب الغزالية، Brothers, read the books of the Sunnah; يا إخواننا اقرؤوا كتب السنة؛ the book “Kitāb al-Tawḥīd” on the names and attributes of Allah by Ibn Khuzaymah, كتاب في الأسماء والصفات لابن خزيمة، “al-Sunnah” by Ibn Abī ʿĀṣim, لابن أبي عاصم، “al-Sharīʿah” by al-Ājurrī, للآجري، “Sharḥ al-Sunnah” by al-Lālikāʿī, للالكائي، “al-Sunnah” by Muḥammad b. Naṣr al-Marwazī, لمحمد بن نصر المروزي، the book “al-Īmān” by al-Qāsim b. Sallam, كتاب للقاسم بن سلام، and so on from the kutub ʿulamāʾnā al-mutaqaddimīn (ie: books of our earlier scholars). وهكذا من كتب علماءنا المتقدمين Allah has preserved His religion: {Indeed, it is We who sent down the ḏikr (the Qurʾān) and indeed, We will be its guardian} (15:9). فالله قد حفظ دينه: " إِنَّا نَحْنُ نَزَّلْنَا الذِّكْر وَإِنَّا لَهُ لَحَافِظُونَ ". I do not declare Sayyid Quṭb an unbeliever; ولست أكفر سيد قطب؛ however, I say that his books should not be relied upon, ولكن أقول: إنه لا يعتمد عليه في كتبه، and may Allah reward our brother Rabīʿ b. Hādī, may Allah preserve him, who has advised and clarified the deviations and misguidances in the books of Sayyid Quṭb, and all praise is due to Allah. وجزى الله أخانا ربيع بن هادي حفظه الله تعالى خيراً فقد نصح وبين ما في كتب سيد قطب من الزيغ والضلال والحمد لله. From the tape: Suʾalāt Abī ʿAbd Allah al-Salafī al-Bunānī من شريط: (سؤالات أبي عبدالله السلفي اللبناني) 16th Ṣafar 1433H 16 صفر 1433هـ Muqbil b. Hādī al-Wādiʿī / مقبل بن هادي الوادعي https://muqbel.net/fatwa.php?fatwa_id=323 @ilmtest [https://t.me/ilmtest]

[mamadkhalik]

Menulislah

Sejak menonton film catatan akhir sekolah dan radio galau FM, ketertarikan akan dunia menulis mulai muncul. Kadang iseng-iseng buat buku harian, nulis di blogspot, Instagram, dan sekarang tumblr.

Ketika kuliah, membaca kebiasan menulis tokoh-tokoh Islam besar seperti Buya Hamka, Sayyid Qutb, Abbas As-Sisiy, Yusuf Qardhawy, dan tokoh lainya, membuat diri ini menyadari betapa sesederhana tulisan mampu merubah zaman saat itu dan juga setelahnya.

Menulis tak hanya menulis, namun memberikan ruh dalam tulisan agar mengingatkan manusia untuk belajar dari kesalahan dan mendekat kepada ketakwaan.

Sejalan dengan apa yang dikatakan oleh Ust. Sholikin Abu Izzudin, bahwa tulisan kita itu haruslah senantiasa memberikan hikmah, pengingat, dan juga menyalakan optimisme selayaknya pribadi seorang muslim agar lebih semangat lagi untuk berbuat baik dengan orang lain, dan tentu harus bertanggungjawab.

3 bulan kebalakang, mencoba belajar menulis untuk mengikuti jejak orang-orang shaleh, berbagi ilmu, menyalakan optimisme, dan yang paling minimal bermanfaat untuk orang lain melalui tulisan.

So, here we go. Bahtera Dakwah dan Menyala Kesatuan.

Surakarta, 20 Ramadan 1445 H.

[eretzyisrael]

Antisemitism plays a central role in Islamism

Islamism has been misunderstood as an extremist form of religion, whereas it is a political ideology, resulting from the Islamisation of radicalism. One factor contributing to its rise was Nazism: the Nazis brought their poisonous antisemitism with them. Islamic State took this antisemitism further, by claiming that Sh’ites were really Jews. Writing in Fathom (May 2023) Daniel Ben Ami reviews a fascinating book by Evin Ismail of Uppsala University.��

Muslim Brotherhood ideologue Sayid Qutb, one of the most influential

To be sure there is a relatively small number of formidable academics who do see Islamism as a form of political ideology rather than an extremist religion. For example, Olivier Roy, a leading French expert, argues that: ‘We must understand that terrorism does not arise from the radicalisation of Islam, but from the Islamisation of radicalism’. In other words, Islamism is an outlook that frames radical politics in Islamic language. The Islamist worldview extends well beyond Jihadi terrorists to include what are sometimes called ‘participationist’ Islamists. Such militants engage in Islamist politics but do not themselves engage in acts of violence. Other experts who see Islamism as essentially a form of political ideology, albeit one that uses an Islamic idiom, include Matthias Küntzel and Bassam Tibi. These authors are all well worth reading but sadly they have so far had relatively little influence on the public debate.

Evin Ismail, a senior lecturer in political science at the Swedish Defence University, has added to this important but insufficiently well-known literature with her Uppsala University doctorate. It examines the centrality of anti-Semitism to the outlook of the Muslim Brotherhood – which has spawned numerous organisations around the world – and Islamic State.

She draws on a variety of sources to help understand the Islamist world view and the centrality of Islamism in particular. These include a discussion of Islamic sources such as the Koran and the hadith (sayings of the Prophet Muhamad), the writings of Sayyid Qutb (the most influential Islamist ideologue), Dabiq (an Islamic State newsletter) and case studies of various Islamist terrorists.

Ismail argues that anti-Semitism has played a central part in the Islamist outlook since its inception with the foundation of the Muslim Brotherhood in Egypt in 1928. That is, it should be noted, 20 years before the founding of the state of Israel. So, seeing Islamist anti-Semitism as simply a reaction to Israel’s actions is not tenable.

Several factors contributed to the rise of Islamism and its anti-Semitism in particular. In the 1930s and early 1940s the Nazis promoted the Muslim Brotherhood as a counterweight to Britain, which then dominated Egypt, and France. Naturally the Nazis brought their poisonous anti-Semitic baggage with them. But even before the rise of the Nazis other pernicious European influences, most notably the Protocols, were having an influence on sections of Egyptian society.

The most influential Muslim Brotherhood ideologue, whose influence later spread worldwide, was Sayyid Qutb (1906-1966). Ismail draws on two of his works to help reconstruct his anti-Semitic worldview, The first was Our Struggle Against the Jews, a short pamphlet which describes Jews as a ‘cosmic Satanic evil’. The other is In the Shade of the Koran, Qutb’s multi-volume great work.

Qutb’s outlook still provides the core of Islamist ideology. In his view Muslims had suffered from the machinations of Jews and double dealing since the inception of Islam in the year 610. Jews had waged a constant war against the ummah (the Muslim community of believers) as part of their conspiratorial drive to dominate the world. The survival of Islam from this perspective depended on waging a religious war – in which killing was morally sanctioned – to defeat the cosmic evil of the Jews. Qutb argued that an elite cadre of Islamic revolutionaries was needed to achieve this goal. He also popularised the idea of takfir – the idea of excommunicating Muslims regarded as apostates.

Qutb’s worldview has been extended and adapted by numerous Islamist groups around the world. For example, Ali Khamenei, Iran’s supreme leader, has translated four of Qutb’s books into Farsi . Islamism has therefore crossed an important divide from the Muslim Brotherhood, a Sunni organisation, to the Shiite Islamic Republic of Iran.

Ismail’s focus though is Islamic State and how its doctrine developed via the Sahwa movement, an important organisation although little known in the West.

The Sahwa movement emerged in Saudi Arabia in the 1960s. It was established by exiled Muslim Brotherhood activists from Egypt and Syria. These included Mohammed Qutb, the brother of Sayyid, who was also inspired by the Protocols. Mohammed Qutb in turn inspired Osama bin Laden, the Saudi-born leader of Al-Qaeda until he was killed by American forces in 2011.

Ismail argues that Sahwa combined apolitical Wahhabism – the austere from of Islam prevalent in Saudi Arabia – with the Muslim Brotherhood’s organisational methods and political worldview. A key intellectual innovation was its addition of anti-Shiism into the mix. This was already prevalent among Syrian Muslim Brotherhood members as they were already in a conflict with the Assad regime, dominated by the Alawites, a sect within Shiite Islam. The Sunni state of Saudi Arabia was also a regional geopolitical rival of the predominantly Shiite Iran.

ISIS took this anti-Shiism a step further by linking it to their anti-Semitism. It developed the idea that Shiites were not really Muslims at all but – astonishingly – undercover Jews as they reject the true teaching of Islam. This in turn, in the view of ISIS, justified its systematic killing of Shiites in Iraq.

This is perhaps the most surprising example of the paranoid conspiratorial anti-Semitism that is central to the Islamist worldview. For example, ISIS – like most other Islamists – believes that America is controlled by Jews and Israel. It has also referred to Kurdish troops as representing ‘Peshmergen Zionism’. In addition, ISIS has claimed that Sunni leaders, especially monarchs, are ‘apostate rulers’ who act as ‘the slaves of the Jews and the Christians’.

Once the grotesque assumptions of the Islamist world view are accepted, its outlook makes sense. Jews are, from this warped perspective, engaged in an evil conspiracy against the entire global Muslim community. The conclusion Islamists draw is that it is necessary to wage a religious war against the Jews to counter this supposed threat. Killing Jews is, in this view, morally justified.

Tackling Islamism effectively means developing a better understand of it as a radical political ideology rather than as an extreme of the religion. Its doctrine needs to be carefully studied and understood. Evin Ismail’s book is an important contribution towards that urgent task.

Read article in full

Muslim Brotherhood antisemitism may have influenced ISIS in Iraq

[homonationalist]

Fathi al-Shaqaqi, founder of the Islamic Jihad of Palestine developing out of the more militant Qutbist elements of the Muslim Brotherhood, was deeply inspired by the Marxist ideologies of V.I. Lenin and Mao Zedong, and of course Sayyid Qutb, who himself developed a theory of Islamist vanguardism out of Lenin’s works. This engagement with Marxist theories of imperialism, capitalism, colonialism, and socialism shows us that the Islamic Resistance can not be neatly positioned into the categorical partisanship of western political ideology, be it ‘left’ or ‘right’, ‘radical’ or ‘conservative.’ These categorical poles of western partisanship, having developed out of the unique conditions of Revolutionary France and the European Enlightenment, can not be simply transposed onto the realpolitik of the Islamic Resistance. Hamas and PIJ thoroughly engage with Marxist and anti-colonial frameworks, not in spite of, but because of their conservative (or more accurately conservationist) Islamist ideology. It is from this we begin to understand that the Islamic Resistance is in fact an authentic reflection of Palestinian politics and more importantly, a reflection of Palestinian life. The pragmatic politics of Hamas and PIJ are unconstrained by the idealistic dogmas of leftism and rightism, and are instead developed in accordance to material needs and demands of Palestinian reality. The dilemma of positioning the Islamic Resistance Movement in terms of political partisanship becomes all the more difficult when considering the already existing partisanship engrained in the foundations of the Israeli state apparatus. If the direction of ideology is positioned as either left or right, how then, do we contend with the contradictions between Israeli and Palestinian partisanship? The Israeli left which seeks to expand social welfare, democratic values, and civil rights arguably shares less in common with the Palestinian left than it does with the categorically right-wing Jewish fundamentalists and Israeli libertarians, who, despite their attempts at democratic backsliding which has produced friction between the ideological poles of Israeli civil society, also seek to preserve the interests and security of the Israeli state. The national interests of the Palestinian Islamist ‘right’ and secular left in the dismantling of the Jewish state pose an equal threat to the entire Israeli political spectrum, paradigmatically shifting ideological and political partisanship towards national conflict.

Mu from “Understanding Hamas: Navigating the Islamic Resistance Movement” (2023)

[commiedervish]

"Islam came to declare and establish the great universal principle that: “There shall be no compulsion in religion. The right way is henceforth distinct from error.” (2:256) This reflects the honor God has reserved for man and the high regard in which man’s will, thought and emotions are held, and the freedom he is granted to choose his beliefs, and the responsible position he is afforded to be judge of his own actions. Here lies the essence of human emancipation which 20th-century authoritarian and oppressive ideologies and regimes have denied mankind. Modern man has been deprived of the right to choose and live other than according to what is dictated by the state, using the full force of its colossal machinery, laws and powers… Freedom of belief is the most basic right that identifies man as a human being. To deny anyone this right is to deny him or her humanity. Freedom of belief also implies the freedom to express and propagate one’s belief without fear of threat or persecution; otherwise, that freedom is hollow and meaningless."

— Sayyid Qutb, Fi Zilal Al-Quran

[bogusfilth]

the opening of this sayyid qutb biography linking ottoman-rule modernization in egypt and turn to cash crops with the union blockade of confederate ports in the us civil war leading to skyrocketing cotton prices leading to a cotton-centric nation that was relatively wealthy and modernized but dependent on european trade, where french-law trade courts ruling in favour of foreigners had deeply penetrating jurisdiction, and the influence of that environment on qutb's islamism....

[syuumhda]

Pelajaran Yang Aku Dapat dari Juz 2

Alhamdulillah kita kembali berjumpa di blog aku yang biasa-biasa aja hehe. Kali ini aku ingin memberi sedikit informasi dan semoga ini bermanfaat bagi kita semua yaitu pelajaran yang aku dapat dari juz 2? Bagaimana bacaan teman-teman hari ini, Apakah juz 2 nya lancar? In syaa Allah Allah akan menerima dan memberi kali lipat kepada kita terhadap perbuatan kita yang kita kerjakan dengan ikhlas. Tidak masalah, sambil kerja istirahat bentar buka al-Quran baca setengah halaman, atau setelah sholat baca al-Quran 2 halaman, up to you bagaimana pun juga jangan sampai sia-siakan amalan di bulan ramadhan ini.

Baiklah pelajaran yang sangat iconic menurut aku, kenapa menurut aku, karena yang aku baca sangat wort it dengan kejadian kepada diriku. Benar ya ternyata al-Quran ini sangat mengerti sekali apa yang kita rasakan dan apa yang kita resahkan dan kembali kepada al-Quran dan semuanya sudah ada jawabannya, penenangnya. Mungkin bagi teman-teman berbeda kejadiannya, bisa jadi apa yang teman rasakan berbeda juga solusinya di al-Quran, nah berikut beberapa yang aku dapat sesuai dengan apa yang aku minta dari al-Quran. Dan aku tidak menjelaskan dengan diri sendiri, tentu kita harus belajar dari tafisr-tafsir juga hadits dan bagaimana dengan apa yang kita rasakan ketika paham dengan ayat yang kita bacakan. Langsung ajadeh masbro.

1.       Menjadi Ummat Yang Wasathan (143)

Tenyata menjadi hamba dengan bimbingan al-Quran bukan hanya sekedar di tuntun agar mampu membedakan mana yang haq dan bathil, tetapi kita juga di tuntut untuk menjadi umaat Wasathan yaitu pertengahan. Gimana maksudnya? Kita bukan ummat yang semata-mata hanya mengejar akhirat aja, misalnya sholat aja terus, zikir teru menerus, puasa, dan lain-lain sehingga kita lupa ada hak dunia yang harus kita penuhi, ya teman-teman pahamlah, gimana dong sibuk mengurus akhirat eh di dunia kok pengangguran, kok ngak ada kerjaan, kan tidak seimbang. Nah begitu juga urusan dunia, kita kadang disibukkan dengan perkerjaan dunia sehingga lupa dengan akhirat yang sebenarnya dunia ini hanya penunjang atau kendaraan menuju surga-Nya, masa kita udah kaya masih saja belum bisa mendirikan sholat?, udah  mendapatkan cita-cita kok masih merasa kurang? Bagaimana urusan akhirat? Infak, zakat, Sedekahnya kok tinggal padahal rejeki yang Allah beri ada hak orang lain di dalamnya bagaimana tu?

Syeikh Sayyid Qutb pernah menjelaskan dalam tafsirnya “Umat Islam bukanlah umat yang semanta-mata bergelut dan terhanyut dengan rohani dan juga bukan umat yang semata-mata beraliran materi. Akan tetapi, umat Islam adalah umat yang pemenuh nalurinya seimbang dan bersesuaian degan pemenuhan jasmani. Sehingga bisa meningkatakan ketinggian mutu kehidupan.

Wasathan ini juga termasuk dalam bagaimana kita berpikir, mengambil keputusan, persepsi, dan keyakinan. Tentunya harus seimbang dengan bimbingan al-Quran dan sunnah, jangan mengambil keputusan atau pemikiran dengan cara mengikuti hawa nafsu tentu itu bukan termasuk ummat pertengahan.

Ya dengan al-Quran dan bimbingan Nabi mampu memberikan aku secara mental agar menjadi hamba lebih dewasa, serasi, harmonis, dan tetap tenang dalam hal berbagai masalah. Menjadi kedewasaan dalam pemikiran,tidak terlalu mengikuti trend yang tidak ada faedahnya, tidak menjadikan diriku menjadi bodoh tetapi menjadi lebih sabar dan cermat. Ya dengan cara mentaati apa yang allah turunkan yaitu al-Quran dan mengikuti apa yang dijelaskan al-Quran yaitu sunnah Nabi Muhammad saw.

2.       Ingatlah Allah maka Allah akan mengingat Kita (152)

Ha maksudnya?  Iya, ketika kita mengingat Allah, berdizir kepada Allah, bekerja dengan niat mencari Ridho Allah, maka Allah jauh lebih mengingat kita sebagai budak-Nya. Gimana? Adakah di hati kita merasakan “Ya Allah, terimakasih atas nikmat iman yang telah Engkau beri kepadaku, bimbingan yang manis dan indah dari-Mu, inikah nikmat yang sangat aku syukuri hingga aku mati”, mungkin perasaan teman-teman berbeda ya, tidak apa-apa ungkapkan saja menjadi do’a di saat qiyamul lail nanti.

Inilah cinta, cinta yang disalurkan dari Allah kepada hamba-Nya dengan melalui rasa kasihan, Allah tahu bahwa kita ini lemah, Allah tahu bahwa kita tidak pintar, Allah tahu bahwa kita banyak masalah hidup, Allah tahu kita ini sangat terbatas. Maka perintah Allah dalam ayat ini “Ingatlah kamu kepada-Ku, maka Aku jauh selalu mengingat kepadamu”. This is love MasBro. Sebenarnya cinta seperti ini sulit untuk dilukiskan kepada diri kita masing-masing, sebab cinta ini sangatlah besar nikmat-Nya, terlalu nyaman untuk dirasakan, terlalu indah ketika mengingat-Nya, akan tetapi banyak juga diantara kita masing-masing masih jauh dari kata syukur.

Bersyukur dengan cinta ini dengan cara membuktikannya, ya. Bagaimanapun besarnya cinta kita kepada Allah, kalau tidak melaksanakan perintah dan menjauhi hal yang bodoh, maksiat, kedurhakaan, bahkan menentang, tentu cinta kita sangatlah palsu, bukan hanya palsu tentu kita menjadi hamba yang kufur, pendusta cinta.

Untuk membuktinya kita buka aja al-Quran surat al-Imran ayat 31-32, baca aja artinya kayaknya udah jumpa deh bagaimana tutorial bagaimana kita bersyukur dengan cinta besar ini.

3.       Tetaplah bersabar (153)

Dalam hal apa? Sabar untuk mentaati Allah, sebab perjuangan mentaati Allah sangatlah berat belum lagi kita sering futur iman bagaimana solusinya? Sabar. Sabar meninggalakan maksiat, kita ibnu adam tentu diantara kita pernah terpeleset dengan jebakan musuh kita yaitu setan dari golongan manusia dan iblis, apalagi kita yang muda, berpacaran, jalan-jalan dengan yang bukan mahrom, berzina, semua itu sangat menjijikan bagi orang-orang yang memiliki CINTA YANG BESAR KEPADA ALLAH, sabar dan meminta ampun dan pertolonganlah kepada Allah. Sabar dan tegar menhadapi sulitnya hidup. Sabar menghadapi fitnah dan tipu daya setan dari golongan manusia dan iblis. Sabar menghadapi tekanan masalah. Sabar terhadap pertolongan yang sedikit. Sabar kepada orang yang membuat ragu. Sabar atas kedurhakaan.

Di ayat selanjutnya 154, tentu harus diperjuangkan semua perjuangan cinta kita kepada Allah, pejuang tidak akan mati di sisi Allah kepada kita yang mencintai-Nya dan membuktikannya.

4.       Islam itu harus Total

Jangan setengah-setengah, nanggung amat seperti karyawan yang pemalas. Iya, islam tidak dianjurkan kepada umatnya menjadi malas, mengerjakan pekerjaan yang nanggung sekali lagi HARUS SELESAI TUNTAS, KAFFAH, IKHLAS. Nah itu, taat kepada Allah tetapi masih pacaran (zina), lalai dan tidak ada sedikitpun untuk memperjuangkan meninggalkan itu ya kita pemalas sekali orangnya, sok-sokan dalam menjadi hamba yang Cinta kepada Allah. gimana dong keadaan kita kalau tidak total? Yang total itu kita mampu memperjuangkan haq dari Allah dengan cara mentaati segala yang ada di al-Quran dan sunnah, dan menjahui yang bathil dengan cara memperjuangkan diri dari segala kedurhakaan. Gimana dong jadinya kalau digabungin? Ya ngak jelas pastinya, samar-samar, abu-abu, kotor, pemalas, perusak, dan tentunya tanggung total menjadi hamba.

Semoga kita diberikan kesabaran dalam memperjuangkan cinta yang benar. Jangan main-main apalagi mengikuti hawa nafsu padahal apa yang menurut kita baik, bisa jadi itu adalah hal bodoh dihadapan Allah, mungkin menurut kita ini sangat tidak baik, bisa jadi itu adalah hal yang sangat menyelamatkan diri kita dari kedurhakaan. Tidak apa-apa perlahan kita tinggalkan kebodohan kita, kedustaan kita, kedurhakaan kita dengan bersabar dalam perjuangan. Ini berat tetapi tidak menjadikan alasan bahwa kita tidak bisa.

Point 3 sama 4 juga merasakan tertampar sama tulisan ini. Jujur perjuangan sangatlah berat, terutama membuktikan cinta kita kepada Allah, tetapi namanya perjuangan tidak ada kata pantang menyerah, tidak mengenal malas, sabar, kuat, dan ya Allah berjanji kepada Hamba yang berjuang akan selalu hidup di sisi-Nya. Semoga kamu dan aku menjadi hamba yang hidup dalam sisi Allah yang sangat dekat.

Ya teman-teman, inilah yang aku rasakan ketika membaca ayat, sebenarnya banyak lagi tetapi, point diatas sangatlah worth it dengan keadaan aku sekarang sehingga menjadi obat penenang dan semangat untuk diriku yang sedang tidak baik-baik saja. Jika pengalaman aku mentadarus al-Quran ini bermanfaat untuk kawan ambil saja baiknya dan buang jauh-jauh kekurangannya.

Semangat buat diriku dan untuk dirimu.

Syuumhda, 2 Ramadhan 1444H, 24 Maret 2023

[ummabdillaahh]

Al-Allaamah Rabee Bin Haadi Al-Madkhali (may Allaah preserve him) said:

”Indeed, the Fitnah of this man (i.e. Sayyid Qutb) and those with him is the Fitnah of this era. It is the severest fitnah in this era because it (falsely) wears the garb of the Salafi Methodology (i.e. falsely attributes itself to Salafiyyah).”

End of Quote- [الذريعة إلى بيان مقاصد كتاب الشريعة Vol 1., page 112]

”We say: Yes, he (Sayyid Qutb) is a reviver; rather he is a reviver of every major bidah, (such as) the school of thought of the khawaarij, the rawaafid (shiites), the murji’ah, the jabariyyah and the soofiyyah. He revived all of them, and between us (Salafis) and them (i.e. the followers of Sayyid Qutb) are the books of Sayyid Qutb and his writings (as a witness).

End of Quote- [الذريعة إلى بيان مقاصد كتاب الشريعة Vol 1., page 112]

http://www.salaficentre.com/2014/08/fitan-trials-and-tribulations-o-masjid-al-furqaans-admin-shaikh-rabee-reminds-us-why-the-fitnah-of-sayyid-qutb-is-the-greatest-fitna-of-the-era/

[religion-is-a-mental-illness]

https://islamqa.info/en/answers/43087/was-islam-spread-by-the-sword

If Islam was only spread by peaceful means, what would the kuffaar have to be afraid of? Of mere words spoken on the tongue? In al-Saheehayn it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “I have been supported with fear as far as a month’s journey.” Would the kuffaar be afraid of being told, “become Muslim, but if you do not then you are free to believe and do whatever you want”? or were they afraid of jihad and the imposition of the jizyah and being humiliated? That may make them enter Islam so that they may be spared this humiliation. 

[..]

The fact that the sword and power were means of spreading Islam is not a sources of shame for Islam, rather it is one of its strengths and virtues, because that makes people adhere to that which will benefit them in this world and in the Hereafter. Many people are foolish and lacking in wisdom and knowledge, and if they are left to their own devices they will remain blinded to the truth, indulging in their whims and desires. So Allaah has prescribed jihad in order to bring them back to the truth and to that which will benefit them. Undoubtedly wisdom dictates that the fool should be prevented from doing that which will harm him, and should be forced to do that which will benefit him.

[..]

This is something for which Islam deserves to be praised, not condemned. The defeatists should fear Allaah lest they distort this religion and cause it to become weak on the basis of the claim that it is a religion of peace. Yes, it is the religion of peace but in the sense of saving all of mankind from worshipping anything other than Allaah and submitting all of mankind to the rule of Allaah. This is the religion of Allaah, not the ideas of any person or the product of human thought, so that those who promote it should feel ashamed to state its ultimate goal, which is that all religion (worship) should be for Allaah alone. When the ideas that people follow are all produced by human beings and the systems and laws that control their lives are all made up by human beings, then in this case each idea and each system has the right to live safely within its own borders so long as it does not transgress the borders of others, so the various ideas and laws can co-exist and not try to destroy one another. But when there is a divine system and law, and alongside it there are human systems and laws, then the matter is fundamentally different, and the divine law has the right to remove the barriers and free people from enslavement to human beings…

-- Fiqh al-Da’wah by Sayyid Qutb, 217-222.

##

It says in Fataawa al-Lajnah al-Daa’imah (12/14):  

Islam spread by means of proof and evidence to those who listened to the message and responded to it, and it spread by means of force and the sword to those who were stubborn and arrogant, until they were overwhelmed and became no longer stubborn, and submitted to that reality.

==

This is what they mean by “Islam is freedom” and “religion of peace.”

[ilmtest]

Sayyid Qutb's Tafsir

The Refutation of Shaykh al-Albānī On Some of the Statements of al-Sayyid Quṭb Found in (his Book) al-Dhilāl «رد الشيخ الألباني على بعض أقوال السيد قطب المذكور في الظلال.» Questioner: The first question, both questions, are regarding the book, “al-Dhilāl (In the Shade of) al-Qurʾān” السائل: السؤال الأول وكلا السؤالين وراد من كتاب ظلال القرآن The Shaykh: “Yes.” الشيخ: نعم Questioner: Its author mentioned at the beginning of Sūrah Ṭā Hā that the Qurʾān is a cosmic phenomenon like the phenomena of the heavens and the earth. What is your opinion about this statement, bearing in mind that he uses the particle of comparison [ie: the word “like”], O Shaykh? السائل: ذكر صاحب كتاب ظلال القرآن في أول سورة طه بأن القرآن ظاهرةٌ كونية كظاهرة السماوات والأرض، فما رأيكم في هذا الكلام مع أنه صادر بكاف التشبيه يا شيخ؟ The Shaykh: O my brother, we have said more than one time: that Sayyid Quṭb, may Allah have mercy on him, was not a scholar. الشيخ: نحن يا أخي قلنا أكثير من مرة أن سيد قطب رحمه الله ليس عالمًا، He was just an author, a writer and he did not know how to express the legislated Islāmic creed, especially the Salafī beliefs from it. وإنما هو رجل أديب كاتب، وهو لا يحسن التعبير عن العقائد الشرعية الإسلامية وبخاصة منها العاقد السلفية، For this reason, it is not fitting that we drone on about his statements too much, ولذلك لا ينبغي أن ندندن حول كلماته كثيرًا Because he was not a scholar with the meaning of the word that we want: a scholar of the Book and the Sunnah upon the methodology of the Salaf al-Ṣāliḥ. لأنه لم يكن عالما بالمعنى الذي نحن نريده عالما بالكتاب والسنة وعلى منهج السلف الصالح Many times his expressions are stylistic rhetoric and are not knowledge-based ones, and are especially not Salafī expressions, not being from this type at all, فهو في كثير من تعابيره يعني تعابير إنشائية بلاغية وليست تعابير علمية وبخاصة تعابير سلفية ليست من هذا الباب إطلاقًا، And we do not hesitate to condemn expressions such as those nor such tahsbīh. فنحن لا نتردد بإستنكار مثل هذا التعبير و هذا التشبيه The least that can be said about it (ie: the expression you asked about) is that he did not mean that the Qurʾān is literally Allah’s Speech as is the creed of Ahl al-Sunnah wa ʿl-Jamāʿah and nor does he mean that Allah's Speech is majāz (ie: metaphorical), أقل ما يقال فيه أنه لا يعني أنه كلام الله حقيقةً كما هو عقيدة أهل السنة والجماعة أو أنه كلام الله مجازًا As is the ʿaqīdah (ie: creed) of al-Muʿtazilah. كما هو عقيدة المعتزلة (His statements are) rhetorical, poetic speech. كلام خطابي شعري، But I do not hold that we should stop too much at such statements, except to clarify that it is speech which is not permissible in the Sharīʿah, and that (at the same time) it is not expressing the creed of the author regarding the Noble Qurʾān: is it the actual Speech of Allah or not? لكن أنا لا أرى أن نقف كثيرًا عند مثل هذا الكلام إلا أن نبين أنه كلام غير سائغ شرعًا وغير معبر عن عقيدة الكاتب في القرآن الكريم، هل هو كلام الله حقيقةً أم لا، This is what I believe and this is the answer to the first question. هذا الذي أعتقده وهذا هو الجواب عن السؤال الأول. Muḥammad Nāṣir ʾl-Dīn al-Albānī, Silsilah al-Hudá wa ʾl-Nūr 814/22 محمد ناصر الدين الألباني، سلسلة الهدى والنور ٨١٤/٢٢ https://old.shamela.ws/rep.php/book/5392 @ilmtest [https://t.me/ilmtest]

[mamadkhalik]

Belajar dari Ikhwan

Ikhwanul Muslimin adalah organisasi besar yang menginspirasi banyak aktivis dakwah Islam saat ini. Imam Syahid Hasan Al-Banna, Sang Pendiri IM meletakan pondasi penting bagi organisasi, terutama para aktivis dakwah meliputi kepahaman, amal, pengorbanan, ukhuwah, dan sebagianya.

Dari pemahaman murni, niat yang tulus, penekanan fikih ikhtilaf, bangun persatuan umat, dan tidak mengutamakan kekerasaan adalah nilai utama perjuangan ikhwan dalam menyongsong kebangkitan umat.

Namun naas, Sang Mursyid syahid oleh peluru rezim atas respon reaktif dari sekelompok pemuda itu. Tentu meninggalkan duka diantara mereka dan ini menjadi awal ujian ikhwan setelahnya.

*

Ikhwan pernah terpecah menjadi kubu moderat dan fundamentalis, yang dari kubu fundamentalis inilah menginspirasi gerakan bersenjata, menjadikan alat pukul rezim semakin keras.

Ikhwan dikhianati oleh jenderal yang berbaiat kepadanya. jenderal laknatullah itu memenjarakan saudaranya sendiri yang pernah satu lingkaran dan mendukung transisi pemerintahan kala itu.

Ikhwan ditinggal kader-kader berpengaruh, atas dasar ketidaksepahaman, banyak diantaranya memilih jalan baru, dan banyak diantara mereka pula yang akhirnya terjebak dalam pola pragmatis kekuasaan, melupakan nasihat Sang Mursyid akan lurusnya niat dalam berjuang.

Ikhwan dikhianati saudaranya sendiri di parlemen, atas dasar kalah pengaruh, kalah penguasaan masjid, kurang populer antara pengajian, mereka berbalik mendukung junta militer, melemahkan legitimasi pemerintahan sah dan puncaknya tragedi Rabia mereka bungkam, melihat saudara mereka dibunuh begitu saja.

Ikhwan dilengserkan oleh junta militer, para tokoh besarnya ditahan, lembaga-lembaga yang terafiliasi dibekukan, mereka diusir, dianggap hina oleh negaranya sendiri.

Tapi dari segala hal itu, ketika Sang Mursyid Wafat, kepemimpinan dengan cepat dipulihkan, mereka bergerak dalam tanah, tumbuh subur lembaga-lembaga independen setelahnya, bergerak muntijah, memberikan manfaat kepada masyarakat luas, meningkatkan kualitas masyarakat sipil untuk persiapan kedepan.

Saat seorang ikhwah ditahan, ikhwah yang lain membantu keluarganya, melindungi anak-anaknya, menanggung segala urusan saudaranya.

Saat ikhwah diusir, mereka tak lantas hilang begitu sajaa, tetapi mereka menghidupkan dakwah di bumi minoritas. Dengan keteguhan iman dan kecerdasan akal, mereka berkumpul, berkolaborasi dengan warga, pemerintahan setempat, dengan tujuan meningkatkan taraf masyarakat sosial, melindungi saudara sesama muslim, dan yang paling penting menjadi teladan di tengah masyarakat minoritas.

Saat pembantaian Rabia, antara ikhwah saling menjadi tameng satu sama lain. Banyak diantara mereka yang menyambut seruan, menentang kezaliman junta militer kala itu, laly berakhir dengan syahid.

Pun, diantara mereka, diakhir hidupnya meninggalkan banyak sekali hikmah dan inspirasi, walau kematian sudah sangat dekat. Mereka seaakan memberi pesan, seberat apapun ujian yang dihadapkan, kita hanya perlu kuat, teguh, dan menyerahkan segala pertolongan kepada Allah semata.

Imam Syahid, Sayyid Qutb, Presiden Mursi, Syekh Yusuf Qaradhawy, dan juga para syahid sekalian.

*

Malu rasanya, bagi kita sekalian yang mendaku pewaris risalah dakwah Rasul, terhenti geraknya hanya karena tak banyak al-akh yang membersamai, putus cinta, atau perselisihan jadwal agenda antara wasilah dakwah.

Dakwah ini berlandaskan takwa, kepahaman, keikhlasan, amal, jihad, pengorbanan, ketaatan, keteguhan, totalitas perjuangan, persaudaran dan terakhir tsiqoh.

Agaknya kiita perlu berhenti sejenak, beristigfar sebanyak-banyaknya, memohon ampun atas segala khilaf yang dilakukan, sampai nanti mendapat kekuatan baru, selanjutnya merangkul kembali sesama al-akh yang berselisih, bersama-sama, untuk tetep dikuatkan di jalan yang panjang ini.

[eretzyisrael]

The link between the anti-Rushdie fatwa and Islamist Sayid Qutb

14 February 1989 was the fateful date when Ayatollah Khomeini of Iran pronounced a fatwa, or  death sentence,  on Salman Rushdie, author of the supposedly blasphemous work, The Satanic Verses. Rushdie lies critically injured in hospital following an attempt on his life 33 years later. ‘Blasphemy against Islam’ has  long been a favourite pretext for persecuting Jews in the Arab world, dissident Muslims and western satirists. But with its doctrinaire adherence to, and aggressive advocacy for, sharia law,  the forces of political Islam have declared lethal war on freedom of expression in the West. Sephardi Ideas Monthly points to the influence of the Muslim Brotherhood’s Sayid Qutb:  From Egypt it is a little-known fact that Qutb’s ideology has travelled to Iran, where four of his books have been translated into Persian. (With thanks: Edna)

Salman Rushdie, sentenced to death by the Ayatollahs

Sephardi Ideas Monthly traces the little-known but very consequential line of influence that transcends the traditional Sunni-Shi’a divide and connects Sayyid Qutb to the Islamic Republic of Iran (IR). Qutb met with and encouraged Iranian revolutionaries and his writings played an important role in the Iranian Islamist revolution.

The current Supreme Leader of Iran, Ali Khamenei, translated four of Qutb’s books into Persian! One scholar summed up the issue concisely: “The influence of Sayyid Quṭb on the Islamist movement and the revolutionaries of Iran is still not acknowledged sufficiently and remains largely unknown in the West.” (See: “Sayyid Quṭb in Iran: Translating the Islamist Ideologue in the Islamic Republic.” Yusuf Ünal, Journal of Islamic and Muslim Studies, Vol. 1, No. 2 (November 2016), pp. 35-50).

Qutb’s connection to Shi’ite activists dates back to the early 50s, when Iranian cleric Navvab Safavi, leader of the Iranian “Fedayeen of Islam,” visited him in Egypt. Safavi was impressed by Qutb, took his ideology back to Iran, and promoted the vision of an Islamic state among Iranian revolutionaries. Translations of Quṭb’s works soon followed. In many cases, the Persian-language translators were also activists who went on to play important roles in the Iranian revolution, the most prominent being Safavi’s student, Khamenei. Among the books that Khamenei translated was, The Future of This Religion, a work in which Quṭb:

…argues for the political supremacy of Islam, which will lead to the future submission of all humanity to Islamic ideology, and calls upon all Muslims to fight against the imperialist powers.

In order to honor Qutb’s thought and influence, in 1985 the Iranian regime’s postal service issued a stamp showing Qutb behind bars during his 1966 trial in Egypt. That trial ended in Qutb’s hanging.

It’s true that, in recent years, Qutb’s writings have inspired revolutionary Sunni jihadi groups that mercilessly target Shi’a. The difficulty in reconciling Qutb’s influence on both the Iranian revolution and anti-Shi’ite jihadis was examined at a February, 2015, conference held in Iran dedicated to “Re-reading and Re-viewing the Views of Sayyid Quṭb” (See Unal, p. 36). The willingness to re-engage with Qutb’s writings in such a charged geo-political context testifies to the depth of their impact in the IR. In addition, it’s important not to overstate the problem: other Sunni Islamist groups influenced by Qutb are more than happy to maintain positive relations with the Iranian regime, the most obvious example being Hamas.

Why isn’t the Qutb-Iran connection more well-known among Western observers of the MENA region? Perhaps the answer is connected to a related question: How is it that there isn’t a single English-language biography of Khamenei? Sometimes written off as “the chief apparatchik backed by the Iranian deep state” Khamenei has ruled Iran for thirty-three years. That’s a long time in a very unstable region. It’s reasonable to wonder if Khamenei is more competent than often perceived, and if his political acumen is connected to Qutb’s influence. Either way, if we wish to prepare for an extended conflict with the forces of Political Islam, it would be prudent to wonder how much of the revolutionary energy that animates portions of the Iranian regime is still being generated by its encounter with Qutb.

Read article in full

[alwalaawalbaraaa]

Sayyid Qutb (may Allāh have mercy upon him) said: “Verily, this Dīn, does not reveal its hidden beauties to a cold sitting “Faqīh” who does not struggle to establish this Dīn upon this earth. This Dīn is not a cake which you can refrigerate in your brain. Rather, this Dīn is only understood through struggling to return it into the sphere of life, and building its society once more.”

[tawakkull]

ISLAM 101: SPIRITUALITY IN ISLAM: PART 67

Training In Sufis

A Sufi student enters the faith by seeking a teacher. Sufism emphasizes a strong relationship between the seeker and the teacher. To be considered legitimate by the Sufi community, the teacher, must have received the authorization to teach (ijazah) from another Master of the Way, in an unbroken succession (silsila) leading back to Muhammad. To the Sufi, it is the transmission of divine light from the teacher’s heart to the heart of the student, rather than worldly knowledge, that allows the adept to progress. They further believe that the teacher should attempt to inerrantly follow the Divine Law.

One of the most important doctrines of Sufism is the concept of the “Perfect Man” (al-Insan al-Kamil). This doctrine states that there will always exist upon the earth a “Qutb” (Pole or Axis, of the Universe)—a man who is the perfect channel of grace from God to man and in a state of wilaya (sanctity, being under the protection of God).

As a further example, the prospective adherent of the Mevlevi Order would have been ordered to serve in the kitchens of a hospice for the poor for 1,001 days prior to being accepted for spiritual instruction, and a further 1,001 days in solitary retreat as a precondition of completing that instruction. Some teachers, especially when addressing more general audiences, or mixed groups of Muslims and non-Muslims, make extensive use of parable, allegory, and metaphor. Although approaches to teaching vary among different Sufi orders, Sufism as a whole is primarily concerned with direct personal experience, and as such has sometimes been compared to other, non-Islamic forms of mysticism Many Sufi believe that to reach the highest levels of success in Sufism typically requires that the disciple live with and serve the teacher for a large period of time .An example is the folk story about Baha-ud-Din Naqshband Bukhari, who gave his name to the Naqshbandi Order. He is believed to have served his first teacher, Sayyid Muhammad Baba As-Samasi, for 20 years, until as- Samasi died. He is said to then have served several other teachers for long periods of time.

He is said to have helped the poorer members of the community for many years and after this concluded his teacher directed him to care for animals cleaning their wounds, and assisting them. When a person decides to become a mystic or Sufi, he is expected to go to a Sheikh or Murshid (master) and spend with him as much time as is deemed necessary by the Sheikh for his spiritual development.

During this period of apprenticeship which, in most cases, lasts a lifetime, the Sheikh instructs the disciple to perform mortification (Mujahedas) so as to gain control over his appetitive soul, i.e. ‘Nafs’. This was done by performing service like hewing of wood, drawing of water from the wells and so many other menial services in the Khanqah (the monastery or chapel). Even Hazrat Khawaja Muinuddin Chishty himself had to pass through this hard and rigorous course of probation when he was under training for a period of 20 years with his Pir-o-Murshid (master) Hazrat Khawaja Usman Harooni. Every Sufi saint had to perform these hard services for his ‘Pir’ before achieving the robe of Khilafat (succession).

[wordsbyhisheart]

11th Rabi’ al-Aakhir

Blessed URS Mubarak of Sultan al-Awliya Shaykh Abdul Qadir Jilani رضي الله عنه

The King of Saints, Ghous of Humans and Jinns, Beloved of Allah, Qutb of Aqtab, Shaykh of Shaykhs, Benefactor of Ummah, Our Master, Ghous al-Azam, Sayyid Muhyiddeen Abu Muhammad Abdul Qadir Jilani Hasani Husayni Hanbali رضي الله عنه was born on Friday, 470 AH in Gilan, Iran.

He is the founder of the Exalted Qadiri Sufi Order, an outstanding scholar, Mufti of Islam, an excellent teacher, an effective and eloquent orator, author of books, teacher of the jurists and hadith masters, mentor of spiritual guides, a man of countless saintly marvels, and one of the most influential personalities in Islam.

He prayed Fajr with the ablution of Isha for 40 years, recited the complete Holy Qur’an daily for 15 years, offered 1000 units of supererogatory prayers every night, would deliver sermons in 13 sciences at once; his voice was heard the same by the people close and far, he would teach Qur’anic exegesis, hadith, jurisprudence, theology, grammar, etc. before and after Noon, and would teach the Holy Qur’an in different recitation methods after Zuhr.

The accounts of his virtues and excellence are beyond description.

As per the famous narration, he left this mundane world on 11th Rabi’ al-Aakhir 561 AH in Baghdad, Iraq, where his blessed mausoleum is a source of spiritual blessings and a place of the acceptance of prayers for the Muslims around the world.

[Bahjat al-Asraar, Tabaqat Imam Sha’rani, Tafrih al-Khatir, Ma Thabata bi as-Sunnah]

[sjwcringecompilation]

hrt would have saved sayyid qutb