Monday, April 19, 2010

Info : The Power Of Quran Healing


 
There are many cases cured every day by reciting the Koran; we cannot deny that because recovery does happen; it happened to me when I was reciting specific verses for a specific illness and the illness was cured!
Koran Healing is a critical issue which wasn’t given enough study or research, so I thought about starting this journey and asked Allah to guide me, give me the useful knowledge, show me the right and help me do it, and show me the wrong and help me avoid it. One of the most important fruits of this research, which continued for years, was that I came out with an important result: Allah had put in every verse of the Koran a healing power for a certain disease if this verse was recited for a specific number of times.
In the beginning
When we contemplate on the universe around us, we notice that every single atom is vibrating in a specific frequency, whether this atom is part of metal, water, cell, or anything else. So every thing in this universe is vibrating, this is a given scientific fact.
The basic structure of the universe is the atom, and the basic structure of our bodies is the cell; each cell is made of billions of atoms and each atom is made of a positive nucleus and negative electrons rotating around it; because of this rotation, an electromagnetic field is generated similar to fields generated by an engine.
 

Al-Ruqyah with Du`a (Prayer) - Doa


Imam Bukhari interrelated al-Ruqyah by reciting the verses of the Qur’an with du`a. Its concept purely spiritual, not in any way medical, but it had psychological therapy consequences. Commonly, when a man was sick, the righteous Muslim prayed over him several du`a, however, it is possible that when a man was sick he himself made offering and prayed for healing, addressing himself directly to God, asking for healing by calling his names and attributes. The followings are among the du`a which the Prophet (s.a.w) and his companions accustomed to recite, whenever he visited the sick or if a sick person was brought to him. Imam Bukhari gives the example that Anas b. Malik was complained by Thabit about some chronic pain he suffered.

On that Anas said, "Shall I treat you with the Ruqya of Allah's Apostle?" Thabit said, "Yes," Anas recited:
Allahumma rabb al-nas mudhhab al-ba`s ishfi anta al-shafi la shafi illa anta shifa`an la yughadiru saqama. (O Allah! The Lord of the people, the Remover of trouble! (Please) cure (Heal) (this patient), for You are the Healer. None brings about healing but You; a healing that will leave behind no ailment).
Sometimes, while the Prophet (s.a.w) recited du`a, he was touching and putting his hands on the face, eyes and other parts of sick body and recited:
Allahumma rabb al-nas adhhab al-ba`s washfihi wa anta al-shafi la shifa`a illa shifa`ka shafi` la yughadiru saqama (O Allah, the Lord of the people! Remove the trouble and heal the patient, for You are the Healer. No healing is of any avail but Yours; healing that will leave behind no ailment).
The wife of Prophet, A`ishah (r.a.) reported that the Prophet (s.a.w) used to recited the following du`a as ruqyah:

Imsahi al-ba`s rabb al-nas, biyadika al-shifa` la kashif lahu illa anta (Remove the trouble, O the Lord of the people, the cure is in Your Hands, and there is none except You who can remove it (the disease).
Bismillah tarbatu ardana, bariqatu ba`dana, yashfi saqimuna bi`idhni rabbina (In the Name of Allah The earth of our land and the saliva of some of us cure our patient).
Bismillah tarbatu ardina, wariqatu ba`dina, yashfi saqimuna, bi’idhni rabbina (In the Name of Allah" The earth of our land and the saliva of some of us cure our patient with the permission of our Lord." with a slight shower of saliva) while treating with a Ruqya).

In another interesting occasion, Ibn Mas`ud related that the Prophet (s.a.w) was performing the prayer (salah), and while he was in sujud (prostration), a scorpion stung him on the finger and then surried away. The Prophet (s.a.w) said: “Many the curse of Allah be on the scorpion, which has not respect for the Prophets, nor any one else.” He was then treated with draughts of salt and water, and they soaked the place where he had been stung in salt and water. Then, they recited Surah al-Ikhlas and the last two surah (surah nos. 113 and 114), until the swelling went away.

Conclusion

It is obvious that the treatment of disease in Islamic medical system comes in several forms. It is not just physical i.e., by using drugs, but also in the form of ruqyah with the verse of the Qur’an and Du`a. The latter is spiritual, mind and emotional approach, which is suitable to be treated the disease caused by Jinn and devil, known to some people as supernatural powers. In discussion ruqyah in Islamic Medical system, it is found that the medicine of the Prophet (al-tibb al-nabawi), within its own orbit and time, is logical. The premise may seem strange, but once it is scrutinized and known, its conclusion is reached by reasoning. Al-Ruqyah, with the Qur’an and the Du`a (the Prayer) upon the patient, for instance, is rational approach since it is used after knowing the cause of disease.

Al-Ruqyah with the Qur’an and the Du`a (the Prayer) in Islamic Medical Tradition*



Nurdeen DEURASEH*

*Dr., Department of Government and Civilization Studies Faculty of Human Ecology Universiti Putra, Malaysia
E-mail: inasanis@hotmail.com
Summary
Nearly all primitives and the people in ancient civilization believe that God answers prayers if they are performed in the proper ritualistic way. After reading and analyzing the Ahadith of the Prophet (s.a.w) in Kitab al-Tibb of Sahih Bukhari, it is found that Islam has its own way of prevention and treatment of disease caused by Jinn and Devil, known to some people as supernatural powers. Imam al-Bukhari in his Sahih Bukahri has decided to provide special chapter relating to al-Ruqyah with the Qur’an and the Du`a (prayer).
Key words: The Medicine of the Prophet (al-Tibb al-Nabawi); Ruqyah with the Qur’an, Ruqyah with the Du`a (the Prayer); and Ruqyah with the Mu`awwidhat Verses.

Muslim’s Views on al-Ruqyah
Before we mention the common verses of the Qur’an and how they were used in ruqyah, let we look on briefly the Muslim’s view in regard to the use of the Qur’anic verses in ruqyah. We have to bear in mind that whatever the concept of Islam have been discussed, there is pro and contra on the issue. In this regard, there was a debate among the Muslims on ruqyah with reciting of Quranic verses, du`a and muawwidhat over a sick person for purpose of treatment of disease. Some people held of the opinion that it is not permissible especially for ordinary people to use the Qur’an to treat a disease by ruqyah. Others viewed, it is permissible to use it with the condition that the Raqi, the one who recites verse of the Qur’an or du`a, has sufficient knowledge and has to know recitation of the Qur’an, that he used in ruqyah, besides he has to be sound belief, righteous and pious (taqwa) person. This view is mainly based on the Qur’anic verses stating that man may use its verses in treatment of disease because al-Qur’an is itself cure (shifa’) as Allah (s.w.t) said: “We reveal of the Qur’an what is healing and merciful for the believers,”[i] This verse indicates that al-Qur’an is not only a source of legal and illegal matters but also a source of healing. The term Shifa’, which is one of the names of the al-Qur’an, applies that al-Qur’an is a book of healing and restoration of health.
Al-Ruqyah with the Qur’an
Imam Bukhari listed down the Ahadith of the Prophet (s.a.w) on al-Ruqyah with the Qur’an in many chapters of kitab al-tibb.[ii] Among them are: chapter on al-Ruqya with the Qur’an and the Mu`wwidhat (Bab al-Ruqa bi al-Quran wa al-Mu`awwizat); chapter on ruqyah by reciting surah al-fatihah (Bab al-Ruqa bi Fatihat al-Kitab); chapter on the conditions required for ruqyah (Bab al-shurut fi al-ruqyah bi fatihah al-kitab); chapter on ruqyah for an evil eye (Bab ruqyah al-`ayn); chapter on the effect of the evil eye is a fact (Bab al`ayn haqq); chapter on treating snakebite and scorpion sting with ruqyah (Bab ruqyah al-hayyah wa al-uqrab); chapter on the ruqyah of the Prophet (Bab al-nafth fi al-ruqyah); chapter on the blowing saliva while treating with ruqyah (Bab mash al-raqi al-waj` biyadihi al-ymna); chapter on a woman treating a man with ruqyah (Bab al-mar’ah tarqa al-rajl); chapter on not treating with ruqyah (Bab man lam yarqa).[iii] In these chapters, Imam Bukhari reported that:
During the Prophet's fatal illness, he used to recite the Mu'awwidhat (Surat An-Nas and Surat Al-Falaq) and then blow his breath over his body. When his illness was aggravated, I used to recite those two Suras and blow my breath over him and make him rub his body with his own hand for its blessings. Ma'mar asked Al-Zuhri: How did the Prophet use to blow? Al-Zuhri said: He used to blow on his hands and then passed them over his face.[iv]
Some of the companions of the Prophet passed by some people staying at a place where there was water, and one of those people had been stung by a scorpion. A man from those staying near the water, came and said to the companions of the Prophet, "Is there anyone among you who can do Ruqya as near the water there is a person who has been stung by a scorpion." So one of the Prophet's companions went to him and recited Surat-al-Fatiha for a sheep as his fees. The patient got cured and the man brought the sheep to his companions who disliked that and said, "You have taken wages for reciting Allah's Book." When they arrived at Medina, they said, ' O Allah's Apostle! (This person) has taken wages for reciting Allah's Book" On that Allah's Apostle said, "You are most entitled to take wages for doing a Ruqya with Allah's Book.” [v]
Abu Said al-Khidri said: A group of companions of God’s Messenger went on a journey. On their way, they came by a camp of Bodouins and solicited their hospitality. The Arab Bedouins refused to welcome them, so the companions stayed nearby and took a rest. Meanwhile, the chief of the Beduins became ill of a scorpion bite. His immediate circle tried everything they knew but no avail. Finally, they went and asked the companions if they had anything to cure their chief. One of the companions replied: “Indeed, Glory be to Allah (s.w.t), I know what effective prayers to recite as cure for poisonous bite. However, we asked you to lodge us and you refused to confer such hospitality, and I will not perform such prayers unless you make us an offer.” The Arab Bedouin then cheered them and promised to reward them with a group of sheep if they succeed in curing their chief. Immediately, the companion went to the chief’s tent and sprinkled him with his spittle while reciting the Opening Chapter (surah al-fatihah).  When the companions left him, the chief had regained all his strength. After the Arab Bedouins fulfilled their promise, the companions said: “Let’s divide the reward.” The one who performed the ruqya prayers replied: “Do nothing until we get back to God’s Messenger and relate our story.” Later on, when they came before him and told him what happened, the Prophet (s.a.w) commented: How did you know that al-fatihah is a ruqya? Indeed, you were right. Now, divide what you have among you and allow a share in it for men too. [vi]
In the light of these ahadith we feel much more confident to conclude that it is permissible for raqi to treat a disease with Quranic verses. As mentioned before, the Raqi should understand and know the essence of the meaning of the Quran. He is not essentially to have knowledge of all branches of Qur’an in depth. Surah al-Fatihah, for example, has been recited easily and frequently five times a day in the prayers. The Prophet (s.a.w) had expected the Muslim is able to recite and use it for medical purpose. In connection to the medical benefit of surah al-fatihah, Ibn al-Qayyim in his al-Tibb al-nabawi said: “If one’s faith, soul, and spirit are strong, and if he adapts himself to the essence of the Opening Chapter (al-fatihah), and by Allah’s leave, by reciting its holy words and blowing them on the affected person followed by his spittle upon the victim, Allah willing, such reading will incur the reaction of the evil spirits and cause the elimination of their evil act--Allah knows best.” [vii]
We are aware that the recommendation to recite Surah al-Fatihah over a patient is strange and not logical to some people especially non Muslim, however, we have to understand that the social condition in the time of Prophet (s.a.w) where disease is well understood as the logical consequence of patient’s falling to the evil spirit, needed to be treated by the spirit power of verses of the Qur’an. Now, why is exactly surah al-fatihah commonly used in prevention and treatment of disease? Some commentators were of the opinion that the central point of medical benefits in surah al-fatihah which is known as umm al-kitab, is in the power and blessings of the words: “Thee we worship (iyyaka na`budu), and Thy help we seek  (iyyaka nasta`in)” These words, worship (na’budu) and help (nasta`in), are the strongest elements of the most effective cure for illness. This is an extremely noble means because, we directly ask the help from the Healer (al-Shafi) whom we rely on, trust, shelter for recovery, recognizing one’s need and dependence upon the Sole Sustainer who acknowledges one’s need. This is why surah al-fatihah is one of recommended surah to be recited for recovering from illness, weather spiritual, mental or physical.[viii] In Bab Fadl Fatihat al-Kitab of Kitab Fada`il al-Quran, Imam Bukhari reported that:
Narrated Abu Sa'id Al-Mu'alla: While I was praying, the Prophet called me but I did not respond to his call. Later I said, "O Allah's Apostle! I was praying." He said, "Didn't Allah say: 'O you who believe! Give your response to Allah (by obeying Him) and to His Apostle when he calls you'?" (8.24). He then said, "Shall I not teach you the most superior Surah in the Qur'an?" He said, '(It is),  'Praise be to Allah, the Lord of the worlds. ' (i.e., Surat Al-Fatiha) which consists of seven repeatedly recited Verses and the Magnificent Qur'an which was given to me."[ix]


Abu Said Al-Khudri: While we were on one of our journeys, we dismounted at a place where a slave girl came and said, "The chief of this tribe has been stung by a scorpion and our men are not present; is there anybody among you who can treat him (by reciting something)?" Then one of our men went along with her though we did not think that he knew any such treatment. But he treated the chief by reciting something, and the sick man recovered whereupon he gave him thirty sheep and gave us milk to drink (as a reward). When he returned, we asked our friend, "Did you know how to treat with the recitation of something?" He said, "No, but I treated him only with the recitation of the Mother of the Book (i.e., Al-Fatiha)." We said, "Do not say anything (about it) till we reach or ask the Prophet so when we reached Medina, we mentioned that to the Prophet (in order to know whether the sheep which we had taken were lawful to take or not). The Prophet said, "How did he come to know that it (Al-Fatiha) could be used for treatment? Distribute your reward and assign for me one share thereof as well."[x]
After Bab Fadl Fatihah, Imam Bukhari mentioned ahadith relating the spiritual powers of Surah al-Baqarah in Bab Fadl Surah al-Baqarah which consists 286 verses. One of them is verse 256 known as Ayat al-Kursi. In this regard, Imam Bukhari reported that Allah 's Apostle said: “…when you go to your bed, recite Ayat-al-Kursi, for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn."[xi] This view has foundation from the meaning of Ayat al-Kursi itself as Allah (s.w.t) says:
Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) Before or After or Behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory). [xii]

In spite of the fact that we have no scientific and rational explanation of the saying of the Prophet: “when you go to your bed, recite Ayat-al-Kursi, for then there will be a guard from Allah who will protect you all night long, and Satan will not be able to come near you till dawn,” however, psychologically, there can be no doubt if the reader recites the verse sincerely with full of concentration to God alone, such a prayer can be considered as a means for protection, prevention from evil. Because, when he recites the verse, he believes that Allah (s.w.t) alone is the true God who is the only One worthy for worship. He is alone lives absolutely and everlasting who is looking after all of His creation and providing them with everything they need in maintaining their respective living process. Secondly, the reader believes that He is free from tiredness and never feels sleepy and by this He alone can controls all that are in the heavens, the earth with an absolute and all-embracing authority. Thirdly, the reader believes that He is at liberty absolutely to do as He pleases. He needs nobody and nothing but everybody and everything depends on Him. Fourthly, the reader believes that He knows completely the condition of all His creation, including everything they see or that which is not seen by them. This is because He alone is the supreme Administrator and therefore, His knowledge and greatness embracing the heavens and the earth. Lastly, the reader believes that He alone posses ultimate power by which there is no difficulty and burden for Him to watch over and look after the heavens and the earth and everything that is in and on both. All these indicate that He is not like any other person or things that we know or can imagine because His qualities and nature are Unique.
There is another Surah which is commonly used by Muslims in prevention and treatment of disease namely Surah Yasin. It is possible that those who are convinced of the benefit of Surah Yasin are aware of the saying of the Prophet (s.a.w) that “On the Day of Judgment, God will not account with the person who reads Surah Yasin, but will grant him forgiveness and will make him an intercessor for many others.” Whoever has traveled to Muslim countries may see the Muslim recites certain verses of Surah Yasin for different medical purposes. For instance, it is said that if one is suffering from toothache, verse 78, wadaraba lana mathalan wanasiya khalqahu qala man yuhyi al-`izam wahiya ramim, to the end of the Surah Yasin is advised to relieve the pain by writing the mentioned verse on paper and hung over the ear on the side of the aching tooth and it will cure the pain. In addition, Muslim uses certain verse of Surah Yasin to protect his property and his household. Thirdly, Muslim is of the opinion that if one has an enemy he wishes to harm and that without injury to himself or one whose love he wishes to gain, he recites seven parts of Surah Yasin. At each mubin part, which ending with the word mubin, which means open or clear, he ties a knot in a cord he has ready at hand. When the recitation is completed he nails the cord into the ground, then, he might get his desire.
We also find that Muslims have attempted to use the Qur’an not only by recitation of its verses but also by writing it on a certain materials. These are commonly practices in the Muslim world for the purpose of prevention, treatment as well as protection one’s property, his household and his person from Jinn and evil eye. The idea was that the evil spirits, Satan of mankind and Jinn can be protected by hanging the verses of Qur’an most notably by mu`awwidhat verses. According to Ibn Hajar the mu`awwidhat verse consisted in three major surahs of the Quran namely surah al-falaq, surah al-Nas and surah al-Ikhlas.[xiii] In other words, the mu`awwidhat were used primarily in the case of spiritual disease to counteract the devil (Satan) that had taken hold of an individual in a general way or, more commonly, to derive out a devil from the body. As we have known that surah al-Ikhlas has special medical benefits since surah al-Ikhlas contains the perfect affirmation of God’s Unity. The confirmation of God’s Unity its self necessarily confirms that all perfection is His, as well as, all created beings betake themselves to Him in their needs: that is, creation, from highest to the lowest, seeks Him and directs itself towards Him. Surah al-Ikhlas denies begetter and begotten and any equal. His name the Eternal (al-Samad) confirms all perfection; the denial of any equal declares none is like unto Him. Therefore, it is said that Surah al-Ikhlas equals a third of the whole Qur’an.
Bear in mind that the Muslim think differently. For the Muslim, reciting al-mu`awwidhat, as the word means, is crucial for protection from the devil i.e., Satan and Jinn. In Bab Ruqyah al-Nabiyy (Ruqyah of theProphet) of Kitab al-Tibb, Imam al-Bukhari, in order to show the spiritual benefit of mu`awwidhat, reported that 'Aisha (r.a) said: “Whenever Allah's Apostle went to bed, he used to recite Surat-al-Ikhlas, Surat-al-Falaq and Surat-an-Nas and then blow on his palms and pass them over his face and those parts of his body that his hands could reach. And when he fell ill, he used to order me, her wife, to do like that for him.”[xiv] We are aware that it is too difficult for non Muslim to accept this, but as mentioned before, al-tibb al-nabawi is rational in its own orbit and time. There is rationality of reciting mu`awwidhat before going to the bed since we are not able to control ourselves during sleep. In this case, it is reasonable to recite the muawwidhat verses seeking to a protection from everything hateful. As we agreed, seeking refuge from the evil of which He has created by reciting surah al-mu`awwidhat, carry an immense impact on safety and protection against evils before they occur.



*  This article is part of my “Health and Medicine in the Light of the Book of Medicine (Kitab al-Tibb) in Sahih Bukhari”. It was prepared while I was a Visiting Fellow at the Oxford Centre for Islamic Studies (OCIS) from March until June 2004. I would like to express my deepest thank and recognition to the Director of OCIS, Dr. F.A Nizami for giving me the golden opportunity to conduct my research at the University of Oxford as well as for the funding that I received for my research from the Centre. Similarly, I wish to express my gratitude to the Vice Chancellor, the Dean of Faculty of Human Ecology and the Head of the Department of Government and Civilization Studies, Universiti Putra Malaysia, for their moral support, encouragement and understanding. The author is currently a Senior Lecturer at the Universiti Putra Malaysia. He has published in The Yale Journal for Humanities in Medicine (USA); Islamic Culture (India); Arab Law Quarterly (London); Journal of the International Society for the History of Islamic Medicine, and the International Medical Journal Malaysia. E-mail: inasanis@hotmail.com
[i]  Surah al-Isra’ (17): 82. Many verses of the Quran are known as: ’ayat al-shifa’ (for recovery from diseases), ’ayat al-husul al-sihhat (for gaining health), ’ayat al-hifz (for self protection), ayat al-istikfa (for atonement), ’ayat daf‘ al-shada’id (for warding off hardships), and ’ayat al-daf‘ al-darar wa saqm (for staving off injuries and ordeals). For this reason, when the Muslim faces certain problem, the raqi advised to write down the verse on particular on certain materials for the purpose of treatment of disease or protection.
[ii]  The book of medicine (kitab al-tibb) of Sahih Bukhari (194-256/ 810-870) appears in the book 76, which consists of 58 chapters with 104 traditions. The titles of each chapter depicted the picture and the content of traditions regarding the medicine and what was related to it. This manifests Imam’s Bukhari vast knowledge of health and medicine as practiced in the time of Prophet (s.a.w) and even after. Thus, we understand that it is not merely its authenticity that makes this particular collection interested by Muslim scholars, but also the vital role it played in developing the concept of health, medicine, prevention and treatment of disease relevance to this age.
[iii]  Ibn Hajar, Fath al-Bari Sahrh Sahih al-Bukhari, 13 vols. (Beirut: Dar al-kutub al-`ilmiyyah, 1989), 10: 215.
[iv]  Sahih Bukhari, Kitab al-Tibb, Bab Ruqyah al-Nabiyy (s.a.w).
[v]  Sahih Bukhari, Kitab al-Tibb, Bab al-Ruqa Bi Fatihat al-Kitab.
[vi]  Sahih Bukhari, Kitab al-Tibb, Bab Ruqyah al-Nabiyy (s.a.w).
[vii] Ibn al-Qayyim, al-Tibb al-Nabawi, ed. Shu‘aib al-Arna’ut and ‘Abd al-Qadir al-Arna’ut. (Beirut: Mu’assasah al-Risalah, 1985), pp. 178 & 180; M. W. Dols, Majnun: the Madman in Medieval Islamic Society (Oxford: Clarendon Press, 1992), 257.
[viii] Ibn al-Qayyim, Zad al-Ma‘ad fi Hady Khayr al-‘Ibad. ed. Shu‘aab al-Arna’ut and ‘Abd al-Qadir al-Arna’ut. 5 vols. Beirut: Mu’assasah al-Risalah, 4: 164.
[ix]  Sahih Bukahri, Kitab Fada`il al-Quran, Bab Fadl Fatihat al-Kitab.
[x] Sahih Bukhari, Kitab al-Tibb, Bab Ruqyah al-Nabiyy (s.a.w).
[xi]Whoever has traveled in Muslim countries, where Muslim occasionally celebrated the annual festivals, has seen the group of Muslims used to recite Ayat al-Kursi in a very significant way just as they recite in spare time and some of them recite the verse without thinking and knowing its medical benefits. First they recited Ayat al-Kursi followed by the salutation to Prophet Muhammad and his household in three times. Then, it followed by the recitation of Surah al-Fitihah in ten times. After finishing them, they raised the hands to the sky praying God. All fingers should be pointed upward and the suppliant should blow his breath upon them, and then express all his needs and desires.
[xii]  Surah al-Baqarah (2): 256.
[xiii]  Ibn Hajar, Ibn Hajar, Fath al-Bari Sahrh Sahih al-Bukhari, 10: 239.
[xiv] Sahih Bukhari, Kitab al-Tibb, Bab Ruqyah al-Nabiyy (s.a.w).

AL-QURAN PENYEMBUH PENYAKIT




"
Alhamdulillah, bersyukur ke hadrat Allah swt kerana dengan keizinanNya jua dapat kita berjumpa di alam siber - satu alam zahir yang hanya transparent (zahir) bagi pemilik internet. Rencana atau koleksi tazkirah ini insyallah boleh dijadikan sumber rawatan di tengah-tengah kesakitan rohani yang dialami oleh umat dewasa ini.    

Isi kandungan tazkirah ini bukanlah berdasarkan pendapat sendiri malahan saya petik dari pelbagai sumber termasuk Al-Quran, Hadith serta kita-kitab ulamak serta petikan kuliyah yang dihadiri. Dalam Islam sebenarnya sudah tercerna lengkap dengan pelbagai rumusan dan cara rawatan bagi mengatasi masalah kegawatan jiwa dan sebagainya. Ini tidak didapati dalam agama-agama lain yang sibuk bertungkus lumus mencipta teori dan ism untuk mengubat jiwa seperti kaedah yoga, menelan pil, dadah, menonton wayang/tv/video, berkreasi di hutan lipur, memanjat gunung, mengadakan konsert dan pelbagai aktiviti rakan dsb; padahal itu hanya menyesat dan menambahkan kerosakan jiwa yang lebih gawat.

Jalan keluar bagi semua kekalutan ini ialah melalui Islam yang syumul dan lengkap dari awal hingga akhir dunia. Nabi Muhammad saw sudah menggariskan mereka yang berpegang dengan 2 pusaka yang ditinggalkannya tidak akan sesat selama-lamanya. Kedua-dua sumber itu ialah Al-Quran dan Hadith.

Jelas, bahawa Al-Quranulkarim adalah alat penyembuh dan pencuci roh teragung yang mampu menggilap semula jiwa manusia untuk kembali ke jalan lurus yang diredhai Allah. Inilah ubat yang hampir pupus dan dilupakan oleh masyarakat modern hari ini sehingga mereka mencari ubat-ubat lain yang bukan menjadi penawar malah menghancurkan kemanusiaan itu sendiri. Ubat yang dijumpai adalah racun pada hakikatnya.

Tazkirah kali ini akan memfokuskan tentang perlunya kita (terutama diri saya sendiri) supaya bermuzakarah dengan Al-Quran sehingga tilawah Al-Quran menjadi budaya yang mampu merubah atau meruntun perjalanan hidup sebagaimana yang dikehendaki oleh Allah dan rasulNya.

Kepentingan Al-Quran:

    * "Sesungguhnya hati-hati berkarat seperti berkaratnya besi. Sahabat-sahabat bertanya bagaimana untuk mensucikannya, ya Rasulullah? Baginda menjawab, dengan membaca Al-Quran dan mengingati mati." - Hadith
    * "Yang terbaik di antara kamu ialah mereka yang mempelajari Al-Quran dan mengajarkannya." - Hadith
    * "Ahli Quran ialah Ahlullah"
    * "Bacalah Al-Quran. Kamu diberi pahala dengan setiap bilangan huruf yang dibaca." - Ibnu Mas'ud
    * "Tiap-tiap ayat di dalam Al-Quran adalah satu darjat di dalam syurga dan satu lampu di dalam rumahmu." - Amr ibnul 'As
    * "Rumah yang dibacakan Al-Quran nescaya lapanglah penghuninya, luas kebajikan, masuklah malaikat dan keluarlah syaitan.  Rumah yang tidak dibacakan Al-Quran, sempitlah penghuninya, sedikitlah kebajikan, keluarlah malaikat dan masuklah syaitan" - Abu Hurairah

Zaman ini, hati manusia sentiasa terdedah dengan kekotoran disebabkan maksiat yang dilakukan. Setiap maksiat membawa kepada dosa dan setiap dosa akan menambah setompok titik hitam di dalam hati nurani dan menjadikan ia gelap hingga sukar melihat jalan kebenaran. Apabila tompok-tompok hitam sudah memenuhi sebahagian besar hati, maka yang benar (haq) dilihat sebagai salah (batil) dan yang salah (bathil) dipandang sebagai benar (haq). Maka ketika itu kompas hidup sudah tidak berfungsi lagi. Syaitan bermaharajalela menunggang diri membawa ke mana saja yang dihajatinya. Hati kita juga tidak terlepas daripada kekotoran ini dan memerlukan penyucian sebagai persiapan untuk berdepan dengan malaikat Munkar-Nakir dan lebih-lebih lagi hebat semasa berdepan dengan Allah Rabbul-Jalil di hari kiamat nanti. Salah satu cara menyuci hati ialah dengan membaca Al-Quran.

Islam dari dulu lagi menganjurkan umatnya supaya membaca Al-Quran, menganalisa atau meneliti kandungannya serta mengamalkan apa yang dibaca. Generasi awal sungguh gemar dan giat membaca, malah ada yang mengkhatamkan 30 Juz Al-Quran setiap hari, seminggu sekali atau sebulan 2 atau 3 kali. Sungguhpun begitu mereka tetap bergiat dengan kerja-kerja dunia serta maju di dalam pelbagai bidang kehidupan. Musuh Islam memandang potensi yang ada di dalam Al-Quran dan cuba menghalang umat Islam daripada membacanya. Lantas direka pelbagai cara media massa (audio dan video) untuk melalaikan mereka. Akhbar, majalah hiburan, radio, televisyen, video, filem, komputer dan akhir-akhir ini internet direka dan dieksploit untuk merosakkan budaya Islamik yang diterapkan oleh Al-Quran. Ternyata strategi mereka mengena. Akhir-akhir ini kita lihat umat Islam dilekakan dengan TV, radio, komputer, tayangan gambar, majalah hiburan dan sebagainya. Umat Islam semakin renggang dengan Al-Quran. Akhbar harian menjadi ketagihan. Mereka mampu membaca akhbar dari kulit ke kulit dua hingga tiga kali sehari tapi tidak mampu membaca walaupun sehelai atau satu ayat daripada Al-Quran. Mereka mampu duduk berjam-jam di depan set TV tapi tak mampu menghadap tok guru mengajar Al-Quran. Inilah penyakit masyarakat Islam hari ini.

Kita perlu kembali kepada Al-Quran dan menjadikannya sebagai amalan hidup. Kalau tidak mampu membaca huruf Jawi, perlulah terlebih dulu mempelajarinya. Amat malang generasi kini yang bukan saja buta Al-Quran tetapi buta huruf Jawi yang menjadi perantaraan Al-Quran. Anak-anak murid dulu memang diasuh dan diajar dengan tulisan Jawi tapi malangnya sejak di'haram'kan pendidikan jawi di sekolah oleh seorang 'talibarut' musuh, ramai di antara kita sekarang tidak dapat membaca kita-kitab lama yang bertulisan Jawi. Malang sekali disebabkan tidak mengenal huruf Jawi, lantas Al-Quran diperjauhi dan dipermusuhi.

Ada beberapa perkara yang harus diperhati semasa membaca Al-Quran. Di antaranya:

    * suci dari hadas (besar atau kecil)
    * duduk menghadap kiblat
    * dibaca dengan tertib, tartil dan bertajwid
    * memelihara hak-hak ayat
    * disunatkan menangis semasa membaca terutama apabila sampai ayat ancaman dan amaran
    * dinyaringkan supaya sekurang-kurangnya kedengaran oleh dirinya sendiri

Antara amalan-amalan batin yang perlu diperhatikan:

    * merasakan keagungan Al-Quran dan memikirkan maknanya satu persatu
    * menghadirkan kebesaran Allah di dalam hati
    * khusyuk semasa membaca
    * fahamkan makna yang dibaca
    * berfikiran tenang

Di samping itu, jika dapat jadikan wirid harian/mingguan membaca surah-surah utama seperti Surah Yasin, Al-Mulk, Al-Waqiah, Ad-Dukhan dan sebagainya.

Apa yang istimewa dalam tilawah ialah sungguhpun berulang-ulang kali dibaca ayat-ayatnya, seseorang tidak berasa jemu malahan semakin terasa akan kehebatan dan kelazatannya seolah-olah sedang berkomunikasi dengan Allah.  Amat benarlah firman Allah "Sesungguhnya orang yang beriman ialah mereka yang apabila disebut nama Allah hatinya menjadi takut gementar dan apabila dibacakan kepadanya ayat-ayat Allah, bertambahlah keimanannya dan mereka bertawakkal kepada Allah."

Pada peringkat permulaan mungkin agaknya sukar untuk membaca dan mengkhatamkan Al-Quran. Sungguhpun begitu jangan pula tinggalkan langsung sesuai dengan kata orang tua-tua 'kalau tak mampu buat semua, jangan pula tinggalkan semua'. Mulakanlah sedikit demi sedikit. Insyaallah apabila kelazatan membaca sudah menebal, kemampuan untuk membacanya akan bertambah. Insyallah doa dan hajat kita akan dimakbulkan Allah. Hati akan berjinak-jinak dengan kalimah Allah dan berusaha mendengarnya melalui kaset-kaset atau CD Al-Quran yang terdapat di pasaran. Malahan dalam internet terdapat banyak tapak yang menyediakan ruangan Al-Quran secara audio.  Mendengar Al-Quran juga diberikan pahala kerana Nabi saw pernah bersabda "Barangsiapa mendengar suatu ayat dari Kitab Allah (Al-Quran), nescaya ayat itu menjadi nur baginya pada hari kiamat."

Marilah sama-sama kita mengubah cara hidup kita yang berhobikan hiburan dan material semata-mata kepada hobi mendengar dan membaca Al-Quran. Kurangkan masa membaca akhbar dan gantikan masa tersebut dengan membaca Al-Quran. Semoga hendaknya Allah matikan kita di dalam iman dan menghembuskan nafas terakhir dengan bibir yang masih basah berkumat-kamit melafazkan ayat-ayat suci Al-Quran. Amin.

*Artikel dari internet (lupa web)

Thursday, April 15, 2010

News : Asharq Al-Awsat Talks to New Al-Azhar Head Dr. Ahmed al-Tayeb



21/03/2010




Cairo, Asharq Al-Awsat- Dr. Ahmed al-Tayeb has been appointed the new Grand Sheikh of al-Azhar, replacing Sheikh Mohammed Sayyed al Tantawi who passed away last week. Dr. al-Tayeb, 64, is a former Grand Mufti of Egypt and the former President of al-Azhar University. He has spent more than four decades at al-Azhar, graduating with a PhD in 1977, before joining the faculty and eventually becoming the head of the al-Azhar philosophy department. Al-Tayeb served as Grand Mufti of Egypt for one year, before being appointed as President of al-Azhar University. Dr. al-Tayeb is known as a moderate and a critic of the Muslim Brotherhood.

[Asharq Al-Awsat] How did you learn of your appointment as the new head of Al-Azhar?
[Sheikh al-Tayeb] We were informed of this by Dr. Zakaria Azmi, chief of the presidential staff. I received a telephone call from him following the end of Friday prayers whilst I was in my hometown in Luxor [governorate]. He informed me that President Hosni Mubarak congratulates me on my appointment as Grand Sheikh of Al-Azhar. I expressed my thanks and appreciation to the President on his valuable trust. I pray for God Almighty to bestow him [the president] with good health, happiness, a speedy recovery and a return to the homeland to complete his journey.

[Asharq Al-Awsat] How do you feel about being appointed as the Grand Sheikh of Al-Azhar, and what strategies do you plan to implement during the next stage?

[Sheikh al-Tayeb] Of course I am happy. At the same time I feel responsibility and guardianship [towards this position] and I pray for God Almighty to help me perform this role. Throughout my life I never sought office, but God Almighty ordained that I should be in this position.

[Asharq Al-Awsat] What about your operational strategy during the next stage?

[Sheikh al-Tayeb] God willing, when I begin my work at al-Azhar tomorrow [Sunday] I will put into action a plan to advance al-Azhar's operation and role, which is to serve Islam and Muslims all across the world. The most important priority during the next stage is for al-Azhar to achieve universality and to disseminate the moderate Islamic approach embraced by al-Azhar throughout all parts of the world. In addition to this, we must develop and promote education at al-Azhar and pay attention to teaching Islamic heritage in order to ensure that al-Azhar students are connected to their genuine Islamic heritage. This is something that helps to build civilized and Islamic ideology based upon tolerance and the rejection of extremist ideology and will result in the graduation of generations of scholars who are able to accommodate the changes of modernity. I will also seek to complete the path undertaken by our grand teacher and Sheikh Dr. Mohammed Sayyid al Tantawi, may he rest in peace, and we will build on what be left behind, God willing.

[Asharq Al-Awsat] Will you return to wearing the traditional al-Azhar religious garb once more? You stopped wearing the traditional al-Azhar dress after you stepped down as Grand Mufti in 2003.
[Sheikh al-Tayeb] I will wear the al-Azhar garb because according to tradition these garments are always worn by the Grand Sheikh of al-Azhar and the Grand Mufti…and tomorrow I will visit my office at al-Azhar to start my work as the Grand Sheikh of al-Azhar.
[Asharq Al-Awsat] Were you satisfied with your time as President of the al-Azhar University? Were you able to achieve everything you wanted to?
[Sheikh al-Tayeb] Thanks to God Almighty, I am completely satisfied with the efforts that I exerted during my time as President of al-Azhar University, and this is a prestigious university that I cherish greatly. We will – God willing – seek to complete the journey that we began at al-Azhar University in cooperation with the new president, so that in the end al-Azhar will have graduates who understand the reality of the situation and who can accommodate variables and different cultures. We desire preachers and any al-Azhar graduates to be fluent in languages and to have a true understanding of a moderate approach to Islam, as well as to combine their [Islamic] heritage with contemporary [life] and possess mechanisms for fruitful and positive dialogue with others. This is something that will not result in prejudice towards established religious truths or approaches to Islamic Shariaa law, as some believe. We seek to develop education at al-Azhar at the pre-university level in order to achieve complete excellence, and to ensure that generations of graduates are able to diligently perform their duties.

[Asharq Al-Awsat] What about the dialogue between al-Azhar and the West?
[Sheikh al-Tayeb] There is dialogue with the West, particularly interfaith dialogue. As you know, al-Azhar was the first to take part in such dialogue many years ago, and it established the al-Azhar committee for interfaith dialogue, and this committee's work is ongoing. Al-Azhar conducts numerous examples of [interfaith] dialogue, particularly with the Church, such as the Anglican Church in Britain, and others. Al-Azhar has spared no effort on the issue of dialogue, and we will not relent on this, because dialogue is the basis of getting to know one another. We continually call for such dialogue to avoid discussing beliefs, as this is something that results in useless controversy and only produces hatred. Productive dialogue must be on common issues, the most important of which is mutual respect, as well as promoting social peace and tolerance and coexistence between mankind. The World Association of al-Azhar Graduates last year organized an international conference entitled "Al-Azhar and the West…Dialogue and its Limitation" and we invited a prominent group of Church leaders and western thinkers to attend this conference from all over the world. The dialogue that took place during this conference was fruitful. This was also a good result for the World Association of al-Azhar Graduates which represents a new window to communicate with al-Azhar graduates at an international level. Al-Azhar graduates are ambassadors for al-Azhar and Islam in their countries, spreading the true religion and its moderate approach through their behavior and their daily transactions with others, which must reflect the spirit of Islam, as well as via positive and productive dialogue which represents the best way to deal with the West…and this is the best advice.

Tuesday, April 6, 2010

In Brief : Al-Habib As-Sayyid Abd Qadir Bin Ahmad As-Saqqaf



Born in Jamadil Akhir 1331H, raised by pious parents and in solehah atmosphere. His father was Sayyid Ahmad Bin Abd Al-Rahman, while his mother A'lawiyah Syarifah Binti Al-Habib Ahmad Bin Muhammad Al-Jufri.

INITIAL HISTORY
Habib Abdul Qadir open his eyes to be a Man of piety and righteousness when he often see his father performed prayers, fasting, always busy himself with knowledge and knowledgeable activities and his mother often read wirid in day and night. This atmosphere has make a sculpture of carved faith in his life.
This way is done by the Salaf which make their home a school to educate children with the knowledge that is difficult to be obtained as an adult. May each one of us could create an environment of faith in their homes.

STUDIES
Habib Abdul Qadir gained knowledge at Madrasah Al-Nahdah which means "resurrection", for this college as its name, teachers of Shaykh-sheikh large and scholars. Learning method is tarbiah, cleansing the soul and knowledge. In this Madrasah Habib Abdul Qadir learned Ulum Hadith, Tafsir, and all knowledge regarding Arabic language, Fiqh, Biography, History, and some of the arithmetic and astronomer as well as otherwise. The college also has a special department to memorize the Koran. Habib Abdul Qadir memorized Al-Quran in a short period. Although the school had the extraordinary privilege but Habib Abdul Qadir’s father never neglect his obligation to ask, and try to follow the lessons learned by Habib Abdul Qadir. Home education is creating a lot of successes.
CHALLENGES AND TRIBULATIONS
When political climate in southern Yemen changed, the Socialist interrupted the preacher and the believer, in particular those who has the influence and also the heart of the community. Preachers and the believer living in grave condition at that particular time. Habib Abdul Qadir was required to write his name during morning and afternoon at the police office. He was very patient and at the same time try to get out of the grip of the Socialists, until there is help to bring him to Singapore. He then when to Indonesia. In both countries he deserved the great honor.

From Indonesia, he left to Hijaz and he is starting to live there. Hijaz is not a foreign city for him because he had performed Hajj for 6 times before he was residing in the Hijaz, he left for a long time to preach until he returned and settled in Hijjaz in Ramadan 1394 AH

In Hijaz he received a tremendous response, he would come out every day to teach a variety of knowledge, such as Hadith, Sufism and history. Various discussions and debates in various fields of scientific knowledge is held. He also held knowledgeable program in various place, such as Medina.

HIS FEATURES

He was able to revive sluggish hearts to the love of God, always provides full of beautiful words of wisdom. His argument was never far from the al-Quran and Al-Sunnah and the stories of the nation. He represents the human reality that sore and healing to all plagues and moral shortcomings.
Habib’s love is for all people despite of races and colors, whether he close to him or against him. This can be seen in his lecture where there was various kind of races and colours.

CONCLUSION
It will take a lot of time to talk about Habib Abd Kadir, just a little summary that can be made here. To learn more about Habib Abdul Qadir, you can ask the people of Hijaz and Yemen, then you will find people with the moral and personal form education of Habib Abdul Qadir. Glory to Allah that award us a good manners when we are with them .

Al-Habib As-Sayyid Abd Qadir Bin Ahmad As-Saqqah met with the Creator before zohor prayer on Sunday 19 Rabiul Akhir of 1432 equal to 4 April 2010. He was prayed at Masjid Haram on the same day after Isyak payer.
-Al-Fatihah- May Allah bless and provides all their benefits to us , amin.

from : http://www.almuttaqin.tv/
Saluran Ilmiah Anda

Al-Habib As-Sayyid Abd Qadir Bin Ahmad As-Saqqaf :


Saluran Ilmiah Anda



Al-Fatihah untuk Ulama Rabbani...
Ringkasan biografi beliau di bawah di dalam Bahasa Malaysia




Al-Habib As-Sayyid Abd Qadir Bin Ahmad As-Saqqaf

Beliau dilahirkan pada Jamadil Akhir 1331H dan dibesarkan oleh ibu bapa yang soleh dalam suasana yang solehah. Ayahnya bernama Sayyid Ahmad Bin Abd Rahman manakala Ibunya As-Syarifah A'lawiyah Binti Al-Habib Ahmad Bin Muhammad Al-Jufri

PERMULAAN SEJARAH
Terbuka mata hati Habib Abd Qadir untuk menjadi Insan yang bertaqwa dan soleh apabila beliau sering melihat ayahnya mendirikan solat, berpuasa, menyibukkan diri dengan ilmu dan majlisnya (ilmu). Ibunya pula sering membaca wirid-wirid siang dan malam, suasana beginilah yang memahat satu ukiran keimanan di dalam jiwa beliau.
Suasana beginilah yang diamalkan oleh para Salaf yang telah menjadikan rumah mereka sebagai sebuah sekolah yang mendidik anak-anak dengan pelbagai ilmu yang susah untuk diperolehi setelah dewasa. Semoga setiap dari kita mampu membentuk suasana keimanan di dalam rumah masing-masing.

PENGAJIAN
Habib Abd Qadir telah menuntut Ilmu di Madrasah An-Nahdah yang bermaksud “Kebangkitan”, sesungguhnya madrasah ini sebagaimana namanya. Guru-gurunya terdiri daripada Syeikh-syeikh besar dan Ulama-ulama. Method pembelajarannya ialah tarbiah, pembersihan jiwa dan ilmu. Di Madrasah ini Habib Abd Qadir mempelajari Ulum Hadis, Tafsir, Bahasa Arab dan segala ilmu berkaitan, Fiqh, Sirah, Sejarah dan sedikit daripada ilmu kira-kira dan falak dan juga selainnya. Madrasah ini juga mempunyai jabatan khusus untuk menghafal Al-Quran. Habib Abd Qadir telah menghafal Al-Quran dalam tempoh yang singkat. Walaupun Madrasah tersebut mempunyai keistimewaan yang luar biasa akan tetapi Ayah Habib Abd Qadir tidak pernah alpa dari tanggungjwab beliau untuk bertanya, mengikuti dan menguji segala pelajaran yang diperolehi oleh Habib Abd Qadir. Didikan dari rumah inilah yang tel! ah banyak melahirkan insan yang cemerlang.

CABARAN DAN MEHNAH
Apabila berubah suasana Politik di selatan Yaman, golongan Sosialis telah mengganggu golongan pendakwah dan agamawan, khususnya mereka yang mempunyai pengaruh dan menjadi nadi di dalam masyarakat. Golongan Pendakwah dan agamawan hidup di dalam keadaan terseksa pada ketika itu. Habib Abd Qadir sendiri diwajibkan untuk menulis namanya pada setiap pagi dan petang di balai polis. Beliau begitu sabar dan dalam masa yang sama berusaha untuk keluar dari cengkaman Sosialis sehinggalah ada yang sanggup membantu untuk membawa beliau ke Singapura dan seterusnya ke Indonesia. Di kedua-dua negara tersebut beliau telah mendapat sambutan yang hebat dan penghormatan yang selayaknya.
Dari Indonesia beliau telah bertolak menuju ke Hijaz dan disiitulah permulaan untuk beliau menetap di sana. Hijaz bukanlah kota yang asing bagi beliau kerana beliau pernah melaksanakan Haji sebanyak 6 kali sebelum beliau bermukim di Hijaz, Beliau telah keluar dalam tempoh yang lama untuk berdakwah sehingga beliau akhirnya kembali dan menetap di Hijjaz pada ramadhan 1394 H.

Di Hijaz beliau mendapat sambutan yang amat dahsyat. Setiap hari beliau akan keluar untuk mengajar pelbagai ilmu seperti hadis, tasauf dan sirah. Pelbagai perbincangan dan perdebatan ilmiah dalam pelbagai bidang ilmu juga diadakan. Beliau juga mempunyai beberapa majlis ilmu ditempat lain seperti Madinah.

KEISTIMEWAAN BELIAU
Beliau adalah seorang yang mampu menghidupkan kembali hati yang lemah terhadap kepada kecintaan kepada Allah, sentiasa mengungkapkan kata-kata yang indah dan penuh hikmah. Lidahnya tidak pernah lekang dari berhujah menggunakannas-nas al-Quran dan as-Sunnah dan cerita-cerita bangsa. Beliau menggambarkan realiti ummat yang memedihkan dan memberi penawar kepada semua bala dan kepincangan akhlak.

Kasih sayang Habib melata di dalam hati manusia dari pelbagai bangsa dan warna kulit, sama ada yang hampir dengan beliau atau yang jauh, yang bersama beliau atau menentang beliau. Sebagaimana yang boleh dilihat di dalam majlis beliau terdapat pelbagai bangsa dan warna kulit.

PENUTUP
Terlalu panjang jika ingin berbicara berkenaan Habib Abd Kadir, hanya sedikit ringkasan yang boleh dibuat. Untuk mengenal siapa Habib Abd Qadir dengan lebih mendalam, bertanyalah kepada penduduk Hijaz dan Yaman, nescaya kalian akan menemukan manusia-manusia yang terbentuk akhlak dan peribadinya dengan didikan Habib Abd Qadir. Maha Suci Allah yang menganugerahkan kita rezeki dengan adab zahir dan batin ketika bersama Ulama-ulama seumpama mereka.

 Al-Habib As-Sayyid Abd Qadir Bin Ahmad As-Saqqaf telah menghembuskan nafas terakhirnya sebelum solat zohor pada hari Ahad 19 rabiul akhir 1432 bersamaan 4 april 2010. Solat di Masjid Haram pada hari yang sama selepas Isyak. –Al-Fatihah- Moga Allah alirkan segala keberkatan dan kelebihan mereka kepada kita semua, amin.

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