Kalau jawaban Cak Nun tidak tegas, atau justru mengingkari, ingatkan kepadanya bahwa dulu, di tahun 1997 majalah PANJI MASYARAKAT edisi 01-07 Juli 2007 (halaman 91) pernah menurunkan laporan tentang keterlibatan Cak Nun pada acara yang diadakan kalangan Syi’ah. Yaitu, acara Doa Kumail.

Cak Nun ketika itu memberikan ceramah, sambil merintih-rintih, dan benar-benar menangis, di hadapan sekitar 200 hadirin, yang memadati gedung pertemuan Darul Aitam, Tanah Abang, Jakarta Pusat.

Acara pembacaan Doa Kumail adalah bagian dari peringatan peristiwa Karbala, untuk memperingati wafatnya Husein radhiyallahu ‘anhu, yang wafat dalam perjalanan menuju Kufah (Irak). Kalangan Syi’ah menganggap wafatnya Husein radhiyallahu ‘anhu sebagai syahid. Namun anehnya hanya Husein radhiyallahu ‘anhu yang dianggap syahid, padahal yang wafat bukan hanya Husein radhiyallahu ‘anhu.

Ketika itu, yang ikut wafat bersama Husein radhiyallahu ‘anhu dalam peristiwa Karbala adalah Abu Bakar, Utsman, dan Abbas (putra dari ‘Ali bin Abi Thalib juga). Ada juga putera dari Hasan bin ‘Ali bin Abi Thalib yang bernama Abu Bakar. Bahkan putera dari Husein bin ‘Ali bin Abi Thalib sendiri ada yang turut wafat di Karbala, bernama Ali Akbar bin Husein bin ‘Ali bin Abi Thalib. (Lihat Tarikh Khalifah bin Al-Khayyath, 234, Maqatil Ath-Thalibiyyin, 80, Tarikh Al-Mas’udi, II/71).

Pertanyaannya, mengapa peringatan Asyura oleh kalangan Syi’ah hanya untuk memperingati kematian Husein radhiyallahu ‘anhu saja? Dan mengapa yang dianggap syahid hanya Husein radhiyallahu ‘anhu saja?

Ketika jenazah Husein beserta keluarganya yang masih hidup dibawa ke Kufah dan ditangisi oleh orang-orang di Kufah, Ali Al-Asghar bin Husein Zainal Abidin berkomentar, “mereka menangisi kami, padahal bukankah mereka sendiri yang telah membunuh kami.” (Tarikh Al-Ya’qubi, II/245, Al-Ihtijaj, II/291, oleh Ath Thabarsi).

Begitu tingginya apresiasi kalangan sesat Syi’ah terhadap Husein radhiyallahu ‘anhu, sampai-sampai ada kisah versi Syi’ah yang menggambarkan bahwa Nabi Muhammad memilih mengorbankan putra kandung beliau, Ibrahim bin Muhammad shallallahu ‘alaihi wa sallam, untuk diambil Allah subhanahu wa ta’ala ketimbang Husein radhiyallahu ‘anhu (cucunya). Dongeng lengkapnya sebagai berikut:

Nabi shallallahu ‘alaihi wa sallam. bahkan lebih memilih al-Husain daripada Ibrahim putranya sendiri. Abu al-Abbas meriwayatkan bahwa suatu hari aku bersama Rasulullah shallallahu ‘alaihi wa sallam. Ketika itu Rasulullah sedang memangku Ibrahim, putranya, di paha kiri dan al-Husain Ibn Ali di paha kanan. Ia mencium keduanya bergantian. Kemudian malaikat Jibril datang membawa wahyu dari Tuhan semesta alam. Nabi bercerita kepadaku, “Jibril datang kepadaku dan berkata: “Hai Muhammad! Tuhanmu menyampaikan salam untukmu dan berfirman, “Aku tidak akan mengumpulkan mereka berdua [yakni Ibrahim dan Al-Husain] bersama-sama. Maka pilihlah salah seorang diantara mereka berdua”. Nabi menatap Ibrahim, kemudian menangis. la berkata: Jika Ibrahim yang meninggal tidak ada yang menangisinya kecuali aku. Tapi ibu Husain adalah fatimah. ayahnya Ali, putra pamanku, darah dagingku. Jika ia meninggal, ibunya akan menangisinya. Demikian pula putra pamanku dan aku sendiri. Aku lebih memilih biarlah aku yang sedih, jangan mereka berdua. Wahai Jibril, biarlah Ibrahim saja yang meninggalkanku. Aku relakan Ibrahim demi al-Husain”. Tiga hari kemudian Allah memanggil Ibrahim. Maka setiap kali al-Husain datang menghadap Nabi, Nabi selalu mencium dan memeluknya seraya berkata: “Wahai orang yang aku relakan Ibrahim pergi deminya.” (sumber: www.fatimah.org)

Bagi orang waras, dongeng di atas terasa sangat bodoh, sangat merendahkan Allah Yang Maha Kuasa dan Maha Perkasa. Seolah-olah Allah tidak mempunyai kekuasaan mutlak atas hamba-Nya, sehingga untuk mencabut nyawa Ibrahim, Dia harus berkonsultasi dulu dengan bapaknya Ibrahim (yakni Muhammad Rasulullah shallallahu ‘alaihi wasallam).

Dalam sudut pandang lain, dongeng di atas seolah-olah menggambarkan bahwa Allah begitu takut kepada Husein radhiyallahu ‘anhu sehingga Dia tidak berani begitu saja mencabut nyawanya, bahkan saking takutnya maka harus ditukar dengan nyawa Ibrahim putra Rasulullah shallallahu ‘alaihi wa sallam. Kalau terhadap Husein radhiyallahu ‘anhu yang masih anak-anak saja Allah –digambarkan oleh kalangan Syi’ah– sudah sedemikian takutnya, bagaimana pula ketika Husein sudah dewasa, gagah perkasa, dan pandai menggunakan senjata?

Dongengan sesat versi Syi’ah itu juga terang-terangan menghina Nabi Muhammad shallallahu ‘alaihi wa sallam, seolah-olah beliau digambarkan sebagai bapak yang tidak bertanggung jawab, lebih mencintai cucunya ketimbang anak kandungnya sendiri. Syi’ah memang paham iblis yang menghina Allah dan Rasul-Nya, namun dengan sikap munafik seolah-olah paling mencintai Muhammad shallallahu ‘alaihi wa sallam dan keluarganya.

Membuat-buat dusta atas nama Allah subhanahu wa ta’ala telah dikenal sebagai kelakuan Yahudi yang telah Allah kecam keras dalam Al-Qur’an. Sementara itu Syi’ah memang induk aliran sesat yang ditumbuhkan oleh Abdullah bin Saba’ yang dikenal sebagai orang Yahudi yang membuat kekacauan di sana-sini. Kecaman Allah swt terhadap Yahudi ini berlaku pula untuk Syi’ah yang berdusta atas nama Allah subhanahu wa ta’ala.

وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ(78)

Sesungguhnya di antara mereka ada segolongan yang memutar-mutar lidahnya membaca Al Kitab, supaya kamu menyangka yang dibacanya itu sebagian dari Al Kitab, padahal ia bukan dari Al Kitab dan mereka mengatakan: “Ia (yang dibaca itu datang) dari sisi Allah”, padahal ia bukan dari sisi Allah. Mereka berkata dusta terhadap Allah, sedang mereka mengetahui. (QS Ali ‘Imran: 78).

Menangis untuk Allah subhanahu wa ta’ala tentu lebih baik ketimbang menangis dalam acara yang diada-adakan oleh Syi’ah yang sudah jelas kelakuan buruknya menirukan Yahudi yang dikecam oleh Allah subhanahu wa ta’ala.

Karena dikhabarkan, Emha Ainun Nadjib menangis-nangis dalam acara Syi’ah itulah maka dalam hal ini kemudian timbul pertanyaan: Mas, Sampeyan Syi’ah? (haji/tede)

Ditulis oleh Ustadz Hartono Ahmad Jaiz, disesuaikan oleh Agung, dipublikasikan di blog ini atas ijin langsung dari Ustadz Hartono. Aslinya artikel ini dimuat di http://www.nahimunkar.com/?p=72#more-72. Dipublikasikan sebagai preemptive response sebelum Syiah kembali menusuk dari belakang seperti pada kasus Perang Salib.

This blog is dedicated to you if you got B's in school and rarely studied. The person who could just show up and take the test and pass and outperform your friend who had studied all semster. This blog is dedicated to you if you were an athlete that stood head and shoulders above your teammates despite your lackluster practice habits. This blog is dedicated to the husband who is a good husband, but refuses to do those extra things that will make him an all-world husband. He justifies this by stating he is better than most husbands he see and know. This blog is dedicated to every worker who refuses to excel at their job because the company does not compensate them to their approval. This blog is dedicated for every underachiever: for every person who does good; but, does not go that extra mile to be the best they can be. 

Maybe you ask, why should I excel when my effort now puts me in a place of prominence? I am doing what is expected and even more? Well, that is a way to rationalize it, but the truth of the matter is you are cheating yourself and others that could be potentially blessed by your gift. Complacency is a dangerous fiddle to play. Why should you play another song? Why should you give it your all? Ask yourself... what happens to most all-star high school athletes when they go to college. They realize other people can match their natural talents, but their lack of work ethic places them a notch below the competition. Do not find yourself below because of your complacent demeanor.

And, just what if your average is still better than most. Well, what seperates the best from the best of all-time? When you hear names like Gates, Franklin, Ali, Jordan, Tiger, Winfrey, Buffet, Mozart, Van Gogh, and Gandhi, you know these are extraordinary men and women who were naturally gifted but pushed themselves to a limit that appeared insane... but can you argue with the results. Do you want to be extraordinary or just EXTRA ordinary?

I submit for your consideration right now, you can do better? Yes, you can. YES YOU CAN! You can be a better mother, better servant of GOD, better co-worker, better friend, better you. Look at your body. Yes it is beautiful, but can it be better? Look at your bank account, it is FAT, but can it be FATTER? Look at you career, you have gone far, you can go further? Find out what motivates you and use it to take you to the next level. It may be a friend or spouse who takes this journey with you for comfort. It may be a letter of promise you write to yourself. It can be your children. It can be for a deceased relative. Whatever it is, do it.

Bottom Line: You can survive, maintain and even prosper at the pace you are going, yes. But, what if you decided to pick up the pace and it try even harder, dare I even think what might manifest if you actually tried your hardest. We all can do better in some area. See the problem, Seek answers, Solve the problem. Smile. You can give 110%! It is the legend that can summon strength from nowhere. Go be a legend!

Blessings and Prayers

The BLAQUESMITH

Tampaknya wis podo kebelet nikah kabeh. Yok opo nek kene nggawe tebak2an sopo sing bakalan mengikuti jejak Bogung ambek Mahmud dalam waktu dekat. Gawe seru2an ae... Tiap orang boleh mengajukan satu pilihan, tapi sing wis dipilih gak oleh dipilih maneh. Dan gak oleh milih diri sendiri... Itung2 gawe pelampiasan setelah prediksi EURO meleset kabeh...

Ali :

Takmulai dhisik an... Sing takprediksi menikah dalam waktu dekat adalah Lukman Harris. Secara saiki kerjoan wis mapan. Lagian cewek mana yang tak tergoda dengan 23 cm-nya... Huahahahaha. ..

Didik :

Aq milih Ali....
Hukum'e "Sopo usul harus mikul"
hehehehehehehehehe. ....

Irfan :

Ok aq milih Paksi.secara, dah da calonnya.InsyaALLAH lum RAMADHAN. Ayo paks aq mnjagoknmu! dah tau syar'inya kan klo dah da calon n siap g boleh mnunda2 hehehe

Prat :

1. ulfah..
2. djoko..
3. mahe..
4. asto..
5. boris..

Erik :

aq mrediksi martha sg gayane salah kirim email.. wukakakakakak. .

Arul :

iyah martha saya sepakat marta deh... :D
sepakat kuro... :D soalnya kalo salah kirim gitu, berarti ada yg difikir nah mungkin nikah salah satunya :D

Paksi :

yaahh.. aku juga sakjane pilih martha! ..
klo gitu menurutku yg akan menikah dalam waktu dekat adalah..
Bambut... secara si calon udah cukup "dewasa" hehe
dan keliatannya ga mau berlama2...
hihihi..
ndang bud, jarang2 ada makhluk manis ky gitu mau sama kamu..
hehehehe

posting ini akan diupdate

Illustrazioni vettoriali di cavalli ed ali con elementi grunge ed effetti di luce solare.

Peso: 1.4 mb
Formato: ai
Autore: Takashi Irie

Download Grafreecs da:

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~Jake

The original is quirky and very well.... Bjork-like. Also there are two very important things that make Bjork special.

*My friend Ali's brother worked on her latest music video. Look for the river goddess. Yup that's all Mac.

*I have another friend who is friends with a gay man who made-out with Bjork in a bar. Mhm, go figure.

Now buy the album from the link below because it's wicked cool. I like the smd remix best.
Order Innocence Now

...Ali

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The Father of Sufism

The Holy Prophet and Sufism

The roots of Sufism lie embedded in Islam itself. There are numerous passages in the Holy Qur'an which are of a mystical character. The holy Prophet of Islam p.b.u.h. himself displayed mystical inclinations and he very often retired to the cave known as Hirah for the purpose of devotions, meditation and contemplation. The holy Prophet was the recipient of two types of revelations, one embodied the Holy Qur'an, and the other illuminated his heart. The former was meant for all, the latter for those selected few whose hearts could be illuminated with the Divine Light. The knowledge of the holy Prophet was thus both book knowledge (Ilm-i-Safina) and heart knowledge (Ilm-e-Sina). Hadrat Ali received his heart knowledge from the holy Prophet. It is related that after the Ascension, the holy Prophet awarded a mantle to Hadrat Ali which led to the illumination of his heart.

Gnosis of God

According to Hadrat Ali the base of religion is the gnosis of God. He held: "The height of gnosis is His confirmation. The height of confirmation is tawhid. The height of tawhid is the acknowledgement of the supremacy of God in all matters. He is beyond all attributes. No particular attribute can give an idea of His exact nature. He is not bound by anything; all things are bound by Him. He is Infinite, limitless, boundless, beyond time, beyond space, beyond imagination. Time does not affect Him. He existed when there was nothing. He will exist forever. His existence is not subject to the law of birth or death. He is manifest in everything, yet He is distinct from everything. He is not the cause of anything, yet everything is because of Him. He is unique and He has no partner. He is the Creator. He creates as well as destroys. All things are subject to His command. He orders something to be and it
is." Hadrat Ali enjoined the severance of the heart from all things save God. Hadrat Ali was asked what was the purest thing that could be acquired, and he said, "It is that which belongs to a heart made rich by God." When Hadrat Ali was asked about gnosis, he said, "I know God by God, and I know that which is not by God by the light of God." When asked whether he had seen God, he said that verily he had seen God for he could not worship Him unless the knew Him.

Prayers to God

When Hadrat Ali used to pray, his hair would stand on end. He would tremble and say, "The hour has come to fulfill a trust which the heavens and the earth were unable to bear." Abu Darda an eminent Companion of the holy Prophet said, "None in this world has excelled Ali in prayer." While praying, so great was the intensity of his
emotions that he would fall into a swoon. It is related that on one occasion, Abu Darda found Hadrat Ali lying rigid on the prayer mat, and touching his cold body thought that Ali had breathed his last. When he broke this news to Hadrat Fatima, she said that Hadrat Ali often became unconscious while praying. Abu Darda wept profusely, and then sprinkled some water on Hadrat Ali's face and he regained consciousness. Seeing tears in the eyes of Abu Darda, Hadrat Ali said: "Why are you crying? You shed tears when you see me in this state. Imagine what will happen to me when the Angels dragged me into the presence of God, and I am forced to render an account of my deeds. They will blind me with fetters of iron, and present me before God, and those of my friends who will happen to be witnesses will be powerless to help me. They will lament my unhappy plight, but none save God will be able to help me on that day."

Communion with God

Very often, Hadrat Ali would sob all night in his prayers to God, and God would reward him with a glimpse of Inner Vision. According to Hadrat Ali, the highest purpose of knowledge is the awakening of latent spiritual faculties whereby one is enabled to discover his true and inner self. It is to this inner self that God reveals Himself when
the self disappears in the vision of the "All Absorbing Reality." Hadrat Ali often observed that man could have the joy and wonder of communion with God if one abandoned pride, disciplined the flash, overcame lust and submitted to the Will of God. He exhorted people in his various sermons to not indulge in gross licentiousness which had characterized Arab society in the "Days of Ignorance." But should instead live in piety and simplicity as enjoined by Islam. Hadrat Ali
said, "Man is a wave in the boundless Sea of God. As long as man's vision is clouded by ignorance and sensuality he will consider himself to be a separate entity, different from God. But when the veil between him and God is lifted, he will then know what he really is. The wave will then merge with the ocean." Hadrat Ali held that enlightenment is needed so that one can first get to know himself. Only then would he get to know God. Hadrat Ali held that to this end religious exercises must be practiced. The Sufism for which Hadrat Ali stood, derived its strength from the Shari'ah. Hadrat Ali preached that any form of knowledge which failed to show the Infinite Reality in man was useless, because it could not fill that vacuum in which the aching soul in every individual was so pathetically conscious. Hadrat Ali wanted men to be virtuous as virtues purify the soul, and it is only the purified soul that can be the recipient of spiritual enlightenment. This is the doctrine of Inner Light which was the
enunciated by Hadrat Ali as the core of Sufi thought. Accordingly,
Hadrat Ali is acknowledged as the "father of Sufism" and the prince of saints.

Doctrine of Preference

Hadrat Ali also enunciated the doctrine of preference. He stood for and preferred the claims of others to his own claims. He gave an outstanding demonstration of this doctrine when he slept on the bed of the holy Prophet on the night of the holy Prophet's migration from Mecca, when the infidels were seeking to slay him. Hadrat Ali risked his life for the sake of the holy Prophet, because of the preference that Hadrat Ali gave to the life of the holy Prophet as compared with his own life. After the death of the holy Prophet, Hadrat Ali considered that he was the most deserving person to be elected as the Caliph. Yet, when his claims were overlooked and other persons were elected as Caliphs, he offered them and allegiance in pursuance of the doctrine of preference. It was this spirit of preference that motivated Hadrat Ali to plunge in the thick of battle to meet the challenge of the enemy regardless of his own personal safety. It is related that after the Ascension, when the holy Prophet gave Hadrat Ali a mantle, he asked him how he would use the mantle. Hadrat Ali said that he would use it to cover the faults of others. The true Sufi way lies in covering the faults of others.

Fasting

According to Hadrat Ali, fasting was not a mere formality or a ritual;
it was an exercise for the purification of the soul. Because of his
constant fasting, Hadrat Ali earned the epithets of "Qa'im-ul- Lait" (praying most of the night without sleep); and "Sa'im-ul- Nahar" (fasting mostly during the day). Hadrat Ali held that hunger sharpens the intelligence and improves both the mind and health. Hunger involves some affliction for the body, but it illumines the heart, purifies the soul, and leads the spirit to the presence of God.
One who cultivates a his spiritual nature by means of hunger in order to devote himself entirely to God and detach himself from worldly ties, is at a much higher level than the person who cultivates his body by means of gluttony and lust. Hadrat Ali acted on the advice of the holy Prophet, "Fast so that perchance your hearts may seek God in this world." And indeed, because of his fasting and other spiritual exercises, Hadrat Ali did see God in this world. The holy Prophet had enjoined, "When you fast, let your ear, your eye, your tongue, your hand, and your every limb fast." Hadrat Ali followed this advice to the letter as well in spirit. Through the discipline of fasting,
Hadrat Ali was able to subordinate the physical senses to spiritual
requirements in such a way that they could respond only to what was pure and became dead to what was impure. Hadrat Ali thus led a purified life.

Zakat

Hadrat Ali held: "Of the most meritorious acts of a believer, and one of the most acceptable things to God is Zakat. It behoves everyone to give charity, because from amongst the acts of worship, this is the most pleasing to God." In his sermons, Hadrat Ali exhorted the people in the following terms: "O ye people, send a part of your wealth to God so that it may stand you in good stead in the next world. Do not leave your entire wealth here so that it will become a source of annoyance to you in the next
world."
In the annals of Arabs, Hatim Tai enjoys fame for his munificence and generosity. Hadrat Ali outclassed Hatim in the matter of generosity.

Pilgrimage

Hadrat Ali was born in the Ka'bah. He had, therefore a strong emotional attachment for the Ka'bah. Hadrat Ali observed that the holy Ka'bah was located in a territory known for its stony wastes and wilderness and where no water was available. God had ordained the
Muslims to bear the hardships involved in a journey through such an inhospitable land cheerfully so that those very privations might ultimately become a source of salvation. The pilgrimage is symbolic of the fact that whatever hardship one bears in the trials of life and endeavors to fulfill the will of God, he acquires goodness and righteousness by them. The darkest thing in the world is the beloved's house without the beloved. What is really important for a lover is the beloved and not the house of the beloved. According to Hadrat Ali the spirit of pilgrimage did not lie in a bare visit to the Ka'bah, it lay in developing the inner vision whereby one could see God, the Lord of the Ka'bah.

Jihad

Hadrat Ali held that jihad is the gateway to Paradise. He said: "God has opened this gate for His friends. It is the mantle of piety. It is the shield of faith. He who avoids it, God subjects him to disgrace."
Hadrat Ali held that jihad did not lie in merely taking up arms in the cause of God, it means incessant struggle against falsehood it all spheres of life. Jihad is the main pillar on which Islam rests.

Repentance

The first stage in the path of Sufism is repentance. Repentance is described as the awakening of the soul from the slumber of heedlessness so that the sinner becomes aware of his evil ways and feels contrition for past disobedience. Hadrat Ali repeatedly prayed
for God's forgiveness. His typical prayer was: "O God, forgive me my sins of which you are more aware than me. And if I commit these sins again, even then forgive me and whatever promises I have made with myself to follow Your commands that have not been fulfilled. I seek Your forbearance. If I have sought Your proximity with my tongue, but my heart has not kept pace with my tongue, then overlook my lapse. O God, forgive me for my futile talk, vain desires and lapses of tongue."

Detachment

Hadrat Ali admonished that while living in the world, one should not renounce the world, still he should not have an undue attachment for it because detachment from the world (Zuhd) is a means of attaining God. It is related that someone begged Hadrat Ali to give him a precept. Hadrat Ali said: "Do not let your wives and children be a cause of concern for you, for if they be the friends of God, He will
look after His friends, and if they are the enemies of God, why should you take care of God's enemies?"

Patience

In the mystic way, the traveller will meet many trials and
tribulations. God subjects His lovers to severe testing, and only he will pass such tests who his patient. Hadrat Ali was the personification patience, and for this he acquired the epithet of "Job, the Second." In the battle of Uhud, Hadrat Ali received as many as 61 wounds on his person so that his whole body looked like one
massive wound to which the nurses were unable to dress. Although Hadrat Ali was in mortal agony, he said: "May God Grant me the patience to bear this suffering. Is it not a favour of God that He gave me the courage to stand and fight, and not to leave the field?"
About the patience of Hadrat Ali, Dr. Ata Mohyuddin writes as follows in his Ali, the Superman: "Ali used to say that at no time in his life
had he ever known peace and tranquility. From the time of infancy when he was taken into the home of the holy Prophet, Ali felt the ferment of turbulence and turmoil. The holy Prophet was constantly persecuted by the Meccan pagans. And from adolescence onwards, Ali was constantly fighting in jihad, and after the death of the holy
Prophet, he was embroiled against his wish, in the political intrigues of others. Even when elected Caliph, the implacable enemies of Islam arose and rebelled against him, yet he bore all these afflictions with patience, thanking God that he had acquitted himself well in the tests and trials to which the Almighty had thought fit to subject him."

Hadrat Ali, The Gate of Knowledge

Hadrat Ali was the most learned man of the age. He was a living encyclopedia of knowledge. The holy Prophet said, "If I am the City of Knowledge, verily Ali is the Gate of it." He was the first person to have learned the Holy Qur'an by heart. He possessed a prodigious memory and he was a keen observer; he was a deep thinker; he had an enlightened mind and he carried a vast storehouse of knowledge in his brain. He was a versatile genius and he exhibited extraordinary talents in all disciplines of knowledge. He was a master of philosophy and rhetoric. He was a distinguished poet. He was a great teacher and preacher. His knowledge extended to such disciplines as logic, mathematics, physics, astronomy, medicine and history.

His concept of Knowledge

Hadrat Ali held that the principal aim of knowledge was the
inculcation of virtue, promotion of faith, and understanding of God. He held that knowledge enlivens the soul, for it kills ignorance. He
defined knowledge as the sum total of excellence. He held that the pursuit of knowledge is better than the pursuit of riches that knowledge is the ornament of the rich and the riches of the poor and that knowledge is better than riches. He held that the learned live even after their death. He maintained that the learned were the living ones in the dead mass of ignorance. He observed that to respect the earned was to respect God. With regards to the respect of the teacher, he held that one who teaches you a letter binds you with the fetter of gratitude. He maintained that the talk of the learned man carried within it the fragrance of the garden of Paradise.

Superiority of knowledge over wealth

It is related that once ten learned men approached Hadrat Ali. They wanted to know how knowledge was better than wealth and they requested that each one of them be given a separate answer. Hadrat Ali answered them as follows:
(1) Knowledge is the legacy of the Prophet, whereas wealth is the inheritance of the Pharaohs. As the prophets are superior to the Pharaohs, so knowledge is better than wealth.
(2) You have to guard your wealth, but knowledge will guard you. Therefore, knowledge is better than wealth.
(3) When knowledge is distributed it increases. When wealth is distributed it decreases. As such knowledge is better than wealth.
(4) A man of wealth has many enemies, while a man of knowledge has many friends. Therefore knowledge is better than wealth.
(5) A learned man because of his wider outlook is apt to be generous, while a rich man because of his love for money is apt to be miserly.
As such knowledge is better than wealth.
(6) Knowledge cannot be stolen, but wealth is constantly exposed to the danger of being stolen. Accordingly, knowledge is better than wealth.
(7) With the lapse of time, knowledge gains in depth and dimension. Hoarded coins get rusty or cease to be legal tender. Therefore knowledge is better than wealth.
(8) You can keep account of wealth because it is limited, but you cannot keep account of knowledge because it is boundless. That is why knowledge is better than wealth.
(9) Knowledge illuminates the mind, while wealth is apt to darken it.
Therefore knowledge is better than wealth.
(10) Knowledge is better than wealth, because knowledge induced the holy Prophet to say to God "We worship Thee as we are Thy servants," while wealth engendered and Pharaoh and Nimrod caused the vanity that made them claim godhead.

Agriculteur : salopette humaine se plaignant de la pluie quand il pleut et du soleil quand il fait bon. Sexy dans moins de 1% des cas. Responsable de bouchons sur l'ancienne route de Waterloo dans 99% des cas.

Ahuri : air que vous prenez. Maintenant. Là !

Aisselle : Cimetière à poils chez les femmes et lieu de villégiature pileux chez les hommes. Question concernant une dame.

Ajax : roi de la propreté. Souverain trop bon. « Quelle crème, ce Ajax » disait-on en Salamine.

Ali : mot à mettre.

1856-1924 arasındaki İslamcılığın Türkçülük, Osmanlıcılık ve Batıcılıktan ayrı bir özelliği var. Bu topraklara özgü bir harekettir. Modern hayata cevap vermek için ortaya çıkmış, hem modern hem de modernleştiricidir. En önemli özellikleri devleti kurtarmak istemeleri. Topraklarını kaybeden, kurumları köhneleşmiş, Batı karşısında sürekli savaş kaybeden Osmanlı zaaf içindedir. İslamcılığın bütün gayreti, çeşitli unsurları bir arada tutacak bir ideoloji geliştirmektir. Bu da Müslümanlıktır. İkinci Abdülhamid de onlara paralel politika izliyor.

-Her zaman değil ama…

Tabii onların Sultan Abdülhamid’e bir itirazları var; onlar daha özgürlükçü ve demokratik bir rejim istiyorlar. Bir istibdat yönetimi olduğunu düşünüyorlar ve ona muhalefet ediyorlar. Osmanlı’da ve Türkiye’de ilk günden başlamak üzere bugüne kadar İslamcılık daima özgürlükçü olmuştur. Cumhuriyeti ve demokrasiyi savunmuştur. Kimisi hilafeti ve saltanatı destekliyordu; ama en azından halifenin merkezde olduğu monarşik bir demokrasi istiyorlardı.

-Abdülhamid ne istiyordu?

Onun amacı güç kazanarak Osmanlı’nın ömrünü uzatmak ve bu arada toplumu modernleştirip Batı’ya karşı mukavemet etmek. Birinci nesil İslamcılar dar-ül İslam’ı korumak istiyordu. Bir Müslüman topluluk var, yeni bir toplum kurmaya gerek yok, bu da Osmanlı’dır. Son ve önemli özellikleri ulema geleneğinden gelmeleriydi. Hem medrese okumuş; Kur’an, tefsir, hadis, kelam biliyorlar, Arapça ve Farsçaya hâkimler hem de modern dünyayı yakinen izliyorlar, Fransızca biliyorlar. Bunların önderlik profili ulema aydındır. 1924’te bunların nesli kesintiye uğruyor. Hilafetin kaldırılması, Tevhid-i Tedrisat Kanunu ve Diyanet İşleri Başkanlığı’nın kurulmasıyla aslında entelektüel bakımdan çok güçlü olan bu akım tarih sahnesinden çekilmese bile bir uyku dönemine giriyor.

-Bu dönem ne kadar sürüyor?

1950’ye kadar. İkinci Dünya Savaşı’ndan sonra İslamcılığın İslamcı hareket olarak ortaya çıkmasının en önemli dış sebebi Pakistan’ın kurulmasıdır. İlk defa 1947’de İslamî ideolojiyle ulus devlet kuruldu. Pakistan’ın kuruluşu Müslümanlarda İslam devleti fikrini doğurmuştur. Bu, Mısır’daki İhvan-ı Müslim hareketini politize etti. O güne kadar Hasan El Benna’nın çizgisini takip eden İhvan, toplumsal ve ahlâkî bir hareketti. Fakat Seyyid Kutup’un hapisteyken Mevdudi’nin 4 terimini okuması, onun kafasında büyük bir değişim meydana getirdi ve İhvan politize oldu. Bunlar dışında diğer bir faktör de Türkiye’nin NATO’ya girmesiydi.

İHL’LERİ NATO İSTEDİ

-NATO nasıl etkiledi?

Türkiye’nin NATO’ya girmesi Türkiye’nin siyasi hayatında bir dönüm noktasıdır; çünkü Türkiye İkinci Dünya Savaşı boyunca el altından Almanları destekliyordu. Müttefikler galip gelince Stalin, Türkiye’den Kars ve Ardahan’ı istedi. Türkiye ya onun isteklerine boyun eğecekti ya da müttefiklerin yanında yer alacaktı. O zaman dediler ki, “Biz seni NATO’ya alacağız ama senin sistemin tepeden tırnağa İtalyan faşist sistemine göre kurulmuştur; çok partili hayata geç ve din eğitimini serbest bırak.”

-Din eğitimi şartı var mıydı gerçekten?

Tabii vardı. Bu çerçevede İHL’ler açıldı. Arapça ezan serbest bırakıldı. Sonra Amerikan Truman Doktrini çerçevesinde Marshall yardımları geldi. Türkiye bu yardımları yine ABD’nin direktifiyle tarımın modernleştirilmesi ve karayollarında kullandı. Bu da bir göç hareketinin başlamasına neden oldu.

-Size göre en önemli faktör göç mü?

Evet. 1950, 1970 ve 1990-94 arası üç büyük göç dalgası var. Bu göç dalgaları İslamcı akımların gelişmesine sebep oldu. Gelenler, ‘merkez’in şehre el koyduğunu, kentin parsellendiğini gördü. Kentler seküler merkez olarak tasarlanmış. Model kent Ankara’dır; mabetsiz şehir denirdi. Çarıklılar, kasketliler otogardan içeri alınmıyor.

-Böyle bir kural var mıydı?

İner inmez geri çeviriyorlardı.

MİLLÎ GÖRÜŞÜ ‘MERKEZ’E BORÇLUYUZ!

-Peki kimdir merkezdekiler?

Asker ve sivil bürokratlar, yargı, üniversite, devletin desteklediği büyük sermaye ve sanatçılar. Bunlar merkez sağ ve merkez sol partilerde toplanmışlar. Bu partiler de devletin öngörülerine göre siyaset yapıyorlar. Daha doğrusu siyaseti yine devlet yapıyor. Halen gündemdedir “devlet-i ebed müddet” ile “hikmet-i hükümet” arasındaki gerilim. İkincisi, kente gelenler siyaseti kimin yapacağı meselesiyle karşılaştılar. Bizim gibi göçmenler merkez sağa gidiyorlar, Demirel onlara diyor ki, “Siz apartmanın giriş katında temizlikçi olarak çalışabilirsiniz.” Merkez sola gidiyorlar, onları binadan bile içeri almıyorlar. Kendilerine yeni bir siyasi mecra aradılar ve Millî Görüş öyle çıktı ortaya.

-Sadece siyasi alanı kastetmiyorsunuz?

İslamî hareket 1950’lerden sonra üç ana hat üzerinde gelişti. Birisi kültürel Müslümanlık. 1961 Anayasası’nın getirdiği kısmî özgürlüklerden de istifade ederek özellikle Arap ve Hint yarım kıtasından çok sayıda yayın tercüme eden yayınevleri, dergiler, dernekler teşekkül etti. Sonra imam hatip okullarından öğrenciler yetişti, Yüksek İslam Enstitüsü’ne gitti, oradan mezun oldular, üniversitede okumaya başladılar. Bu hareket kendi aydınını ortaya çıkarmaya başladı. Fakat bu naif bir entelektüeldi; kendi mecrasında akıyor. Fikrî ve ideolojik inisiyatif solun elinde hâlâ.

CEMAATLER ‘CEZAYİR’ OLMAMIZI ENGELLEDİ

-Bu arada toplumsal alanda neler oldu?

İkinci mecra bu; sosyal Müslümanlık yani cemaatler. Nur cemaati, İskenderpaşa cemaati, Mahmut Efendi, Menzil vs. Bunlar da gelen göçmenleri toplumsallaştırıp şehre yerleştirdi. Eğer bu cemaatler olmasaydı Türkiye’de çok büyük çalkantılar, karışıklıklar olabilirdi. Cezayir gibi huruç hareketleri olabilirdi. Fakat cemaatler, dinî gruplar bunları şehre intibak ettirdiler.

-Siyasetle ilgilileri farklıydı değil mi?

Bunlar siyasetle doğrudan ilgilenmediler. Siyasetle ilişkileri pratik ve pragmatiktir. CHP hariç bütün merkez sağla, daha uçtaki partilerle bunu yapabiliyorlardı. Politik olan çizgi yani Millî Görüş 1969’da ortaya çıktı. 1973’te önemli bir başarı kazandı, iktidar ortağı oldu, koalisyon kurdu. Sonra gelişti, gelişti 1996’da birinci parti oldu.

-1997’de miadı doldu dediğiniz bu politik Müslümanlığın genel eğilimleri neydi?

Bunlar dışarıdan gelmişlerdir. Devletle ilişki kurmak istiyorlar, fakat devlet yani merkez onları dışlıyor. Dolayısıyla politik Müslümanlık kendine yeni bir devlet aradı. İlk İslamcılar, var olan devleti korumak istiyorlardı. İkinci nesil İslamcılar devlet kurmak istedi. İkinci nesil İslamcıların devleti ulus devletti. Ellerinde bu vardı ve onu taklit ettiler. Dediler ki buna sahip olursak iktidar sahibi olacağız; daha adil bir bölüşüm olacak, zenginleşeceğiz, haksızlıklar sona erecek, merkeze akacağız.
...

~Jake

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Certain art insiders are quietly expressing a beef with cruise auction giant Park West Gallery. 

 What took the world's #1 art dealer so long to shake off the jackals nipping at its heels? Why wait almost a year to put art hustling Dot Com types like Fine Arts Registry in its place? Where are the art police when we all need them? As prices on signed prints keep going up, the art jackals are closing in on the herd.

  As art dealer #1, doesn't Park West Gallery have some kind of public obligation in this regard?

 Art Smart doesn't have a specific answer.

 He's not privileged to be inside Park West Gallery founder Albert Scaglione's head. But Art Smart does have one thought to offer all those annoyed with Scaglione's slow response.

 Think back to Mohammad Ali, the champ of all champs. Think about how Ali would always let the first few rounds go. As he "floated like a bee", you just got pissed off. He's taking punches for G-s' sake! It was exasperating! Why doesn’t he just knock the guy out?

 But now we know. He was slow – not because he was scared, hesitant, or shy – he was slow because he was very scientifically testing his opponent – what exactly did the other fighter have? Only then did he move forward to "sting like a bee."

 Park West Gallery coincidentally represents the Mohammad Ali collection of signed photographs. For all those who wishing Park West Gallery had counter-punched a little sooner may we suggest obtaining one of those photos and putting it on the wall as a reminder of the champ and his genius?  

Jawapan :

Hadis yang disebutkan adalah dalam sahih al-Bukhari :

‏ ‏ ‏عن ‏ ‏المسور بن مخرمة ‏ قال سمعت رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏يقول وهو على المنبر إن ‏ ‏بني هشام بن المغيرة ‏ ‏استأذنوا في أن ينكحوا ‏ ‏ابنتهم ‏ ‏علي بن أبي طالب ‏ ‏فلا آذن ثم لا آذن ثم لا آذن إلا أن يريد ‏ ‏ابن أبي طالب ‏ ‏أن يطلق ابنتي وينكح ابنتهم ‏ ‏فإنما هي بضعة مني ‏ ‏يريبني ‏ ‏ما أرابها ويؤذيني ما آذاها هكذا قال

Maksudnya : “Dari al-Miswar bin Makhramah katanya : Aku mendengar Rasulullah s.a.w. bersabda sedang baginda berada di atas minbar : “Sesungguhnya Bani Hisyam bin al-Mughirah meminta izin dariku untuk mengahwinkan anak perempuan mereka dengan Ali bin Abi Talib. Lantas aku tidak mengizinkannya kemudian aku tidak mengizinkannya kemudian aku tidak mengizinkannya kecuali jika anak Abi Talib menceraikan anak perempuanku dan mengahwini anak perempuan mereka. Sesungguhnya dia adalah sebahagian dari diriku, meragui diri aku apa yang meraguinya dan menyakitiku apa yang menyakitinya”. Demikianlah ia berkata.

Nabi melarang Ali mengahwini anak perempuan Abu Jahal kerana ia menyakiti Nabi s.a.w. dan menyakiti nabi adalah perkara yang dilarang. Menurut Ibn Hajar dalam Fath al-Bari (15/38) :

وزاد في رواية الزهري " وإني لست أحرم حلالا , ولا أحلل حراما , ولكن والله لا تجمع بنت رسول الله وبنت عدو الله عند رجل أبدا " وفي رواية مسلم " مكانا واحدا أبدا " وفي رواية شعيب " عند رجل واحد أبدا " قال ابن التين : أصح ما تحمل عليه هذه القصة أن النبي صلى الله عليه وسلم حرم على علي أن يجمع بين ابنته وبين ابنة أبي جهل لأنه علل بأن ذلك يؤذيه وأذيته حرام بالاتفاق ,

Maksudnya : “Dan ditambah dalam riwayat al-Zuhri sabda Nabi : “Sesungguhnya aku tidak mengharamkan yang halal dan menghalalkan yang haram, tetapi demi Allah tidak akan berhimpun anak perempuan Rasulullah dengan anak perempuan musuh Allah di sisi seorang lelaki selamanya”. Dalam riwayat Muslim : “satu tempat selamanya”. Dalam riawayat Syuaib : “di sisi seorang lelaki selamanya”. Ibn al-Tin bekata : “Paling tepat ditanggung kisah ini ialah Nabi s.a.w mengharamkan ke atas Ali memadukan (menghimpun) anak perempuannya (Fatimah) dengan anak perempuan Abu Jahal kerana Nabi menyebut sebabnya ialah ia menyakitinya dan menyakiti Rasulullah s.a.w adalah haram dengan sepakat ulama”.

Kata Ibn Hajar : “Dan yang zahir bagi saya ialah tidak jauh kalau dikatakan ia termasuk dalam khasa’is Nabi s.a.w. bahawa anak perempuannya tidak boleh dimadukan dan boleh jadi juga ia adalah khasa’is Fatimah.

Untuk keterangan lebih lanjut sila lihat Fath al-Bari karangan Ibn Hajar al-Asqalani.

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