*~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~* { Sila lawat Laman Hizbi-Net - http://www.hizbi.net } { Hantarkan mesej anda ke: [EMAIL PROTECTED] } { Iklan barangan? Hantarkan ke [EMAIL PROTECTED] } *~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~* PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Baca tulisan Kabbani ni , konpius je. dia kate - masuk neraka tu menuju kepada ALLah juga, sebagaimana orang di syurga. nampak gaya macam dia tal takut kpd neraka. Ibnu Muhajir wrote: > http://www.muslim.net/islam/sufism7.html > > CHAPTER 7: NAZIM AL-QUBRUSI'S SEVENTH STATEMENT > "THE WAYS WHICH LEAD TO HELLFIRE ARE ACCEPTED > WAYS TO ALLAH." > > In his book, Mercy Oceans, on page 78, Nazim Qubrusi says: > > Buddhists, Christians, Catholics, Communists, Confucians, > Brahmans, Negroes; who created them? He created them, all of > them, and each one says, 'We are going on a way that leads to the > Divine Presence. So many, many ways; you cannot know. Therefore, > Allah says, "Allay sa'llahu biya kaymi hajimn.' This means, 'No one > may judge for My servants, except Me! I will judge for My servants. > Not any one of you will judge, not Iblis, not even prophets! They > haven't any authority to judge My servants. I am the judge!' This is > the order of our Lord, Allah Almighty." > > "Maulana?" asks a disciple, "what about the ways leading to Hell? > Do they lead to Allah, also?" > > "Yes," replied the Shaykh. "The ways to Hell are going to Him, also, > after Hell. Hell is cleaning people, cleaning them from sins and bad > characters, and then guiding them to Allah." > > "And some stay in Hell always?" > > "Yes." The Shaykh paused, and then continued, "Iman is original, > kufr is temporary. With all people, faith is the permanent condition. > There may be one man to be endlessly in Hell, if He so orders, but > everyone is going to His Divine Presence. He is not going to leave > His servants to the hands of Satan, and Satan will not be the judge of > His servants either! Do you think that Satan will win? Satan will > never win! Allah Almighty is victorious! His Mercy is not leaving any > to endless Hell. > > I say: These words are extremely dangerous! They belie the Religion of Islam > and are an attempt to disintegrate it. Allah said: > > (Al-Ahzab, 64) which means: [Allah damned the blasphemers and > prepared for them Hellfire in which they will dwell forever.] > > Allah said about the blasphemer : > > (Taha, 74) which means: [He shall not die in it (Hellfire) and shall not > have a good living.] > > The Messenger of Allah, sallallahu ^alayhi wa sallam, said: which means: "On > the Day of Judgment, death will be brought in the shape of a lamb and will be > slaughtered. Then a caller will call, "O Occupants of Paradise, now it is > everlastingness without death. O Occupants of Hellfire, now it is >everlastingness > without death."" > > Abu Mansur al-Baghdadiyy and others related the consensus of the nation that > Hellfire is everlasting and the blasphemers remain eternally in it. This is a >matter > of the Religion known to the knowledgeable and the lay person alike, hence the > one who belies it blasphemes, may Allah protect us. > > Sheikh Nazim al-Haqqani is not satisfied by making his deviant statement on >this > subject just once or twice. Rather, he makes it repeatedly, using different >terms > and different expressions, and always in a way such that one does not find any > slim chance for a different interpretation of his explicit words. His words >conform > to the creed of the Batiniyyah faction, and not to the creed of the Muslims. > > He says in the same book on page 59: > > Therefore, we give good tidings and happiness to people. If we say to > unbelievers, 'You will receive punishment,' will their love for their > Lord grow? Or will good tidings of their Lord's endless mercy for > them as they are cause their hearts to open! So we are giving good > tidings to people, not making them afraid or unhappy. If you were to > tell people, for example, about a good king--so much tolerance, so > much justice, so much goodness and mercy--wouldn't they open their > hearts to him, and look to find him? But if you tell about a bad > king--so difficult, stern, giving punishment, all his prisons are filled > up--will people like him or hate him? Allah said to Moses (peace be > upon him), 'O, Moses! Make My people like Me!' This is the order > of our Lord, not hating--liking! Therefore, we give all good tidings for > all people, whether they accept our beliefs or not. It is not important. > > I say: These words explicitly belie the saying of Allah : > > (As-Sajidah, 13) which means: [Had We willed, We would have guided > every soul, however, I decreed in eternity I shall fill up Hellfire with > both humans and jinns.] > > His words belie the saying of the Prophet, related by Abu Dawud: which means: > "My nation shall divide into seventy-three (73) factions. All will enter > Hellfire--save one." > > Sheikh Qubrusi is not satisfied by that; rather, he said on pages 65 and 66 >of the > same book: > > "If any of them (the waliyys) have been given permission for 'shafa'a' > (intercession) on the Day of Judgment, they are not going to let even > one person go to Hell!" > > Shortly after, when one of his followers asks him about Abu Lahab > and his wife, saying: > > "What about that man in Quran, Abu Lahab, and his wife? Doesn't > Allah promise a punishment for them?" > > Sheikh Qubrisi's reply is: > > That verse (sura Lahab) was sent only as a warning, so that people > will not do like Abu Lahab. Allah Almighty will show each servant > what he has done with his life on the Judgment Day. But He Almighty > is free to give mercy as He likes. > > The Ummah, the nation of a prophet, is dearer to that prophet than > children are to their parents. . ." [He continues later] "Therefore, our > Prophet (peace be upon him) will stand by the entrance to Paradise. > How can he have pleasure in Paradise if his nation is in Hell!! How?! > He will stand by the entrance and when Allah Almighty says, 'Enter, > O, Muhammad! He will say, 'O my Lord! I cannot enter until my > nation enters.' He will then look, 'One, two, three, four,. . .,' and if >any > are missing, he will say, 'O, my Lord! I cannot enter!!!. . ." [A few > sentences later, he replies to a question, saying:] "He Almighty > knows. Don't be worried, European people, also are his nation. > American people, also; Russian people, also; Chinese people, also, > Hindus, also, Negroes, also; all are of his nation! The Prophet (peace > be upon him) says, 'If I am given permission, I will not leave one > person behind!'... too many good tidings for us. > > I say: These are Nazim's exact words. They are full of matters clearly > contradicting the rules of Islam. It does not take a lengthy explanation to >refute > him--since his words clearly reject the saying of Allah : > > (Al-Ambiya', 28) which means: [They shall only intercede for the > believers]; > > and his words clearly reject the saying of Allah: > > (Ghafir, 18) which means: [On the Day of Judgment the blasphemers > will not find one who loves them nor one to intercede for them who > would be answered]; > > and his words clearly reject the saying of Allah: > > (Al ^Imran, 32) which means: [Allah does not love the blasphemers]; > > and his words clearly reject the saying of the Prophet : which means: "Allah > forgives the slave as long as the veil, or the reason for denying him the > forgiveness is not there. They said, "What is that?" The Prophet answered, >"For > one to die associating partners with Allah."" > > The Malikiyy scholar, al-Qurafiyy, and the Shafi^iyy scholar, Ibn Hajar, among > others, stated the judgment of blasphemy for the one who asks Allah to >forgive a > dead blasphemer. Hence, what could the judgment be --other than blasphemy-- > for the one who confirms that all blasphemers in the Hereafter shall be > forgiven--such that no one among them will remain in Hellfire? We ask Allah >for > protection. Amin. > > CHAPTER 8: NAZIM AL-QUBRUSI'S EIGHTH STATEMENT > > "Looking to another's unlawful nakedness (^awrah) is something > good--even obligatory on some." > > Knowledgeable and lay people alike know that lowering one's gaze from the > ^awrah (unlawful nakedness) is obligatory. No two Muslims differ about that. > Lowering one's gaze from the ^awrah is a matter Allah praised in the Qur'an, >and > the one who implements it is praised. Allah said: > > (An-Nur, 30) which means: [O Muhammad, order the believers to lower their > gaze.] > > The Messenger of Allah warned us against the dangers of gazing at the unlawful > nakedness when he said, as related by al-Bukhariyy: which means: "Most of the > eyes look the forbidden look. The adultery of the eye is the forbidden look." > Although less dangerous than adultery, the Prophet likened gazing at the >unlawful > nakedness to adultery--to alert us to keep away from it and to be warned >against > it. > > The Prophet warned us from such matters, yet I found in the directives of >Sheikh > Qubrusi what urges one to gaze at the unlawful nakedness and the claim that > doing so is something good--even something obligatory--for some people. > > In his book, Mercy Oceans, page 20, he says: > > "For every action, you may find three ways, or positions. These are > called wajib, sunnah, and haram. We will illustrate these terms with > some examples: > > The top class of people are the Awliya, the Saints. They have, in their > eyes, a divine light, a divine power, that burns away badness in those > people upon whom they look. Because of this divine quality, they may > look everywhere, at men or at women. It has been ordered for them > to look. There is no prohibition for them. Therefore, their looking is > 'wajib.' > > I say: These words conflict with the religious texts, some of which we have > mentioned earlier. The one who holds such a conviction is not far from >rendering > it lawful for himself to kiss, hug and copulate with women--claiming to >purify them > by that--since he believes himself to be the Sultan of the Waliyys and his > followers believe he is loaded with 'Divine Power.' > > One cannot help but notice that Sheikh Qubrusi and his followers do not shy >from > shaking hands with women and touching their skin openly. I have witnessed this > personally and have been told the same by many others. Yet, the story of >al-Fadl > Ibnul-^Abbas, the cousin of the Prophet, who was among the best of the > Companions, is well known to the one who reads the books of hadith or to the >one > who only studied the book of al-Bukhariyy. One day, al-Fadl was gazing for a >long > time at the face of a beautiful woman when she came to ask the Prophet a > religious question. Although the face of the woman is not an unlawful >nakedness, > the Prophet diverted al-Fadl's gaze by turning his cousin's face away from >her. > > The difference is great between the route of the beloved Prophet, Muhammad, > sallallahu ^alayhi wa sallam, and the route Sheikh Qubrusi calls for--guised >in the > name of Islam, or Sufism, or the Naqshabandi Order, (Tariqah). Among Qubrusi's > astonishing statements is one he said in the same book, Mercy Oceans, page 20. > He said, > > "Originally, no action was prohibited. Prohibition came only after that action > started leading away from Allah Almighty." > > I say: According to this statement it is permissible for any one to do >whatever he > wants and claim that this does not take him away from Allah. Hence, no >objection > to him is due, and he is not accountable. This tallies with the rules of the >school of > open permissibilities, as in communism, but definitely not with the rules of >Islam. > > CHAPTER 9: NAZIM AL-QUBRUSI'S NINTH STATEMENT > > "Do whatever you want. You will not be punished." > > It is known that the Christians, or a large number of them, believe that no >matter > how many sins one of them commits, it is sufficient to confess before a >priest so > he will forgive him, and one's sins will be erased. It is also well known >that the > Muslims are very distant from such a concept or anything similar to it. This >is > why I was extremely astonished by the saying of Nazim al-Qubrusi in his book, > Mercy Oceans, page 15: > > As we said, Allah Almighty looks to this world once a day. The time > He looks is from midnight until the adhan of fajr (the morning > prayer). What is the reason He looks? It is to see what Iblis, the > devil, is up to. Allah sees what dirt Satan has thrown on his servants > during the day, and like a mother catching her dirty child after a day > of playing, He washes away their dirt. With His endless mercy He > washes away their bad deeds. Every night, for the honor of those > awake and praying for forgiveness, Allah Almighty gives His mercy > generally to all the sleeping ones. > > I say: Nazim Qubrusi's statement is similar to the saying of the Christians, > contains likening the Creator to the creation, and encourages the people to > commit sins. He tells the people, "Do as you like during the day and Allah >will > forgive you for it at night!!!" This belies, among others, the saying of >Allah: > > (Al ^Imran, 11) which means: [The torture of Allah is severe.] > > It belies the hadith of the Prophet, related by al-Bukhariyy and others: >which > means: "A women earned Hellfire because she kept a cat locked away from > food." > > All of that poses serious questions about the intention of Sheikh Nazim for > bringing about such strange opinions--opinions which contradict the Religion, > which contradict the methodology of the True Sufis. Questioned is the truth > behind his endeavors, his school, and what he conceals behind the garment of > Sufism. We ask Allah to protect this nation from all those who mean harm for >it. > Amin. > > CHAPTER 10: THE TENTH STATEMENT > > "Prayers are not obligatory on the wives; Do not pray." > > The knowledgeable and the lay Muslim alike, whether male or female, know > Allah decreed the five prayers as obligatory. The one who denies its >obligation or > the obligation of even one rak^ah of it is undoubtedly judged as a >blasphemer, as > was mentioned by Ibn Hajar al-Haytamiyy in his book "Al-I^lam" and others. > Allah said: > > (Al-Baqarah, 43) which means: [Perform the prayers.] > > Imam Ahmad narrated that the Prophet said: which means: "Allah made five > prayers obligatory on the slaves." The nation holds the consensus on that >and it > is known by young and old alike. > > Despite the explicit texts and the consensus of the nation, when one of Nazim > Qubrusi's students asked him, "What are our wives' responsibilities?" He > answered (page 70-71, Mercy Oceans): > > "Three times shahada, every day, and to be clean always. And, for > beginners, one sajdah, five times a day, at the time of the regular > prayers. At each prayer, only one sajdah. It is enough." [A student > questioned:] > > "What if they want to do the whole prayer; is it all right?" > > [He answers:] > > "For beginners, one sajdah is enough. As they are stepping forward, > they will ask. This command is from my Grandshaykh. Also, they > should love only believers, not unbelievers. They should sit with > believers, and not with unbelievers." > > I say: This is a misguidance beyond any doubt. How could it be anything else? > The Prophet ordered us otherwise in his saying: > > which means: "The most important matters of Islam are five: the Testification >of > Faith, performing prayers,. . . " Sheikh Qubrusi's words mean the prayers are >not > obligatory on the wives. 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