ASSALAMUALAIKUM ,

SURAU SRI BAHGIA MENGUCAPKAN SELAMAT MENYAMBUT RAMADHAN KARIM ALMUBARAK 1436H DAN SELAMAT EIDUL FITRI MAAF ZAHIR DAN BATIN.

SEMPENA KEDATANGAN RAMADHAN ALMUBARAK INI , MARILAH KITA SAMA-SAMA BERDOA UNTUK AYAHNDA TUN HJ ABD RAHMAN YA'KUB DAN TOHPUAN HJH NORMAH SEMUGA ALLAH MENGAMPUNKAN SEGALA DOSA MEREKA DAN MENEMPATKAN MEREKA BERSAMA HAMBA-HAMBA ALLAH YANG SHALIH AMIN YARABBAL AALMIN.



SURAU SRI BAHGIA .

The Important Pillar of Islam – Kalimah Tayyibah

There is none worthy of worship but Allah, the One True God; Muhammad is the Messenger of Allah.

On uttering these words called Kalimah Tayyibah a person undergoes a remarkable transformation. The Kalimah Tayyibah is, in fact, a declaration of one’s belief that Islam is the true religion. The two basic and distinctive features of Islam, which distinguish it from all other creeds of the world are:

1. a) Its uncompromising stand on the belief that there is only One True God and
2. b) The belief in the prophethood of Mohammed (pbuh).

The Kalimah, being a declaration of one’s adherence to Islam entails both these basic elements of Islamic faith. i.e. Tawheed (oneness of God) and Risalah (prophethood) – which have been mentioned together in it. The reason for joining these two beliefs, is due to the significance of these two beliefs, in making the Muslims a separate nation from all the other creeds of the world. Moreover, if closely examined, the declaration of the combination of these two beliefs is, in its essence, the declaration of the complete contents of Islam. These simple words constitutes the fundamental basis of religion and the root of Islamic faith, the greater the devotion to thiskalimah, the more firmly the faith be rooted.

On uttering this kalimah, a person transformed from a non-Muslim to a Muslim. The person’s fate on the day of the Judgment changed from being liable to receive the divine wrath, to gaining wide opportunities to enter the gates of heaven. Those who recite it are consolidated and merged as one community or a single ummah – regardless of its race, nation, skin color or geographical location.  Malcolm X (rahimahullah) could not have clarified it better when he wrote in his letter during his Hajj experience:

“During the past eleven days here in the Muslim world, I have eaten from the same plate, drunk from the same glass, and slept on the same rug – while praying to the same God – with fellow Muslims, whose eyes were the bluest of blue, whose hair was the blondest of blond, and whose skin was the whitest of white. And in the words and in the deeds of the white Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan and Ghana.

“We were truly all the same (brothers) – because their belief in one God had removed the white from their minds, the white from their behavior, and the white from their attitude. I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man – and cease to measure, and hinder, and harm others in terms of their ‘differences’ in color.”

The power of the Kalimah Tayyibah is so strong that it supersedes blood and family relationship. It joins one stranger with another though there are separated by the Pacific Ocean. It also cuts asunder one relative from another though they were born as twins with mere minutes apart.

Why then this big difference? How can a simple kalimah expressed from the mouth produce such radical change? How can a small thing uttered create a difference of heaven and earth between two individuals from the sight of Allah? The answer lies with a simple example. Suppose we are shivering in the cold weather and we start chanting quilt, heater, quilt heater several times would the cold effect stop? Or suppose we are thirsty and we just shouted water, water, water a few times does the thirst subside? No. We can only lessened the cold effect by preparing ourselves with the quilt and wrapping ourselves under it to keep us warm and cozy. We can only quench our thirst by drinking water.

This is exactly the position of this kalimah. A mere verbal expression will not bring the big change from Kafir into a Muslim. The kalimah is the key to Islam, it depends on us as Muslims to act upon it and turn the key or not. The essence of these words needs to permeate in our mind and as we recite them while understanding the meaning, we should fully realize the big commitment and great responsibility we are making before Allah. The implication of this affirmation that there is none worthy of worship except Allah, the One True God and prophet Muhammad (pbuh) is His Final Messenger must control our entire life with no idea opposed to the kalimah should enter our mind. Once the effect of the meaning of the words penetrates our heart, it will produce a powerful impact so as to effect a change in our thoughts, moral boundaries and daily actions.

When a Muslim testify that no one is worthy of worship but Allah, it necessarily means that he should worship none in the whole universe but the Almighty and should not bring any partner to Him in worship. The Muslims should believe that Allah is their sole guardian and Helper in distress. The Muslims should trust Allah’s guidance and should faithfully obey His commandments. Moreover, as Muslims we should not imitate and obey customs or practices that are contrary to this creed. In all the affairs, Muslims should follow the teaching of the Holy Quran and should hope for Allah’s Mercy and at the same time fear His Wrath!

The second part of the kalimah is the Message of Prophethood (Risalah). In order to follow Allah’s commandment, we can’t do so unless we keep Prophet Muhammad (pbuh) as our life’s instructor and guide to the right path. That is we will worship Allah as he (pbuh) told us and the obedience of the Prophet (pbuh) is really the obedience to Allah. Whatever the Prophet told us through the authentic chains of Hadith of the unseen things like angels, Hell, Paradise, the incidents in the grave and the Day of Resurrection are true and we must believe in them though we could not understand them. We must also believe that the way of life as he (pbuh) told us and has behaved himself (pbuh) accordingly is the way that is appreciated by Allah. Anyone who acts contrary to it does not tread the Right Path and subsequently not loved by Allah.

After affirming the kalimah, we can’t behave as the non-Muslims do especially if their celebration is an acknowledgement that there are other deities to be worshipped. The kalimah will bind us and we will need to follow its dictate and shun what it forbids. Through this affirmation, the Muslim will then truly submit to the will of Allah and obey His law. Only through this process and journey the big difference between a Muslim and non-Muslim is clear. After admitting that Allah is our Master, our life is not ours but the property of Allah. Our hands are not ours, nor do our eyes, ears and every limb of our body belong to us. The earth we plough, the animals we service, wealth and children– none of these are ours. We can’t claim like the champions of the LGBT do, “the body is mine so I will treat them the way I see fit” but at the same time utter the words of submission to Allah. To assert we own our body after uttering Kalimah Tayyibah is totally absurd and in reality goes against the meaning of the kalimah. Each and every thing on this earth is owned by Allah and has been given to us as a trust. As a trustee of His goods, we must make use of these goods strictly in accordance to His instruction.

The beauty of this is that though all these belong to Allah, He takes it back and says:

“Indeed, Allah has purchased from the believers their lives and their properties [in exchange] for that they will have Paradise” [Surah At-Taubah: 111].

Allah is Great! What a beautiful bounty this is.

“Have you not considered how Allah presents an example, [making] a good word (Kalimah Tayyibah) like a good tree, whose root is firmly fixed and its branches [high] in the sky? It produces its fruit all the time, by permission of its Lord. And Allah presents examples for the people that perhaps they will be reminded. And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability. Allah keeps firm those who believe, with the firm word, in worldly life and in the Hereafter. And Allah sends astray the wrongdoers. And Allah does what He wills.” [Surah Ibrahim: 24-27].

Allah knows best.

The real difference between a Muslim and a Kafir.

This section is a continuation from the previous article and summarizes the second chapter from Abu A’la Maududi’s rahimahullah (rh) book entitled “Fundamentals of Islam”. This part is probably the first of the few chapters that serves as the main foundation in his explanation on this topic and attempts to answer a very rudimentary question to Muslims and non-Muslims alike – why is there so much difference between a Muslim and a “Kafir”? One key point that he kept stressing is that the answer to this question should be answered cool-mindedly and not be looked from a provocative perspective. We should strive to do the same.

A non-believer is as much an offspring of prophet Adam (pbuh) as Muslims are. They breath the same air, drink the same water and inhabit the same land as Muslims do. Allah created them as Allah created Muslim. Why then, in the day of the Hereafter Allah promised the true believers Paradise and the non-believers Hellfire? Why is Allah the Most Just and Most Merciful makes a distinct treatment in the Hereafter for these two groups of people?

This is the main point that must be pondered and reflected deeply. Allah the Almighty is not cruel to discriminate between all human beings on petty grounds such as bearing different names, eating “non-halal” foods or whether one person is circumcised or not. Allah the Most Beneficent is far from such unjust attributes. The answer to this question is actually simple yet it has always been taken for granted.

The meaning of Islam is obedience to Allah while the opposite of Islam that is “Kufr” is disobedience to Allah.  A true Muslim recognizes his Master, obey His orders and fears the consequence of disobeying Him. However, a non-Muslim falls from Allah’s grace because the person does not recognize Allah as the One True God and does not carry out Allah’s instruction on this earth. It is only through this distinction that Allah promises the reward of heaven to Muslims and warns the unbelievers the threats of hellfire. Prophet Ibrahim (pbuh) was born in the home of an idolator but he came to know of Allah and worshipped Him. Prophet Noah (pbuh) son was born in a prophet’s home but he did not understand God and disobeyed Him.

Thus, the main difference in the sight of Allah between a Muslim and a non-Muslim is in relation to the person’s knowledge and deeds. The reward that a Muslim will get in the Hereafter is proportionate to the degree of the Muslim’s conviction and deeds on this face of this earth.

Therefore, if the knowledge and deeds of a person who claims himself or herself as a Muslim is similar to those who disobey Allah, the person should really check where his or her faith really lies.

Abu A’la Maududi rahimahullah made it clear in this chapter, “A Kafir does not read the Quran and does not know what is written therein. If similar is a condition of a Muslim, why should he be called a Muslim? A Kafir does not know the teaching of the Holy Prophet (pbuh) and what straight path the prophet has shown to reach Allah. If a Muslim is equally ignorant of this, how is he considered a Muslim? A Kafir follow his own desire instead of following the command of God. If a Muslim too like him is headstrong and unbridled and a follower of his own ideas or opinion, indifferent to God and is a slave of lust then what right does he to call himself an obedient slave of Allah? A Kafir does not need to discriminate between Halal and Haram and takes to anything that to him is beneficial and full of relish, no matter whether it is Halal or Haram in the sight of Allah. If a Muslim behavior is the same as that of a non-Muslim, what difference is there between him and a Kafir?”

This is a point that requires a deep reflection by us as Muslims. The condition of our ummah today suggests that we’ve neglected our duty as Muslims and there is only a slight difference between non-Muslims and us. If we continue this path, we can’t entitle ourselves as true Muslim. In fact, the opposite is probably true (we seek refuge from Allah for such thing) since we already know that the Quran is the word of Allah yet we treat it similar as a non-Muslim does. We know Allah cursed liars, those who believes in shamans and khurafat, taking and giving bribes, declare war against interest and usury, warned against backbiting, obscenity and lewdness yet despite of knowing all these we continue to be indulged in these vices as if there is absolutely no fear of Allah.

This again goes back to the first part of the series that was published last month that is the importance of true knowledge for being a Muslim. It is thus important that we continue to strive and learn about the teachings of the Quran and the Sunnah of Prophet Muhammad (pbuh). The Muslims need to appreciate the great loss we’re experiencing by remaining ignorant on the Islamic teachings. The book of God is with us yet we’re moving away from Allah’s teaching. Allah demands the Muslim to put the ummah unity as a priority yet we instead prefer to put that aside and make our political pact as more important.

We know the pain of losing badminton or when our favorite football team loses in the final tournament. We know the loss and suffering due to being a lower income nation with high cost of living. Yet we do not know the loss of being unaware of Islam’s teaching, acknowledging and submitting that Allah is the One True God and Prophet Muhammad (pbuh) is the Last Messenger.

Can there be a greater loss than this?

It is never too late to learn about Islam and the most proper way to get to know about Islam is to first learn about its very fundamental- the principle of Islamic belief.

In that spirit, let us all begin a lesson on Aqidah Islamiyah (or The Islamic Creed) based on a book of the same name that was authored by none other than the highly respected Islamic scholar, Sheikh Sayyid Sabiq.

Islam, as revealed to the Prophet Muhammad (peace be upon him), consists of Iman (faith) and Amal (deeds).

In the simplest terms, Iman is the principles upon which Shariah law and amal are derived.
Consistent with the meaning of the word Islam, which is ‘to submit’, the essence of Iman calls for all Muslims to solidly believe in the following six articles of faith:

First and foremost is to believe in Allah including His Exalted Names, Supreme Attributes and most importantly, The Oneness of Allah.

Secondly, is to believe in the realm of the unseen especially the Angels of Allah besides recognizing the existence of Iblis, Jinn and the concept of Ruh (soul).

Thirdly, is to believe in the Books of Allah that will guide Muslims in distinguishing between good and bad, between truth and falsehood, between permissible and forbidden as prescribed in Islam.

Fourthly, is to believe in the Prophets who were chosen to convey the divine message and guidance to mankind.

Fifthly, is to believe in the afterlife and all of its elements such as the Day of Resurrection, judgment, punishment and rewards that is either heaven or hell.

Finally, is to believe in the divine destiny (qada’ and qadar) in that everything in this world occurs as predetermined by Allah.

These are the essence of iman in Islam. It is fixed and remains so until the end of time. On this very same note, the principles of Islamic Law, which serves to fulfil the objective of the articles of faith, are also applicable and relevant for all times and places. A Muslim shall never proclaim that some parts of the Islamic Law, such as hudud, are no longer appropriate in this era, or that its implementation must wait for a more suitable time.

“O you, who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the Scripture which He sent down before. And whoever disbelieves in Allah, His angels, His books, His messengers, and the Last Day has certainly gone far astray.” (An Nisa’, 4:136)

With this set of belief firmly nurtured in the heart of a Muslim, what comes next is all about the responsibility in practicing it and upholding it. It is all about synchronizing one’s actions, and conscience, with one’s belief.

For example, a Muslim is required to perform salat (prayers), and never to miss it regardless of circumstances, as salat has been prescribed as a fardhu (obligation) upon all Muslims. Here, salat becomes the deed that manifests one’s iman.

And to perform the salat as exactly as how the Prophet Muhammad (peace be upon him) performed it is also a manifestation of one’s iman. So a Muslim shall not do it in other ways such as praying without covering the aurat. Or, a female Muslim prays as the imam to a mixed-gender congregation.
These are just some of the examples on how Islam is really about the faith and the ensuing deeds.  A Muslim cannot just profess to have faith but abandon the deeds that are binding to it. And the deeds must also be true as exemplified by the Prophet, and not an innovation. We will discuss more on this later on.

In the next part of this series, we will share the wisdom of Allah in fixing the principles of iman and also the methodology used by the Prophet in nurturing iman to the people.
May Allah guides and blesses us all with Islam.

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KESESATAN KITAB BARZANJI, QASHIDAH BURDAH,

DAN MAULID SYARAFIL ANAM

Muqaddimah

Kitab Barzanji adalah kitab yang sangat popular di kalangan kaum Muslimin di Nusantara termasuk Malaysia. Kitab ini merupakan bacaan wajib pada acara acara Barzanji atau diba’ie yang merupakan acara rutin bagi sebagian kaum muslimin di Nusantara.

Kitab Barzanji ini terkandung di dalam kitab Majmu’atu Mawalid wa-Ad’iyyah yang merupakan kumpulan dari beberapa tulisan seperti: Qoshidah Burdah, Maulid Syarafil Anam, Maulid Barzanji, Aqidatul Awwam, Rotib al-Haddad, Maulid Diba’i, dan yang lainnya.

Kitab yang popular ini di dalamnya banyak sekali penyelewengan-penyelewengan dari syari’at Islam bahkan berisi kesyirikan dan kekufuran yang wajib dijauhi oleh setiap Muslim.Karena itulah Insya Allah dalam pembahasan kali ini akan kami jelaskan kesesatan-kesesatan kitab ini dan kitab-kitab  yang menyertainya dalam kitab,  sebagai nasehat keagamaan bagi saudara-saudara kaum muslimin dan sekaligus sebagai jawaban kami atas permintaan sebagian pembaca yang menanyakan isi kitab ini. Dan sebagai catatan bahwa cetakan kitab yang kami jadikan acuan dalam pembahasan ini adalah cetakan PT. Al-Ma’arif Bandung.

Maulid Barzanji dan Kesesatan-Kesesatannya

Maulid Barazanji yang terkandung dalam kitab Majmu’atu Mawalid wa Ad’iyyah ini dalam halaman 72-147, di dalamnya terdapat banyak sekali kesalahan-kesalahan dalam aqidah, seperti kalimat-kalimat yang ghuluw (melampaui batas syar’I) terhadap Nabi, kalimat-kalimat kekufuran, kesyirikan, serta hikayat-hikayat lemah dan dusta.

Di antara kesesatan-kesesatan kitab ini adalah:

1.    Mengimani Adanya “Nur Muhammad”

Penulis berkata dalam halaman 72-73:

وأصلى و أسلم على النور الموصوف بالتقدم  الأولية

Dan aku ucapkan selawat dan salam atas cahaya yang disifati dengan yang dahulu dan yang awal.

Kami katakan: ini adalah aqidah Shufiyyah yang batil, orang-orang Shufiyyah beranggapan bahwa  semua yang ada di alam semesta ini diciptakan dari nur (cahaya) Muhammad kemudian bertebaran di alam semesta. Keyakinan ini merupakan ciri khas dari kelompok Shufiyyah, keyakinan mereka ini hampir-hampir selalu tercantum dalam kitab-kitab mereka.

Ibnu Atha as-Sakandari berkata: “Seluruh nabi diciptakan dari Ar-Rohmah dan Nabi kita Muhammad adalah ‘Ainur Rahmah.” (Lathaiful Minan hal. 55)

Merupakan hal yang diketahui setiap muslim bahwasanya Rasulullah adalah manusia biasa yang dimuliakan oleh Allah dengan risalah-Nya sebagaimana para rasul yang lainnya, Allah berfirman:

قُلْ إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَنْ كَانَ يَرْجُوا لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا(110)

“Katakanlah:”Sesungguhnya aku ini hanya seorang manusia seperti kalian, yang diwahyukan kepadaku:”Bahwa sesungguhnya Ilah kalian itu adalah Ilah Yang Esa”.” (QS. Al-Kahfi : 110)

1.    Membawakan Hikayat-Hikayat Dusta Sekitar Kelahiran Nabi

Penulis berkata dalam halaman 77-79 dari kitab Majmu’atu Mawalid wa Ad’iyyah ini:

و نطقت بحمله كل دابة لقريش بفصاح الألسن العربية

و خرت الأسرة و الأصنام على الوجوه و الأفواه

و تباشرت وحوش المشارق و المغارب و دوابها البحرية

حضر أمه ليلة مولده  اسية و مريم في نسوة من الحظيرة القدسية

Dan memberitahukan tentang dikandungnya beliau setiap binatang ternak Quraisy dengan Bahasa Arab yang fasih!

Dan tersungkurlah tahta-tahta dan berhala-berhala atas wajah-wajah dan mulut-mulut mereka!

Dan saling memberi kabar gembira binatang-binatang liar di timur dan di barat beserta binatang-binatang lautan!

Saat malam kelahirannya  datang kepada ibunya Asiah dan Mariam beserta para wanita dari surga!

Kami katakan: Kisah ini adalah kisah yang lemah dan dusta sebagaimana yang dijelaskan oleh para ulama hadits. (Lihat Sirah Nabawiyyah Shohiihah 1/97-100)

1.    Bertawassul denga Dzat Nabi

Penulis berkata pada halaman 106 dari kitab Majmu’atu Mawalid wa Ad’iyyah ini:

و نتوسل إليك بشرف الذات المحمدية

و من هو آخر الأنبياء بصورته و أولهم بمعناه

وبآله كواكب أمن البرية

Dan kami bertawassul kepadaMu dengan kemuliaan dzat Muhammad

Dan yang dia adalah akhir para nabi secara gambaran dan yang paling awal secara makna

Dan dengan para keluarganya bintang-bintang keamanan manusia

Kami katakan: Tawassul dengan dzat Nabi  dan keluarganya serta orang-orang yang sudah mati adalah tawassul yang bid’ah dan dilarang. Tidak ada satupun doa-doa dari Kitab dan Sunnah yang terdapat di dalamnya tawassul dengan jah atau kehormatan atau hak atau kedudukan dari para makhluk. Banyak para imam  yang mengingkari tawasssul-tawassul bid’ah ini. al-Imam Abu Hanifah berkata: “Tidak selayaknya bagi seorang pun berdoa kepada Allah kecuali denganNya, aku membenci jika dikatakan: “Dengan ikatan-ikatan kemuliaan dari arsyMu, atau dengan hak makhlukMu.” Dan ini juga perkataan al-Imam Abu Yusuf. (Fatawa Hindiyyah 5/280)

Syeikh al-Albani berkata: “Yang kami yakin dan kami beragama kepada Allah dengannya bahwa tawassul-tawassul ini tidaklah diperbolehkan dan tidak disyari’atkan, karena tidak ada dalil yang dapat dijadikan hujjah padanya, tawassul-tawassul ini telah diingkari oleh para ulama ahli tahqiq dari masa ke masa.” (at-Tawassul anwa’uhu wa Ahkamuhu hal. 46-47)

1.    Menyatakan Bahwa Kedua Orang Tua Nabi Dihidupkan Lagi dan Masuk Islam

Penulis berkata dalam halaman 114:

وقد أصبحا والله من أهل الإيمان

و جاء لهذا في الحديث شواهد

فسلم فإن الله جل جلاله

قدير على الإحياء فى كل أحيان

Dan sesungguhnya keduanya (Abdullah dan Aminah) telah menjadi ahli iman

Dan telah datang hadits tentang ini dengan syawahidnya (penguat-penguatnya)

Maka terimalah karena sesungguhnya Allah mampu menghidupkan di setiap waktu

Kami katakan: Hadits tentang dihidupkannya kedua orang tua Nabi dan berimannya keduanya kepada Nabi adalah hadits yang dusta. Syaikh Ibnu Taimiyyah berkata: “Hadits ini tidak shohih menurut ahli hadits, bahkan mereka sepakat bahwa hadits itu adalah dusta dan diada-adakan…Hadits ini di samping palsu juga bertentangan dengan al-Qur’an, hadits shohih dan ijma.”(Majmu’ Fatawa 4/324)

1.    Berdoa dan Beristighatsah kepada Nabi

Penulis berkata dalam halaman 1114:

يا بشير يا نذير

فأغثني و أجرني يا مجير من السعير

يا ولي الحسنات يا رفيع الدرجات

كفر عني الذنوب و اغفر عني السيأت

Wahai pemberi kabar gembira dan pemberi peringatan

Tolonglah aku dan selamatkan aku, wahai penyelamat dari neraka Sa’ir

Wahai pemilik kebaikan-kebaikan dan pemilik derajat-derajat

Hapuskanlah dosa-dosa dariku dan ampunilah kesalahan-kesalahanku

Kami katakan: Ini adalah kesyirikan dan kekufuran yang nyata karena penulis berdoa kepada Nabi dan menjadikan Nabi sebagai penghapus dosa, dan penyelamat dari azab neraka,padahal Allah berfirman:

قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا (20)  قُلْ إِنِّي لَا أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا(21) قُلْ إِنِّي لَنْ يُجِيرَنِي مِنَ اللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِنْ دُونِهِ مُلْتَحَدًا (22)

“Katakanlah: “Sesungguhnya Aku hanya menyembah Rabbku dan akau tidak mempersekutukan sesuatupun denganNya.” Katakanlah: “Sesungguhnya aku tidak kuasa mendatangkan suatu kemudharatan pun kepadamu dan tidak pula suatu kemanfaatan.” Katakanlah: “Sesungguhnya aku sekali-kali tiada seorangpun dapat melindungiku dari (azab) Allah dan sekali-kali aku tidak akan memperoleh tempat berlindung selain daripada-Nya.” (QS. Al-Jin: 20-22)

Syaikh Abdur Rahman bin Nashir as-Sa’di berkata: “Katakanlah kepada mereka wahai rosul sebagai penjelasan  dari hakikat dakwahmu: “Sesungguhnya Aku hanya menyembah Rabbku dan aku tidak mempersekutukan sesuatupun denganNya.” Yaitu aku mentauhidkan-Nya, Dialah Yang Maha Esa tidak ada sekutu bagi-Nya. Aku lepaskan semua yang selain Allah dari berhala dan tandingan-tandingan, dan semua sesembahan yang disembah oleh orang-orang musyrik selain-Nya.

“Katakanlah: “Sesungguhnya aku tidak kuasa mendatangkan suatu kemudharatan pun kepadamu dan tidak pula suatu kemanfaatan.”Karena aku adalah seorang hamba yang tidak memiliki sama sekali perintah dan urusan. .” Katakanlah:“Sesungguhnya aku sekali-kali tiada seorangpun dapat melindungiku dari (azab) Allah dan sekali-kali aku tidak akan memperoleh tempat berlindung selain daripada-Nya.”Yaitu tidak ada seorang pun  yang dapat aku mintai perlindungan agar menyelamatkanku dari adzab Allah. Jika saja Rasulullah yang merupakan makhluk yang paling sempurna, tidak memiliki kemadhorotan dan kemanfaatan, dan tidak bisa menahan dirinya dari Allah sedikitpun, jika Dia menghendaki kejelekan padanya, maka yang selainnya dari makhluk lebih pantas untuk tidak bisa melakukan itu semua.” (Tafsir al-Karimir Rohman hal. 1522 cet. Dar Dzakhoir)

Ayat-ayat di atas dengan jelas menunjukkan atas larangan berdo’a kepada Rasulullah dan bahwa Rasulullah tidak bisa menyelamatkan dirinya dari adzab Allah apalagi menyelamatkan yang lainnya !

Qashidah Burdah Dan Kesesatan-Kesesatannya

Qashidah Burdah terkandung dalam kitab Majmu’atu Mawalid wa Ad’iyyah di dalam halaman 148-173. Qashidah ini ditulis oleh Muhammad al-Bushiri seorang tokoh tarikat Syadziliyyah.

Qashidah Burdah adalah kumpulan bait-bait sya’ir yang di dalamnya terdapat banyak sekali kalimat-kalimat kesyirikan dan kekufuran yang nyata, di antara bait dari qoshidah tersebut adalah:

فإن من جودك الدنيا و ضرتها

ومن علومك علم اللوح والقلم

Maka sesungguhnya dunia dan akhirat adalah dari kemurahanmu wahai Nabi

Dan dari ilmumu ilmu lauh dan qolam (hal 172 dari kitab Majmu’atu Mawalid wa Ad’iyyah)

Syaikh Muhammad bin Sholih al-Utsaimin mengomentari perkataan Bushiri di atas dengan berkata: “Ini termasuk kesyirikan yang terbesar, karena menjadikan dunia dan akhirat berasal dari Nabi yang konsekwensinya bahwasanya Allah sama sekali tidak punya peran…”(Qaulul Mufid 1/218)

Maulid Syarafil-Anam dan Kesesatan-Kesesatannya

Maulid Syarafil Anam terkandung dalam kitab Majmu’atu Mawalid wa Ad’iyyah ini dalam halaman 217, dia juga merupakan kumpulan bait-bait sya’ir yang di dalamnya terdapat banyak sekali kalimat-kalimat yang ghuluw terhadap Nabi, di antara contoh-contoh kalimat tersebut adalah:

السلام عليك          يا ماحي الذنوب

السلام عليك          يا جالي الكروب

Keselamatan semoga terlimpah atas mu wahai penghapus dosa

Keselamatan semoga terlimpah atasmu wahai penghilang duka-duka (kitab Majmu’atu Mawalid wa Ad’iyyah hal. 3 dan 4)

يا رسول الله يا خير كل الأنبياء

نجنا من هاوية يا زكي المنصب

Wahai Rasulullah wahai yang terbaik dari semua Nabi

Selamatkanlah kami dari neraka Hawiyah wahai pemilik yang suci (hal. 8 dari kitabMajmu’atu Mawalid wa Ad’iyyah)

Kami katakan: Ini adalah kesyirikan dan kekufuran yang nyata karena penulis berdoa kepada Nabi dan menjadikan Nabi sebagai penghapus dosa, penghilang kedukaan, dan penyelamat dari azab neraka, padahal Nabi tidak kuasa mendatangkan suatu  kemudhorotan pun dan tidak pula suatu kemanfaatan kepada siapa pun, tiada seorang pun dapat melindunginya dari azab Allah dan tidak akan memperoleh tempat berlindung selain daripada-Nya, sebagaimana dalam ayat 20-22 dari Surat al-Jin di atas.

Kemudian di dalam kitab Maulid Syarafil Anam juga terkandung banyak kisah-kisah yang lemah dan dusta  sebagaimana dalam kitab Barzanji di atas, seperti kisah bahwasanya ibunda Rasulullah ketika mengandung beliau tidak merasa berat sama sekali, Rasulullah dilahirkan dalam keadaan sudah dikhitan, bercelak, berhala-berhala jatuh tersungkur, bergoncanglah singgasana Kisra, dan matilah api orang-orang Majusi (kitab Majmu’atu Mawalid wa Ad’iyyah hal. 10-12). Kisah-kisah ini adalah kisah-kisah yang lemah dan dusta sebagaimana dijelaskan oleh para ulama hadits (Lihat Siroh Nabawiyah Sohihah 1/97-100).

(Dipetik dari tulisan Abu Ahmad As-Salafi, Majalah Al-Fuqon, Gresik, edisi 09 tahun VI/ Robi’uts Tsani 1428 /Mei 2007, halaman 41-44).

Fatwa: Maulid Al-Barzanji Bid’ah

Pertanyaan:

Di sisi kami ada yang dinamai dengan Al-Barzanji, yaitu ekspresi untuk berkumpulnya orang-orang lalu mereka mengulang-ulang sierah/ sejarah Rasul dan mereka bershalawat atasnya dengan lagu tertentu dan mereka mengerjakannya itu di sisi kami dalam acara-acara atau dalam pengantenan-pengantenan.

Fatwa:

Al-hamdulillah, shalawat dan salam atas Rasulillah dan atas keluarganya dan sahabatnya. Adapun setelah itu: Maka ini adalah perkara muhdats (diada-adakan secara baru, kata lain dari bid’ah, red), tidak pernah dikerjakan oleh (para sahabat) orang sebaik-baik ummat ini sesudah nabinya, yaitu mereka para sahabat Rasulullah shallallahu ‘alaihi wa sallam beserta agungnya kecintaan mereka terhadap beliau. Seandainya itu baik maka pasti mereka telah mendahului kita kepadanya.

Kita wajib mengagungkan Nabi shallallahu ‘alaihi wa sallam, dan kita saling mengkaji sierah/ sejarah beliau agar kita mendapatkan petunjuk dengan pentunjuk beliau dan mengikuti jejak beliau, tetapi beserta ikut kepada beliau shallallahu ‘alaihi wa sallam dalam hal yang disyari’atkannya, dan tidak membuat-buat ibadah-ibadah baru yang beliau tidak membawakannya, atau tambahan atas ibadah-ibadah yang telah disyari’atkannya. Karena hal itu termasuk sebab-sebab ditolaknya amal atas pelakunya. Maka sungguh telah bersabda Rasulullah shallallahu ‘alaihi wa sallam:

“ مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيهِ أمرُنا فَهُوَ رَدٌّ ” رواه البخاري ومسلم

Barangsiapa beramal suatu amalan bukan berdasarkan atas perintah kami maka dia tertolak. (Diriwayatkan Al-Bukhari, Muslim dan lainnya)

Wallahu a’lam

(Mufti Markaz fatwa dengan bimbingan Dr Abdullah Al-Faqih, Fatawa Ash-Shabakah Al-Islamiyyah juz 8 halaman 147, nomor fatwa 15215, judul: Maulid Al-Barzanji bid’ah).

فتاوى الشبكة الإسلامية – (ج 8 / ص 147)

رقم الفتوى : 15215

عنوان الفتوى : مولد البرزنجي بدعة

تاريخ الفتوى : 28 محرم 1423

السؤال

عندنا شيء يسمى بالبرزنجي وهو عبارة أن يجتمع الناس فيرددون سيرة الرسول ويصلون عليه بنغم معين ويفعلونه عندنا في المناسبات أو في الاعراس؟

الفتوى

الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه أما بعد:

فهذا أمر محدث لم يفعله خير هذه الأمة بعد نبيها، وهم أصحاب رسول الله صلى الله عليه وسلم مع عظيم حبهم له، ولو كان خيراً لسبقونا إليه.

وعلينا أن نعظم النبي صلى الله عليه وسلم ونتدارس سيرته لنهتدي بهديه ونقتفي أثره، ولكن مع الاتباع له صلى الله عليه وسلم فيما شرعه، وعدم إحداث عبادات لم يأت بها، أو الزيادة على العبادات التي شرعها، فإن ذلك من أسباب رد العمل على صاحبه، فقد قال صلى الله عليه وسلم: “من عمل عملاً ليس عليه أمرنا فهو رد” رواه البخاري ومسلم وغيرهما، وقد سبق بيان تعريف البدعة وضوابطها في جواب برقم: 631 فليراجع.

والله أعلم.

المفتي: مركز الفتوى بإشراف د.عبدالله الفقيه

COMMON FORMS OF MAN-MADE GODS

IN HIS IGNORANCE , MAN HAS GIVEN MANY THINGS THE STATUS OF IDENTITIES ,SOME OF THE MOST FAMOUS OF WHICH ARE THE FOLLOWING :

1 - OBJECT OF NATURE,MAN HAS WORSHIPPED BEAUTIFUL STONES,USEFUL OF FEROCIOUS ANIMAL ,THE SOLID TREES ,TOWERING MOUNTAIN,FLOWING STREAMS ,VOLCANOES,EVEN DREADFUL DISEASE ,THE SUN ,THE STARS ,AND OTHER PLANETS.

2 - THE NOBLE PROPHETS , THE DISBELIEVING ARABS USED TO WORSHIP PROPHETS IBRAHIM AND ISMAIL ,THE JEWS WORSHIPPED PROPHETS YA'QOUP AND UZAIR AND THE CHRISTIANS WORSHIPPED PROPHET ISA .

3 - PIOUS ANCESTORS ,THE PROPHET MUHAMMAD SAID " THESE PEOPLE WERE SUCH THAT IF THERE WAS A PIOUS MAN AMONG THEM WHO DIED ,THEY BUILT A MOSQUE ON HIS GRAVE AND MADE STATUES OF HIM IN IT ,THESE PEOPLE WILL BE THE MOST DESPISED PEOPLE ON THE DAY OF JUDGEMENT ", NARRATED BY BUKHARI ,MUSLIM ,NASAI ,AND AHMAD .THE NEXT OBVIOUS STEP WAS TO WORSHIP THE STATUES THEMSELVES RATHER THAN THE PEOPLE THEY REPRESENTED.

WORSHIPPING THE GRAVES OF HONOURED ELDERS IS STILL COMMON TODAY ,EVEN AMONG MUSLIMS ,DESPITE THE PUNISHMENT THAT IT ENTAILS ,THE PROPHET SAID " ALLAH HAS CURSED THE JEWS AND CHRISTIANS BECAUSE THEY TURNED THE GRAVES OF THEIR PROPHETS INTO MOSQUES.(BUKHARI,MUSLIM,AHMAD)

ALL THE ABOVE SHOW THAT SHIRK IS NOT CONFINED TO WORSHIPPING IDOLS AND STATUES .IT TAKES MANY DIFFERENT FORMS ,ALL OF WHICH HAVE ONE THING IN COMMON ,THEY ARE ALL HARAAM.

How Do Muslims View DeathLife after Death ?

Muslims believe that the present life is a trial in preparation for the next realm of existence. When a Muslim dies, he or she is washed and wrapped in a clean, white cloth (usually by a family member) and buried after a special prayer, preferably the same day. Muslims consider this a final service that they can do for their relatives and an opportunity to remember that their own existence here on earth is brief.

The question of whether there is life after death does not fall under the jurisdiction of science, as science is concerned only with classification and analysis of sense data. Moreover, man has been busy with scientific inquiries and research, in the modern sense of the term, only for the last few centuries, while he has been familiar with the concept of life after death since time immemorial.

All the Prophets of God called their people to worship God and to believe in life after death. They laid so much emphasis on the belief in life after death that even a slight doubt in it meant denying God and made all other beliefs meaningless.

The very fact that all the Prophets of God have dealt with this metaphysical question of life after death so confidently and so uniformly - the gap between their ages in some cases, being thousands of years - goes to prove that the source of their knowledge of life after death as proclaimed by them all, was the same, i.e. Divine revelation.

We also know that these Prophets of God were greatly opposed by their people, mainly on the issue of life after death, as their people thought it impossible. But in spite of opposition, the Prophets won many sincere followers.

The question arises: what made those followers forsake the established beliefs, traditions and customs of their forefathers, notwithstanding the risk of being totally alienated from their own community? The simple answer is: they made use of their faculties of mind and heart and realized the truth.

Did they realize the truth through perceptual consciousness? They couldn’t, as perceptual experience of life after death is impossible. God has given man besides perceptual consciousness, rational, aesthetic and moral consciousness too. 

It is this consciousness that guides man regarding realities that cannot be verified through sensory data. That is why all the Prophets of God while calling people to believe in God and life after death, appeal to the aesthetic, moral and rational consciousness of man.

For example, when the idolaters of Makkah denied even the possibility of life after death, the Quran exposed the weakness of their stand by advancing very logical and rational arguments in support of it: Quran Surah Yaasin 78-82.

وَضَرَبَ لَنا مَثَلًا وَنَسِيَ خَلقَهُ ۖ قالَ مَن يُحيِي العِظامَ وَهِيَ رَميمٌ

And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?"

قُل يُحييهَا الَّذي أَنشَأَها أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلقٍ عَليمٌ

Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing.

الَّذي جَعَلَ لَكُم مِنَ الشَّجَرِ الأَخضَرِ نارًا فَإِذا أَنتُم مِنهُ توقِدونَ

[It is] He who made for you from the green tree, fire, and then from it you ignite.

أَوَلَيسَ الَّذي خَلَقَ السَّماواتِ وَالأَرضَ بِقادِرٍ عَلىٰ أَن يَخلُقَ مِثلَهُم ۚ بَلىٰ وَهُوَ الخَلّاقُ العَليمُ

Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator.

إِنَّما أَمرُهُ إِذا أَرادَ شَيئًا أَن يَقولَ لَهُ كُن فَيَكونُ

His command is only when He intends a thing that He says to it, "Be," and it is

On another occasion, the Quran very clearly says that the disbelievers have no sound basis for their denial of life after death. It is based on pure conjecture:

وَقالوا ما هِيَ إِلّا حَياتُنَا الدُّنيا نَموتُ وَنَحيا وَما يُهلِكُنا إِلَّا الدَّهرُ ۚ وَما لَهُم بِذٰلِكَ مِن عِلمٍ ۖ إِن هُم إِلّا يَظُنّونَ

And they say, "There is not but our worldly life; we die and live, and nothing destroys us except time." And they have of that no knowledge; they are only assuming.

وَإِذا تُتلىٰ عَلَيهِم آياتُنا بَيِّناتٍ ما كانَ حُجَّتَهُم إِلّا أَن قالُوا ائتوا بِآبائِنا إِن كُنتُم صادِقينَ

And when Our verses are recited to them as clear evidences, their argument is only that they say, "Bring [back] our forefathers, if you should be truthful.

قُلِ اللَّهُ يُحييكُم ثُمَّ يُميتُكُم ثُمَّ يَجمَعُكُم إِلىٰ يَومِ القِيامَةِ لا رَيبَ فيهِ وَلٰكِنَّ أَكثَرَ النّاسِ لا يَعلَمونَ

Say, " Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt, but most of the people do not know."(Quran, al Jathiyah:24-26)

Surely God will raise all the dead. But God has His own plan of things. A day will come when the whole universe will be destroyed and then the dead will be resurrected to stand before God. That day will be the beginning of a life that will never end, and on that day every person will be rewarded by God according to his or her good or evil deeds.

The explanation that the Quran gives about the necessity of life after death is what the moral consciousness of man demands. Actually, if there is no life after death, the very belief in God becomes meaningless or even if one believes in God, it would be n unjust and indifferent God, having once created man and now not being concerned with his fate.

Surely, God is just. He will punish the tyrants, whose crimes are beyond count having tortured and killed hundreds or thousands of innocent people, created great corruption in society, enslaved numerous persons to serve their whims, etc., because man has a very short life span in this world and because numerous individuals are affected by one’s actions, adequate punishments and rewards are not possible in this life. The Quran very emphatically states that the Day of Judgment must come and that God will decide the fate of each soul according to his or her record of deeds:Quran , Surah Saba’3-5:

وَقالَ الَّذينَ كَفَروا لا تَأتينَا السّاعَةُ ۖ قُل بَلىٰ وَرَبّي لَتَأتِيَنَّكُم عالِمِ الغَيبِ ۖ لا يَعزُبُ عَنهُ مِثقالُ ذَرَّةٍ فِي السَّماواتِ وَلا فِي الأَرضِ وَلا أَصغَرُ مِن ذٰلِكَ وَلا أَكبَرُ إِلّا في كِتابٍ مُبينٍ

But those who disbelieve say, "The Hour will not come to us." Say, "Yes, by my Lord, it will surely come to you. [ Allah is] the Knower of the unseen." Not absent from Him is an atom's weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register .

لِيَجزِيَ الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ ۚ أُولٰئِكَ لَهُم مَغفِرَةٌ وَرِزقٌ كَريمٌ

That He may reward those who believe and do righteous deeds. Those will have forgiveness and noble provision.

وَالَّذينَ سَعَوا في آياتِنا مُعاجِزينَ أُولٰئِكَ لَهُم عَذابٌ مِن رِجزٍ أَليمٌ

But those who strive against Our verses [seeking] to cause failure - for them will be a painful punishment of foul nature.

The Day of Resurrection will be the Day when God’s attributes of Justice and Mercy will be in full manifestation. God will shower His mercy on those who suffered for His sake in the worldly life, believing that an eternal bliss was awaiting them. But those who abused the bounties of God, caring nothing for the life to come, will be in the most miserable state. Drawing a comparison between them, the Quran says:Quran,surah al Qashash 61 :

أَفَمَن وَعَدناهُ وَعدًا حَسَنًا فَهُوَ لاقيهِ كَمَن مَتَّعناهُ مَتاعَ الحَياةِ الدُّنيا ثُمَّ هُوَ يَومَ القِيامَةِ مِنَ المُحضَرينَ

Then is he whom We have promised a good promise which he will obtain like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]?

The Quran also states that this worldly life is a preparation for the eternal life after death. But those who deny it become slaves of their passions and desires, making fun of virtuous and God-conscious persons.

Such persons realize their folly only at the time of their death and wish to be given a further chance in the world but in vain. Their miserable state at the time of death, and the horror of the Day of Judgment, and the eternal bliss guaranteed to the sincere believers are very clearly and beautifully mentioned in the following verses of the Quran,surah al-mukminun 99-104 :

حَتّىٰ إِذا جاءَ أَحَدَهُمُ المَوتُ قالَ رَبِّ ارجِعونِ

[For such is the state of the disbelievers], until, when death comes to one of them, he says, "My Lord, send me back.

لَعَلّي أَعمَلُ صالِحًا فيما تَرَكتُ ۚ كَلّا ۚ إِنَّها كَلِمَةٌ هُوَ قائِلُها ۖ وَمِن وَرائِهِم بَرزَخٌ إِلىٰ يَومِ يُبعَثونَ

That I might do righteousness in that which I left behind." No! It is only a word he is saying; and behind them is a barrier until the Day they are resurrected.

فَإِذا نُفِخَ فِي الصّورِ فَلا أَنسابَ بَينَهُم يَومَئِذٍ وَلا يَتَساءَلونَ

So when the Horn is blown, no relationship will there be among them that Day, nor will they ask about one another.

فَمَن ثَقُلَت مَوازينُهُ فَأُولٰئِكَ هُمُ المُفلِحونَ

And those whose scales are heavy [with good deeds] - it is they who are the successful.

وَمَن خَفَّت مَوازينُهُ فَأُولٰئِكَ الَّذينَ خَسِروا أَنفُسَهُم في جَهَنَّمَ خالِدونَ

But those whose scales are light - those are the ones who have lost their souls, [being] in Hell, abiding eternally.

تَلفَحُ وُجوهَهُمُ النّارُ وَهُم فيها كالِحونَ

The Fire will sear their faces, and they therein will have taut smiles.

The belief in life after death not only guarantees success in the Hereafter but also makes this world full of peace and happiness by making individuals most responsible and dutiful in their activities.

Think of the people of Arabia before the arrival of the Prophet Muhammad  . Gambling, wine, tribal feuds, plundering and murdering were their main traits when they had no belief in life after death. But as soon as they accepted the belief in the One God and life after death they became the most disciplined nation of the world. They gave up their vices, helped each other in hours of need, and settled all their disputes on the basis of justice and equality. Similarly the denial of life after death has its consequences not only in the Hereafter but also in this world. When a nation as a whole denies it, all kinds of evils and corruption become rampant in that society and ultimately it is destroyed.

The Quran mentions the terrible end of Aad, Thamud and the Pharaoh in some detail:Quran, Surah al Haqqah 4-12 :

كَذَّبَت ثَمودُ وَعادٌ بِالقارِعَةِ

Thamud and 'Aad denied the Striking Calamity.

فَأَمّا ثَمودُ فَأُهلِكوا بِالطّاغِيَةِ

So as for Thamud, they were destroyed by the overpowering [blast].

وَأَمّا عادٌ فَأُهلِكوا بِريحٍ صَرصَرٍ عاتِيَةٍ

And as for 'Aad, they were destroyed by a screaming, violent wind

سَخَّرَها عَلَيهِم سَبعَ لَيالٍ وَثَمانِيَةَ أَيّامٍ حُسومًا فَتَرَى القَومَ فيها صَرعىٰ كَأَنَّهُم أَعجازُ نَخلٍ خاوِيَةٍ

Which Allah imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees.

فَهَل تَرىٰ لَهُم مِن باقِيَةٍ

Then do you see of them any remains?

وَجاءَ فِرعَونُ وَمَن قَبلَهُ وَالمُؤتَفِكاتُ بِالخاطِئَةِ

And there came Pharaoh and those before him and the overturned cities with sin.

فَعَصَوا رَسولَ رَبِّهِم فَأَخَذَهُم أَخذَةً رابِيَةً

And they disobeyed the messenger of their Lord, so He seized them with a seizure exceeding [in severity].

إِنّا لَمّا طَغَى الماءُ حَمَلناكُم فِي الجارِيَةِ

Indeed, when the water overflowed, We carried your ancestors in the sailing ship

لِنَجعَلَها لَكُم تَذكِرَةً وَتَعِيَها أُذُنٌ واعِيَةٌ

That We might make it for you a reminder and [that] a conscious ear would be conscious of it.

فَإِذا نُفِخَ فِي الصّورِ نَفخَةٌ واحِدَةٌ

Then when the Horn is blown with one blast

وَحُمِلَتِ الأَرضُ وَالجِبالُ فَدُكَّتا دَكَّةً واحِدَةً

And the earth and the mountains are lifted and leveled with one blow -

فَيَومَئِذٍ وَقَعَتِ الواقِعَةُ

Then on that Day, the Resurrection will occur,

وَانشَقَّتِ السَّماءُ فَهِيَ يَومَئِذٍ واهِيَةٌ

And the heaven will split [open], for that Day it is infirm.

وَالمَلَكُ عَلىٰ أَرجائِها ۚ وَيَحمِلُ عَرشَ رَبِّكَ فَوقَهُم يَومَئِذٍ ثَمانِيَةٌ

And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].

يَومَئِذٍ تُعرَضونَ لا تَخفىٰ مِنكُم خافِيَةٌ

    

That Day, you will be exhibited [for judgement]; not hidden among you is anything concealed.

فَأَمّا مَن أوتِيَ كِتابَهُ بِيَمينِهِ فَيَقولُ هاؤُمُ اقرَءوا كِتابِيَه

So as for he who is given his record in his right hand, he will say, "Here, read my record!

إِنّي ظَنَنتُ أَنّي مُلاقٍ حِسابِيَه

Indeed, I was certain that I would be meeting my account.

Events of the Day of Judgment

God states in the Quran about the events of the Day of Judgment:

TO BE CONTINUE IN SYAA ALLAH...............