tag:blogger.com,1999:blog-85100000407100153292024-03-19T03:38:01.246-07:00Pernu Maritime OceansHaji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.comBlogger2493125tag:blogger.com,1999:blog-8510000040710015329.post-41964874626556723292017-03-22T02:16:00.003-07:002017-03-22T02:16:37.207-07:00<h2 style="background-color: white; box-sizing: border-box; color: #363636; font-family: Lato, arial, sans-serif; font-size: 22.1px; line-height: 25.5px; margin: 5px 0px; padding: 0px;">
Communication</h2>
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“If people aren’t aware of your expectations, and they fall short, it’s really your fault for not expressing it to them. The people I work with are in constant communication, probably to a fault. But communication is a balancing act. You might have a specific want or need, but it’s superimportant to treat work as a collaboration. We always want people to tell us their thoughts and ideas—that’s why we have all these very talented people working with us.”</div>
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<em style="box-sizing: border-box;">— Kim Kurlanchik Russen, partner, TAO Group</em></div>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-48340993160495451872016-10-18T01:00:00.001-07:002016-10-18T01:00:51.699-07:00<div style="background-color: white; color: #1d2129; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 19.3199996948242px; margin-bottom: 6px;">
I have wanted to write the following message many times, but each time was too shy to do it. However, the situation really has become almost unbearable.</div>
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Brothers and sisters, when you meet me, PLEASE do not ask for a selfie or picture with me.</div>
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I understand that you feel a sense of happiness and/or pride, and would like to share that moment with others. I am touched that you show so much love. At the same time, it is highly awkward for many reasons.</div>
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1 Firstly, and without any false humility, I am not worthy of such respect. I am a person just like you, with my faults and sins. If you appreciate something that I say, make du'a for me and my family. Taking a selfie with me will not earn you rewards, and is a potential source of temptation for me and others.</div>
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2 Secondly, it feeds into a 'celebrity Shaykh' culture which I truly despise, even if at times all of us fall into aspects of it. People of knowledge are not rock stars or pop icons. They should be respected, yes, but not aggrandized or made into celebrities.</div>
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3 Thirdly, almost always, taking a selfie interferes with something more important. Typically someone will come up while questions are being asked, or I am walking to or from an event, and wish to pose with me in a selfie. In order to cater to that one selfie, pausing for many seconds and then typically not getting it right the first time and taking another and another, precious time is lost that should be spent in something better, such as answering someone's question or getting to/from an event. There are times when I've had to stop for a dozen selfies between the car and the lecture hall - it is just not fair for the people waiting for me, or even for me!</div>
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Again, I do appreciate your genuine feelings of love, and that is why I have been hesitant to post such a message before. But I do hope you understand. Instead of asking for a picture, <b>make du'a</b>, that will be better for you and for me <span class="_47e3" title="smile emoticon"><img alt="" aria-hidden="1" class="img" height="16" src="https://www.facebook.com/images/emoji.php/v5/f4c/1/16/1f642.png" style="border: 0px; vertical-align: -3px;" width="16" /><span aria-hidden="1" class="_7oe" style="display: inline-block; font-size: 0px; width: 0px;">:)</span></span>.</div>
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May Allah bless all of us with humility and sincerity.</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com1tag:blogger.com,1999:blog-8510000040710015329.post-29147228999201686932016-10-17T19:11:00.002-07:002016-10-17T19:11:27.604-07:00<div style="background-color: white; box-sizing: border-box; color: #2d4a56; font-family: proxima_nova_rgregular; font-size: 14px; line-height: 1.8; margin-bottom: 20px;">
Professor of Naval Architecture is responsible for:</div>
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<li style="box-sizing: border-box; line-height: 1.42857;">Developing and delivery of academic courses at post-graduate level that meet the needs of the MoD, UCL and other customers and are accredited by appropriate professional bodies.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Directing the post-MSc course in submarine design and specific lecturing on Submarine Design and Acquisition.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Support to MTEC and UCL’s engineering undergraduate courses.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Lead areas of research and development into the challenges facing the maritime sector.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Supervise undergraduate and master’s level design and research projects.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Act as personal tutor to engineering undergraduate students and act as a supervisor for PhD research students.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Being an External Examiner for other university courses and establishing student evaluation methods and procedures.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Undertaking or managing contract work, including overseas teaching contracts.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">General administration of MoD and foreign government students.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Provision of computing facilities and software as required to support ship and submarine design courses.</li>
<li style="box-sizing: border-box; line-height: 1.42857;">Supporting DE&S in the delivery of high calibre naval architects, including liaison with industry, academia and professional bodies.</li>
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At minimum, the candidate must hold an MSc in Naval Architecture or be able to demonstrate successful work experience of an equivalent academic content. The ideal candidate will also have a PhD in a relevant marine engineering discipline, though this is not essential. Candidates must be a Chartered Engineer or equivalent recognition from a recognised professional assurance body. Likewise, s/he would be expected to be a Senior Member / Fellow of an appropriate professional institution such as RINA or SNAME, and have senior experience of major projects.</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-21577184776211319132016-10-17T00:30:00.001-07:002016-10-17T00:30:20.751-07:00The uncertainty of theoretical predictions of hydrodynamic forces based on
Morison model may be easily determined. If inertia and damping coefficients are
correctly selected, the wave forces over small structural elements can be
accurately estimated. The model predicts well the hydrodynamic loading, except
in an intermediate region where the Keulegan-Carpenter number is between 8
and 25. This region corresponds to the situation in which both hydrodynamic
coefficients are similar and strongly dependent from flow turbulence and surface
roughness. The correlation between our theoretical predictions and experimental
measurements earlier obtained in wavetank (see Mendes et al. [3]) reflects,
inevitably, important scale effects.
From the above considerations it appears convenient to conduct a deeper
theoretical analysis of the fluid-structure interaction, based on higher-order wave
theories, aiming to put in evidence the real non-linearities in extreme sea
conditions. We must equally keep in mind that there is an important variation of
the immersed parts of the structure at free-surface level, which implies a
variation of water-particle kinematics at each structural element position. The
computational model must also enable the possibility of including different
hydrodynamic coefficients associated with each structural element, as a function
of depth and age of the platform. The effect of marine fouling over the structure,
consolidated by time, is in fact very important. There are very complete
databases of C, and C,, based on laboratory experiments. However, some care
must be taken on the extrapolation of these coefficients to the case of a real
structure operating at sea. Useful hydrodynamic coefficients for such a situation
can be selected from data collected in situ through the years, as a function of KC
and Re.Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-30056821103838101452016-10-16T21:43:00.001-07:002016-10-16T21:43:55.597-07:00<div class="MsoNormal">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%;">The design and installation operations of riser and
mooring Systems. Emphasis is made on design of deep water moorings and riser
system by the accepted industry practices and design codes and criteria. It
starts with the types and layout of risers layout and geometry of mooring and
line types. Then the riser and mooring line design cycle is introduced and in
this section calculate the environmental loads pretension and static
equilibrium, and Vortex Induced Vibration (VIV), and analyze the static and
dynamic performances including floater. The students also solve the dynamic
performances of riser/mooring lines using simulation software (eg. MOSES) and
analyze the fatigue of riser and mooring chains.<o:p></o:p></span></div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-40824795857857721842016-10-16T19:26:00.007-07:002016-10-16T19:26:41.266-07:00According to the API code [17], the following design
conditions must be considered in the analysis of offshore structures:<br />
(i) Design for in-place conditions, which will include resistance of the structure to gravity
loads, wind–wave–current loads, ice loads, earthquake loads, and accidental (including
impact) loads. The loads computed for the structure must consider the maximum loads
likely to be exerted during the drilling, production, and work-over operations, singly or in
combination. In addition, the fatigue resistance requirements of the structure also must be
considered.<br />
(ii) The structural analysis must also consider the loads that will be applied on the structure
during its fabrication, transportation, and installation operations. If offshore structures are
to be relocated to new sites, then loads resulting from the removal, site-loading onto barge,
transportation, and installation should be considered.<br />
(iii) The strength of stability check to be applied to the design of individual member must take
into consideration the load factor to be applied according to Table 6.5; in addition, the
resistance factor must also be applied to the nominal strength of each member.<br />
(iv) Usually, a three-dimensional elastic structural analysis is found to be sufficient; but in the
case of the jacket structure and the lateral pile–soil system, it may be necessary to carry
out nonlinear pile–soil analysis to ensure load-displacement compatibility between the two
components of the offshore structure.<br />
(v) Careful consideration should be given to provide sufficient redundancy in the structure
against failure based on the system reliability analysis.<br />
(vi) Corrosion protection should be provided according to the governing specifications such as
NACE RP-01-76 [17].<br />
(vii) Finally, the analysis should also take into account the stresses and deformations induced
by temperature variation, creep, relaxation, and uneven settlement.Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-27278787426599318242016-10-12T18:58:00.001-07:002016-10-12T18:58:02.030-07:00<span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">Dr Yusuf al-Qaradawi telah menggariskan 10 jalan penyelesaian ekonomi Islam, yang merupakan sebahagian daripada ciri-ciri penyelesaian Islam itu sendiri, iaitu:</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">1.Memberi peluang pekerjaan yang sesuai kepada semua penduduk yang berupaya bekerja (job creation). Islam menganggap pekerjaan adalah hak penduduk dan kerajaan wajib menyediakannya dengan peluang latihan kemahiran yang mencukupi. Dengan itu, semua orang yang berupaya bekerja akan memperoleh pekerjaan dan dapat menyara kehidupan dirinya sendiri.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">2.Memberi ganjaran saksama (fair compensation) kepada semua pekerja berpadanan dengan kerja yang dilakukan dan mencukupi perbelanjaan yang sepatutnya. Ini ditunjukkan oleh Rasulullah SAW yang telah membahagikan harta rampasan perang dengan kadar satu bahagian kepada tentera pejalan kaki dan dua atau tiga bahagian kepada tentera berkuda. Selain itu, Baginda telah membahagikan harta al-fai’ satu bahagian kepada tentera yang masih bujang dan dua bahagian kepada tentera yang telah berkahwin.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">3.Memungut zakat dari semua jenis harta kekayaan, ternakan, pertanian dan pendapatan, untuk dibahagikan kepada lapan golongan penerima zakat (income distribution). Dengan itu, zakat dapat mengumpul dana dan melaksanakan takaful keadilan sosial, memerangi pembolotan harta, membasmi amalan riba, menyelamatkan orang yang berhutang daripada kehinaan hutang selain menggiatkan gerakan dakwah Islam untuk golongan ‘yang dijinakkan hati kepada Islam’ dan ‘untuk jalan Allah’.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">4.Menyediakan pembiayaan kepada mereka yang tidak berupaya melakukan kerja dengan kadar yang dapat memenuhi keperluan asasi mereka (safety net), antaranya golongan OKU, mangsa kemalangan dan kelemahan kekal.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">5.Merampas semua harta yang terhasil melalui jalan yang haram seperti merompak, rasuah, salah guna kuasa dan sebagainya. Segala hasil rampasan ini hendaklah dibelanjakan kepada kegunaan umum atau untuk kumpulan yang tidak berupaya.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">6.Menjalankan hisbah (audit) kepada pegawai tinggi negara yang memiliki harta melalui jalan yang tidak dibenarkan. Ini telah ditunjukkan oleh Rasulullah SAW yang menyiasat Ibnu al-Latbiyah dan mengikut amalan Saidina Umar yang menjalankan audit ke atas wakil-wakilnya yang mentadbir di wilayah lain.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">7.Memerangi pembaziran dan bermewah di dalam masyarakat, dan mendekatkan jurang ekonomi (inequality of income) di antara individu dan kelompok masyarakat. Ini diambil dengan menyekat kerakusan orang kaya, mempertingkatkan taraf kehidupan orang miskin, dan menghapuskan kezaliman yang menindas orang lain dengan cara yang batil.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">8.Memperdekatkan kampung dan bandar supaya penduduk luar bandar tidak dibiarkan ketinggalan. Kerajaan hendaklah memberikan perhatian untuk meningkatkan taraf kesihatan, pendidikan, sosial dan ekonomi luar bandar, bagi mengecapi nikmat pembangunan bersama.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">9.Membersihkan semua institusi kewangan daripada najis riba dan segala bentuk muamalah yang bercanggah dengan syariat Islam. Kerajaan hendaklah menubuhkan bank Islam yang melaksanakan muamalah tanpa riba dan menutup semua bank yang melaksanakan muamalah riba. Di sana ada peluang yang luas untuk mempraktikkan segala teori ekonomi Islam kepada alam realiti bagi sesiapa yang mempunyai keazaman yang kuat.</span><br style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;" /><span style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">10.Membuat perancangan berlandaskan ilmu dan kajian untuk menambah pendapatan, kekayaan dan kekuatan ummah. Umat Islam hendaklah memanfaatkan kerjasama ekonomi di antara negara-negara Islam untuk mendorong kemajuan pembangunan, seterusnya membebaskan diri daripada bergantung kepada kuasa besar dunia yang lain. </span>Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-80596198728699760762016-10-12T01:55:00.001-07:002016-10-12T01:55:50.117-07:00<div style="background-color: white; box-sizing: border-box; font-family: 'Trade Gothic Next W01', 'Helvetica Neue', Helvetica, Arial, sans-serif; font-size: 16px; line-height: 23.4666728973389px; margin-bottom: 11.5px;">
<span style="box-sizing: border-box; font-family: 'Trade Gothic W01 Bold_2', 'Helvetica Neue', Helvetica, Arial, sans-serif;">Cash Flow Control</span></div>
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Just as jet fuel keeps a plane aloft, cash fuels business. A pilot is very careful to accurately predict the fuel requirements. You should place the same importance on cash flow control because if at any point in the future, you run out of fuel, like the pilot, you've got a BIG problem.</div>
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Cash flow control is a simple method of projecting your future needs for cash. It is an income statement covering future periods of time that has been changed to show only cash: cash coming in and cash going out and what your balance of cash is at the end of designated periods of time. This is a great tool because you can predict your future needs for cash before the needs arise.</div>
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In cash flow control, for each of a number of intervals of time, you make conservative estimates for your future sources of cash (IN) and future expenditures (OUT). Use low, conservative figures for IN items and use high estimates for OUT items. For the initial period, say a month, you start with the cash you now have. To this, you add IN items and subtract the OUT items, which results in the cash at the end of the month. The cash at the end of the month becomes the starting cash for the next month.</div>
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The attached cash flow control spreadsheet shows that ending cash for this first period becomes the starting cash for the second period. The ending cash for the second period becomes the starting cash for the third period, and so on. Your projection should be made for an upcoming 12-month period. The projection will be a useful tool for you to arrange financing before it is required by showing your banker that you are sophisticated enough to provide for future cash in order to preserve liquidity.</div>
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You can use this simple cash flow format to make up your own cash flow projection for the business you have in mind. It is so simple, yet can be so valuable!</div>
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<span style="box-sizing: border-box; font-family: 'Trade Gothic W01 Bold_2', 'Helvetica Neue', Helvetica, Arial, sans-serif;">Accounting and Cash Flow Punch List</span></div>
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<li style="box-sizing: border-box;">Prepare frequent financial statements, at least, monthly or even weekly.</li>
<li style="box-sizing: border-box;">Keep track of key income statement percentages. If you're in manufacturing, your cost of goods sold percentage should be relatively the same as competitors in your industry.</li>
<li style="box-sizing: border-box;">Compare your income statement with prior periods.</li>
<li style="box-sizing: border-box;">To start with, you won't need certified financial statements. Accountants have three levels of statements: certified, reviewed and compiled. For most startups, the compiled type will work; that is, your accountant prepares the financial statement with a letter stating that the numbers are based on the information you have provided.</li>
<li style="box-sizing: border-box;">From the beginning, maintain good internal controls. Learn from the practices used in your industry to prevent dishonesty and shrinkage. Shrinkage includes shoplifting and other types of stealing, which results in the "shrinkage" of your inventory.</li>
<li style="box-sizing: border-box;">Do not delegate the authority to sign checks or purchase orders.</li>
<li style="box-sizing: border-box;">Don't use money that you have withheld for payroll taxes or sales taxes for other purposes. You will be a trustee of funds belonging to the Internal Revenue Service, Social Security Administration, and your state's sales taxing authority. A "payroll service provider" can be used to manage these responsibilities.</li>
<li style="box-sizing: border-box;">Keep in mind that liquidity is not the same as making money. You can be making a profit and still go broke by running out of cash. Learn and practice cash flow control.</li>
<li id="yui_3_17_2_2_1454007347618_271" style="box-sizing: border-box;">Look ahead and write out your list of projected financial requirements including premises, equipment, staff and working capital.</li>
</ul>
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Arrange for financing well before the need arises.</div>
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<a href="https://www.blogger.com/null" name="4" style="background-color: transparent; box-sizing: border-box; color: #b30738; transition: all 0.1s ease 0s;"></a><h3 style="box-sizing: border-box; color: #6d6d6d; font-family: inherit; font-size: 20px; font-weight: 400; line-height: 1.2222222; margin-bottom: 11.5px; margin-top: 23px;">
Top Ten Do's and Don'ts</h3>
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<span style="box-sizing: border-box; color: green;"><span style="box-sizing: border-box; font-family: 'Trade Gothic W01 Bold_2', 'Helvetica Neue', Helvetica, Arial, sans-serif;">THE TOP TEN DO'S</span></span></div>
<ol style="box-sizing: border-box; margin-bottom: 11.5px; margin-top: 0px;">
<li style="box-sizing: border-box;">Learn basic accounting before you go into business. Go to school if necessary.</li>
<li style="box-sizing: border-box;">Consult and retain an accountant familiar with your industry before you start.</li>
<li style="box-sizing: border-box;">Determine what accounting software program works best for your business.</li>
<li style="box-sizing: border-box;">In the beginning, do your own bookkeeping to gain knowledge of your accounting.</li>
<li style="box-sizing: border-box;">Set up inventory policy and internal controls including safeguards against dishonesty.</li>
<li style="box-sizing: border-box;">Reconcile your bank account at least once a month when your bank statement is received.</li>
<li style="box-sizing: border-box;">Maintain and update your cash flow control spreadsheet monthly.</li>
<li style="box-sizing: border-box;">Plan to outsource your payroll and payroll reporting to a payroll service provider.</li>
<li style="box-sizing: border-box;">Prepare financial statements, at least, monthly.</li>
<li style="box-sizing: border-box;">Keep your business records separate from your personal records.</li>
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<span style="box-sizing: border-box; color: red;"><span style="box-sizing: border-box; font-family: 'Trade Gothic W01 Bold_2', 'Helvetica Neue', Helvetica, Arial, sans-serif;">THE TOP TEN DON'TS</span></span></div>
<ol style="box-sizing: border-box; margin-bottom: 11.5px; margin-top: 0px;">
<li style="box-sizing: border-box;">Delegate the authority to sign checks to anyone.</li>
<li style="box-sizing: border-box;">Use money withheld for payroll taxes or sales taxes for other purposes.</li>
<li style="box-sizing: border-box;">Commingle personal assets with your business assets.</li>
<li style="box-sizing: border-box;">Delegate cash flow projections--your lifeline to liquidity.</li>
<li style="box-sizing: border-box;">Be optimistic in sales projections or conservative in expense projections.</li>
<li style="box-sizing: border-box;">Rely on verbal agreements on any important matter including purchases.</li>
<li style="box-sizing: border-box;">Pay an invoice without matching it to your purchase order.</li>
<li style="box-sizing: border-box;">Delegate your relationship with your lending sources.</li>
<li style="box-sizing: border-box;">Wait to establish credit sources until you have a need for financing.</li>
<li style="box-sizing: border-box;">Overlook seeking advice from your accountant and lawyer on important financial matters.</li>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-6874326307901079282016-10-12T00:15:00.000-07:002016-10-12T00:15:03.866-07:00<h2 align="center" style="background-color: white;">
<span style="font-family: Arial;"><i>IBN AL-JAWZI</i></span></h2>
<h3 align="center">
<span style="font-weight: normal;">`Abd al-Rahman ibn `Ali ibn Muhammad ibn `Ali ibn `Ubayd Allah ibn `Abd Allah ibn Hammadi ibn Ahmad ibn Muhammad ibn Ja`far ibn `Abd Allah ibn al-Qasim ibn al-Nadr ibn al-Qasim ibn Muhammad ibn `Abd Allah ibn al-Faqih `Abd al-Rahman ibn al-Faqih al-Qasim ibn Muhammad ibn Khalifat Rasul Allah -- Allah bless and greet him -- Abi Bakr al-Siddiq, Abu al-Faraj ibn al-Jawzi al-Qurashi al-Taymi al-Bakri al-Baghdadi al-Hanbali al-Ash`ari (509/510-597). He was, with Shaykh `Abd al-Qadir al-Gilani, the imam of Hanbalis and foremost orator of kings and princes in his time whose gatherings reportedly reached one hundred thousand, a hadith master, philologist, commentator of Qur'an, expert jurist, physician, and historian of superb character and exquisite manners.</span></h3>
Orphaned of his father at age three, Ibn al-Jawzi was raised by his aunt who later brought him to the hadith scholar Ibn Nasir, his first shaykh. He took hadith from him as well as over eighty shaykhs and was teacher to his grandson Shams al-Din Yusuf ibn Qazghali al-Hanafi - Sibt al-Jawzi - as well as some of the greatest Hanbali hadith masters and jurists such as Muwaffaq al-Din Ibn Qudama, Ibn al-Najjar, and Diya' al-Din al-Maqdisi.<br />
Ibn al-Jawzi took a staunch Ash`ari stance in doctrine and courageously denounced the anthropomorphism of his school in the interpretation of the divine Attributes in his landmark work<em>Daf` Shubah al-Tashbih bi Akuff al-Tanzih</em> ("Rebuttal of the Insinuations of Anthropomorphism at the Hands of Divine Transcendence"), also known as <em>al-Baz al-Ashhab al-Munqadd `ala Mukhalifi al-Madhhab</em> ("The Flaming Falcon Swooping Down on the Dissenters of the [Hanbali] School") which he began with the words:<br />
I have seen among the followers of our school some who held unsound discourses on doctrine. Three in particular have applied themselves to write books in which they distort the Hanbali madhhab: Abu `Abd Allah ibn Hamid,<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>1</sup></a> his friend al-Qadi (Abu Ya`la),<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>2</sup></a> and Ibn al-Zaghuni.<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>3</sup></a> I have seen them (Ibn Abi Ya`la, Ibn Hamid, and Ibn al-Zaghuni) descend to the level of popular belief, construing the divine attributes according to the requirements of what the human senses know. They have heard that Allah created Adam according to His/his likeness and form (`<i>ala suratihi</i>), so they affirm that Allah has a form and face in addition to His essence, as well as two eyes, a mouth, an uvula, molar teeth, a physiognomy, two hands, fingers, a palm, a little finger, a thumb, a chest, thighs, two legs, two feet!... Then they placate the common people by adding: `But not as we think.'... They have applied outward meanings with regard to the Divine Names and Attributes. Thus, they give the Divine Attributes a wholly innovative and contrived name for which they have no evidence either in the transmitted texts of Qur'an and Sunna or in rational proofs based on reason. They have paid attention neither to texts that steer one away from the apparent sense towards the meanings required for Allah, nor to the necessary cancellation of the external meaning when it attributes to Allah the distinguishing marks of creatures. They are not content to say: "attribute of act" (<i>sifatu fi`l</i>) until they end up saying: "attribute of essence" (<i>sifatu dhat</i>). Then, once they affirmed them to be "attributes of essence," they claimed: we do not construe the text according to the directives of the Arabic language. Thus they refuse to construe "hand" (<i>yad</i>) as meaning "favor" and "power"; or "coming forth" (<i>maji'</i>) and "coming" (<i>ityan</i>) as "mercy" and "favor"; or "shin" (<i>saq</i>) as "tribulation." Instead they say: We construe them in their customary external senses, and the external sense is what is describable in terms of well-known human characteristics, and a text is only construed literally if the literal sense is feasible. Then they become offended when imputed with likening Allah to His creation (<i>tashbih</i>) and express scorn at such an attribution to themselves, clamoring: "We are <i>Ahl al-Sunna</i>!" Yet their discourse is clearly couched in terms of <i>tashbih</i>. And some of the masses follow them.<br />
I have advised both the followers and the leaders saying: Colleagues! You are adherents and followers of our madhhab. Your greatest Imam is Ahmad ibn Hanbal, may Allah have mercy on him, who said while under the lash of the Inquisition: "How can I say what was never said?" Beware of innovating in his madhhab what is not from him! Then, you said regarding the hadiths (of the Attributes): "They must be taken in their external sense." Yet the external sense of <i>qadam</i> ("foot") is a bodily limb!<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>4</sup></a> And when it was said concerning `Isa: <i>ruh</i> Allah ("Allah's spirit") the Christians thought that Allah possessed an attribute named His spirit which had entered Mary!<br />
Whoever says: "He is established on His throne in His <i>Essence (bi al-dhat</i>)," has made Allah an object of sensory perception. It behooves one not to neglect the means by which the principle of Religion is established and that is reason. For it is by virtue of reason that we have known Allah and judged Him to be Eternal without beginning. If you were to say: "We read hadiths but we are silent," no one would have any objection against you. However, your interpretation of the outward sense is morally repugnant and disgusting. Do not introduce into the madhhab of this man of the Salaf, Ahmad Ibn Hanbal, what his thought does not contain.<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>5</sup></a><br />
Because of this work, Ibn al-Jawzi was criticized by the Hanbali and Hanbali-leaning proponents of the views he lambasted, such as Muwaffaq al-Din ibn Qudama and his grandson the hadith master Sayf al-Din ibn al-Majd<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>6</sup></a> as well as Ibn Taymiyya and his circle. Among them al-Dhahabi said: "May Allah have mercy on him and forgive him! Would that he had not probed figurative interpretation nor diverged from his Imam." Al-Dhahabi's words are, of course, loaded assumptions that Ibn al-Jawzi had himself long since rejected as shown by the above lines from the <i>Daf</i>`.<br />
Some went too far in criticizing him, such as Ibn Nuqta who said: "I never saw anyone relied upon in his Religion, knowledge, and reason, that approved of Ibn al-Jawzi." Al-Dhahabi responded: "If Allah approves of him, they are irrelevant."<br />
Ibn al-Jawzi was a prolific author of over seven hundred books, among which al-Dhahabi lists the following:<br />
<ol>
<li><i>al-Adhkiya';</i></li>
<li><i>Afat al-Muhaddithin;</i></li>
<li><i>Akhbar al-Akhyar;</i></li>
<li><i>Akhbar al-Nisa'</i>, an informative handbook for Muslim women in 110 brief chapters followed by biographical notices on sixty-six eminent Muslim women. The book was printed under the title <i>Ahkam al-Nisa'</i>. In it Ibn al-Jawzi cites the following:</li>
<li>The Prophet -- Allah bless and greet him -- is related to say: "I hate for a woman to be brazen (<i>salqa'</i>) and bare-eyed (<i>marha'</i>), neither wearing kohl on her eyes nor henna on her hands."<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>7</sup></a></li>
<li>`A'isha - Allah be well-pleased with her - is reported to say: "Allah's Messenger -- Allah bless and greet him -- ordered us [women] to comb through our hair in <i>ghusl</i> and completely dye our hands with henna lest they become dry and rough like men's hands."<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>8</sup></a></li>
<li><i>al-Amthal</i>, a work on proverbs;</li>
<li><i>al-Bulgha fi al-Fiqh;</i></li>
<li><i>Dhamm al-Hasad;</i></li>
<li><i>Dhamm al-Hawa;</i></li>
<li><i>Dhamm al-Muskir;</i></li>
<li><i>Dhikr al-Huffaz;</i></li>
<li><i>Dhikr al-Qussas;</i></li>
<li><i>al-Du`afa'</i>, a compendium of weak narrators of hadith;</li>
<li><i>Dur' al-Dim fi Siyam Yawm al-Ghaym;</i></li>
<li><i>Durra al-Iklil</i> in history;</li>
<li><i>Fada'il al-`Arab;</i></li>
<li><i>Fadl Maqbarat</i> Ahmad, on the benefits associated with Ahmad ibn Hanbal's cemetery in Baghdad;</li>
<li><i>al-Fara'id;</i></li>
<li><i>al-Fawa'id al-Muntaqat</i> in fifty-six parts;</li>
<li><i>Funun al-Afnan fi `Ulum al-Qur'an'</i></li>
<li><i>al-Hada'iq</i> in two volumes;</li>
<li><i>Hal al-Hallaj,</i> "The Status of al-Hallaj," in which Ibn al-Jawzi reports that he had in his possession the autograph copy of a treatise of the Hanbali hadith master Ibn `Aqil (d. 513) written in praise of al-Hallaj, entitled <i>Juz' fi Nasr Karamat al-Hallaj</i> ("Opuscule in Praise of al-Hallaj's Miraculous Gifts"). Like other Hanbali Sufis such as al-Harawi al-Ansari (d. 481), Ibn Qudama (d. 620) and al-Tufi (d. 715), Ibn `Aqil considered al-Hallaj a wali and did not doubt his sincerity and righteousness.</li>
<li><i>al-Hathth `ala al-`Ilm;</i></li>
<li><i>al-Hathth `ala Talab al-Walad;</i></li>
<li><i>al-`Ilal al-Mutanahiya fi al-Ahadith al-Wahiya</i> in two volumes, a companion work to his <i>Mawdu`at;</i></li>
<li><i>al-Intisar fi al-Khilafiyyat</i> in two volumes;</li>
<li><i>al-Ishara fi al-Qira'at al-Mukhtara;</i></li>
<li><i>al-Jadal;</i></li>
<li><i>Jami` al-Masanid</i> in seven volumes, which al-Dhahabi said is not even near the claim laid by its title;</li>
<li><i>al-Khata' wa al-Sawab Min Ahadith al-Shihab;</i></li>
<li><i>al-Khawatim;</i></li>
<li><i>Manafi` al-Tibb;</i></li>
<li><i>Manaqib,</i> a series of books on the immense merits of the following: Abu Bakr, `Umar, `Ali, Ibrahim ibn Adham, al-Fudayl ibn `Iyad, Bishr al-Hafi, Rabi`a al-`Adawiyya, `Umar ibn `Abd al-`Aziz, Sa`id ibn al-Musayyib, al-Hasan al-Basri, Sufyan al-Thawri, Ahmad ibn Hanbal, al-Shafi`i, Ma`ruf al-Karkhi, and others.</li>
<li><i>al-Manasik;</i></li>
<li><i>al-Manfa`a fi al-Madhahib al-Arba`a</i> in two volumes;</li>
<li><i>Mashhur al-Masa'il</i> in two volumes;</li>
<li><i>al-<a href="https://www.blogger.com/null" name="Mawdu`at">Mawdu`at</a></i> in two volumes, a collection of what he considered hadith forgeries in which he included many authentic hadiths, as pointed out by those who criticized it;</li>
<li><i>Minhaj al-Qasidin wa Mufid al-Sadiqin</i> ("The Road of the Pursuers and the Instructor of the Truthful"), an abridgment of al-Ghazzali's <i>Ihya' `Ulum al-Din</i> - which Ibn al-Jawzi criticized - in which he carefully avoids the use of the terms sufi and <i>tasawwuf</i>. The <i>Minhaj</i> was epitomized in one volume by Najm al-Din Abu al-`Abbas Ahmad ibn Qudama (d. 742). Here are some of its chapter-titles and excerpts most illustrative of Imam al-Ghazzali's influence on Ibn al-Jawzi and of the latter's general adoption of Sufi themes and terminology:</li>
<li><blockquote>
<blockquote>
<ol>
<li><i>Fasl `ilm ahwal al-qalb</i> (Section on the science of the states of the heart)</li>
<li><i>Fasl fi daqa'iq al-adab al-batina fi al-zakat</i> (Section on the ethics of the hidden minutiae of zakat)</li>
<li><i>Fasl fi al-adab al-batina wa al-ishara ila adab al-hajj</i> (Section on the ethics of the secrets of the Pilgrimage)</li>
<li><i>Kitab riyadat al-nafs wa tahdhib al-khuluq wa mu`alajat amrad al-qalb </i>(Book of the training of the ego, the upbringing of the character, and the treating of the diseases of the heart)</li>
<li><i>Fasl fi fa'idat shahawat al-nafs</i> (Section on the benefit of the appetites of the ego)</li>
<li><i>Bayan al-riya' al-khafi al-ladhi huwa akhfa min dabib al-naml </i>(Exposition of the hidden self-display which is more concealed than the treading of the ant)</li>
<li><i>Fasl fi bayan ma yuhbitu al-`amal min al-riya' wa ma la yuhbit</i> (Section exposing the self-display which nullifies one's deeds and the self-display which does not)</li>
<li><i>Fasl fi dawa' al-riya' wa tariqatu mu`alajat al-qalbi fih</i> (Section on the remedy of self-display and the way to treat the heart from its ill)</li>
<li><i>Kitab al-mahabba wa al-shawqi wa al-unsi wa al-rida</i> (Book of love, passionate longing, familiarity, and good pleasure)</li>
<li><i>Fasl fi bayan mi`na al-shawq ila allahi ta`ala</i> (Section exposing the meaning of passionate longing for Allah)</li>
<li><i>Bab fi al-muhasaba wa al-muraqaba</i> (Chapter on taking account of oneself and vigilance) <i>al-maqam al-awwal: al-musharata </i>(The first station: commitment) <i>al-maqam al-thani: al-muraqaba </i>(The second station: vigilance) <i>al-maqam al-thalith: al-muhasaba ba`da al-`amal </i>(The third station: self-accounting after a deed) <i>al-maqam al-rabi`: mu`aqabat al-nafs `ala taqsiriha </i>(The fourth station: berating the ego for its shortcomings) <i>al-maqam al-khamis: al-mujahada </i>(The fifth station: struggling) <i>al-maqam al-sadis: fi mu`atabat al-nafs wa tawbikhiha </i>(The sixth station: castigating and chiding the ego) - Abu Bakr al-Siddiq said: "Whoever hates his ego for Allah's sake, Allah will protect Him against what He hates." - Anas said: I heard `Umar say as he was alone behind a wall: "Bakh, bakh! Bravo, well done, O my ego! By Allah, you had better fear Allah, O little son of Khattab, or he will punish you!" - Al-Bakhtari ibn Haritha said: "I saw one of the devoted worshippers sitting in front of a fire which he had kindled as he was castigating his ego, and he did not stop castigating his ego until he died." - One of them said: "When the saints are mentioned, I say to myself: Fie on you and fie on you again." - Know that your worst enemy is the ego that lies between your two flanks. It has been created a tyrant commanding evil, always pushing you towards it, and you have been ordered to straighten it, cleanse it (<i>tazkiyat</i>), wean it from what it feeds on, and drag it in chains, subdued, to the worship of its Lord.<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>9</sup></a></li>
</ol>
</blockquote>
</blockquote>
</li>
<li>[Continuation of his bibliography:]</li>
<li><i>al-Mudhish;</i></li>
<li><i>al-Muhadhdhab fi al-Madhhab</i>;</li>
<li><i>al-Mughaffalin;</i></li>
<li><i>al-Mughni,</i> a massive Qur'anic commentary which he abridged into <i>Zad al-Masir;</i></li>
<li><i>al-Mukhtar fi al-Ash`ar</i>, a ten-volume anthology of poetry;</li>
<li><i>Mukhtasar Funun Ibn `Aqil</i> in over ten to twenty volumes;</li>
<li><i>al-Muntakhab;</i></li>
<li><i>Muntaqad al-Mu`taqad;</i></li>
<li><i>al-Muntazam fi al-Tarikh</i>, a ten-volume history of Islam in which he narrates with his chain from al-`Abbas ibn Hamza and Musa ibn `Isa respectively:</li>
<li>I prayed zuhr behind Abu Yazid al-Bistami. When he first wanted to raise his hands to say Allahu akbar he was unable due to his great awe of Allah's name. His joints began to shake until I could hear the rattling of his bones, which shocked me.... He used to rebuke himself and say to his soul every morning: "O lair of every evil! A woman has menses then becomes pure again after three to ten days, but you, O my soul! have been sitting for twenty and thirty years and not become pure yet. When will you clean yourself?"<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>10</sup></a></li>
<li><i>Mushkil al-Sihah</i> in four volumes;</li>
<li><i>Muthir al-Gharam al-Sakin ila Ashraf al-Amakin;</i></li>
<li><i>al-Nab`a fi al-Qira'at al-Sab`a;</i></li>
<li><i>Naqy al-Naql</i> in two volumes;</li>
<li><i>al-Nasikh wa al-Mansukh;</i></li>
<li><i>Nasim al-Suhur;</i></li>
<li><i>Qiyam al-Layl</i> in three parts;</li>
<li><i>al-Qussas;</i></li>
<li><i>al-Riyada;</i></li>
<li><i>Sayd al-Khatir</i> in three volumes containing aphorisms and wise counsels;</li>
<li><i>Siba Najd;</i></li>
<li><i>Sifa al-Safwa</i> in four volumes, an abridgment of Abu Nu`aym's compendium of Sufis titled <i>Hilya al-Awliya</i>, in which he cited al-Junayd as saying: "Of the marks of Allah's wrath against a servant is that He makes him very busy with what is of no concern to him";</li>
<li><i>al-Tabsira</i> in three volumes, on oratory;</li>
<li><i>Tadhkira al-Arib</i> on the Arabic language;</li>
<li><i>Tadhkira al-Muntabih fi `uyun al-Mushtabih;</i></li>
<li><i>al-Tahqiq fi Masa'il al-Khilaf in two volumes;</i></li>
<li><i>Tahrim al-Dubur;</i></li>
<li><i>Tahrim al-Mut`a;</i></li>
<li><i>Talbis Iblis</i>, a work written against the Shi`a and the wayward Sufis;</li>
<li><i>Talqih al-Fuhum;</i></li>
<li><i>al-Taysir fi al-Tafsir;</i></li>
<li><i>al-Thabat `ind al-Mamat;</i></li>
<li><i>al-`Udda fi Usul al-Fiqh;</i></li>
<li><i>Usud al-Ghaba fi Ma`rifa al-Sahaba;</i></li>
<li><i>`Uyun al-Hikayat</i> in two volumes;</li>
<li><i>al-`Uzla;</i></li>
<li><i>al-Wafa bi Fada'il al-Mustafa,</i> a large work on Prophetic biography and immense merits in several hundred chapters;</li>
<li><i>al-Wahiyat</i>, another title for <i>al-`Ilal al-Mutanahiya;</i></li>
<li><i>Wird al-Aghsan fi Ma`ani al-Qur'an;</i></li>
<li><i>al-Wujuh wa al-Naza'ir;</i></li>
<li><i>al-Yawaqit</i>, a collection of sermons.</li>
</ol>
It was reproached to Ibn al-Jawzi that he wrote too much too fast without careful verification. Al-Dhahabi said: "We call Ibn al-Jawzi hafiz (hadith memorizer) in deference to the profusion of his writings, not to his scholarliness," while Shaykh `Abd al-Fattah Abu Ghudda said:<br />
Our reliance is on Allah! Ibn al-Jawzi composed a great big book on hadith forgeries so that jurists, preachers, and others may avoid them, then you will see him cite in his exhortative works forged hadiths and rejected stories without head nor tail, without shame or second thought. In the end one feels that Ibn al-Jawzi is two people and not one!... For this reason Ibn al-Athir blamed him in his history entitled <i>al-Kamil</i> with the words: "Ibn al-Jawzi blamed him [al-Ghazzali] for many things, among them his narration of unsound hadiths in his exhortations. O wonder that Ibn al-Jawzi should criticize him for that! For his own books and exhortative works are crammed full with <i>them (mahshuwwun bihi wa mamlu'un minh</i>)!"<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>11</sup></a> And the hadith master al-Sakhawi said in <i>Sharh al-Alfiyya</i>: "Ibn al-Jawzi cited forgeries and their likes in high abundance in his exhortative works."<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>12</sup></a><br />
Abu al-Muzaffar Sibt al-Jawzi said:<br />
I heard my grandfather say from the pulpit: "With these two fingers of mine I wrote two thousand volumes; one hundred thousand [wayward Muslims] repented at my hands; and twenty thousand [non-Muslims] entered Islam." He used to recite the entire Qur'an once a week and would not come out of his house except for jum`a or to the gathering.<a href="http://www.sunnah.org/history/Scholars/ibn_aljawzi.htm#notes"><sup>13</sup></a> ... He had renounced the world and shared little in it... He never joked with anyone, nor jested with little boys, nor ate anything that came from parts the licitness of which he was unsure of.<br />
<h3>
His Utterances</h3>
Al-Dhahabi cited some of Ibn al-Jawzi's pithy remarks:<br />
- To a friend of his: "You are widely excused for your absence because I trust you so much, and you stand condemned all the same because I missed you so much."<br />
- From the pulpit: "O prince! Remember Allah's justice concerning you when you exercise power, and His power over you when you mete out punishment. Do not heal your anger by infecting your religion."<br />
- From the pulpit: "O commander of the believers! If I speak out, I shall fear you; and if I remain silent, I shall fear for you. I have decided to put my fear for you ahead of my fear of you. For the saying of one who counsels: <i>'Itaqillah</i>!' is better yet than that of one who says: 'You belong to a house that has been forgiven.' [= <em>Ahl al-Bayt</em>]"<br />
- To a man who was asking him what he should hold preferable, laud or asking forgiveness, he replied: "A dirty cloth needs soap more than incense."<br />
- To a man who told him: "I did not sleep last night in anticipation of this gathering!" he replied: "This is because you were looking forward to the show; but it is tonight that you should not sleep."<br />
- To a man who kept asking him who was better, Abu Bakr or `Ali, he replied: "Sit down. You are better than everyone else."<br />
- A man used to sit in Ibn al-Jawzi's gatherings and frequently manifest his pleasure out loud at the Imam's expressions. One day he remained silent a long time, whereupon Ibn al-Jawzi turned to him and said: "The Harun of your exclamations are an aid to the Musa of my expressions. Therefore send it forth to me as my prop." This is a commonly-observed device of Arabic teachers who require a form of persistent ovation, beyond attentiveness or intent gaze, in order to perceive appreciation from their listeners and pour out their best to them.<br />
- "The people of [Mu`tazili] <i>kalam</i> say that there is no Lord in the heaven, nor Qur'an in the <i>mushaf</i>, nor Prophet in the grave. These are three disgraces to be attributed to them."<br />
Ibn al-Jawzi was severely tried towards the end of his life when his criticism of Shaykh `Abd al-Qadir al-Gilani - his senior of forty years - led to accusations made against him to the Sultan al-Nasir by the Shaykh's children and supporters. Thereupon Ibn al-Jawzi was publicly reviled, seized, and dragged away to jail while his house was sealed and his dependents dispersed. He was taken from Baghdad to the city of Wasit where he remained imprisoned for five years during which he never once entered a hammam, patching up his own clothes and preparing his own food. Ibn al-Jawzi was released after his son Yusuf succeeded in securing the intercession of the Caliph's mother in his favor. At that time the Imam was about eighty years old.<br />
It was related that Ibn al-Jawzi was handsome, mild-mannered, with a melodious voice, of sweet company. He used to take care of his health and always try and improve his constitution and whatever stimulated his mind and sharpened it. He wore perfumed, fine white clothes. He had a sharp wit and was swift in his reply. As a result of drinking anacardium marsh nuts (<i>baladhir</i>) early in life, his beard fell and remained very sparse, and he used to dye it black until he died. Al-Muwaffaq `Abd al-Latif said: "His books had many mistakes in them because he would finish a book and no longer look at it." Al-Dhahabi commented on this: "His books are filled with all kinds of mistakes due to lack of revision and copying from written sources. He compiled such an amount that a second life would not have sufficed to revise it all." The week of his death he recited the following line:<br />
<i>kam kana li min majlisin law shubbihat halatuhu latashabbahat bi al-jannati</i><br />
"How many a gathering of mine, if its condition were to be compared to something, it would have been comparable to Paradise!"<br />
His grandson related from his mother that on his death-bed Ibn al-Jawzi was heard repeating, addressing invisible visitors: "What do you want me to do with these peacocks?" He died between maghrib and `isha on the night before jum`a the 13th of Ramadan. He was washed before fajr and the people of Baghdad followed his bier to the cemetary of Ahmad ibn Hanbal. The crowd was such that by the time his grave was reached it was time for Jum`a. During the remainder of the month, people recited khatmas of the Qur'an at his grave uninterruptedly, day and night. The night after Ibn al-Jawzi's burial the hadith scholar Ahmad ibn Salman al-Sukr saw him in his sleep standing on a pulpit of pearl, preaching to the angels.<br />
<span style="background-color: white; font-family: Arial;"><i><b></b></i><span style="font-family: default;"><i></i></span></span><br />
Main source: al-Dhahabi, <i>Siyar A`lam al-Nubala'</i> 15:483-494 #5342.Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-43823193824414568332016-10-10T18:06:00.001-07:002016-10-10T18:06:14.594-07:00The Jews and Hypocrites
In the first year of his reign at Yathrib the Prophet made a solemn treaty with the Jewish tribes, which
secured to them equal rights of citizenship and full religious liberty in return for their support of the new
state. But their idea of a Prophet was one who would give them dominion, not one who made the Jews
who followed him brothers of every Arab who might happen to believe as they did. When they found that
they could not use the Prophet for their own ends, they tried to shake his faith in his Mission and to
seduce his followers, behavior in which they were encouraged secretly by some professing Muslims who
considered they had reason to resent the Prophet’s coming, since it robbed them of their local influence.
In the Madinah’s surahs there is frequent mention of these Jews and Hypocrites.
The Qiblah
Till then the Qiblah (the place toward which the Muslims turn their face in prayer) had been Jerusalem .
The Jews imagined that the choice implied a leaning toward Judaism and that the Prophet stood in need
of their instruction. He received command to change the Qiblah from Jerusalem to the Ka‘bah at Makkah.
The whole first part of juz’ 2, part of Surah II, relates to this Jewish controversy.
The First Expeditions
The Prophet’s first concern as ruler was to establish public worship and lay down the constitution of the
State: but he did not forget that Quraysh had sworn to make an end of his religion, nor that he had
received command to fight against them till they ceased from persecution. After he had been twelve
months in Yathrib several small expeditions went out, led either by the Prophet himself or some other of
the fugitives from Makkah for the purpose of reconnoitering and of dissuading other tribes from siding
with Quraysh. These are generally represented as warlike but, considering their weakness and the fact
that they did not result in fighting; they can hardly have been that, though it is certain that they went
out ready to resist attack. It is noteworthy that in those expeditions only fugitives from Makkah were
employed, never natives of Yathrib; the reason being (if we accept Ibn Khaldun’s theory, and there is no
other explanation) that the command to wage war had been revealed to the Prophet at Makkah after the
Yathrib men had sworn their oath of allegiance at al-‘Aqabah, and in their absence. Their oath foresaw
fighting in mere defense not fighting in the field. Blood was shed and booty taken in only one of those
early expeditions, and then it was against the Prophet’s orders.
One purpose of those expeditions may have been to accustom the Makkah Muslims to going out in war
like trim. For thirteen years they had been strict pacifists, and it is clear, from several passages of the
Qur’an, that many of them, including, it may be, the Prophet himself, hated the idea of fighting even in
self-defense and had to be inured to it.<br />
By Muhammad Marmaduke Pickthall, "The Life of Muhammad SAW." Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-44698464991694204172016-10-03T19:30:00.001-07:002016-10-03T19:30:30.641-07:00<table style="border-collapse: collapse; border-spacing: 0px; border: 1px solid rgb(153, 153, 153); color: black; empty-cells: show; font-family: arial, helvetica, sans-serif; font-size: 0.92em; margin: 11px 0px 0px; padding: 0px; width: 784px;" summary="See table caption for summary."><tbody style="border: 0px; margin: 0px; padding: 0px;">
<tr class="alt-row" style="border: 0px; margin: 0px; padding: 0px;"><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Shear and Bending</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 1: Shear and Bending (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_10_shear_bending_fixed.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 2: Balance (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_11_balance.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
</ul>
</td></tr>
<tr class="row" style="border: 0px; margin: 0px; padding: 0px;"><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">2</td><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Characteristics of Thin Walled Sections</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 3: Bending Without Twist (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_12_bending_wo_t.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 4: Pure Twist Open Section (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_13_pure_twist.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 5: Pure Twist Closed Section (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_14_twist_closed.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 6: Pure and Warping Torsion (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_15_pure___warp.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 7: Calculation Of Section Properties - Open (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_16_torsion_prop.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />[This consists of four parts (and how we will treat each) (suggest printing at most pages 1-9)<br style="border: 0px; margin: 0px; padding: 0px;" /><blockquote style="border: 0px; margin: 0px 0px 0px 2em; padding: 0px;">
A - derivation of geometric algorithms for section properties (cover quickly for sense of approach)<br style="border: 0px; margin: 0px; padding: 0px;" />B - derivation of first moment approach (for info - not covered)<br style="border: 0px; margin: 0px; padding: 0px;" />C - computational routine resulting from A (demo a few examples - routine available in lab)<br style="border: 0px; margin: 0px; padding: 0px;" />D - computational routine resulting from B (routine available in lab)]</blockquote>
</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 7a: Calculation of Section Properties Closed (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/lecture_7a.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 8: Shear Center - Closed Section (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_17_shr_strs_clsd.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />Includes example problem.</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 8a: Shear Stress Multicell Section (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_18_shear_multic.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />Example problem separate.</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 8b: St. Venant Torsion Multi-cell (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/torsion_st_v_multi_ce.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 9a: Composite Sections (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_19_composites_s.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />One of three minor topics.</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 9b: Shear Lag (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/lecture_9b.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />Second of three minor topics.</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Lecture 9c: Yield Criteria (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_21_yield_criter.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
</ul>
</td></tr>
<tr class="alt-row" style="border: 0px; margin: 0px; padding: 0px;"><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">3</td><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Design Approach and Failure Analysis</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Design Philosophy and Approach (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_20_design_appr.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Loads and Design Approach continued (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_21_primary_stress_loads.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
</ul>
</td></tr>
<tr class="row" style="border: 0px; margin: 0px; padding: 0px;"><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">4</td><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Plate Bending</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Plate Bending Introduction (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_22_plate_bendin.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Plate Bending (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_23_plate_bendin.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Plate Bending Solution (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_24_plate_bendin.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
</ul>
</td></tr>
<tr class="alt-row" style="border: 0px; margin: 0px; padding: 0px;"><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">5</td><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">Panel, Girder, Frame Bending Failure Analysis<ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Panel, Girder and Frame Limit States (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/lec12.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
</ul>
</td></tr>
<tr class="row" style="border: 0px; margin: 0px; padding: 0px;"><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">6</td><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Buckling and Ultimate Strength of Columns</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Buckling (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_27_buckling.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />Overview of column buckling leading to CCB and GCCP failure criteria.</li>
</ul>
</td></tr>
<tr class="alt-row" style="border: 0px; margin: 0px; padding: 0px;"><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">7</td><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Buckling and Ultimate Strength of Plates</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Plate Buckling (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_28_plate_buckl.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />PFLB.</li>
</ul>
</td></tr>
<tr class="row" style="border: 0px; margin: 0px; padding: 0px;"><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">8</td><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Buckling of Stiffened Panels</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Buckling of Stiffened Panels (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_29_buckling_sti.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />PCCB and PCSB.</li>
</ul>
</td></tr>
<tr class="alt-row" style="border: 0px; margin: 0px; padding: 0px;"><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">9</td><td style="border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Ultimate Strength of Stiffened Panels</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Ultimate Strength of Stiffened Panels (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_31_Ult_str_stf_.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />PCSF Modes I, II, III.</li>
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<tr class="row" style="border: 0px; margin: 0px; padding: 0px;"><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;">10</td><td style="background-color: #e5e0db; border: 1px solid rgb(73, 66, 63); color: #333333; font-family: verdana, arial, helvetica, sans-serif; margin: 0px; padding: 8px;"><strong style="border: 0px; margin: 0px; padding: 0px;">Matrix, Grillage and FEM Analysis</strong><ul style="border: 0px; margin: 10px 0px 1em 25px; padding: 0px;">
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Intro to Matrix Analysis (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_32_intro_matrix.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />[Summary of Chapter 1 from Zienkiewicz -- The Finite Element Method, any of five editions.]</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Matrix Analysis continued (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_33_matrix_grill.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />[Section 5.2 of Hughes.]</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Pin-jointed Beam Example (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_34_ex_pg_192_03.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />[Example from Hughes page 191 ff.]</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Flexure Only Beam - General Method (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_36_element_stif.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)<br style="border: 0px; margin: 0px; padding: 0px;" />[Section 5.3 of Hughes.]</li>
<li style="border: 0px; font-size: 1em; margin: 0px 5px 0px 15px; padding: 0px;">Grillage Introduction Degrees of Freedom (<a href="https://ocw.mit.edu/courses/mechanical-engineering/2-082-ship-structural-analysis-design-13-122-spring-2003/calendar/notes_39_grillage_ove.pdf" style="border: 0px; color: #b30838; margin: 0px; padding: 0px;">PDF</a>)</li>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-90936104093822748552016-09-29T17:03:00.000-07:002016-09-29T17:03:12.550-07:00<div style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">
Ilmu Maqasid al-Syari`ah (مقاصد الشريعة) atau al-Maqasid al-Syar’iyyah (المقاصد الشرعية) adalah satu bidang ilmu yang membahaskan tentang tujuan, matlamat, natijah, kesan, hikmah dan illah (punca asas dan sebab) di sebalik perintah-perintah Allah S.W.T yang terkandung dalam hukum-hakam syariat.<br />Allah S.W.T berfirman di dalam al-Quran al-Karim:<br /><span style="font-size: medium;">ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آَخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَدْحُورًا</span><br />“Perintah yang demikan itu ialah sebahagian dari hikmah yang diwahyukan kepadamu (wahai Muhammad) oleh Tuhanmu. Dan (ingatlah) janganlah engkau jadikan bersama-sama Allah itu terdapat tuhan yang lain. Kerana akibatnya engkau akan dicampakkan ke dalam neraka Jahanam dengan keadaan tercela dan tersingkir (dari rahmat Allah).” [Al-Isra’: 39]<br />Ayat di atas ini datang setelah Allah S.W.T menyatakan sejumlah perintah dan larangan (hukum-hakam berkaitan akidah, syariat dan adab) seperti menjauhi perbuatan syirik, berbuat baik kepada ibu bapa, menunaikan hak kaum kerabat, orang miskin, ibnu sabil, larangan bersikap boros dan terlampau bakhil, tegahan menghampiri perbuatan zina, larangan membunuh, hak qisas bagi waris si mati, larangan memakan harta anak yatim, perintah menunaikan akad, jujur dalam berjual beli, larangan mengikut sesuatu tanpa ilmu pengetahuan, larangan daripada bersikap sombong dan seumpamanya.<br /><span style="font-size: medium;">لَا تَجْعَلْ مَعَ اللَّهِ إِلَهًا آَخَرَ</span></div>
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“Janganlah engkau adakan tuhan yang lain bersama Allah (dalam ibadatmu),” [Al-Isra’: 22]<br /><span style="font-size: medium;">وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا</span></div>
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“Dan Tuhanmu telah perintahkan, supaya engkau tidak menyembah melainkan kepadaNya semata-mata, dan hendaklah engkau berbuat baik kepada ibu bapa.” [Al-Isra’: 23]<br /><span style="font-size: medium;">وَآَتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا</span></div>
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“Dan berikanlah kepada kerabatmu, dan orang miskin serta orang musafir akan haknya masing-masing; dan janganlah engkau membelanjakan hartamu dengan boros yang melampau.” [Al-Isra’: 26]<br /><span style="font-size: medium;">وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ نَحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ</span></div>
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“Dan janganlah kamu membunuh anak-anak kamu kerana takutkan kepapaan;” [Al-Isra’: 31]</div>
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<span style="font-size: medium;">وَلَا تَقْرَبُوا الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا</span></div>
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“Dan janganlah kamu menghampiri zina, sesungguhnya zina itu adalah satu perbuatan yang keji dan satu jalan yang jahat (yang membawa kerosakan).” [Al-Isra’: 32]<br /><span style="font-size: medium;">وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ</span></div>
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“Dan janganlah kamu membunuh diri seseorang manusia yang diharamkan oleh Allah membunuhnya kecuali dengan alasan yang benar.” [Al-Isra’: 33]<br /><span style="font-size: medium;">وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ</span></div>
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“Dan janganlah kamu menghampiri harta anak yatim melainkan dengan cara yang baik (untuk mengawal dan mengembangkannya),” [Al-Isra’: 34]<br /><span style="font-size: medium;">وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ</span></div>
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“Dan sempurnakanlah sukatan apabila kamu menyukat, dan timbanglah dengan timbangan yang adil.” [Al-Isra’: 35]<br /><span style="font-size: medium;">وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ</span></div>
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“Dan janganlah engkau mengikut apa yang engkau tidak mempunyai pengetahuan mengenainya;” [Al-Isra’: 36]<br /><span style="font-size: medium;">وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا</span></div>
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“Dan janganlah engkau berjalan di bumi dengan berlagak sombong,” [Al-Isra’: 37]<br />Setelah itu pada ayat ke-39 di atas, Allah menyatakan kesemua perintah dan larangan ini mengandungi hikmah kebijaksanaanNya dan janganlah sehingga disyirikkan Allah dengan sesuatu yang lain.<br />Ini jelas menunjukkan bahawa setiap hukum-hakam yang diturunkan oleh Allah S.W.T mengandungi hikmah-hikmah yang tersendiri. Mengkaji hikmah-hikmah yang terkandung di sebalik hukum-hukum syarak inilah yang dikenali sebagai ilmu Maqasid al-Syari`ah.<br /><strong>Takrif dan definisi</strong><br />1. Apa itu Maqasid?<br />Dalam Bahasa Arab, perkataan Maqasid (مقاصد) merupakan kata jamak (plural) daripada maqsud (مقصود) atau maqsad (مقصد) yang bermakna; tujuan, matlamat atau objektif.<br /><span style="font-size: medium;">المَقْصُودُ ، أَو المَقْصَدُ : هُوَ مَا تَتَعَلَّقُ بِهِ نِيَّتُنَا وَتَتَّجِهُ إِلَيْهِ إِرَادَتُنَا ، عِنْدَ الْقَوْلِ أَوْ الْفِعْلِ</span> .</div>
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Al-Maqsud atau al-Maqsad: adalah apa yang berkaitan dengan niat kita dan kehendak kita menjurus ke arahnya dalam percakapan atau perbuatan.<br />[Prof.Dr.Ahmad al-Raisuni, Al-Madkhal Ila Maqasid as-Syari`ah al-‘Ammah, Darul Kalimah, Kaherah – cetakan ketiga 1435H/2014M, hal.9]<br />Dalam al-Quran, Allah menerangkan makna qasad (tujuan atau matlamat).<br />Firman Allah Ta’ala:<br /><span style="font-size: medium;">وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَائِرٌ وَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ</span></div>
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“Dan kepada Allah jualah tertentunya urusan memberi panduan yang menerangkan jalan yang lurus; dan di antara jalan-jalan yang dituju ada yang terpesong dari kebenaran; dan jika Ia kehendaki, tentulah Ia memberi petunjuk kepada kamu semua (yang menyampaikan ke jalan yang lurus itu).” [Al-Nahl: 9]<br />Iaitu: Menentukan dan menjelaskan jalan yang dituju dan lurus yang tiada padanya penyelewengan dan kesesatan.<br />[Dr.Abdul Karim Abdul Hamid al-Khalaf, Al-Maqasid as-Syar`iyyah al-‘Ammah wa Thuruq Itsbatiha, Darul Jami`ah Dzimar, Republik Yemen – cetakan pertama 1428H/2007M, hal.23]<br />2. Apa itu Syari`ah?<br />Syari`ah dari segi Bahasa Arab berasal dari kata kerja “syara`a” (شَرَعَ);<br /><span style="font-size: medium;">شَرَعَ يَشْرَعُ شَرْعًا : شَرَعَ اللهُ الدِّيْنَ : سَنَّهُ وَبَيَّنَهُ</span></div>
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Iaitu perkataan (شَرَعَ) boleh memberi maksud; “Meletakkan dan menjelaskan sesuatu perkara”.<br />[Al-Mu’jam al-Arabiy al-Asasiy, hal.281]<br /><span style="font-size: medium;">وتُطْلق العربُ الشريعةَ أيضاً على نَهْجِ الطريقِ الواضحِ</span></div>
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Orang Arab menggunakan perkataan “syari`ah” juga dengan makna melalui jalan yang jelas nyata.<br />[Prof. Dr.Umar Sulaiman Abdullah Al-Asyqar, Al-Madkhal Ila al-Syari`ah wal-Fiqh al-Islami, Dar al-Nafais, Amman – cetakan kedua 1433H/2012M, hal.16]<br />Di dalam al-Qur’an, perkataan syari`ah disebut dalam beberapa ayat. Di antaranya firman Allah Ta’ala:<br /><span style="font-size: medium;">شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ</span></div>
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“Dia (Allah) telah mensyariatkan (menetapkan dan menjelaskan) kepada kamu tentang agama apa yang telah diwasiatkanNya kepada Nuh dan apa yang telah Kami wahyukan kepadamu dan apa yang telah Kami wasiatkan kepada Ibrahim, Musa dan Isa iaitu: Tegakkanlah agama dan janganlah kamu berpecah belah padanya.” [Al-Syura: 13]<br /><span style="font-size: medium;">شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ</span></div>
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“Dia (Allah) telah mensyariatkan (menetapkan dan menjelaskan) kepada kamu tentang agama apa yang telah diwasiatkanNya kepada Nuh dan apa yang telah Kami wahyukan kepadamu dan apa yang telah Kami wasiatkan kepada Ibrahim, Musa dan Isa iaitu: Tegakkanlah agama dan janganlah kamu berpecah belah padanya.” [Al-Syura: 13]<br />Firman Allah Taála:<br /><span style="font-size: medium;">ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ</span></div>
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“Kemudian Kami jadikan kamu berada di atas suatu syari’at (peraturan) dari urusan (agama itu), maka ikutilah syari’at itu dan janganlah kamu mengikut hawa nafsu orang-orang yang tidak mengetahui.” [Al-Jatsiyah: 18]<br />Dengan ini dari segi istilah, perkataan syari’ah membawa maksud:<br /><span style="font-size: medium;">الشرع ما شَرَعَ اللهُ لِعِبادِهِ مِن الدِّين ، أي: سَنَّه لهم ، وافْتَرَضَهُ عليهم</span></div>
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Syari`at itu adalah apa yang Allah telah tentukan untuk hamba-hambaNya daripada ketentuan agama. Iaitu: Dia meletakkannya untuk mereka dan memfardukan ke atas mereka.<br />[Ibid: hal.16. Lihat juga Ibn Al-Atsir, Al-Nihayah 2/460]<br /><span style="font-size: medium;">أن الشريعة تشمل كل ما أنزل الله من الأحكام عقائدية ، أم عملية ، أم أخلاقية ، وأن جملة الأحكام المنزلة من عند الله تعتبر شريعة، وأن العقيدة لا تنفرد عن الشريعة ، وأن العقيدة أصل يدفع إلى الشريعة ، والشريعة تكون عبارة عن تلبية الجوارح للعمل بالعقيدة</span></div>
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“Sesungguhnya syariat itu merangkumi segala apa yang diturunkan oleh Allah daripada hukum-hakam yang berkaitan dengan akidah, amalan dan akhlak. Bahawa seluruh hukum-hakam yang diturunkan dari sisi Allah adalah dianggap sebagai syariat, bahawa perkara akidah itu tidak terasing daripada syariat. Akidah adalah asas yang mendorong kepada syariat. Syariat adalah umpama sahutan balas daripada anggota tubuh untuk beramal dengan tuntutan akidah.."<br />[Dr.Ali Ahmad al-Qulaishi, Madkhal ila Maqasid as-Syari’ah, Maktabah al-Irsyad – cetakan kedua 1416H/1996M hal.12-13]<br />3. Apakah itu Maqasid al-Syari`ah?<br />Menurut Prof. Dr. Ahmad ar-Raisuni, Maqasid as-Syari’ah adalah ilmu berkaitan dengan:<br /><span style="font-size: medium;">هي المعاني والغايات والآثار والنتائج ، التي يتعلق بها الخطاب الشرعي والتكليف الشرعي ، ويريد من المكلفين السعي والوصول إليها</span> .</div>
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“Tujuan-tujuan, matlamat-matlamat, kesan-kesan dan natijah-natijah yang bersangkutan dengan perintah dan tuntutan syarak yang menghendaki daripada orang-orang yang mukallaf agar berusaha untuk mencapainya.”<br />[Dr.Ahmad ar-Raisuni, Madkhal ila Maqasid as-Syari’ah, hal.9]<br />Setiap perbuatan dan tindakan pasti akan menghasilkan kesan dan akibat.<br />Maka itu, pelaksanaan sesuatu hukum syariat adalah berkaitan dengan hasil dan natijah tertentu yang ingin dicapai.<br />Menurut sebahagian ulama,<br />Maqasid Syari`ah adalah berkaitan dengan maslahat (kebaikan atau kepentingan) sama ada mendatangkan manfaat atau menolak mudarat.<br />[Dr.Abdul Karim Abdul Hamid al-Khalaf, Al-Maqasid as-Syar`iyyah al-‘Ammah wa Thuruq Itsbatiha, hal.23]<br />Sebahagian ulama juga menyebutnya sebagai hikmah. Menurut Al-Qadhi Iyadh (544H):<br /><span style="font-size: medium;">الالتفات إلى قواعد الشريعة ومجامعها ، وفهم الحكمة المقصودة بها من شارعها</span></div>
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“(Maqasid Syari`ah) adalah penumpuan kepada kaedah-kaedah syarak dan segala himpunannya, memahami hikmah yang dimaksudkan dengannya daripada (Tuhan) yang mensyariatkannya.”<br />[Lihat: Abu al-Fadhl Iyadh bin Musa bin Al-Iyadh, Al-Qadhi Iyadh, Tartib al-Madarik, hal.1806]<br />Oleh yang demikian, dalam membicarakan tentang sesuatu objektif dalam ilmu Maqasid al-Syari`ah memerlukan pemahaman tentang syariat itu sendiri. Juga mestilah selari dengan segala tuntutan hukum-hakam akidah, syariat dan akhlak yang diturunkan oleh Allah S.W.T dan dilaksanakan secara praktikal oleh Rasulullah S.A.W.<br />Kini kedengaran begitu ramai orang yang bukan ahlinya berbicara tentang Fiqh al-Maqasid atau Maqasid al-Syari’ah tanpa mengetahui asas-asasnya dan tanpa memahami prinsip-prinsipnya. Oleh itu, jika semata-mata mengambil maqasid (objectives/purposes) tanpa membawa pelaksanaan syariat adalah terkeluar daripada perbahasan ilmu ini dan membawa kepada kepincangan yang nyata.<br /><strong>Perkembangan Ilmu Maqasid al-Syari`ah</strong><br />Maqasid al-Syari’ah telah berkembang menjadi satu ilmu yang mempunyai disiplin yang tersendiri. Dikatakan tokoh yang membahaskan ilmu ini secara lengkap ialah Al-Imam Abu Ishaq Ibrahim bin Musa al-Syatibi (790H) dalam satu juzuk daripada karyanya Al-Muwafaqat Fi Usul al-Syari`ah.<br />Namun perbahasannya masih lagi dalam kerangka ilmu Usul al-Fiqh dalam kitab tersebut yang asalnya berjudul `Unwan al-Ta'rif bi Usul al-Taklif.<br />Kemudian tokoh yang pertama dipercayai membahaskan ilmu ini secara berasingan ialah Muhammad al-Tahir bin Muhammad yang lebih dikenali sebagai Al-Imam Ibn `Asyur (1393H) melalui kitabnya Maqasid al-Syari`ah al-Islamiyah. Namun seorang lagi tokoh kontemporari iaitu Dr.Abdullah bin Bayyah membahaskan kaitan antara kedua-dua ilmu tersebut dalam kitabnya `Alaqah Maqasid al-Syari`ah bi Usul al-Fiqh yang diterbitkan tahun 1427H.<br />[Prof.Dr.Ahmad al-Raisuni (Universiti Muhammad V, Maghribi): Daurah “Maqasid al-Syari`ah; Majalat wa Afaq” tahun 1429H, anjuran Bahagian Dakwah Kementerian Agama dan Hal Ehwal Islam, Doha - Qatar]<br />Perkembangan ilmu ini telah melalui tiga fasa:<br />Fasa pertama:<br />Perbahasan secara tidak langsung dalam karya para ulama’. Antaranya Imam al-Haramain Dhiya'uddin Abdul Malik bin Yusuf al-Juwaini al-Syafi`i (478H) dalam kitabnya al-Burhan dan dikembangkan perbahasannya oleh Al-Imam Abu Hamid Muhammad bin Muhammad al-Ghazali al-Syafi`i (505H) dalam al-Mustasfa.<br />Fasa kedua:<br />Perkembangan dan penyusunan ilmu Maqasid, iaitu karya Al-Imam al-‘Izz bin Abdul Salam al-Syafi`i (660H) dalam Qawa’id al-Ahkam fi Masalih al-Anam serta Al-Qawa’id al-Sughra dan dinukil dan dikembangkan perbahasannya oleh Al-Imam Syihabuddin Abu al-`Abbas Ahmad bin Idris al-Qarafi al-Maliki (684H) menerusi karyanya al-Furuq.<br />Fasa ketiga:<br />Dibahaskan secara lengkap dan sempurna sebagaimana yang dilakukan oleh Al-Imam Abu Ishaq al-Syatibi (790H) para ulama usuliyyun selepasnya.<br />Terdapat juga ilmuan yang membahaskan perkembangan ilmu Maqasid dari zaman Nabi Muhammad S.A.W, para sahabat, tabi’in sehingga zaman moden ini. Antaranya ialah Dr.Abdul Karim Abdul Hamid al-Khalaf dalam kitabnya Al-Maqasid as-Syar`iyyah al-‘Ammah wa Thuruq Itsbatiha.<br />[Lihat: Darul Jami`ah Dzimar, Republik Yemen – cetakan pertama 1428H/2007M, hal.26-34].</div>
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Wallahu a'lam.</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-45180543667270981212016-09-28T21:58:00.001-07:002016-09-28T21:58:13.872-07:00<div style="background-color: #e8dfc2; color: maroon; font-family: 'Times New Roman', Times, serif;">
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<span style="font-size: x-large;"><strong><span style="font-family: 'Times New Roman';">The Autobiography of a Moroccan Soufi</span></strong></span></div>
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<span style="font-size: large;"><span style="font-family: 'Times New Roman';">Ahmad Ibn'Ajiba (1747-1809)</span></span></div>
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Ibn Ajiba, an 18th-century Moroccan saint in <span style="text-decoration: underline;">the Darqawi Sufi lineage</span>, wrote his fahrasa or autobiography not for the pleasure of talking about himself but "to celebrate God's kindness" by informing others of the graces bestowed on him. This account details Ibn Ajiba's travels in search of both secular and spiritual knowledge; his entrance on a Sufi path strongly based within the Islamic tradition; and the social, intellectual, and spiritual struggles that such a search entailed. He spent time in prison, and time in ecstasy. </div>
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<span style="font-family: 'Times New Roman';">He tells his tale with humility and a sense of humor, and the story manages to be at the same time practical (details of how much he paid to workmen to build a house or advice to his followers on how to consummate their marriages) and spiritual (explaining the subtleties of mystical experience and how the esoteric way is superior to the exoteric). His zeal for both intellectual learning and the devotional path are apparent on every page. Long unavailable to Western readers, this new English translation by David Streight is based on the contemporary French version by Jean-Louis Michon, a longtime scholar of Islamic culture and traditional ideas in the North African country where Ibn Aijba lived and taught. </span></div>
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<span style="font-family: 'Times New Roman';"> " This lengthy and fascinating book is a rare example of the genre of autobiography in Islamic literature. It deals with everything from the little details of everyday life to the mystical states experienced on the path to God. It will be welcomed by everyone interested in the day-to-day workings of Islamic society, the interplay between "exoteric" and "esoteric" learning in the dynamics of Islamic understanding, and the place of the Sufi path in the personal and social life of the community. Recommended for historians and anthropologists, general readers, spiritual seekers, and Sufi adepts."</span></div>
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<span style="font-family: 'Times New Roman';"> - William C. Chittick, State University New York</span></div>
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<span style="font-family: 'Times New Roman';">" A fascinating account of the life of a prolific, yet little known, Moroccan Sufi that casts special light on the socio-cultural and religious milieu of eighteenth-century northwest Africa. By tracing the events of his life between the extremes of the mundane and the spiritual, Ibn ‘Ajiba paints a detailed and engaging picture of what a person eager for spiritual fulfillment had to learn, practice, and endure along the path of Sufism. In addition to the details of his genealogy, marriages, travels, contact, the geographical and tribal “maps” of his world (of interest to anthropologists and social historians), Ibn ‘Ajiba provides some insightful commentaries on the Islamic exoteric and esoteric sciences and alludes to the canonical texts in circulation. His preoccupation with the intricacies of daily life foregrounds his reflections and experiences gracefully against the rich, and often disharmonious mosaic of the social, intellectual, pedagogical, and moral values of the time. Michon’s rendering of the original text into French is masterful and elegant, and Streight’s competent translation into English has the subtlety and transparency necessary to reveal Michon’s erudite scholarship. The book will be of interest to scholars of Sufism and the socio-cultural history of Morocco and North Africa."</span></div>
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<span style="font-family: 'Times New Roman';"> - Samer Akkach, University of Adelaide</span></div>
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<span style="font-family: 'Times New Roman';">“One Day I was in my khalwa, on the upper floor of the house. One of my wives got into a rage and came in seething with jealousy. She came up to where I was, grabbed me by the collar, and pulled me, rolling down the stairs; then she showed me out the door and bolted it, forcing me to spend the night outdoors.” [1] This amusing anecdote is taken from the chapter on ‘Regarding Women We Have Married…’ from Ahmad Ibn Ajiba’s Fahrasa. For those who are light readers like myself and fall asleep within ten minutes of opening a book, the humour and style of the Fahrasa will keep you awake beyond those crucial opening minutes! However, care needs to be taken when reading the book as it is a secondary translation, based on a French translation of the original Arabic by Jean Louis-Michon.</span></div>
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<span style="font-family: 'Times New Roman';">The Fahrasa is an autobiography by ibn Ajiba who was an 18th century Darqawi [2] Sufi Shaykh from the Maghreb. The book is a narrative of the journey Ibn Ajiba undertook to seek worldly and religious knowledge. The early chapters concentrate on his background and the company of virtuous and noble people that he kept. We see that he had a traditional scholarly upbringing, memorising Qur’an and hadith and devoted his time to the exoteric sciences.<br />Ibn Ajiba took the Darqawi tariqa around 1793-1794, and describes the trials that he was inflicted with later. It was not until Ibn Ajiba began studying and living the science of tasawwuf that he had his epiphanic opening which he describes as light shining into his heart. It is at this stage in the Fahrasa that ibn Ajiba makes a distinction between exoteric and esoteric knowledge and explains the nature and structure of the latter.<br />Those of us not acquainted with the methods of self-purification practised by the Sufis might be puzzled by an example illustrated in chapter eleven. Ibn Ajiba is ordered by his Shaykh to carry garbage over his shoulders and go begging through the markets in Tetuan. Through this exercise, he was shown the virtue of humility in its existential reality, rather than from mere examples and exhortations from a text. An emphasis is made of the importance of action based on knowledge, with reference to Ibn ‘Ata Allah’s </span><span style="font-family: 'Times New Roman';">seminal Sufi treatise, ‘The Hikam’. [3] Ibn Ajiba emphasises the necessity of a Shaykh for a murshid to reach his goal, ‘for the slightest deviation from the road that is laid out results in making the goal by a great distance.’ [4]<br />This book is also an interesting read for people interested in the history of the period and the Fahrasa gives an excellent account of the socio-cultural milieu of ibn Ajiba’s Morocco. Many facts and details relating to ibn Ajiba’s life are also mentioned. A good example is the description of the ijaza system through which the author was given proof of his competency over works studied with scholars. From personal accounts to spiritual and practical experiences one is kept intrigued and interested by the life of this great author.<br />References:<br />1. The Autobiography (Fahrasa) of a Moroccan Soufi: Ahmad ibn Ajiba (1747-1809), p. 153.<br />2. Shaykh ad-Darqawi, the founder of a major branch of the Shadhiliyyah Order in North Africa in the 13th/19th century.<br />3. A great Sufi Shaykh who was also a Muhaddith, Da’i, and Maliki jurist, Abu al-Fadl Ibn `Ata Allah al-Iskandari (d. 709) is the author of ‘al-Hikam’ (Aphorisms).<br />4. The Autobiography (Fahrasa) of a Moroccan Soufi: Ahmad ibn Ajiba (1747-1809), p. 101.</span></div>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-69529428300736740662016-09-28T00:25:00.001-07:002016-09-28T00:25:12.832-07:00<ul id="main_content" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; clear: both; font-family: georgia, serif; font-size: 16px; line-height: 16px; list-style: none; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">
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Muhammad Marmaduke Pickthall</h2>
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(Gerrard Winstanley)</div>
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Marmaduke Pickthall</div>
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Before we consider the life-story of the British Muslim and Koranic translator, Muhammad Marmaduke Pickthall, it is as well to recall that aspect of the practice of every believer without which there are only ashes: holiness of life. In the case of Pickthall, this was a luminous, steadily progressing reality which impressed all who came into contact with him. Even his unbelieving first biographer, Anne Fremantle, opined that ‘had he changed from evangelical or even from high church Anglicanism to the Roman faith, doubtless the machinery of sanctification would have by now been set to work.’ He was a man of discreet charity, the extent of whose generosity was only discovered after his death. He turned down lucrative and prestigious speaking tours and the pleasures of travel in favour of his last and, in his eyes, greatest project, acting as headmaster to Muslim boys in Hyderabad. He witnessed the dismemberment of his beloved Ottoman Caliphate while rejecting bitterness and calls for violent revenge, convinced that Allah’s verdict was just, and that in the circumstances of the age, Islam’s victory would come through changing an unjust world from within. Above all, he was a man who constantly kept Allah and His providence in mind.</div>
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Pickthall’s humility did not prevent him from taking a rightful pride in his ancestry, which he could trace back to a knight of William the Conqueror’s day, Sir Roger de Poictu, from whom his odd surname derives. The family, long settled in Cumberland, came south in Dutch William’s time, and Pickthall’s father Charles, an Anglican parson, was appointed to a living near Woodbridge in Suffolk. Charles’ wife, whom he married late in life, was Mary O’Brien, who despite her Irish name was a staunchly nonconformist daughter of Admiral Donat Henry O’Brien, a hero of the same Napoleonic war which brought Sheikh Abdullah Quilliam’s grandfather fame as master of<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Victory</em> at Trafalgar. O’Brien, immortalised by Marryat in <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Masterman Ready</em>, passed on some of his heroic impulses to his grandson Marmaduke, who throughout his life championed a rather Shavian ideal of the saint as warrior. It may be no coincidence that Pickthall, Quilliam and, before them, Lord Byron, who all found their vocation as rebellious lovers of the East, were the grandsons of naval heroes.</div>
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Marmaduke was born in 1875, and when his father died five years later the family sold the Suffolk rectory and moved to the capital. For the little boy the trauma of the exodus from a country idyll to a cold and cheerless house in London was a deep blow to the soul, and his later delight in the freedom of traditional life in the Middle East may have owed much to that early formative transition. The claustrophobia was only made worse when he entered Harrow, whose arcane rituals and fagging system he was later to send up in his novel <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Sir Limpidus</em>. Friends were his only consolation: perhaps his closest was Winston Churchill.</div>
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Once the sloth and bullying of Harrow were behind him he was able to indulge a growing range of youthful passions. In the Jura he acquired his lifelong love of mountaineering, and in Wales and Ireland he learned Welsh and Gaelic. So remarkable a gift for languages impelled his teachers to put him forward for a Foreign Office vacancy; yet he failed the exam. On the rebound, as it were, he proposed to Muriel Smith, the girl who was to become his wife. She accepted, only to lose her betrothed for several years in one of the sudden picaresque changes of direction which were to mark his later life. Hoping to learn enough Arabic to earn him a consular job in Palestine, and with introductions in Jerusalem, Pickthall had sailed for Port Said. He was not yet eighteen years old.</div>
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The Orient came as a revelation. Later in life he wrote: ‘When I read <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The Arabian Nights</em> I see the daily life of Damascus, Jerusalem, Aleppo, Cairo, and the other cities as I found it in the early nineties of last century. What struck me, even in its decay and poverty, was the joyousness of that life compared with anything that I had seen in Europe. The people seemed quite independent of our cares of life, our anxious clutching after wealth, our fear of death.’ He found a khoja to teach him more Arabic, and armed with a rapidly increasing fluency took ship for Jaffa, where, to the horror of European residents and missionaries, he donned native garb and disappeared into the depths of the Palestinian hinterland.</div>
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Some of his experiences in the twilight of that exotic world may be re-read in his travelogue, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Oriental Encounters</em>. He had found, as he explains, a world of freedom unimaginable to a public schoolboy raised on an almost idolatrous passion for The State. Most Palestinians never set eyes on a policeman, and lived for decades without engaging with government in any way. Islamic law was administered in its time-honoured fashion, by qadis who, with the exception of the Sahn and Ayasofya graduates in the cities, were local scholars. Villages chose their own headmen, or inherited them, and the same was true for the bedouin tribes. The population revered and loved the Sultan-Caliph in faraway Istanbul, but understood that it was not his place to interfere with their lives.</div>
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It was this freedom, as much as intellectual assent, which set Marmaduke on the long pilgrimage which was to lead him to Islam. He saw the Muslim world before Westernisation had contaminated the lives of the masses, and long before it had infected Muslim political thought and produced the modern vision of the Islamic State, with its ‘ideology’, its centralised bureaucracy, its secret police, its <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Pasdaran</em> and its <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Basij</em>. That totalitarian nightmare he would not have recognised as Muslim. The deep faith of the Levantine peasantry which so amazed him was sustained by the sincerity that can only come when men are free, not forced, in the practice of religion. For the state to compel compliance is to spread vice and disbelief; as the Arab proverb which he well-knew says: ‘If camel-dung were to be prohibited, people would seek it out.’</div>
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Throughout his life Pickthall saw Islam as radical freedom, a freedom from the encroachments of the State as much as from the claws of the ego. It also offered freedom from narrow fanaticism and sectarian bigotry. Late Ottoman Palestine was teeming with missionaries of every Christian sect, each convinced, in those pre-ecumenical days, of its own solitary rightness. He was appalled by the hate-filled rivalry of the sects, which, he thought, should at least be united in the land holy to their faith. But Christian Jerusalem was a maze of rival shrines and liturgies, where punches were frequently thrown in churches, while the Jerusalem of Islam was gloriously united under the Dome, the physical crown of the city, and of her complex history.</div>
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1897 found him in Damascus, the silent city of lanes, hidden rose-bowers, and walnut trees. It was in this deep peacefulness, resting from his adventures, that he worked methodically through the mysteries of Arabic grammar. He read poetry and history; but seemed drawn, irresistibly, to the Holy Qur’an. Initially led to it by curiosity, he soon came to suspect that he had unearthed the end of the Englishman’s eternal religious quest. The link was Thomas Traherne and Gerrard Winstanley, who, with their nature mysticism and insistence on personal freedom from an intrusive state or priesthood, had been his inspiration since his early teens. Now their words seemed to be bearing fruit.</div>
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Winstanley is an important key to understanding Pickthall’s thought. His 1652 masterpiece, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Law of Freedom on a Platform</em>, had been the manifesto of the Digger movement, the most radical offshoot of Leveller Protestantism. In this book, which deeply shaped the soul of the young Pickthall, Winstanley outlined what was to become the essence of Christian Socialism. The Diggers believed in the holiness of labour, coming by their name when, in 1649, Winstanley and a group of friends took over a plot of waste land at Walton-on-Thames, planting corn, beans and parsnips. This gesture was, Pickthall realised in Damascus, illegal in Christendom, but was precisely the Shari‘a principle of<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">ihya al-mawat</em>, gaining entitlement to land by reviving it after its ‘death by neglect’. The Diggers were held together, not by cowed obedience to a religious state, but by love among themselves, fired and purified by the dignity of labour.</div>
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It soon became clear to Pickthall that their Dissenting theology, which moved far beyond Calvin in its rejection of original sin and orthodox Trinitarian doctrine, and its emphasis on knowing God through closeness to nature, was precisely the message of Islam. This was a religion for autonomous communities, self-governing under God, each free to elect its own minister.</div>
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The God of the Diggers was a god of Reason – not the mechanical dictator whom Blake was to scorn as Urizen, ‘blind ignorance’, but reason as illuminated by God through the practice of the virtues and communion with nature. Superstition and priestcraft were abhorred. The Reason-God was immanent in creation, which, for Winstanley, as for Traherne and the Cambridge Platonists, was a blessed sign of God’s nearness. Winstanley had dipped into the Hermetic wisdom of the age, and, like the Quakers with whom we was for a time associated, absorbed something of the spirit of Islam through the Italian esoterists Ficino, Bruno, and Campanella. It was not for nothing that the first English rendering of the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Basmala</em> was made by an enthusiastic Quaker, George Keith, who translated it as ‘In the Name of the Lord the merciful Commiserator.’ Somewhat later, Robert Barclay, the greatest name in English Quaker theology, borrowed extensively from Ibn Tufayl. By all these channels Islam had enriched and uplifted English Dissent.</div>
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Another Digger theme which attracted Pickthall was their communitarian optimism. Winstanley had written: ‘In Cobham on the little heath our digging there goes on, And all our friends they live in love, as if they were but one.’ The brotherhood of Muslims which he observed in Syria, the respect between Sunnis and Shi‘is, and their indifference to class distinctions in their places of worship, seemed to be the living realisation of the dreams of English radicals at the time of Cromwell’s Commonwealth. This theme of Muslim brotherhood was to be fundamental in Pickthall’s later writing and preaching. No less important was the Digger rejection of traditional Church exclusivism. Irrespective of creed, they thought, all men were candidates for salvation. Christ’s sacrifice indicated, in its orthodox understanding, a meanness unworthy of a loving God, Who can surely accept the repentance of any faithful monotheist, whether or not he had been bathed in the blood of His son.</div>
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Oddly, then, Pickthall came home in Damascus. The picaresque adventures of his days in Palestine had given way to a serious spiritual and intellectual quest. Like Henry Stubbe, another Commonwealth dissident, he saw in Islam the fulfilment of the English dream of a reasonable and just religion, free of superstition and metaphysical mumbo-jumbo, and bearing fruit in a wonderful and joyful fellowship. As the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">New Statesman</em> put it in 1930, reviewing his Koranic translation: ‘Mr Marmaduke Pickthall was always a great lover of Islam. When he became a Muslim it was regarded less as conversion than as self-discovery.’</div>
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If this was his Road to Damascus, why, then, did he hold back? Some have thought that the reason was his concern for the feelings of his aged mother, with her own Christian certainties. This was his later explanation:</div>
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‘The man who did not become a Muslim when he was nineteen years old because he was afraid that it would break his mother’s heart does not exist, I am sorry to say. The sad fact is that he was anxious to become a Muslim, forgetting all about his mother. It was his Muslim teacher – the Sheykh-ul-Ulema of the great mosque at Damascus – a noble and benign old man, to whom he one day mentioned his desire to become a Muslim, who reminded him of his duty to his mother and forbade him to profess Islam until he had consulted her. ‘No, my son,’ were his words, ‘wait until you are older, and have seen again your native land. You are alone among us as our boys are alone among the Christians. God knows how I should feel if any Christian teacher dealt with a son of mine otherwise than as I now deal with you.’ […] If he had become a Muslim at that time he would pretty certainly have repented it – quite apart from the unhappiness he would have caused his mother, which would have made him unhappy – because he had not thought and learnt enough about religion to be certain of his faith. It was only the romance and pageant of the East which then attracted him. He became a Muslim in real earnest twenty years after.’</div>
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He left Damascus, then, without Islam. But jobs were beckoning. The British Museum offered him a post on the basis of his knowledge of ancient Welsh and Irish, but he declined. He was offered the vice-consulship at the British consulate in Haifa, but this was withdrawn when it was learnt how young he was. His family, and his patient Muriel, summoned him home, and, penniless, he obeyed.</div>
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He travelled back slowly, considering the meaning of his steps. As he left the sun behind him, he seemed to leave courtesy and contentment as well. The Muslims were the happiest people on earth, never complaining even when faced with dire threats. The Christians among them were protected and privileged by the Capitulations. The Ottoman Balkans, under the sultans a place of refuge for victims of church wars, had been cruelly diminished by crusade and insurrection, prompted, in every case, from outside. He saw the Morea, the first land of Greek independence, in which a third of a million Muslims had been slaughtered by priests and peasants. The remaining corners of Ottoman Europe seemed overshadowed by a similar fate; but still the people smiled. It was the grace of <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">rida</em>.</div>
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Back in London, Pickthall recalled his romantic duties. He paced the pavement outside Muriel’s home in the time-honoured way, and battered down her parents’ resistance. They married in September 1896, the groom having fasted the previous day as a mark of respect for what he still considered a sacrament of the Church. Then he bore her swiftly away to Geneva, partly for the skiing, and partly, too, to associate with the literary circles which Pickthall admired.</div>
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During his sojourn in the dour Calvinist capital, Pickthall honed the skills which would make him one of the world’s most distinguished exponents both of novel-writing, and of the still underdeveloped sport of skiing. He began a novel, and kept a diary, in which, despite his youth, his mature descriptive gift is already evident. He wrote of</div>
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‘a pearly mist delicately flushed from the sunset, on lake and mountains. The twin sails of a barque and the hull itself seemed motionless, yet were surely slipping past the piers. There was something remote about the whole scene, or so it appeared to me. I was able to separate myself from the landscape: to stand back, as it were, and admire it as one admires a fine painting. I crossed a bridge: starless night on the one hand: dying day on the other. There was a mist about the city: a mist that glowed with a blue spirit light which burned everywhere or nowhere, out of which the yellow lights looked over their dancing semblance in the water watchfully, as from a citadel. The distance of the streets was inundated with stagnant grey light, from which the last warmth of light had just faded. As I penetrated the city it had no other light than that which the street lamps gave it, and the glow from a lamp-lit window here and there. But the sky was still pale and green, with a softness as of velvet. The great round globules of electric light, rising up on the bridge against illimitable space, and their lengthened reflections, caught the eye and blinded it.’</div>
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But this landscape concealed a <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">tristesse</em>, the local mood that Byron had dubbed ‘Lemancholy.’ By morning, a thick fog</div>
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‘hung over the city, like a veil on the face of a plain woman, hiding blemishes and defects, softening all hardness of outline, soothing with the suggestion of a non-existent beauty. It is a law of nature, as it is of art, that half-revelation is more attractive than nakedness. Unhappily there is another law which forbids a man to rest content until he has stripped his ideal and beheld it naked. Hence the end of most men’s dreams is disappointment. And this disappointment is proportionate to what the world calls success.’</div>
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By the shores of Lake Leman, then, the novelist-in-waiting acquired his love of light, which later became one of the strengths and hallmarks of his mature prose. Here, too, he developed that sense of the fragility, even the unreality, of observed nature, and the superficial nature of man’s passage upon it, which enrich his novels, and increased the readiness of his heart for Islam. In all these ways, his writing mirrored the sensitivity of the paintings of his great fellow-converts, Ivan Agueli, and Etienne Dinet. Agueli’s tableaux have a Sibelian sense of misty timelessless; while Dinet’s exuberant Algerian and Meccan paintings recall the Muslim sense that God is present in our daily joys: the utter ubiquity of the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">qibla</em>. Pickthall’s novels, at their best, resemble a marriage of the two styles, just as he found in Islamic faith the ideal which he had sought in Christianity: a medieval liturgy combined with a low ecclesiology, the hieratic dignity of Laud invigorated by the social passions of Dissent.</div>
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On the surface, however, his religious needs seemed to be satisfied by an increasingly high Anglicanism. He frequently fasted and took communion, and insisted (to the annoyance of his chapelbound in-laws) on the truth of the Apostolic Succession. Behind this, however, his notebooks indicate a robust willingness to accept and face doubts, and even a solid cynicism about the ultimate truth of God; he wrestled with these difficulties, seeking help in the secular philosophy of the day, eventually to emerge, as al-Ghazali had done, a stronger man.</div>
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Rare is the secular soul that can produce true literature; and Pickthall’s youthful agonies over faith energise the first of his writings to see print: his short stories ‘Monsieur le Président’ and ‘The Word of an Englishman’, both published in 1898. The novel he had begun in Switzerland was never published: it is simple juvenilia, a laboratory experiment that in print would have done him no good at all. Sadly, his first published novel, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">All Fools</em>, was little better, and contained morally problematic passages which were to saddle him in later years with the reputation of a libertine. Even his mother was disturbed by the most offending passage in the book, which used the word ‘stays’, an unmentionable item of Victorian underwear. The Anglican Bishop of Jerusalem, to whom Pickthall unwisely sent a copy, was similarly agitated, and the young novelist lost many friends. Soon he bought up the unsold copies, and had them destroyed.</div>
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But by then he had already written much of the novel that was to catapult him to fame as one of the bestselling English novelists of the day: <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Said the Fisherman</em>. This was published by Methuen in 1903, to spectacularly favourable reviews. A blizzard of fan-mail settled on his doormat. One especially pleasant letter came from H.G. Wells, who wrote, ‘I wish that I could feel as certain about my own work as I do of yours, that it will be alive and interesting people fifty years from now.’ Academics such as Granville Browne heaped praises upon it for its accurate portrayal of Arab life. In later years, Pickthall acknowledged that the novel’s focus on the less attractive aspects of the Arab personality which he had encountered in Palestine could never make the book popular among Arabs themselves; but even after his conversion, he insisted that the novelist’s mission was not to propagandise, but to tease out every aspect of the human personality, whether good or bad. As with his great harem novel, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Veiled Women</em>, he was concerned to be true to his perceptions; he would document English and Oriental life as he found it, not as he or others would wish it to be. The greatness of the Oriental vision would in this way shine through all the brighter.</div>
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His next novel returned him to England. <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Enid</em> is the first of his celebrated Suffolk tales, reminiscent in some respects of the writings of the Powys brothers. It was followed by<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The House of Islam</em>, which he wrote while nursing his mother in her final illness, and at a time when his life was saddened by the growing realisation that he would never have children. The novel is unsteady and still immature: still only in his twenties, Pickthall could manage the comic scenes of <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Said the Fisherman</em>, but could not fully sustain the grave, tragic theme which he chose for <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The House</em>, which described the anguish of a Muslim compelled to take his sick daughter to a Western Christian doctor when traditional remedies had failed.</div>
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This productive but sober period of his life ended in 1907. An invitation to St James’s Palace to meet the wife of Captain Machell, advisor to the Egyptian Prime Minister Mustafa Fahmi Pasha, began with a discussion of his books, and led to an invitation to Alexandria.</div>
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Pickthall accepted with alacrity, and soon was back in his beloved East. In native dress again, he travelled through the countryside, marvelling at the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">mawlid</em> of al-Sayyid al-Badawi in Tanta, and immersing himself in Arab ways. The result was a series of short stories and his novel <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Children of the Nile</em>. It also offered an opportunity to help his friend James Hanauer, the Anglican chaplain at Damascus, edit his anthology of Muslim, Christian and Jewish tales, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Folklore of the Holy Land</em>.</div>
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1908 brought intimations of the collapse of the old world. At first, the Young Turk revolution seemed to presage a renewed time of hope for the Empire. Pickthall welcomed the idealistic revolutionaries, imagining that they would hold the empire together better than the old Sultan, with his secretive ways. Here, perhaps, is the essence of his apparent remoteness towards Sheikh Abdullah Quilliam. Quilliam had been a confidant of Abdul Hamid, ‘the Sultan’s Englishman’, his private advisor and his emissary on sensitive missions to the Balkans. Quilliam knew the Sultan as Pickthall never did, and must have felt that his opposition to the Young Turk movement was fully vindicated by the disasters of the Balkan War of 1912, when the Empire lost almost all her remaining European territories to vengeful Christians. More calamitous still was the Unionist decision to cast in its lot with Prussian militarism during the First World War. Pickthall, too, became anxious for Turkey, seeing that the old British policy of upholding the integrity of the Ottoman Empire, which had begun even before Britain intervened on Turkey’s side in the Crimean War, and had been reinforced by Disraeli’s anti-Russian strategy, was steadily disintegrating in the face of Young Turk enthusiasm for Germany.</div>
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Coup and counter-coup let much gifted Osmanli blood. The Arabs and the Balkan Muslims, who had previously looked up to the Turks for political and religious leadership, began to wonder whether they should not heed the mermaid calls of the European Powers, and press for autonomy or outright independence from the Porte. Behind the agitation was, on the one hand, the traditional British fear that, in the words of Sir Mark Sykes, ‘the collapse of the Ottoman Empire would be a frightful disaster to us.’ On the other were ranged the powers of bloodsucking French banks, Gladstonian Christian Islamophobia, and a vicious pan-Slavism bankrolled from the darker recesses of Moscow’s bureaucracy.</div>
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Sheikh Abdullah Quilliam, that undying Empire loyalist, fired off a hot broadside of polemic:</div>
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‘List, ye Czar of “Russia’s all,”<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Hark! The sound of Freedom’s call,<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Chanting in triumphant staves,<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />“Perish tyrants! Perish knaves!”’</div>
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Like Pickthall, he knew that the integrity of the traditional free lands of Islam was threatened not by internal weakness so much as by the Russian system of government, which, as Pickthall saw, ‘must have war. War is a necessity of its existence, for an era of peace would inevitably bring to pass the revolution which has long been brewing.’ The collapse of the Ottoman Empire, he knew, would plunge the region into disorder for an age. He had no confidence in the ability of Arab or Balkan peoples to recreate the free and stable space which the Ottomans, at their best, had supplied, and he lamented the Foreign Office’s change of heart. ‘An independent Turkey,’ he opined, ‘was regarded by our older, better-educated statesmen as just as necessary […] as a safety-valve is to a steam-engine: do away with it – the thing explodes.’ Lawrence and his Arab allies would soon demonstrate the truth of his predictions.</div>
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Pickthall was never fully at ease with the Unionists. In later years, he must frequently have wondered whether Quilliam’s insistent conservatism, now to be manifested in support for the Liberal party of Old Turks, was not the course of a wiser head. Quilliam had lived behind the scenes at Yildiz Palace, and knew Abdul Hamid as few others had done; and he had trusted, even loved the man. The Young Turks promised a new dawn for Islam, the Caliphate and the entire Muslim world; but their Turanian preoccupations were liable to alienate the very minorities that they claimed to emancipate from the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">dhimma</em> rules. Quilliam had urged the Sultan to allow the Balkan Muslims to retain their arms; the Unionists had disarmed them; and the results were to be seen in the tragic refugee columns that escaped the religious pogroms of 1912 and 1913.</div>
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As the dismal news rolled in, it seemed as though Heaven had finally abandoned the Empire to its fate. In England, Pickthall campaigned vigorously on Turkey’s behalf, but could do nothing against the new Foreign Secretary, Sir Edward Grey, who was, as Granville Browne commented, ‘russophile, germanophobe, and anti-Islamic.’ He wrote to a Foreign Office official demanding to know whether the new arrangements in the Balkans could be considered to further the cause of peace, and received the following reply: ‘Yes, and I’ll tell you why. It is not generally known. But the Muslim population has been practically wiped out – 240,000 killed in Western Thrace alone – that clears the ground.’</div>
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While campaigning for the dying Empire, Pickthall found time for more novels. <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Larkmeadow</em>, another Suffolk tale, appeared in 1911, and in 1913 he produced one of his masterpieces, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Veiled Women</em>. This follows <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Saïd</em> in its realistic, often Zola-like depiction of Middle Eastern life, but now there is an undercurrent of polemic. Edwardian imperial convictions about the evils of slavery stood little chance against the charming reality of a Cairo harem, where concubinage was an option desired earnestly by many Circassian girls, whose slave-guardians thanked God for the ease of their lot. Lord Cromer, although generally contemptuous of Egyptian ways, made an exception in the case of slavery, an institution whose Islamic expression he was able grudgingly to respect:</div>
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‘It may be doubted (Cromer wrote) whether in the majority of cases the lot of slaves in Egypt is, in its material aspects, harder than, or even as hard as that of many domestic servants in Europe. Indeed, from one point of view, the Eastern slave is in a better position than the Western servant. The latter can be thrown out of employment at any moment. […] Cases are frequent of masters who would be glad to get rid of their slaves, but who are unable to do so because the latter will not accept the gift of liberty. A moral obligation, which is universally recognised, rests on all masters to support aged and infirm slaves till they die; this obligation is often onerous in the case of those who have inherited slaves from their parents or other relatives.’ (Lord Cromer,<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Modern Egypt</em>, New York, 1908, II, 496-7.)</div>
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In its portrayal of the positive aspects of polygamy and slavery, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Veiled Women</em> was calculated to shock. It was, perhaps for this reason, one of his least popular works.</div>
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During the same period Pickthall contributed to the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">New Age</em>, the fashionable literary magazine supported by Bernard Shaw, sharing its pages, almost weekly, with Ezra Pound, D.H. Lawrence, and G.K. Chesterton. As a literary figure, if not as a political advocate, he had arrived.</div>
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<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Veiled Women</em> gave him the fare to Istanbul. Lodged with a German lady (Miss Kate, Turkicised to Misket Hanum) in a house in the quiet suburb of Erenköy, he gathered material for his dramatic but sad <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">With the Turk in Wartime</em>, and his <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The</em> <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Early Hours</em>, perhaps the greatest of his novels. He also penned a series of passionate essays, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The Black Crusade</em>. During this time, despite the Balkan massacres, Christians went unmolested in the great city. He recorded a familiar scene at the Orthodox church in Pera one Easter Friday: ‘four different factions fighting which was to carry the big Cross, and the Bishop hitting out right and left upon their craniums with his crozier; many people wounded, women in fits. The Turkish mounted police had to come in force to stop further bloodshed.’ It was a perfect image of the classical Ottoman self-understanding: without the Sultan-Caliph, the minorities would murder each other. The Second Balkan War, which saw the victorious Orthodox powers squabbling over the amputated limbs of Turkey, looked like a full vindication of this.</div>
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Pickthall returned to an England full of glee at the Christian victories. As a lover of Turkey, he was shattered by the mood of triumph. The Bishop of London held a service of intercession to pray for the victory of the Bulgarian army as it marched on Istanbul. Where, in all this, was Pickthall’s high Anglicanism?</div>
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It was the English mood of holy war which finally drove him from the faith of his fathers. He had always felt uncomfortable with those English hymns that curse the infidel. One particular source of irritation was Bishop Cleveland Coxe’s merry song:</div>
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‘Trump of the Lord! I hear it blow!<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Forward the Cross; the world shall know<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Jehovah’s arms against the foe;<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Down shall the cursed Crescent go!<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />To arms! To arms!<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />God wills it so.’</div>
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And now, in a small Sussex village church, Pickthall heard a vicar hurling imprecations against the devilish Turk. The last straw was Charles Wesley’s hymn ‘For the Mahometans’:</div>
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‘O, may thy blood once sprinkled cry<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />For those who spurn Thy sprinkled blood:<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Assert thy glorious Deity<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />Stretch out thine arm thou triune God<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />The Unitarian fiend expel<br style="line-height: 1; margin: 0px; padding: 0px; transition: all 0.5s ease-out;" />And chase his doctrines back to Hell.’</div>
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Pickthall thought of the Carnegie Report, which declared, of the Greek attack on Valona, that ‘in a century of repentance they could not expiate it.’ He thought of the forced conversions of the Pomaks in Bulgaria. He remembered the refugees in Istanbul, their lips removed as trophies by Christian soldiers. He remembered that no Muslim would ever sing a hymn against Jesus. He could stand no more. He left the church before the end of the service, and never again considered himself a Christian.</div>
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The political situation continued to worsen. Horrified by the new British policy, which seemed hell-bent on plunging the Balkans and the Middle East into chaos, the Young Turks strengthened their ties with Berlin. Meanwhile, the British government, driven by the same men who had allowed the destruction of Macedonia and Thrace, marched headlong towards war with the Central Powers. In August 1914, Winston Churchill seized two Turkish dreadnoughts, the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Sultan Osman</em> and the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Reshadiye</em>, which were under construction in a British yard. The outrage in Turkey was intense. Millions of pounds had been subscribed by ordinary Turks: women had even sold their hair for a few coppers and schoolboys made do with dry bread in order to add to the fund. But the ships were gone, and with them went Pickthall’s last hopes for a peaceful settlement. The hubris of nationalistic Europe, the tribal vanity which she pressed on the rest of the world as the sole path to human progress, was about to send millions of young men to their deaths. The trigger was the murder of Archduke Franz Ferdinand by a Serbian nationalist, on the streets of Sarajevo.</div>
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The war had broken Europe’s ideals, and the machines of Krupp lent new efficiency to her patriotic hatreds. The Hun reached the Marne, and English dowagers strangled their dachshunds with their own hands. It was no time to be a Turcophile. But Pickthall had found a new source of strength. The pride of human autonomy had been shown a lethal fantasy; and only God could provide succour. But where could He be found?</div>
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In 1913, Lady Evelyn Cobbold, the Sutherland heiress and traveller, tried to convert him during a dinner at Claridges, explaining that the waiters would do perfectly well as witnesses. He politely demurred; but he could marshal no argument against hers. What he had seen and described, she had lived. As an English Muslim woman familiar with the heart of Asia, she knew that his love for Islam was grounded in much more than a Pierre Loti style enjoyment of exotica. And so, on 29 November 1914, during a lecture on ‘Islam and Progress’, he took the plunge, joining countless others of his kind. From now on, his life would be lived in the light of the One God of Islam. Muriel followed him soon afterwards.</div>
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The war ground on, and Pickthall watched as the Turks trounced the assembled British and colonial troops at Gallipoli, only to be betrayed by the Arab uprising under Lawrence. Like Evelyn Cobbold, Pickthall despised Lawrence as a shallow romantic, given to unnatural passions and wild misjudgements. As he later wrote, reviewing the<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Seven Pillars of Wisdom:</em></div>
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‘He really thought the Arabs a more virile people than the Turks. He really thought them better qualified to govern. He really believed that the British Government would fulfil punctually all the promises made on its behalf. He really thought that it was love of freedom and his personal effort and example rather than the huge sums paid by the British authorities and the idea of looting Damascus, which made the Arabs zealous in rebellion.’</div>
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While Europeans bloodied each others’ noses, and encouraged the same behaviour in others, Pickthall began to define his position in the British Muslim community. The Liverpool congregation had lost its mosque in 1908, and Sheikh Abdullah had gone to ground in the Turkish town of Bostancik, to return as the mysterious Dr Henri Marcel Leon, translator of Mevlevi <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">ghazals</em> and author of a work on influenza. There was a prayer-room in Notting Hill, and an Islam Society, a Muslim Literary Society, and also the eccentric Anglo-Moghul mosque in Woking. In all these institutions Pickthall assumed the role of a natural leader. He had no patience with the Qadiani sect (‘I call myself a Sunni Muslim of the Hanafi school’, he said in self-definition), but when Khwaja Kamaluddin, suspected by many even then of Qadiani sympathies, returned to India in 1919, Pickthall preached the Friday sermons in Woking. ‘If there is one thing that turns your hair grey, it is preaching in Arabic’, he later remarked, perhaps recalling the caliph Umar II’s words that ‘mounting the pulpits, and fear of solecisms, have turned my hair grey.’ He preached in London as well, and in due course some of his <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">khutbas</em> found their way into print, drawing the attention of others in the Muslim world. In addition, he spent a year running an Islamic Information Bureau in Palace Street, London, which issued a weekly paper, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The Muslim Outlook</em>.</div>
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The <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Outlook</em> was funded by Indian Muslims loyal to the Caliphate. The Khilafatist movement represented a dire threat to British rule in India, which had previously found the Muslims to be less inclined to the independence party than the Hindus. But the government’s policy was too much to bear. On January 18, 1918, Lloyd George had promised Istanbul and the Turkish-speaking areas of Thrace to post-war Turkey; but the reality turned out rather differently. Istanbul was placed under Allied occupation, and the bulk of Muslim Thrace was awarded to Greece. This latest case of Albion’s perfidy intensified Indian Muslim mistrust of British rule. Gandhi, too, encouraged many Hindus to support the Khilafat movement, and few Indians participated in the Raj’s official celebration of the end of the First World War. Instead, a million telegrams of complaint arrived at the Viceroy’s residence.</div>
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Pickthall was now at his most passionate:</div>
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‘Objectivity is much more common in the East than in the West; nations, like individuals, are there judged by their words, not by their own idea of their intentions or beliefs; and these inconsistencies, which no doubt look very trifling to a British politician, impress the Oriental as a foul injustice and the outcome of fanaticism. The East preserves our record, and reviews it as a whole. There is no end visible to the absurdities into which this mental deficiency of our rulers may lead us. […] Nothing is too extravagant to be believed in this connection, when flustered mediocrities are in the place of genius.’</div>
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This bitter alienation from British policy, which now placed him at the opposite pole from his erstwhile friend Churchill, opened the next chapter in Pickthall’s life. Passionate Khilafatists invited him to become editor of a great Indian newspaper, the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Bombay Chronicle</em>, and he accepted. In September 1919 he reached the Apollo Bunder, and immediately found himself carried away in the maelstrom of Indian life and politics. When he arrived, most of the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Chronicle</em>’s staff were on strike; within six months he had turned it around and doubled its circulation, through a judicious but firm advocacy of Indian evolution towards independence. The Government was incandescent, but could do little. However Pickthall, who became a close associate of Gandhi, supported the ulema’s rejection of violent resistance to British rule, and their opposition to the growing migration of Indian Muslims to independent Afghanistan. Non-violence and non-co-operation seemed the most promising means by which India would emerge as a strong and free nation. When the Muslim League made its appearance under the very secular figure of Jinnah, Pickthall joined the great bulk of India’s ulema in rejecting the idea of partition. India’s great Muslim millions were one family, and must never be divided. Only together could they complete the millennial work of converting the whole country to Islam.</div>
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So the Englishman became an Indian nationalist leader, fluent in Urdu, and attending dawn prayers in the mosque, dressed in Gandhian homespun adorned with the purple crescent of the Khilafatists. He wrote to a friend: ‘They expect me to be a sort of political leader as well as a newspaper editor. I have grown quite used to haranguing multitudes of anything from 5 to 30,000 people in the open air, although I hate it still as much as ever and inwardly am just as miserably shy.’ He also continued his Friday sermons, preaching at the great mosque of Bijapur and elsewhere.</div>
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In 1924, the Raj authorities found the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Chronicle</em> guilty of misreporting an incident in which Indian protesters had been killed. Crushing fines were imposed on the newspaper, and Pickthall resigned. His beloved Khilafatist movement folded in the same year, following Atatürk’s abolition of the ancient title. Although he effectively left political life, he was always remembered gratefully by Gandhi, who was later to write these words to his widow:</div>
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‘Your husband and I met often enough to grow to love each other and I found Mr. Pickthall a most amiable and deeply religious man. And although he was a convert he had nothing of the fanatic in him that most converts, no matter to what faith they are converted, betray in their speech and act. Mr. Pickthall seemed to me to live his faith unobtrusively.’</div>
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His job was gone, but Pickthall’s desire to serve Islam burned brighter than ever. He accepted the headmastership of a boy’s school in the domains of the Nizam of Hyderabad, outside the authority of British India. This princely state boasted a long association with British Muslims, and had been many years earlier the home of one of the most colourful characters in India: William Linnaeus Gardner (1770-1835), a convert who fought in the Nizam’s forces against the French in 1798 before setting up his own regiment of irregulars, Gardner’s Horse, and marrying his son to a niece of the Moghul emperor Akbar Shah.</div>
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In the 1920s, Hyderabad resembled a surviving fragment of Moghul brilliance, and the Nizam, the richest man in the world, was busy turning his capital into an oasis of culture and art. The appointment of the celebrated Pickthall would add a further jewel to his crown. Pickthall’s monarchist sympathies were aroused by the Nizam, who had made his lands the pride of India. ‘He lives like a dervish’, Pickthall reported, ‘and devotes his time to every detail of the Government.’ It was his enthusiasm and generosity that enabled Pickthall to launch the journal<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"> Islamic Culture</em>, which he edited for ten years, and which continues to be published in the city as one of the Muslim world’s leading academic journals. Under his editorship, a wide range of Muslim and non-Muslim scholars published on a huge variety of topics. A regular contributor was Josef Horowitz, the great German orientalist. Another was Henri Leon, now writing as Harun Mustafa Leon, who contributed learned articles on early Arabic poetry and rhetoric, on Abbasid medical institutions, and a piece on ‘The Languages of Afghanistan.’</div>
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Pickthall also directed the school for Hyderabadi civil servants, encouraging their attendance at prayer, and teaching them the protocols to observe when moving among the burra sahibs of British India. Prayer featured largely in all his activities: as he wrote to a friend, after attending a conference on eduction:</div>
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‘I attended prayers at Tellycherry. The masjids are all built like Hindu temples. There are no minarets, and the azan is called from the ground, as the Wahhabis call it. When I mentioned this fact, the reforming party were much amused because the maulvis of Malabar are very far from being Wahhabis. I stopped the Conference proceedings at each hour of prayer, and everyone went to the adjacent mosque. I impressed upon the young leaders the necessity of being particularly strict in observance of the essential discipline of Islam.’</div>
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In the midst of this educational activity, he managed to find time to write. He wrote a (never to be published) Moghul novel, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Dust and the Peacock Throne</em>, in 1926, and the following year he composed his Madras lectures, published as <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The Cultural Side of Islam</em>, which are still widely read in the Subcontinent. But from 1929 until 1931 the Nizam gave him leave-of-absence to enable him to complete his Koranic translation. As he noted: ‘All Muslim India seems to be possessed with the idea that I ought to translate the Qur’an into real English.’ He was anxious that this should be the most accurate, as well as the most literate, version of the Scripture. As well as mastering the classical Islamic sources, he travelled to Germany to consult with leading Orientalists, and studied the groundbreaking work of Nöldeke and Schwally, the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Geschichte des Qorans</em>, to which his notes frequently refer.</div>
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When the work was completed, Pickthall realised that it was unlikely to gain wide acceptance among Muslims unless approved by Al-Azhar, which, with the abolition of the Ottoman post of Shaykh al-Islam, had become the leading religious authority in the Muslim world. So to Egypt he went, only to discover that powerful sections of the ulema considered unlawful any attempt to render ‘the meanings of the Book’ into a language other than Arabic. The controversy soon broke, as Shaykh Muhammad Shakir wrote in the newspaper <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Al-Ahram</em> that all who aided such a project would burn in Hell for evermore. The Shaykh recommended that Pickthall translate Tabari’s commentary instead, a work that would amount to at least one hundred volumes in English. Other ulema demanded that his translation be retranslated into Arabic, to see if it differed from the original in any respect, however small.</div>
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Pickthall published, in <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em>, a long account of his battle with the Shaykh and the mentality which he represented. He included this reflection:</div>
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‘Many Egyptian Muslims were as surprised as I was at the extraordinary ignorance of present world conditions of men who claimed to be the thinking heads of the Islamic world – men who think that the Arabs are still ‘the patrons,’ and the non-Arabs their ‘freedmen’; who cannot see that the positions have become reversed, that the Arabs are no longer the fighters and the non-Arabs the stay-at-homes but it is the non-Arabs who at present bear the brunt of the Jihâd; that the problems of the non-Arabs are not identical with those of the Arabs; that translation of the Qur’ân is for the non-Arabs a necessity, which, of course, it is not for Arabs; men who cannot conceive that there are Muslims in India as learned and devout, as capable as judgment and as careful for the safety of Islam, as any to be found in Egypt.’</div>
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The battle was won when Pickthall addressed, in Arabic, a large gathering of the ulema, including Rashid Rida, explaining the current situation of Islam in the world, and the enormous possibilities for the spread of Islam among the English-speaking people. He won the argument entirely. The wiser heads of al-Azhar, recognising their inability to understand the situation of English speakers and the subtle urgencies of <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">da‘wa</em>, accepted his translation. The former Shaykh al-Azhar, al-Maraghi, who could see his sincerity and his erudition, offered him these parting words: ‘If you feel so strongly convinced that you are right, go on in God’s name in the way that is clear to you, and pay no heed to what any of us say.’</div>
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The translation duly appeared, in 1930, and was hailed by the <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Times Literary Supplement</em> as ‘a great literary achievement.’ Avoiding both the Jacobean archaisms of Sale, and the baroque flourishes and expansions of Yusuf Ali (whose translation Pickthall regarded as too free), it was recognised as the best translation ever of the Book, and, indeed, as a monument in the history of translation. Unusually for a translation, it was further translated into several other languages, including Tagalog, Turkish and Portuguese.</div>
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Pickthall, now a revered religious leader in his own right, was often asked for Hanafi fatwas on difficult issues, and continued to preach. As such, he was asked by the Nizam to arrange the marriage of the heir to his throne to the daughter of the last Ottoman caliph, Princess Dürrüsehvar. The Ottoman exiles lived in France as pensioners of the Nizam, and thither Pickthall and the Hyderabad suite travelled. His knowledge of Ottoman and Moghul protocol allowed Pickthall to bring off this brilliant match, which was to be followed by an <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">umra</em>visit, his private hope being that the Caliphate, which he regarded as still by right vested in the House of Osman, might now pass to a Hyderabadi prince yet to be born, who would use the wealth of India and the prestige and holiness of the Caliphate to initiate a new dawn of independence and success for Islam. Delhi’s decision to absorb the Nizam’s domains into independent India made that impossible; but the princess devoted her life to good works, which continue today, even after her ninetieth birthday, which she celebrated in January 2004.</div>
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In 1935 Pickthall left Hyderabad. His school was flourishing, and he had forever to deny that he was the Fielding of E.M. Forster’s novel <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">A Passage to India</em>. (He knew Forster well, and the charge may not be without foundation.) He handed over <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em> to the new editor, the Galician convert Muhammad Asad. He then returned to England, where he set up a new society for Islamic work, and delivered a series of lectures.</div>
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Despite this new activity, however, his health was failing, and he must have felt as Winstanley felt:</div>
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‘And here I end, having put my arm as far as my strength will go to advance righteousness. I have writ, I have acted, I have peace: and now I must wait to see the Spirit do his own work in the hearts of others and whether England shall be the first land, or some other, wherein truth shall sit down in triumph.’ (Gerrard Winstanley, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">A New Year’s Gift for the Parliament and Army</em>, 1650.)</div>
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He died in a cottage in the West Country on May 19 1936, of coronary thrombosis, and was laid to rest in the Muslim cemetery at Brookwood. After his death, his wife cleared his desk, where he had been revising his Madras lectures the night before he died, and she found that the last lines he had written were from the Qur’an:</div>
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‘Whosoever surrendereth his purpose to Allah, while doing good, his reward is with his Lord, and there shall no fear come upon them, neither shall they grieve.’</div>
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<strong style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">BIBLIOGRAPHY</strong></div>
<ul style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; list-style: none; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"><a href="http://www.amazon.co.uk/gp/product/B000881CE2/ref=as_li_qf_sp_asin_il_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=B000881CE2&linkCode=as2&tag=masudahmekhan-21&linkId=C735L6N3UGN4BJXL" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #9a170a; cursor: pointer; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;" target="_blank">Anne Jackson Fremantle, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Loyal Enemy</em>. London: Hutchinson, 1938</a>.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"><a href="http://www.amazon.co.uk/gp/product/0006550967/ref=as_li_qf_sp_asin_il_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=0006550967&linkCode=as2&tag=masudahmekhan-21&linkId=TNK24GQ77CRB2U7C" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #9a170a; cursor: pointer; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;" target="_blank" title="White Mughals">William Dalrymple, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">White Moghuls: Love and Betrayal in 18<span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">th</span> century India.</em> London: Viking, 2003</a>.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"><a href="http://www.amazon.co.uk/gp/product/0704325144/ref=as_li_qf_sp_asin_il_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=0704325144&linkCode=as2&tag=masudahmekhan-21&linkId=FRMDRU3EGHYHGW4M" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #9a170a; cursor: pointer; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;" target="_blank">Peter Clark, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Marmaduke Pickthall: British Muslim</em>, London: Quartet, 1986.</a></li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Peter Clark, ‘A man of two cities: Pickthall, Damascus, Hyderabad.’ <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Asian Affairs</em> 25/iii (1994), 281-292.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Marmaduke Pickthall, ‘In Memory of British Statesmanship’, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">The Muslim Outlook</em>, Jan 22, 1920, pp.3-4.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Marmaduke Pickthall, ‘Muslim Education’, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em> 1 (1927), 100-9.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Marmaduke Pickthall, ‘Mr Yusuf Ali’s Translation of the Qur’an’, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em> IX (1935), 519-21.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Marmaduke Pickthall, ‘Letters from Turkey,’ <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em> XI (1937), 419-32.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">E.E. Speight, “Marmaduke Pickthall’, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em> X (July 1936), iii-vi.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Muriel Pickthall, ‘A Great English Muslim.’ <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islamic Culture</em> XI (1937), 138-42.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Omar Khalidi, ‘The Caliph’s Daughter’, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Cornucopia</em> 31 (2004), 34-38.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"><a href="http://www.amazon.co.uk/gp/product/B00584QRGE/ref=as_li_qf_sp_asin_il_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=B00584QRGE&linkCode=as2&tag=masudahmekhan-21&linkId=6KJA7KAAQKMEUTRN" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #9a170a; cursor: pointer; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;" target="_blank">Earl of Cromer, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Modern Egypt</em>, New York: Macmillan 1908</a>.</li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"><a href="http://www.amazon.co.uk/gp/product/0714681571/ref=as_li_qf_sp_asin_il_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=0714681571&linkCode=as2&tag=masudahmekhan-21&linkId=IXLV56OA72DCL33N" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #9a170a; cursor: pointer; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;" target="_blank">Andrew Bradstock (ed.), <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Winstanley and the Diggers</em>. London: Frank Cass, 2000.</a></li>
<li style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #492916; font-size: 15px; line-height: 1.6; list-style: disc outside; margin: 4px 0px 4px 20px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;"><a href="http://www.amazon.co.uk/gp/product/0521048974/ref=as_li_qf_sp_asin_il_tl?ie=UTF8&camp=1634&creative=6738&creativeASIN=0521048974&linkCode=as2&tag=masudahmekhan-21&linkId=QPE6O7S6ME4EP3N7" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; color: #9a170a; cursor: pointer; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;" target="_blank">Nabil Matar, <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; border: 0px; line-height: 1; margin: 0px; outline: 0px; padding: 0px; transition: all 0.5s ease-out; vertical-align: baseline;">Islam in Britain 1558-1685</em>. Cambridge: Cambridge University Press, 1998.</a></li>
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a brief biography</h2>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-87646204019655247962016-09-28T00:12:00.001-07:002016-09-28T00:12:06.469-07:00<span><b>Glorious Quran, surah al-Maidah.</b></span><br />
<span><b>114. </b>Jesus, son of Mary, said: O Allah, Lord of us! <b>Send down for us a table spread</b> with food from heaven, that it may be a feast for us, for the first of us and for the last of us, and a sign from Thee. Give us sustenance, for Thou art the Best of Sustainers.</span><br />
<span><a href="https://www.blogger.com/null" name="115"></a><b>115. </b>Allah said: Lo! I send it down for you. And whoso disbelieveth of you afterward, him surely will I punish with a punishment wherewith I have not punished any of (My) creatures.</span><br />
<span><a href="https://www.blogger.com/null" name="116"></a><b>116. </b>And when Allah saith: O Jesus, son of Mary! Didst thou say unto mankind: Take me and my mother for two gods beside Allah ? he saith: Be glorified! It was not mine to utter that to which I had no right. If I used to say it, then Thou knewest it. Thou knowest what is in my mind, and I know not what is in Thy Mind. Lo! Thou, only Thou, art the Knower of Things Hidden ?</span><br />
<span><a href="https://www.blogger.com/null" name="117"></a><b>117. </b>I spake unto them only that which Thou commandedst me, (saying): Worship Allah, my Lord and your Lord. I was a witness of them while I dwelt among them, and when Thou tookest me Thou wast the Watcher over them. Thou art Witness over all things.</span><br />
<span><a href="https://www.blogger.com/null" name="118"></a><b>118. </b>If Thou punish them, lo! they are Thy slaves, and if Thou forgive them (lo! they are Thy slaves). Lo! Thou, only Thou, art the Mighty, the Wise.</span><br />
<span><a href="https://www.blogger.com/null" name="119"></a><b>119. </b>Allah saith: This is a day in which their truthfulness profiteth the truthful, for theirs are Gardens underneath which rivers flow, wherein they are secure for ever, Allah taking pleasure in them and they in Him. That is the great triumph.</span><br />
<span><a href="https://www.blogger.com/null" name="120"></a><b>120. </b>Unto Allah belongeth the Sovereignty of the heavens and the earth and whatsoever is therein, and He is Able to do all things.</span><br />
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-83346601560259386602016-09-23T01:41:00.000-07:002016-09-23T01:40:59.992-07:00<div class="" data-block="true" data-editor="26vp6" data-offset-key="2ntdc-0-0" style="background-color: white; color: #4b4f56; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">
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<span data-offset-key="2ntdc-0-0">Fluid mechanics.</span></div>
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<span data-offset-key="867pa-0-0">The range of themes considered are:</span></div>
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<span data-offset-key="8v9j9-0-0">1. Aeroacoustics and aerodynamics </span></div>
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<span data-offset-key="756cu-0-0">2. Astrophysical fluid mechanics </span></div>
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<span data-offset-key="2s5vb-0-0">3. Boundary layer flows </span></div>
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<span data-offset-key="3eq9i-0-0">4. Compressible flows and gas dynamics </span></div>
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<div class="_1mf _1mj" data-offset-key="93j1r-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="93j1r-0-0">5. Computational fluid dynamics </span></div>
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<div class="_1mf _1mj" data-offset-key="7ppg7-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="7ppg7-0-0">6. Environmental and natural fluid mechanics </span></div>
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<div class="_1mf _1mj" data-offset-key="bds43-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="bds43-0-0">7. Fluid machinery and industrial fluid mechanics </span></div>
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<div class="_1mf _1mj" data-offset-key="5qv6p-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="5qv6p-0-0">8. Flow control and measurement </span></div>
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<div class="_1mf _1mj" data-offset-key="4b73p-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="4b73p-0-0">9. Flow induced noise and vibration </span></div>
</div>
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<div class="_1mf _1mj" data-offset-key="alg2t-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="alg2t-0-0">10. Flow visualization </span></div>
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<span data-offset-key="f39lu-0-0">11. Geophysical fluid mechanics </span></div>
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<span data-offset-key="6gjdi-0-0">12. Heat and mass transfer </span></div>
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<div class="_1mf _1mj" data-offset-key="2u047-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="2u047-0-0">13. Hydrodynamics and hydraulics </span></div>
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<div class="_1mf _1mj" data-offset-key="3mf70-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="3mf70-0-0">14. Membrane and porous media flows </span></div>
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<div class="_1mf _1mj" data-offset-key="ehdgv-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="ehdgv-0-0">15. Micro and Nano fluid dynamics </span></div>
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<div class="_1mf _1mj" data-offset-key="d4vvq-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="d4vvq-0-0">16. Multi-phase and reacting flows </span></div>
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<div class="_1mf _1mj" data-offset-key="6p5se-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="6p5se-0-0">17. Non-Newtonian flows </span></div>
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<div class="_1mf _1mj" data-offset-key="2pipq-0-0" style="direction: ltr; position: relative;">
<span data-offset-key="2pipq-0-0">18. Unsteady flows and rotating flows. </span></div>
</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-71277110213989885062016-09-21T01:41:00.001-07:002016-09-21T01:41:54.360-07:00<div class="MsoNormal" style="margin-top: 12.0pt; text-align: justify;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-font-weight: bold;">The Virtues of Surah Al-Ma'idah by Ibn Kathir; <o:p></o:p></span></div>
<br />
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 107%; mso-bidi-font-weight: bold;">When It was Revealed At-Tirmidhi recorded that
Abdullah bin `Amr said, "The last Surahs to be revealed were Surah
Al-Ma'idah and Surah Al-Fath.'' (Surah 48) At-Tirmidhi commented, "This
Hadith is Hasan Gharib.'' and it was also reported that Ibn Abbas said that the
last Surah to be revealed was, (When there comes the help of Allah and the
Conquest). (Surah 110) Al-Hakim collected a narration similar to that of
At-Tirmidhi in his Mustadrak, and he said, "It is Sahih according to the
criteria of the Two Sheikhs and they did not record it.'' Al-Hakim narrated
that Jubayr bin Nufayr said, "I performed Hajj once and visited Aishah and
she said to me, `O Jubayr! Do you read (or memorize) AlMa'idah?' I answered
`Yes.' She said, `It was the last Surah to be revealed. Therefore, whatever
permissible matters you find in it, then consider (treat) them permissible. And
whatever impermissible matters you find in it, then consider (treat) them
impermissible.''' Al-Hakim said, "It is Sahih according to the criteria of
the Two Sheikhs and they did not record it.'' Imam Ahmad recorded that
Abdur-Rahman bin Mahdi related that Muawiyah bin Salih added this statement in
the last Hadith, I (Jubayr) also asked Aishah about the Messenger of Allah's
conduct and she answered by saying, "The Qur'an.'' An-Nasa'i also recorded
it.<o:p></o:p></span></div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-63801652092521687452016-09-20T19:28:00.001-07:002016-09-20T19:28:02.293-07:00<div align="Center">
<big><big><big>The Key to Success</big></big></big></div>
<div align="Center">
<big><big>by Ibn 'Ata'llah al-Iskandari</big></big></div>
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<img height="5" src="http://bewley.virtualave.net/in00504.jpg" width="310" /></div>
<div align="Center">
</div>
Dhikr is a fire which does not stay or spread – so if it enters a house saying, "Me and nothing other than me," which is one of the meanings of "la ilaha illa'llah' (There is no god but Allah), and there is firewood in the house, it burns it up and it becomes fire. If there is darkness in the house, it becomes light. If there is light in the house, it becomes 'light upon light'.<br />
Dhikr expels from the body impure substances produced by excess in eating or from the consumption of unlawful food. As for food which is lawful, it does not touch it. So the harmful components are burned up and the good components remain.<br />
Dhikr is heard by every part as if it were blowing on a trumpet. When dhikr first occurs in the head, the sound of trumpets and cymbals is experienced there. Dhikr is a sultan – when it descends in a place, it descends with its trumpets and cymbals because dhikr is opposed to all that is other than the Truth. When it descends in a place, it occupies itself with negating what is contrary to the Truth, as we find in the union of water and fire. After these sounds, different sounds are heard: like the ripple of water, the sound of the wind, the sound of fire when it is kindled, the sounds of galloping of horses, and the sound of leaves of the trees rustling in the wind.<br />
This is because man is a combination of every noble and low substance: dust, water, fire, air and earth, and heaven and earth and what is between them: these sounds issue from every source and element of these substances. Whoever has heard these sounds in dhikr praises Allah and glorifies Him with his entire tongue. This is the result of the dhikr with the tongue with the force of complete absorption. Perhaps the worshipper will reach the state where, if he falls silent from dhikr, the heart will stir in his breast, like the movement of the child in the womb, seeking dhikr.<br />
Some say that he heart is like 'Isa, the son of Mary, peace be upon him, and dhikr is its milk. When it grows and becomes strong, longing for the Truth audibly springs from it and pangs of yearning craving for dhikr and the One invoked. The dhikr of the heart is like the sound of the bee, neither a confused high noise nor a very low hidden sound. When the One invoked takes possession of the heart and the dhikr is obliterated and vanishes, and the invoker does not pay attention to the dhikr nor to the heart. If during this, he notices the dhikr or the heart, that is a distracting veil.<br />
This is state is annihilation (fana') – and it is that man is annihilated in respect to his self (nafs), and he feels nothing in his limbs nor things outside of him or things inside of him. If, during that, it occurs to him that he is totally annihilated in respect to himself, that then is a blemish and turbidity. Perfection is that he be annihilated to himself and to annihilation, and the annihilation of annihilation is the goal of annihilation. Annihilation is the earliest of the Path (Tariq) since it is travelling towards Allah Almighty, and then guidance follows. By guidance I mean the guidance of Allah as the Prophet Ibrahim said, "I am going to my Lord, and He will guide me." (37:99)<br />
This absorption is seldom stable and rarely continues. If the invoker continues, it becomes a fixed habit and a permanent state by which he may ascend to the celestial world. Then the purest real Being emerges and he is imprinted with nature of the invisible world (malakut) and the holiness of Divinity (lahut) is manifested to him. The first thing manifested to him from that world are the essences of the angels and the spirits of the Prophets and saints in beautiful forms through which some of the realities overflow onto him. That is the beginning. This continues until his degree is higher than forms and he encounters the Truth in everything with clarity.<br />
This is the fruit of the core of dhikr. Its beginning is only the dhikr of the tongue; and then the dhikr of the heart is stimulated. Then the dhikr becomes natural; and then the One invoked takes possession and the invoker is obliterated. This is the inner secret of the words of the Prophet, may Allah bless him and grant him peace: "Whoever wish to abide in the Garden of Paradise should invoke Allah much" and the secret of his words "Hidden dhikr is seventy times preferable to dhikr which is heard by listeners."<br />
The sign of dhikr moving to the inner conscience (sirr) is the absence of the invoker from dhikr and the One invoked, and the dhikr of the inner conscience is frantic thirst and drowning in it.<br />
Among its signs is that when you ceasing doing dhikr, it does not leave you, and the ascendancy of dhikr in you stirs you from absence to presence.<br />
Among its signs is that dhikr presses against your heads and limbs so that they seem as if they were bound with shackles and chains.<br />
Among its signs is that its fires do not abate and its light does not depart. Rather you always see its lights rising and descending while the fires around you are pure, aflame and brightly burning. When dhikr reaches the inner conscience when the invoker falls silent from dhikr, it is as if needles had been thrust through his tongue or as if his entire face were a tongue invoking, light pouring from it.<br />
Subtle point: Know that every dhikr which you heart feels is heart by listeners, if their awareness match your awareness. There is a secret in it: when your dhikr vanishes from your awareness since you have departed to the One invoked, your dhikr vanishes altogether from the awareness of listeners.<br />
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Subtle point: The dhikr of the letters is without the presence of the dhikr of the tongue. The dhikr of the presence in the heart is the dhikr of the heart; and the dhikr of absence from presence with the One Invoked is the dhikr of the inner conscience (sirr), and it is hidden dhikr.</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-56521751176214899212016-09-20T17:15:00.003-07:002016-09-20T17:15:33.203-07:00<header style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px; margin-bottom: 15px;"><h1 class="title" style="color: #292929; font-size: 25px; font-weight: normal; line-height: 25px; margin: 0px;">
#Tahajjud - The Night Whisperer</h1>
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<span style="color: #343434; font-size: 15px; line-height: 18px;">Islam is the spirit of truth, the inspired melody of the despondent heart, the cure for the longing soul and the repository of knowledge for the learned. Allah has inscribed in the Holy Quran the entire episode of the mighty creation of the universe and of man and his destiny. The Holy Quran takes its believers to a destiny of excellent moralilty and a fulfillment of a life blooming with love, care and eternal concern between one another in a brotherhood of one faith – believing in One Great God, Allah the Most Magnificient.</span></div>
</header><div class="content clearfix" style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px;">
True enough, through Islam, by practising dearly and gripping the principles of Islam by the teeth the Beloved Prophet Muhammad Bpuh and the earlier Muslims plainly and gracefully rose to a great height that they became the grand masters of the world and the bearer of a new civilisation so sublimed the world then had ever known. But with the same Holy Quran and the Sunnah of the Beloved Prophet Muhammad Bpuh at hand why is that the contemporary Muslims in the twentieth century became so weak, humiliated, pathetic and treated like dirt by the non-muslims, especially by the Jews and the United States Of America…What has gone wrong?<br />
The answer is obvious - the present Muslims have indeed failed to live under the complete shadow of the Holy Quran and the Sunnah as did the Beloved Prophet Muhammad Bpuh and his contemporaries. Many of the Prophet’s Sunnah have not been practised and forlornly ignored. These pearls of wisdom (the Holy Quran) and the light of exquisite morality (the Sunnah) have been conveniently abandoned and are now gone with the winds, pathetically. <br />
Of the many <strong><em style="color: #a1a1a1;">missing pearls</em></strong> of Islam that were somehow forlornly forgotten and least appreciated are <strong><em style="color: #a1a1a1;">Solat Tahajud</em></strong> and <strong><em style="color: #a1a1a1;">Jihad</em></strong>. The majority of Muslims do not view Solat Tahajud and Jihad as amongst the significant fibres of Islam. These Sunnah are taken very lightly and sadly sidelined. And the consequent - our <em style="color: #a1a1a1;">iman </em>is pathetically weak, sorrowfully frail and far from the Lord’s favours and majestic blessings. Like a willow in the field, our iman, humiliatingly bends with every blow of the gusty wind, swaying away from the face of the Holy Kaabah. In such circumstance, how could we rise to greatness and pinnacle of humanity’s perfection as amplified, illustrated and perfected by the Beloved Prophet Muhammad Bpuh and his companions.<br />
<em style="color: #a1a1a1;">Tahajud</em> prayers and <em style="color: #a1a1a1;">Jihad</em> are not new to Islam.. It is an age-old practice of Divine origin. All prophets of yore before the birth of Beloved Prophet Muhammad Bpuh stood in deep night prayers before Allah in their <em style="color: #a1a1a1;">Tahajud </em>prayers. Even the Bible, the New Testament exclusively reveals that Jesus too performed <em style="color: #a1a1a1;">Tahajud</em> prayers. In Luke verse 6:12 it states…”During this time he (Jesus) went out one day into the hills to pray, and he spent the night in prayer to God”. <br />
On hindsight it is irresistable not to point a finger at the system of teaching Islam at Islamic learning institutions, universities and colleges all over the world. These institutions teach essential useful subjects like Aqidah, Fiqh, Usuludin, Tasauf, Tajwid and so forth but in my view, these institutions have failed miserably to mould their graduates into true Muslim scholars whose love and undying penchant for Islam is dearer than their own lives as magnificiently portrayed by the great Muslims of yore.<br />
The majority if not all of these institutions have wittingly neglected to ceremoniously breathe the unyielding unshakable spirit of Jihad as well as to emphasize the vivid significance of performing the Solat Tahajud nightly to their undergraduates. Given my way, I would make it compulsory for every undergraduate to stand nightly or alternate night for Solat Tahajud as essential part of the package for pursuing a degree or diploma course.<br />
Merely dessiminating Islamic knowledge is clearly insufficient to mould an undergraduates into Muslim scholars in the likeness of the Beloved Prophet Muhammad Bpuh who is affectionately known as “the walking Quran” and whose morality is “the Quran” or the least like the Beloved Prophet Bpuh’s companions who yearn to die as <em style="color: #a1a1a1;">syuhadah</em> in defense of Islam. They all rushed spiritedly to the battlefields with “all souls and hearts” in the name and glory of Islam and to willingly succumb to death as graceful fallen heroes in the cause of Allah.<br />
The famous Khalid Ibni Walid desired pervently to die as a <em style="color: #a1a1a1;">syahid</em> in the battlefields defending the banner of Islam but alas he triumphed in every battle. The celebrated Muslim warrior, Salahuddin Al-Ayyubi, in preparing his army for battle in defense of Islam, chose only those soldiers who had performed <em style="color: #a1a1a1;">Solat Tahajud</em> the night before. Those soldiers who missed the Tahajud would be temporarily sidelined. Little wonder that he rose to become among the few acknowledged imminent and world renown warriors in the entire Islamic world.<br />
Now you tell me, how many of our ulama’ are impatiently looking for an opportunity to defend Islam with their lives and are ever ready to exuberantly trade their lives for Islam?<br />
<em style="color: #a1a1a1;">Solat Tahajud</em> is extremely important for every Muslim but not many Muslims are strong enough to perform it. Its importance is regally reflected in the nightlife of the Beloved Prophet Muhammad Bpuh. Every night without fail, the Beloved Prophet Muhammad Bpuh stood in long hours in the far reaches of the night performing the <em style="color: #a1a1a1;">Solat Tahajud</em>. It is no exaggeration if I were to state that the entire Muslim world know that the soles and lower feet of the Beloved Prophet Muhammad Bpuh were often swollen due to long indeterminable hours of standing in his <em style="color: #a1a1a1;">Tahajud</em> prayers.<br />
Let it be known that it is through the intimate graceful contact with Allah the Almighty in the <em style="color: #a1a1a1;">Solat Tahajud</em> that the Beloved Prophet Bpuh drew the intrinsic power and the reservoir of strength for his mental and spiritual formidableness as a striving force to invite and call upon the pagan Arabs to the Gate of Islam. Every deep moment in the extreme quiteness and the unshattered peaceful milieu of the silent night turned out to be the passage of glorious window wherein the Beloved Prophet Muhammad Bpuh whispered out his “heart and soul” to God, beseeching God’s for strength, willpower and i<em style="color: #a1a1a1;">man</em> of steel to face the mounting opposition and wrath of the hostile pagan Arabs.<br />
Imagine a Muslim standing alone in the stillness and wilderness of the night whispering lovingly and dearly to Allah in his <em style="color: #a1a1a1;">Solat Tahajud</em> while the rest of humanity are pernoctating in deep slumber and cuddled unconsciously in the comfort of mother nature. While Allah in His Glory descends to the lowest tier of Seven Heavens down to mother earth to look for and to whisper to those Muslims who are willing to sacrifice their night sleep…, that is, to those who forsake their sleep and faithfully wake up for the love of the Lord, wash and dress up their best and scented with the fragrance of the wildest perfume ever to be with the Lord in the secret garden of Divine splendour, blessings and favours throughout the solemn night until the rising light of dawn.<br />
The whisperings between the Lord and servant nightly for long hours is the golden bridge of mutual covenants and a strong bond of a servant’s loyalty, fidelity and faithful submission to the Glory of the Lord. Standing in <em style="color: #a1a1a1;">Solat Tahajud</em> is indeed the hallmark of a God-fearing Muslim – lost and mesmerised in the Divine presence as if the servant is engulfed in the glittering galaxy of stars under the enchanting brilliant light upon light. There, Allah showers the Tahajud’s whisperer with the extraordinary inner strength to stand by the Lord’s commandments, to live and die with every letter of the Holy Quran and to devote his entire life in complete obedience and submission to God’s instructions and injunctions.<br />
True <em style="color: #a1a1a1;">Jihadists </em>are born from the ranks of the Tahajud whisperers. Their worldviews are unlike the common mediocre Muslims who are tightly trapped and hopelessly wrapped-up by the glittering wealth and spell-binding pleasures of the mundane world. <em style="color: #a1a1a1;">Tahajud</em> whisperers pursue the blissful eternal pleasures of <em style="color: #a1a1a1;">Jannah</em> in their <em style="color: #a1a1a1;">Tahajud</em> prayers, in which they feel as if they are in the lavish floral splendour of Jannah. They longed-for their night of Tahajud to be at a standstill forever and earnestly wish to be in the fold of the Lord throughout the night lodged in the Divine misty light of Tahajud. Whilst at daytime they wait impatiently for the next night to savour the Divine-bestowed sweetness, freshness and the fragrance in their next <em style="color: #a1a1a1;">Solat Tahajud</em>.<br />
As long as Muslims abandon <em style="color: #a1a1a1;">Solat Tahajud</em>, there would not be a strong commitment in <em style="color: #a1a1a1;">Jihad, </em>as<em style="color: #a1a1a1;"> Jihad </em>is like the nectar of flowers in bloom, giving the bees the salient ingredients to produce honey and its exclusive potency as a remedy to cure all ailments. Hence, the eternal expression which encapsulates that…without <em style="color: #a1a1a1;">Tahajud </em>there would be no<em style="color: #a1a1a1;"> Jihad</em>.<br />
In my view, the pathetic and sad state of the contemporary Muslim civilisation is as clear as still water…that the large majority of the Muslim masses have abandoned the nightly <em style="color: #a1a1a1;">Solat Tahajud</em> and the natural Divine consequence is…the missing of the pearls of J<em style="color: #a1a1a1;">ihad</em> in our lives.<br />
My humble advice is – the majority and if not all Muslims, shall have to stand in <em style="color: #a1a1a1;">Solat Tahajud</em> nightly to whisper softly and earnestly to the Lord and hence to become true and God-fearing Muslims breathing with the burning spirit of <em style="color: #a1a1a1;">Jihad. </em>Only then Islam could again rule the world like the Beloved Prophet Muhammad Bpuh and his companions and the subsequent <em style="color: #a1a1a1;">tabeen</em> and t<em style="color: #a1a1a1;">abeen </em>who became celebrated masters of the world. Until then we would be miserably relegated to remain only as “horse-whisperers” and “dog-whisperers” like the tragedies in the exotic romanticism of the 1001 tales of the Arabian nights.<br />
Do not point a finger at others for the poor, wretched and downtrodden image of Islam, blame ourselves. For a start, to redeem the honour of Islam, let us all perform the <em style="color: #a1a1a1;">Solat</em> <em style="color: #a1a1a1;">Tahajud</em> nightly (“the night-sunnah”) of the Beloved Prophet Muhammad Bpuh and believe me, given time, the Muslim world would not be the same again. For the Holy Quran states “Allah would not change, mould or transform the life and state of any particular community unless and until such community themselves start making their first move towards that change or transformation”. Keep on whispering your Tahajud! Allah waits for you every night. Do not disappoint Allah.<br />
Wallahu a'lam.<br />
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-22158540153420859232016-09-19T01:09:00.000-07:002016-09-19T01:09:08.414-07:00<div class="" data-block="true" data-editor="3a4q0" data-offset-key="dvj7j-0-0" style="background-color: white; color: #4b4f56; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">
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<span data-offset-key="dvj7j-0-0">Doa supaya cepat kaya seperti Nabi Sulaiman AS tentu semua orang menginginkannya. Kita tahu Nabi Sulaiman as adalah salah seorang Nabi yang dilimpahi kekayaan melimpah ruah yang belum pernah ada sebelumnya. Selain itu Nabi Sulaiman as juga dikaruniai beragam mukjizat salah satunya adalah bisa berbicara dengan hewan-hewan. </span></div>
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<span data-offset-key="3eh5f-0-0">Ketika itu Nabi Sulaiman AS menjadi penguasa yang diwarisi dari nabi Daud Alaihissalam. Dari manusia, jin sampai hewan-hewan pun tunduk akan perintah nabi Sulaiman AS. Nabi Sulaiman AS diberi kuasa oleh Allah SWT untuk memerintahkan jin-jin dalam membangun bangunan dan memindahkan singgasana ratu Saba’. Dan mengajak ratu Saba’ untuk beriman kepada Allah dan meninggalkan agamanya terdahulu yaitu menyembah matahari.</span></div>
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<span data-offset-key="28vmb-0-0">Doa Nabi Sulaiman untuk kekayaan ini juga diabadikan dalam al-Qur’an Surat Shod ayat 35 sebagai berikut:</span></div>
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<span data-offset-key="89p1c-0-0">Ia berkata: "Ya Tuhanku, ampunilah aku dan anugerahkanlah kepadaku kerajaan yang tidak dimiliki oleh seorang juapun sesudahku, sesungguhnya Engkaulah Yang Maha Pemberi". (Quran S Shaad: 35).</span></div>
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<span data-offset-key="972ld-0-0">Allah mengabulkan doa Nabi Sulaiman itu dengan memberikan anugerah dan pengetahuan yang besar serta melimpahkan kekuasaan yang besar dan wewenang yang kuat atas Nabi Sulaiman as. Dalam ayat-ayat yang menceritakan kehidupannya, berbagai perincian mengenai kekayaan, kewenangan, dan bagaimana dia menggunakan pengetahuannya telah disampaikan.</span></div>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-84528082076804630762016-09-18T18:41:00.001-07:002016-09-18T18:41:24.242-07:00<h2 style="background: rgb(255, 255, 255); border-bottom-color: rgb(221, 221, 221); border-bottom-style: solid; border-width: 0px 0px 1px; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-weight: normal; line-height: 1.2; margin: 0px 0px 0.75em; outline: 0px; padding: 5px 0px; text-rendering: optimizeLegibility; vertical-align: baseline;">
Tip-tip Khusyu' dalam sholat</h2>
<dl class="article-info" style="background: -webkit-linear-gradient(top, rgb(255, 255, 255), rgb(245, 245, 245)) repeat-x rgb(251, 251, 251); border-radius: 3px; border: 1px solid rgb(221, 221, 221); box-shadow: rgb(255, 255, 255) 0px 1px 0px inset; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 0.9em; line-height: 1.5em; list-style: none; margin: 0px; outline: 0px; overflow: hidden; padding: 0px; vertical-align: baseline;"></dl>
<span style="background: rgb(255, 255, 255); border: 0px; color: #444444; font-family: 'Arial Narrow'; font-size: 10pt; line-height: 24.0023994445801px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hudzaifah pernah berkata: Apa yang pertama hilang dari agama kalian adalah khusyu', dan apa yang paling akhir hilang dari agama kalian adalah sholat, banyak orang sholat tapi tidak ada kebaikan pada mereka, kalian nanti akan masuk masjid dan tidak ada lafi orang khusyu'" (al-Madarij 1/521).</span><span style="background-color: white; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 24.0023994445801px;"></span><span style="background-color: white; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 24.0023994445801px;"></span><span style="background-color: white; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 24.0023994445801px;"></span><span style="background-color: white; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 24.0023994445801px;"></span><br />
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Allah berfirman :</span><span style="background-color: transparent; font-size: 14.4014406204224px; line-height: 1.5em;">حَـٰفِظُواْ عَلَى ٱلصَّلَوَٲتِ وَٱلصَّلَوٰةِ ٱلۡوُسۡطَىٰ وَقُومُواْ لِلَّهِ قَـٰنِتِينَ.</span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Peliharalah segala shalat [mu], dan [peliharalah] shalat wusthaa [1]. Berdirilah karena Allah [dalam shalatmu] dengan khusyu’. (al-Baqarah: 238)</span></div>
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<span style="background-color: transparent; font-size: 14.4014406204224px; line-height: 1.5em;">وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى</span><span style="background-color: transparent; font-size: 14.4014406204224px; line-height: 1.5em;"> </span><span style="background: transparent; border: 0px; color: red; font-size: 14.4014406204224px; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">الْخَاشِعِين</span><span style="background-color: transparent; font-size: 14.4014406204224px; line-height: 1.5em;">َ (45)</span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Dan mintalah pertolongan [kepada Allah] dengan sabar dan [mengerjakan] shalat. Dan sesungguhnya yang demikian itu sungguh berat, kecuali bagi orang-orang yang khusyu’, (al-Baqarah: 45)</span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Khusyu' merupakan kekuatan sholat. Tanpa khusyu' sholat seakan tidak mempunyai makna bagi pelakunya, karena sholat hanya berupa aktifitas fisik yang rutin, tanpa kenikmatan dan tanpa rasa hidmat di dalamnya.</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Menghancurkan dan merusak kekhusyu'an dalam sholat adalah salah satu misi syetan di dunia ini. Firman Allah dalam menceritakan misi syetan tersebut:</span></div>
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<span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ثُمَّ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; color: red; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">لَآَتِيَنَّهُم</span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">مِنْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">بَيْنِ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">أَيْدِيهِمْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">وَمِنْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">خَلْفِهِمْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">وَعَنْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">أَيْمَانِهِمْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">وَعَنْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">شَمَائِلِهِمْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">وَلَا</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">تَجِدُ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">أَكْثَرَهُمْ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">شَاكِرِينَ</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; line-height: 1.5em; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> (17)</span></div>
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<span style="background: transparent; border: 0px; color: black; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Kemudian aku akan mendatangi mereka dari muka dan dari belakang mereka, dari kanan dan dari kiri mereka. Dan Engkau tidak akan mendapati kebanyakan mereka bersyukur [ta’at].</span><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> (al-A'raaf: 17)</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Rasulullah s.a.w. bersabda</span></div>
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<span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">قال النبي صلى الله عليه وسلم ( أول شيء يرفع من هذه الأمة الخشوع ، حتى لا ترى فيها خاشعا .)</span><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Yang pertama akan hilang ari umatku adalah khusyu', hingga kalian tidak lagi melihat orang khusyu'. (H.R. Tabrani. Sahih)</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hudzaifah pernah berkata: Apa yang pertama hilang dari agama kalian adalah khusyu', dan apa yang paling akhir hilang dari agama kalian adalah sholat, banyak orang sholat tapi tidak ada kebaikan pada mereka, kalian nanti akan masuk masjid dan tidak ada lafi orang khusyu'" (al-Madarij 1/521).</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Maka khsyu' ini juga merupakan salah satu sifat orang beriman. Allah berfirman:</span></div>
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<span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">{ </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">قد</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">أفلح</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">المؤمنون</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">الذين</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">هم</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">في</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">صلاتهم</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">خاشعون</span><span style="background: transparent; border: 0px; font-family: Shruti; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> }</span></div>
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<span style="background: transparent; border: 0px; color: black; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Sesungguhnya beruntunglah orang-orang yang beriman, (1) [yaitu] orang-orang yang khusyu’ dalam shalatnya.</span></div>
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<span style="background: transparent; border: 0px; color: black; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ibnu Katsir mengatakan: khusyu' adalah tidak bergerak, tenang, penuh tawadlu' karena disebabkan takut kepada Allah dan perasaan diawasi Allah. Khusyu' adalah sadarnya hati seakan berdiri di depat Allah dengan penuh penghormatan, pengabdian. </span><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">(al-Madarij 1/520).</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Tempat khusyu' adalah di dalam hari dan membekas ke seluruh tubuh manusia. Kalau hati sudah tidak khusyu' maka seluruh anggota tubuh tidak lagi beribadah secara serius karena hati ibarat komandonya dan anggota badan adalah tentaranya.</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Khusyu' juga menjadi bukti keikhlasan. <span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span>Karena hanya mereka yang ikhlash ibadah karena Allah dan sholat karenaNya yang dapat melakukan khusyu' secara sempurna. Tanpa keikhlasan, maka seseorang hanya melakukan kekhusyu'an palsu atau yang sering disebut kekhusyu'an dusta.</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ibnu Qayyim mengatakan ada dua jenis khusyu', yaitu khusyu' iman dan khusyu' munafik. khusyu' Iman adalah hatinya menghadap Allah dengan penghormatan, pengagungan, ketenangan, penuh harapan dan rasa malu, lalu hatinya penuh dengan cinta dan pengakuan kepada Allah yang membekas ke seluruh anggota badannya.</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Adapun khusyu' munafik adalah fisiknya khusyu' tapi hatinya tidak. Para sahabat sering berdoa: Ya Allah lindungilah aku dari khusyu' munafik. (Ruh 314).</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ulama mengatakan bahwa hukum khusyu' adalah wajib, karena banyaknya dalil yang menganjurkan khusyu' dan mencela orang yang tidak khusyu' dalam sholat.</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Rasulullah s.a.w. bersabda:"Lima sholat yang diwajibkan oleh Allah, barang siapa memperbaiki wudlunya dan melaksanakan sholat pada waktunya, menyempurnakan ruku'nya dan kekhusyu'annya, maka ia mendapatkan janji Allah untuk mengampuninya. Barang siapa tidak melakukan itu, maka ia tidak mendapatkan janji Allah, kalau Allah berkehendak maka Mengampuninya, kalau Allah berkehendak maka akan menyiksanya." (H.R. Abu Dawud – sahih)</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Dalam hadist lain Rasulullah s.a.w. bersabda:"Barang siapa berwudlu dan memperbaiki wudlunya kemudaian ia sholat dua rakaat, ia konsentrasikan hati dan wajahnya (dan tidak diganggu oleh nafsunya), maka ia akan diampuni dosanya yang telah telah lewat. (H.R. Bukhari).</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Rasulullah s.a.w. juga pernah bersabda:"Banyak sekali orang yang sholat hanya mendapatkan capek berdiri" (H.R. Nasai: hasan).</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Tip menghadirkan khusyu dalam sholat</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Menghadirkan khusyu' dalam sholat dalam dilakukan melalui dua cara. Pertama: mengupayakan amalan-amalan yang merangsang kekhusyu'an dan kedua: menghilangkan hal-hal yang merusak kekhusyu'an.</span></div>
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<strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Adapun amalan-amalan yang mengantarkan kepada kekhusyu'an adalah sbb:</span></strong></div>
<ol style="background: rgb(255, 255, 255); border: 0px; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 0in 0px 1.5em 12px; outline: 0px; padding: 0px 0px 0px 12px; vertical-align: baseline;">
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Persiapkan diri untuk sholat. Itu dimulai dengan mendengarkan adzan dan mengikutinya, berdoa adzan, memperbaiki wudlu, berdoa setalah wudlu, melakukan siwak sebelum sholat, mempesiapkan baji sholat, tempat sholat dan menunggu waktu sholat. Bukan bergegas sholat ketika waktu hampir lewat.</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Thoma'ninah: yaitu berhenti sejenak pada setiap rukun-rukun sholat. Dalam hadist diriwayatkan bahwa Rasulullah s.a.w. ketika sholat, beliau melakukan thma'ninah hingga semua anggota badan beliau kembali pada tempatnya. (H.R. Abu Dawud dll.) Dalam hadist lain Rasulullah s.a.w. bersabda:"Seburuk-buruk pencuri adalah pencuri sholat. Bagaimana itu wahai Rasulullah, tanya sahabat. "Mereka yang tidak menyempurnakan ruku' dan sujudnya. (H.R. Ahmad dan Hakim: sahih). Seseorang tidak akan bisa khusyu' tanpa thoma'ninah ini karena cepatnya pergerakan sholat telah menghilangkan kekhusyu'an dan konsentrasi hati.</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ingat kematian saat sholat. Rasulullah s.a.w. pernah bersabda:"Ingatlah mati saat kamu sholat, sesungguhnya seseorang yang ingat mati saat sholat maka ia akan memperbaiki sholatnya, dan sholatlah seperti sholatnya orang yang mengira itu sholatnya yang terakhir" (Dailami: sahih). Rasul juga pernah berpesan kepada Abu Ayub r.a. "Sholatlah seperti sholatnya orang yang pamitan" (Ahmad: sahih).</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Tadabbur (menghayati) ayat-ayat Quran yang dibaca saat sholat, begitu juga dzikir-dzikir dan bacaan sholat lainnya lainnya serta menyerapkannya dalam diri mushalli.</span></li>
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<span style="background: transparent; border: 0px; color: red; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">كِتَابٌ أَنْزَلْنَاه</span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">ُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آَيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ (29)</span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Ini adalah sebuah kitab yang Kami turunkan kepadamu penuh dengan berkah supaya mereka memperhatikan ayat-ayatnya dan supaya mendapat pelajaran orang-orang yang mempunyai fikiran. (Shad:29).</span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Dari Hudzaifah r.a. :Aku sholat di belakang Rasulullah s.a.w.,<a class="W6nAZA6dcoOtK u2e232pXyaR" href="http://www.pesantrenvirtual.com/index.php?option=com_content&view=article&id=778:tip-tip-khusyu-dalam-sholat&catid=15&Itemid=103#24554456" style="background: 0px 0px !important; border: 0px !important; bottom: auto !important; box-sizing: border-box !important; clear: none !important; clip: auto !important; color: #095197; display: inline-block !important; float: none !important; font-weight: 700 !important; height: auto !important; left: auto; margin: 0px 0px 0px 3px !important; max-height: none !important; max-width: none !important; min-height: 0px !important; min-width: 0px !important; opacity: 1; overflow: visible !important; padding: 0px !important; pointer-events: auto !important; position: static !important; right: auto !important; text-align: left !important; text-transform: uppercase !important; top: auto; transform: none !important; vertical-align: baseline !important; visibility: visible !important; width: auto !important; zoom: 1 !important;" title="Click to Continue > by DNSUnlocker">SATU MALAM<img src="http://cdncache-a.akamaihd.net/items/it/img/arrow-10x10.png" style="background: 0px 0px !important; border: 0px !important; bottom: auto !important; box-sizing: border-box !important; clear: none !important; clip: auto !important; display: inline-block !important; float: none !important; font-weight: 400 !important; height: 10px !important; left: auto; margin: 0px 3px !important; max-height: none !important; max-width: none !important; min-height: 0px !important; min-width: 0px !important; opacity: 1; outline: 0px; overflow: visible !important; padding: 0px !important; pointer-events: auto !important; position: static !important; right: auto !important; text-decoration: none !important; text-transform: none !important; top: auto; transform: none !important; vertical-align: super !important; visibility: visible !important; width: 10px !important; zoom: 1 !important;" /></a>. Beliau membaca dengan bebas. Ketika melewati ayat di dalamnya ada tasbih, beliau bertasbih, ketika melewati ayat permintaan beliau meminta dan ketika melewati ayat minta perlindungan, beliau pun meminta perlindungan" (Muslim).</span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Tadabbur dan tafakkur terhadap ayat-ayat Allah merupakan pengantar kekhusyu'an. Begitu juga menangis saat mendengar atau membaca ayat-ayat Allah. Allah berfirman:</span></div>
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<span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">وَيَخِرُّونَ <span style="background: transparent; border: 0px; color: red; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">لِلْأَذْقَان</span>ِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا</span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"></span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Dan mereka menyungkur atas muka mereka sambil menangis dan mereka bertambah khusyu’.(Isra':109).</span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Atho' pernah bertanya kepada Aisyah r.a.: ceritakan kepadaku apa yang paling kau kagumi dari Rasulullah, lalu Aisyah menangis. Suatu malam Rasulullah s.a.w. berdiri untuk sholat, beliau berkata: Wahai Aisyah biarkan aku menyembah Tuhanku. Sesungguhnya aku senang bersamamu dan aku senang menyenangkanmu". Lalu beliau pun bangun dan sholat, lalu beliau sholat sambil menangis sehingga lantai kamarku basah karena air mata beliau. Lalu berkumandanglah adzan Bilal untuk subuh, ketika Bilal melihat mata Rasulullah basah karena menangis, Bilal pun bertanya:"Wahai Rasulullah, untuk apa engkau menangis padahal Allah telah mengampunimu dosamu yang lalu dan yang akan datang? Rasul menjawab: Wahai Bilal aku lebih suka untuk menjadi hamba yang banyak bersyukur. Malam ini diturunkan kepadaku ayat yang ruglilah orang yang membacanya dan tidak menghayatinya, yaitu ayat Ali Imran 190-194. (Ibnu Hibban:sahih).</span></div>
<ol style="background: rgb(255, 255, 255); border: 0px; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 0in 0px 1.5em 12px; outline: 0px; padding: 0px 0px 0px 12px; vertical-align: baseline;">
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Membaca ayat satu-satu. Ini juga mengantarkan kepada khusyu' karena mengantarkan kepada pamahaman dan penghayatan. Umi Salamah berkata bahwa Rasulullah membaca fatihah dalam sholat dengan basmalah, lalu berhenti lalu membaca hamdalah lalu berhenti lalu membaca arrohmaanirrohiiim dan seterusnya. (Abu Dawud: sahih).</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Memperindah bacaan Quran dan tartil dapat mengantarkan kepada kekhusyu'an. Allah berfirman:</span></li>
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<span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">يَـٰٓأَيُّہَا ٱلۡمُزَّمِّلُ <span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span>قُمِ ٱلَّيۡلَ إِلَّا قَلِيلاً۬ </span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">نِّصۡفَهُ ۥۤ أَوِ ٱنقُصۡ مِنۡهُ قَلِيلاً </span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">أَوۡ زِدۡ عَلَيۡهِ وَرَتِّلِ ٱلۡقُرۡءَانَ تَرۡتِيلاً</span></div>
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<span style="background: transparent; border: 0px; color: black; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hai orang yang berselimut [Muhammad], (1) bangunlah [untuk sembahyang] di malam hari [1] kecuali sedikit [daripadanya], (2) [yaitu] seperduanya atau kurangilah dari seperdua itu sedikit, (3) atau lebih dari seperdua itu. Dan bacalah Al Qur’an itu dengan perlahan-lahan.</span><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> (Muzammil 1-4)</span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Rasulullah s.a.w. berpesan:"Perindahlah al-Qur'an dengan suaramu yang merdu, karena suara yang indah akan memperindah al-Quran" (Hakim:sahih). Dalam hadist lain beliau bersabda:"Sesungguhnya seindah-indah suara orang membaca Quran, adalah kalau ia membaca maka orang-orang yang mendengarnya akan takut kapada Allah. (Ibnu Majah: sahih).</span></div>
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<ol style="background: rgb(255, 255, 255); border: 0px; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 0in 0px 1.5em 12px; outline: 0px; padding: 0px 0px 0px 12px; vertical-align: baseline;">
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Beranggapan bahwa saat sholat ia sedang menghadap kepada Allah. Dalam sebuah hadist Rasulullah s.a.w. bersabda:"Sesungguhnya kalian apabila sholat maka sesungguhnya ia sedang bermunajat (bertemu) dengan Tuhannya, maka hendaknya ia mengerti bagaimana bermunajat dengan Tuhan. Hakim: sahih).</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Memperhatikan pembatas depan sholat. Sebaiknya ketika sholat menghadap pembatas depan, misalnya dinding atau pembatas yang polos. Tujuannya adalah agar pandangan mata kita tidak terganggu oleh obyek-obyek visual yang mengganggu konsentrasi kita. Rasulullah s.a.w. bersabda" Hendaklah kalian ketika sholat menaruh pembatas di depannya agar syetan tidak memutuskan sholatnya" (Abu Dawud: sahih). Sebaiknya pembatas tersebut berjarak tiga jengkal dari tempatnya berdiri dan sejengkal dari tempat sujudnya. (Fathul Bari).</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Meletakkan tangan kanan di atas tangan kiri di atas dada. Rasulullah s.a.w. bersabda: Kami para nabi diperintahkan agar dalam sholat meletakkan tangan kanan di atas atas tangan kiri (Thabrani:sahih). Imam Ahmad menjelaskan bahwa tujuannya adalah agar kita menundukkan diri di depan Allah dengan khusyu'. Ibnu Hajar mengatakan bahwa sikap seperti itu adalah sikap seorang yang meminta dengan merendahkan diri dan sikap seperti itu lebih mengantarkan kepada kekhusyu'an.</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Mengarahkan pandangan mata pada tempat sujud. Dai Aisyah r.a. Rasulullah s.a.w. ketika sholat beliau menundukkan kepalanya dan pandangannya tertuju ke tempat sujud. (Hakim:sahih). Begitu juga ketika beliau memasuki Ka'bah beliau tidak memalingkan pandangannya dari tempat sujudnya hingga keluar dari Ka'bah". (Hakim: sahih).</span></li>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Bagaimana dengan pendapat sebagian orang yang melakukan sholat dengan memejamkan mata dengan dalih itu bisa mengantarkan kepada kekhsyu'an. Sesungguhnya itu bertentangan dengan contoh yang diberikan Rasulullah s.a.w. Beliau diriwayatkan tidak pernah sholat dengan memejamkan mata. Namun demikian para ulama beda pendapat mengenai masalah itu. Imam Ahmad mengatakan memejamkah mata saat sholat hukumnya makruh karena itu kebiasaan orang Yahudi. Sebagian ulama mengatakan tidak makruh asalnya demi tujuan baik, misalnya kalau tidak memejamkan mata terganggu oleh obyek-obyek visual yang ada di depannya atau di sekitar tempat sholat, maka memejamkan mata pada kondisi seperti itu dianjurkan.</span></div>
<ol style="background: rgb(255, 255, 255); border: 0px; color: #444444; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 0in 0px 1.5em 12px; outline: 0px; padding: 0px 0px 0px 12px; vertical-align: baseline;">
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Sebagian ulama melihat bahwa meragamkan bacaan sholat dapat mengantarkan kepada kekhusyu'an karena menciptakan suasana baru dalam melaksanakan sholat. Misalnya redaksi bacaan doa iftitah, ruku', sujud, I'tidal, duduk antara dua sujud dan tashahhud ada beberapa riwayat sahih yang berbeda-beda. Membacanya dengan redaksi yang berbeda-beda dapat mempersegar suasana sholat dan mengantarkan kepada kekhusyu'an. Begitu juga bacaan-bacaan surat setelah fatihah dapat dilakukan dengan variasi ayat yang berbeda-beda.</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Disunnahkan membaca ta'awwudz </span><span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">(أغوذ بالله من الشيطان الرجيم)</span><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> ketika merasakan ada gangguan konsentrasi dalam sholat. </span><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Konon ketika seorang hamba hendak melaksanakan sholat, syetan menurunkan pasukannya yang disebut Khanzab untuk mengganggu orang sholat. Abi 'Ash r.a. berkata kepada Rasulullah, Wahai Rasulullah syetan telah mengganggu sholatnya dan membolak balikkan bacaannya, Rasulullah bersabda: Itu syetan bernama Khanzab kalau kamu merasakannya maka bacalah ta'wudz lalu tiuplah ke kiri tiga kali". Iapun melakukannya dan syetan tidak lagi mengganggunya. (Muslim). Rasulullah juga mengingatkan: Kalau kalian sholat maka datanglah syetan mengganggu kalian, sehingga kalian lupa hitungan rakaatnya. Kalau kalian merasakannya maka sujudlah dua kali ketika ia duduk (Bukhari). Rasulullah juga mengingatkan bahwa Syetan datang kepada kalian ketika sholat lalu membuka tempat duduk kalian, lalu ia merekayasa agar dia ragu apa kentut apa tidak, kalau kalian merasakan<span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span>itu janganlah membatalkan sholat hingga dengar suara atau mencium bau (Thabrani: sahih). Bahkan konon syetan juga menganggu orang yang sholat dengan isu-isu kebaikan seperti masalah dakwah, masalah sunnah, masalah keilmuan dan politik agar sholatnya tidak lagi terfokus.</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Bacalah cerita orang solih terdahulu bagaimana mereka berkhusyu' dalam sholatnya. Ali r.a. ketika hendak sholat maka mukanya berubah, lalu ia ditanyai tentang itu, beliau menjawab: datang waktu ketika amanah ditawarkan kepada langit, bumi dan gunung-gunung tapi mereka menolak tapi aku kini membawanya. Konon mereka ketita sholat memerah wajahnya karena takut akan menghadap Allah. Salah seorang sahabat diceritakan terkena panah saat berperang, lalu ia minta agar dicabut saat ia sholat karena saat itu ia lupa semuanya dan hanya ingat Allah.</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Berdoa dalam sholat, khususnya saat sujud. Rasulullah s.a.w. bersabda:"Kondisi paling antara hamba dan Tuhannya adalah saat sujud, maka perbanyaklah doa" (Muslim).</span></li>
<li class="MsoNormal" style="background: transparent; border: 0px; direction: ltr; margin: 12pt 0in 0px 0.5in; outline: 0px; padding: 0px; text-align: justify; unicode-bidi: embed; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Dzikir setelah sholat. Setelah melaksanakan sholatnya hendaknya seorang hamba melakukan dzikir selesai sholat<span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span>untuk memperkuat dan menyempurnakan sholatnya. Tentu saja tidak hanya dzikir dalam lisan tapi juga diresapi makna dan kandungannya.</span></li>
</ol>
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<strong style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Adapun perkara-perkara yang mengganggu kekhusyu'an adalah sbb:</span></strong></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">1.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Membersihkan tempat sholat dari hal-hal yang mengganggu konsentrasi seperti gambar-gambar dan ornamen yang menarik perhatian orang sholat. Aisyah r.a. pernah mempunyai kelambu di rumahnya berwarna-warni, lalu Rasulullah memintanya agar menyingkirkan itu karena itu mengganggu sholat beliau. (Bukhari). Maka hendaknya melakukan sholat di tempat yang jauh dari kebisingan dan banyak orang lalu lalang, tempat orang ngobrol, apalagi tempat hiburan dan bersenang-senang karena itu akan mengganggu kekhusyu'an sholat. Begitu juga agar lokasi sholat tidak terlalu panas atau terlalu dingin. Rasulullah s.a.w. memerintahkan agar para sahabat melakukan sholat dhuhur saat cuaca agak dingin.</span></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">2.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Memakai pakaian yang polos dan tidak banyak warna. Karena itu akan menarik pandangan mushalli dan mengganggu konsentrasinya dalam sholat. Rasulullah pernah sholat dan terganggu dengan kelambu Aisyah yang berwarna-warni lalu beliau meminta untuk menyingkirkannya. (Bukhari dll.).</span></span></div>
<div class="MsoNormal" dir="ltr" style="background: rgb(255, 255, 255); border: 0px; color: #444444; direction: ltr; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 12pt 0in 0.0001pt 0.75in; outline: 0px; padding: 0px; text-align: justify; text-indent: -0.5in; unicode-bidi: embed; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">3.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hindari solat di waktu makan. Rasulullah s.a.w. bersabda"Tidak baik sholat di hadapan makanan" (Muslim). Riwayat lain mengatakan "Ketika maka malam sudah siap dan datang waktu sholat, maka dahulukan makan malam" (Bukhari).</span></span></div>
<div class="MsoNormal" dir="ltr" style="background: rgb(255, 255, 255); border: 0px; color: #444444; direction: ltr; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 12pt 0in 0.0001pt 0.75in; outline: 0px; padding: 0px; text-align: justify; text-indent: -0.5in; unicode-bidi: embed; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">4.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hindari menanah buang air besar, kecil dan angin. Rasulullah s.a.w. melarang sholat sambil menahan kencing (Ibnu Majah:sahih). Riwayat lain mengatakan bahwa Rasululllah s.a.w. bersabda kalau kalian akan sholat dan ingin ke wc maka pergilah ke wc dulu (Abu Dawud:sahih).</span></span></div>
<div class="MsoNormal" dir="ltr" style="background: rgb(255, 255, 255); border: 0px; color: #444444; direction: ltr; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 12pt 0in 0.0001pt 0.75in; outline: 0px; padding: 0px; text-align: justify; text-indent: -0.5in; unicode-bidi: embed; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">5.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hindari sholat dalam keadaan ngantuk berat. Rasulullah s.a.w. bersabda "Kalau kalian sholat dan ngantuk maka tidurlah hingga ia mengerti apa yang dikatakan" (Bukhari). Riwayat lain dengan tambahan: ditakutkan ketika kalian ngantuk dan melakukan sholat maka ia tidak sadar maunya meminta ampunan Allah tapi malah mengumpat dirinya. (Bukhari)</span></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">6.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Hindari sholat di tempat yang kurang rata atau kuarng bersih karena itu akan menganggu konsentrasi saat sujud. Rasulullah s.a.w. bersabda "Janganlah kau membersihkan tempat sujudmu (dari kerikil) saat sholat, kalau terpaksa melakukannya maka itu cukup sekali (Abu Dawud:sahih).</span></span></div>
<div class="MsoNormal" dir="ltr" style="background: rgb(255, 255, 255); border: 0px; color: #444444; direction: ltr; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 12pt 0in 0.0001pt 0.75in; outline: 0px; padding: 0px; text-align: justify; text-indent: -0.5in; unicode-bidi: embed; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">7.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Jangan membaca terlalu keras sehingga mengganggu orang sholat di samping kita. Rasulullah s.a.w. bersabda "Ingatlah bahwa kalian semua menghadap Allah, janganlah saling mengganggu, jangan membaca lebih keras dari saudaranya dalam sholat" (Abu Dawud: sahih).</span></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">8.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Jangan tengak-tengok saat sholat. Rasulullah s.a.w. mengingatkan bahwa tengak-tengok dalam sholat adalah gangguan syetan. (Bukhari). Dalam hadist lain dikatakan "Allah senantiasa melihat hambanya saat sholat selama ia tidak menengok, kalau menengok maka Allah meninggalkannya" (Abu Dawud: sahih).</span></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">9.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Jangan melihat ke arah atas. Rasulullah s.a.w. pernah bersabda "Ada orang-orang sholat sambil menghadap ke atas, mudah-mudahan matanya tidak kembali" (Ahmad:sahih).</span></span></div>
<div class="MsoNormal" dir="ltr" style="background: rgb(255, 255, 255); border: 0px; color: #444444; direction: ltr; font-family: Verdana, Helvetica, Arial, sans-serif; font-size: 14.4014406204224px; line-height: 1.5em; margin: 12pt 0in 0.0001pt 0.75in; outline: 0px; padding: 0px; text-align: justify; text-indent: -0.5in; unicode-bidi: embed; vertical-align: baseline;">
<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">10.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">menahan mulut ketika ingin menguap. Sabda Rasulullah s.a.w. Ketika kalian menguap saat sholat, maka tahanlah sekuatnya karena syetan akan masuk ke mulut kalian" (Muslim).</span></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">11.<span style="background: transparent; border: 0px; font-family: 'Times New Roman'; font-size: 7pt; font-stretch: normal; line-height: normal; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"> </span></span></span><span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;"><span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Jangan sholat seperti kebiasaan binatang. Dalam sebuah hadist Rasulullah s.a.w. melarang sholat seperti patukan gagak, duduknya harimau dan menjalankan ibadah di tempat yang satu seperti onta (Ahmad: sahih).</span></span></div>
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<span style="background: transparent; border: 0px; font-family: 'Arial Narrow'; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Akhirnya, khusyu' ini berat tapi dapat kita jalankan melalui latihan dan membiasakan diri. Salah satu upaya agar kita dapat melakukan khusyu' dengan mudah adalah dengan memperbanyak doa:</span></div>
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<span style="background: transparent; border: 0px; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">اللَّهُمَّ طَهِّرْنِي بِالثَّلْجِ وَالْبَرَدِ وَالْمَاءِ الْبَارِدِ ، اللَّهُمَّ طَهِّرْ قَلْبِي مِنَ الْخَطَايَا كَمَا طَهَّرْتَ الثَّوْبَ الأَبْيَضَ مِنَ الدَّنَسِ ، وَبَاعِدْ بَيْنِي وَبَيْنَ ذُنُوبِي كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ قَلْبٍ <span style="background: transparent; border: 0px; color: red; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">لاَ يَخْشَع</span>ُ ، وَنَفْسٍ لاَ تَشْبَعُ ، وَدُعَاءٍ لاَ يُسْمَعُ ، وَعِلْمٍ لاَ يَنْفَعُ ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ هُؤُلاَءِ الأَرْبَعِ ، اللَّهُمَّ إِنِّي أَسْأَلُكَ عِيشَةً نَقِيَّةً وَمَيْتَةً سَوِيَّةً وَمَرَدًّا غَيْرَ مُخْزٍى.</span></div>
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<span style="background: transparent; border: 0px; font-size: 10pt; margin: 0px; outline: 0px; padding: 0px; vertical-align: baseline;">Mudah-mudahan bermanfaat.</span></div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-2745529653621003142016-09-18T17:30:00.000-07:002016-09-18T17:30:04.865-07:00<header style="background-color: white; color: #343434; font-family: Georgia, 'Times New Roman', Times, serif; font-size: 15px; line-height: 18px; margin-bottom: 15px;"><h1 class="title" style="color: #292929; font-size: 25px; font-weight: normal; line-height: 25px; margin: 0px;">
Mukjizat al-Quran dalam kisah Nabi Yunus</h1>
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Labu menurut sebahagian ulamak diisyaratkan oleh Allah dalam cerita Nabi Yunus. Apabila Yunus dimuntahkan daripada perut ikan yang besar beliau sakit lalu ditumbuhkannya untuk sejenis pohon daripada Yaqtin. Allah berfirman:<br /><span style="font-size: medium;">فَنَبَذْنَاهُ بِالْعَرَاء وَهُوَ سَقِيمٌ وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ﴾ </span><br />"Lalu Kami lontarkan dirinya di kawasan lapang (tandus) sedang dia sakit. Dan Kami tumbuhkan untuknya sebatang pohon daripada jenis 'Yaqtin'." (Quran, Surah al-Soffat ayat 145-146)<br />Yaqtin merujuk kepada pohon yang tidak mempunyai batang seperti labu dan tembikai.<br />Menurut Ibnu Kathir, pandangan kebanyakan ulamak terdahulu Yaqtin dalam cerita Nabi Yunus merujuk kepada labu. Ia juga diperkukuhkan oleh Ibnu Hajar al-Asqalani.<br />Labu bermanfaat untuk menghilangkan kahak. Sekiranya dilumur dengan tepung dan dibakar ke dalam oven airnya boleh diminum untuk mengurangkan kepanasan kerana demam. Jika dimasak dan diminum airnya dengan madu boleh mengurangkan kahak. Ia juga makanan yang baik untuk melawaskan perut. Ia boleh ditumbuk halus dan dijadikan balutan pada bengkak bagi mengurangkannya. Ia disebut dalam Zaad al-Ma'aad oleh Ibnu Qayyim.<br />Menurut Syeikh Zandani, Yaqtin adalah penawar untuk mikrob dan bakteria. Justeru ia sangat sesuai untuk menjadi penawar bagi kesakitan Nabi Yunus setelah berada sekian lama dalam perut ikan besar.<br />Demikianlah mukjizat al-Quran.</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-24436297841834022632016-09-14T17:54:00.003-07:002016-09-14T17:54:46.517-07:00<div class="" data-block="true" data-editor="849dk" data-offset-key="bkhr5-0-0" style="background-color: white; color: #4b4f56; font-family: helvetica, arial, sans-serif; font-size: 14px; line-height: 18px; white-space: pre-wrap;">
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<span data-offset-key="bkhr5-0-0">The Revival of Religious Sciences (Ihya Ulumuddin):</span></div>
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<span data-offset-key="571fl-0-0">Another of al-Ghazali's major works is Ihya' Ulum al-Din or Ihya'u Ulumiddin (The Revival of Religious Sciences). It covers almost all fields of Islamic sciences: fiqh (Islamic jurisprudence), kalam (theology) and sufism. It contains four major sections: Acts of worship (Rub' al-'ibadat), Norms of Daily Life (Rub' al-'adatat), The ways to Perdition (Rub' al-muhlikat) and The Ways to Salvation (Rub' al-munjiyat). The Ihya became the most frequently recited Islamic text after the Qur'an and the hadith. Its great achievement was to bring orthodox Sunni theology and Sufi mysticism together in a useful, comprehensive guide to every aspect of Muslim life and death.[33] The book was well received by Islamic scholars such as Nawawi who stated that: "Were the books of Islam all to be lost, excepting only the Ihya', it would suffice to replace them all."[34] Ghazali then wrote a brief version of this book in Persian under The Alchemy of Happiness (Kimiya-yi sa'ādat).</span></div>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-20329343679275708282016-09-04T20:26:00.001-07:002016-09-04T20:26:48.281-07:00<div style="background-color: white; border: 0px; color: #444444; font-family: Raleway; font-size: 16px; font-stretch: inherit; line-height: 24px; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
Following are some hadiths which will show us 25 ways or good deeds to enter the Jannah. Remember, these are not the ‘only’ 25 ways and there should be ‘sincerity’ and ‘consistency’ in these acts to get Jannat-ul-Firdause InshaAllah <img alt="🙂" class="emoji" draggable="false" src="https://s.w.org/images/core/emoji/72x72/1f642.png" style="background: none !important; border: none !important; box-shadow: none !important; display: inline !important; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; height: 1em !important; line-height: inherit; margin: 0px 0.07em !important; max-width: 100%; padding: 0px !important; vertical-align: -0.1em !important; width: 1em !important;" /></div>
<ol style="background-color: white; border: 0px; color: #444444; font-family: Raleway; font-size: 16px; font-stretch: inherit; line-height: 24px; margin: 0px; padding: 1.5em 0px 1.571em 1.9em; vertical-align: baseline;">
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever meets Allah without ascribing anything to Him will enter Jannah. (<a href="http://www.sunnah.com/bukhari/24/2" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
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<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever believes (has Imaan) in Allah and His Messenger (peace be upon him), and establishes the prayer and fasts in the month of Ramadan, it is incumbent upon Allah that He enters him in Jannah. (<a href="http://www.sunnah.com/bukhari/97/51" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
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<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever says: “I am pleased with Allah as my Rabb, and with Islam as my Deen, and with Muhammad (peace be upon him) as my Prophet, Jannah would be mandatory for him. (<a href="http://www.sunnah.com/abudawud/8/114" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan Abu Dawud</a>)</li>
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<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever asks Allah for Jannah three times, Jannah will say: “O Allah, enter him into Jannah.” (<a href="http://www.sunnah.com/urn/678780" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Jami` at-Tirmidhi</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
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<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever says “SubhanAllah al-Adthim wa Bihamdihi (Glorified and Exalted is Allah, The Great, and with His Praise), a date-palm tree will planted for him in Jannah. (<a href="http://www.sunnah.com/tirmidhi/48/95" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Jami` at-Tirmidhi</a>)</li>
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Visit: <a href="http://99namesofallah.name/" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">99 Names of Allah</a></div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Allah has Ninety Nine Names, one hundred minus one, and whoever believes in their meanings and acts accordingly, will enter Jannah. (<a href="http://www.sunnah.com/bukhari/54/23" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
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<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;"><a class="I31Sc68Rn36T Sj56pTVB" href="http://orbitislam.com/ways-to-enter-jannah/#89180561" style="background: 0px 0px !important; border: 0px !important; bottom: auto !important; box-sizing: border-box !important; clear: none !important; clip: auto !important; color: #0a9600; display: inline-block !important; float: none !important; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 700 !important; height: auto !important; left: auto; line-height: inherit; margin: 0px 0px 0px 3px !important; max-height: none !important; max-width: none !important; min-height: 0px !important; min-width: 0px !important; opacity: 1; overflow: visible !important; padding: 0px !important; pointer-events: auto !important; position: static !important; right: auto !important; text-transform: uppercase !important; top: auto; transform: none !important; transition: all 0.25s linear; vertical-align: baseline !important; visibility: visible !important; width: auto !important; z-index: 2147483647; zoom: 1 !important;" title="Click to Continue > by DNSUnlocker">INDEED<img src="http://cdncache-a.akamaihd.net/items/it/img/arrow-10x10.png" style="background: 0px 0px !important; border: 0px !important; bottom: auto !important; box-sizing: border-box !important; clear: none !important; clip: auto !important; display: inline-block !important; float: none !important; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: 400 !important; height: 10px !important; left: auto; line-height: inherit; margin: 0px 3px !important; max-height: none !important; max-width: none !important; min-height: 0px !important; min-width: 0px !important; opacity: 1; overflow: visible !important; padding: 0px !important; pointer-events: auto !important; position: static !important; right: auto !important; text-decoration: none !important; text-transform: none !important; top: auto; transform: none !important; vertical-align: super !important; visibility: visible !important; width: 10px !important; zoom: 1 !important;" /></a> truthfulness leads to righteousness and indeed righteousness leads to Jannah. (<a href="http://www.sunnah.com/bukhari/78/121" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever builds a Masjid seeking by it the Pleasure of Allah, Allah will build for him a similar place in Jannah. (<a href="http://www.sunnah.com/bukhari/8/99" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever repeats after the Mu’adthin (the caller to prayer) from his heart (i.e., sincerely) will enter Jannah. (<a href="http://www.sunnah.com/urn/1006790" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan an-Nasa’i</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever calls the Adhan for 12 years, Jannah will become mandatory for him. (<a href="http://www.sunnah.com/ibnmajah/3/23" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan Ibn Majah</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever prays the two cool prayers (Asr and Fajr) will go to Paradise. (<a href="http://www.sunnah.com/bukhari/9/50" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Allah will prepare for him who goes to the mosque (every) morning and in the afternoon (for the congregational prayer) an honorable place in Paradise with good hospitality for (what he has done) every morning and afternoon goings. (<a href="http://www.sunnah.com/bukhari/10/56" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Any one performs the ablution perfectly and then offers 2 rak’ahs of prayers concentrating on them with his heart and face, paradise will necessarily fall to his lot. (<a href="http://www.sunnah.com/abudawud/2/516" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan Abu Dawud</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever prays 12 Rak’ah in the day and night, a house in Jannah will be built for him. (<a href="http://www.sunnah.com/nasai/20/208" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan an-Nasa’i</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever takes a path in search of knowledge, Allah will make easy for him the path to Jannah. (<a href="http://www.sunnah.com/tirmidhi/41/2" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Jami` at-Tirmidhi</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">I saw a man going about in Jannah (and enjoying himself) as a reward for cutting from the middle of the road, a tree which was causing inconvenience to the Muslims. (<a href="http://www.sunnah.com/muslim/45/168" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Muslim</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e. his tongue and his private parts), I guarantee Paradise for him. (<a href="http://www.sunnah.com/bukhari/81/63" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Anyone whose soul leaves his body and he is free of three things, will enter Jannah: Arrogance, stealing from the spoils of war, and debt. (<a href="http://www.sunnah.com/urn/1267300" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan Ibn Majah</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever raises two girls then I and he will enter Jannah like these two (Prophet indicated with his two fingers). (<a href="http://www.sunnah.com/tirmidhi/27/20" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Jami` at-Tirmidhi</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whoever visits an ailing person or a brother of his to seek the Pleasure of Allah, an announcer (angel) calls out: “May you be happy, may your walking be blessed, and may you be awarded a dignified position in Jannah”. (<a href="http://www.sunnah.com/riyadussaliheen/1/362" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Jami` at-Tirmidhi</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Allah guarantees him who strives in His Cause and whose motivation for going out is nothing but Jihad in His Cause and belief in His Word, that He will admit him into Jannah. (<a href="http://www.sunnah.com/bukhari/57/32" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">O people, spread the Salaam (greetings), feed the hungry, and pray while the people are asleep, you will enter Jannah in peace. (<a href="http://www.sunnah.com/urn/1273590" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan Ibn Majah</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">(The performance of) Umrah is an expiation for the sins committed between it and the previous Umrah; and the reward of Hajj Mabrur (i.e., one accepted) is nothing but Jannah. (<a href="http://www.sunnah.com/bukhari/26/1" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sahih al-Bukhari</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Whosoever last words are: La ilaha illa Allah, will enter Paradise. (<a href="http://www.sunnah.com/abudawud/21/28" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Sunan Abu Dawud</a>)</li>
<div style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin-bottom: 20px; padding: 0px; vertical-align: baseline;">
</div>
<li style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am Your servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favor upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You (<em style="border: 0px; font-family: inherit; font-size: inherit; font-stretch: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; vertical-align: baseline;">Allāhumma anta rabbī lā ilāha illā anta, khalaqtanī wa ana `abduka, wa ana `alā `ahdika wa wa`dika ma-staṭa`tu. A`ūdhu bika min sharri ma ṣana`tu, wa abū’u ilayka bini`matika `alayya wa a`tarifu bidhunūbī faghfirlī dhunūbī innahu lā yaghfirudh-dhunūba illā ant</em>). If somebody recites this invocation during the day, and if he should die then, he will be from the people of Jannah. And if he recites it in the night, and if he should die on the same day, he will be from the people of Jannah.” (<a href="http://www.sunnah.com/tirmidhi/48/24" rel="nofollow" style="border: 0px; color: #0a9600; font-family: inherit; font-size: inherit; font-stretch: inherit; font-style: inherit; font-variant: inherit; font-weight: inherit; line-height: inherit; margin: 0px; padding: 0px; text-decoration: none; transition: all 0.25s linear; vertical-align: baseline;" target="_blank">Jami` at-Tirmidhi</a>)</li>
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May Allah SWT forgive all our sins, help us to stay on the right path and unite us in His Jannat-ul-Firdause. Ameen.</div>
Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0tag:blogger.com,1999:blog-8510000040710015329.post-34662167494660267292016-09-04T18:21:00.001-07:002016-09-04T18:21:05.284-07:00<div class="fusion-page-title-bar fusion-page-title-bar-breadcrumbs fusion-page-title-bar-left" style="background-color: #f6f6f6; background-image: url(http://beta.sufism.org/wp-content/themes/Avada/assets/images/page_title_bg.png); background-position: 50% 50%; background-repeat: no-repeat; border-bottom-style: solid; border-bottom-width: 1px; border-color: rgb(210, 211, 212); border-top-style: solid; border-top-width: 1px; box-sizing: border-box; clear: both; color: #333333; font-family: 'Trebuchet MS', Helvetica, sans-serif; font-size: 13px; height: 87px; line-height: 21px; padding: 0px 30px; width: 1000px;">
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Being a Person of Paradise</h1>
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<div class="post post-9871 type-post status-publish format-standard has-post-thumbnail hentry category-articles tag-islam tag-konya tag-mevlana tag-mevlevi-2 tag-rumi tag-shams tag-sufism tag-dervish" id="post-9871" style="box-sizing: border-box; margin-bottom: 30px;">
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<img alt="person_of_paradise" class="alignleft size-full wp-image-9872" height="238" src="http://sufism.org/wp-content/uploads/2011/05/person_of_paradise.png" style="border-style: none; box-sizing: border-box; display: inline; float: left; height: auto; margin-right: 15px; max-width: 100%; vertical-align: top;" width="183" />We begin in the name of God, the Infinitely Compassionate and Infinitely Merciful, and we ask His help. As it says in the beginning of the Maqalat, this talk was gathered from the words of the beloved Mevlana Shamsuddin Tabrizi, the Sultan of those who have attained. May God not deprive us of his abundant blessings.</div>
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We are deeply grateful for the<a class="mIpf0N02Q78 AYscbVtE0F" href="http://s.igmhb.com/click?v=TVk6MTIzMDg3OjIyNTQ2Om9wcG9ydHVuaXR5OmJkNTNlZDlhZmI2OTk5YThiNmQzYjE2ZGY4NGZhMzQ2OnotMjIwMi04NzY4OTAwMjpzdWZpc20ub3JnOjM1ODk1MjpiMWFmMTExZDhhMmI2YjkyOTFiMGJmY2I4ZDJiN2MzMDo1ZTMxYTY4YThhNDE0NWFkODA3YTk5M2ZkYzZlNDQ1YzowOmRhdGFfc3MsODYweDE0NDA7ZGF0YV9yYywxO2RhdGFfZmIsbm87ZGF0YV9pdG5fdGVzdCwyMDE2MDkwMl9jOzo0NDIwOTIxOjo6MC4wMg&subid=g-87689002-c488400248ad41d5afe1b47b0e69e6b2-&data_ss=860x1440&data_rc=1&data_fb=no&data_itn_test=20160902_c&data_tagname=A&data_ct=small_square&data_clickel=link&data_sid=708ed66674d5a189754cdde2bc4e5354" style="background: 0px 0px !important; border: 0px !important; bottom: auto !important; box-sizing: border-box !important; clear: none !important; clip: auto !important; color: #660033; display: inline-block !important; float: none !important; font-weight: 700 !important; height: auto !important; left: auto; margin: 0px 0px 0px 3px !important; max-height: none !important; max-width: none !important; min-height: 0px !important; min-width: 0px !important; opacity: 1; overflow: visible !important; padding: 0px !important; pointer-events: auto !important; position: static !important; right: auto !important; text-transform: uppercase !important; top: auto; transform: none !important; vertical-align: baseline !important; visibility: visible !important; width: auto !important; zoom: 1 !important;" target="a652c_1473038558_sufismorg_358952" title="Click to Continue > by DNSUnlocker">OPPORTUNITY<img src="http://cdncache-a.akamaihd.net/items/it/img/arrow-10x10.png" style="background: 0px 0px !important; border: 0px !important; bottom: auto !important; box-sizing: border-box !important; clear: none !important; clip: auto !important; display: inline-block !important; float: none !important; font-weight: 400 !important; height: 10px !important; left: auto; margin: 0px 3px !important; max-height: none !important; max-width: none !important; min-height: 0px !important; min-width: 0px !important; opacity: 1; overflow: visible !important; padding: 0px !important; pointer-events: auto !important; position: static !important; right: auto !important; text-decoration: none !important; text-transform: none !important; top: auto; transform: none !important; vertical-align: super !important; visibility: visible !important; width: 10px !important; zoom: 1 !important;" /></a> that we have had to spend time in the companionship with Shams during the journey of preparing the book Rumi’s Sun, The Teachings of Shams of Tabriz, selections from his Maqalat, and the generosity of Dr. Refik Algan whose inspiration it was to begin a translation of the Maqalat into English. One of the gifts of that journey has been to feel Shams’ constant encouragement of those to whom he speaks to become “people of paradise” now, here. So, in this moment, we wish to share with you some of that encouragement.</div>
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We are living in the midst of very challenging times. Shams and Mevlana also lived in the midst of very challenging times, yet what a possibility opened with the example of being they unveiled. They invite us into the garden of seeing God’s beauty and abundance in the midst of everything, seeing the Unity, and encouraging souls to be people of Paradise now, here.</div>
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In the Maqalat, the “Conversations” of Shams-i Tabriz, Shams tells us,</div>
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People say that there is no path, or they say that the path is very long. Yes, the way is long, but once one sets out to walk, with great exuberance and joy, the distance of the way disappears. Just as it was said, “Paradise is surrounded by things we dislike” (hadith). All around the garden of Paradise are thorns, but when the fragrance of Paradise reaches our nose, bringing news of the beloved to the lover, then that place of thorns becomes very pleasant. The thorns that surround Hell always seem to be roses and basil, but the unpleasant odor of fire comes to us from them.</div>
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If I were to try to explain about the beauty of this path, it wouldn’t be appropriate.</div>
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In this world the opposites play out their dance of light and dark, of difficulty and ease, and in the midst of it, we have the work of being rightful caretakers, khalifas of the Divine, here, acting as servants (‘abd Allah) to establish the mizan, the balance and good measure in this world.</div>
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Haji Mazlan Muslimhttp://www.blogger.com/profile/15568390105467924700noreply@blogger.com0