APA ITU JIHAD?

[kiethegreat]

GURU ANA KATA

sheikh..sape nama guru tue...leh kongsi..

[melayu]

GURU ANA KATA

sheikh..sape nama guru tue...leh kongsi..

RAHSIA dia TU......

[jamban]

jihad melawan nafsu ..yg jahat dalam diri ....spt sifat ujub,riak, sombong ,pembohong,adu domba....

[fikrul mustanir]

Nak tanya sikit leee. ..... nak mulakan jihad lawan hawa nafsu ni macam mana?

[melayu]

jihad melawan nafsu ..yg jahat dalam diri ....spt sifat ujub,riak, sombong ,pembohong,adu domba....

tetapi sikap adu domba ni dah semacam sebati pulak dalam diri, sekadar dari apa yang Aku perhati laa...

kesian kat aku...

[sheehanz2005]

Jihad melawan hawa nafsu adalah perkara yang semua sedia maklumcuma guideline tertentu perlu diambil teliti. Dalam banyak wadah lain pun kita akan dapat sumber. APa yang menjadi kerisauan adalah kurang atau lemah semangatnt Jihad QItal fisabilillah dikalangan ummat Islam malah dikalangan pendokong-pendokong dalam gerakan-gerakan Islam itu sendiri. Banyak yang lebih senang menyalurkan maksud Jihad dalam erti kata yang lain seperti Jihad nafsu, ekonomi, khalifah dan sebagainya. Tujuan saya menulis ini bukan bermaksud untuk menidakkan atau menyatakan Jihad yang lain itu tidak penting. Tetapi kita harus sedar bagaimana lemahnya usaha kita terhadap amalan JIhad QItal ini. Langkah perlu di orak senjata perlu digenggam. Allah tidak menjadikan ummat Islam untuk hanya bersabar apabila ditindas tetapi untuk berdiri menentang penindasan jua.

[qaiyum]

waris menulis:

Islam Hadhari juga adalah sebahagian daripada jihad untuk memajukan umat Islam.
Agendanya berupaya membuka minda ortodok bahawa islam itu tak perlukan kemajuan seperti dalam sesetengah pemikiran umat Islam.



HANG KATA ISLAM HADHARI TU JIHAD........HANG TERLEBIH MAKAN PANADOL KOT TU PASAI MAMAI
ISLAM HADHARI DOK ADA SEKARANG NI MENYEBABKAN BANYAK ISLAM MURTAD TAK AMBIK TINDAKAN PUN, PEJABAT AGAMA APA FUNFSI DIBAWAH KERAJAAN ISLAM HADHARI.
ORANG CERAMAH AGAMA KENE HALAU SEBAB TAK DA PERMIT, BUAT KONSERT TAK PAYAH PERMIT PUN DIBAWAH ISLAM HADHARI. PAKAI SERBAN SALAH ,ORANG ISLAM PAMER PUSAT TAK SALAH,(INI HANG KATA JIHAD)

HANG PI MEMONDOK DULU OTAK HANG SECULAR100%

[qaiyum]

Waris mengatakan,…….

Islam Hadhari juga adalah sebahagian daripada jihad untuk memajukan umat Islam.
Agendanya berupaya membuka minda ortodok bahawa islam itu tak perlukan kemajuan seperti dalam sesetengah pemikiran umat Islam.

Kemajuan pada pandangan sesetengah umat Islam membawa kepada kebendaan yang akan dihisap satu persatu dan lambat nak masuk syurga.


TERKEZUT DEN BILA WARIS TULIS LAGU NI ISLAM HADHARI TU JIHAD , KALAU BUANG BUDAK SEKOLAH PAKAI SERBAN TU JIHAD KE, IFC BUAT FORUM MURTADKAN OARANG MELAYU ISLAM TU JIHAD KE, ROBOHKAN MASJID TU JIHAD KE,KONSERT SANA SINI TU JIHAD KE........... FIQIQ2 LAH SENDIRI SEBELUM BUAT KENYATAAN

[melayu]

kot yang di maksudkan yang lain di faham kan kebanyakan lagu lain tu macam mana nak kata?

mana lah tau yang di kata Islam hadhari tu kata dek orang utara Islam had hari hari dok buat tu lah... almaklum lah orang tu orang kepala bataih.... tok wan dia orang kampung aku panggei Tok Lah Pak Him.... ish... jangan dok buat memain..... ada orang kata Ulamak Tanah Melayu tu....


sama la macam orang ada kata: sembahyang tu tak payah laa.... YANG BODOH BEBAL tu terus tak BUAT sembahyang, PASAL dia INGAT SEMBAHYANG TU TAK PAYAH BUAT LANGSUNG... nak kata apa? BANGANG ka apa? orang yang mula tu kata tak susah.. FAHAM si BODOH BEBAL ni lah sebenarnya menyusahkan banyak orang .....

salah silap jangan MARAH... BAHASA JIWA BANGSA....

[andukA]

aku dengaq 31 0g0s tuh Tok Lah Pak Him yang suggest...

kalau betui.. memang bukan CALANG-CALANG manusia tuh..

...

buka kan lah jendela asmara
agar terang kamar cintaku

[melayu]

aku dengaq 31 0g0s tuh Tok Lah Pak Him yang suggest...

kalau betui.. memang bukan CALANG-CALANG manusia tuh..

...

buka kan lah jendela asmara
agar terang kamar cintaku

sapa sapa kaji nombor boleh mula kaji...

31/8/1957 @ 31/8/57 apa cerita Dia tu?

[zaiharb]

Jihad: The forgotten obligation

What is wrong with the Muslim Ummah today? When the Kuffar lay their hands on their daughters the Muslims do not raise even a finger to help them!! Insha-Allah the following virtues of the obligatory act, which we have forgotten, will awaken those Muslim youth in which the sweetness of Iman flows.
No deed equivalent to Jihad
Narrated Abu Huraira RadhiAllahu anhu, A man came to Allah's Apostle Salallahu-alaihiwasallam and said "Instruct me as to such a deed as equals Jihad (in reward)." He Salallahu-alaihiwasallam replied, "I do not find such a deed." Then he added, "Can you, while the Muslim fighter is in the battlefield, enter your Masjid to perform prayers without cease and fast and never break your fast?" The man said, "But who can do that?" Abu Huraira RadhiAllahu anhu added, "The Mujahid (i.e. Muslim fighter) is rewarded even for the footsteps of his horse while it wanders about (for grazing) tied on a long rope".
(Sahih Bukhari, p391, v.1).

Explanation:
The explanation of an action is based upon its importance and its high status. Taking this into account the aim of Jihad is the elevation of Allah's word and this cannot be achieved without Jihad. For this reason the most virtuous deeds stated in this Hadith is Jihad. To comprehend this virtuous deed by the human mind may prove difficult, but only Allah's grace and mercy can enlighten us in this respect. When we examine the religious laws in providing the reasons for Jihad being the most virtuous deed, we can present the view that Jihad is actually the protector of all other deeds. It is on account of Jihad that Muslims can be at ease and able to lead their way of life, fulfilling all obligations without the fear of the enemy. When Jihad is neglected, it is inevitable that the Kuffar (unbelievers) will empower the Muslims resulting in a breakdown of the Islamic way of life.
Another reason for Jihad being the most virtuous deed is that a person sacrifices his two beloved things which are, his life and his wealth unlike other deeds. It can easily be concluded by this explanation why other deeds cannot compete with Jihad. In reference to some Ahadith in which other deeds have been given priority, the focus has been on a specific aspect and this has-been considered acceptable. Generally, the scholars of Hadith have given priority to Jihad by analysing the details of the above Hadith.
A great scholar of Hadith, Qazi Azad Maliki states, one realises the great status of Jihad by this Hadith and no deed is equivalent to Jihad.
Fathul Bari, (p5, vol.6)

Mujahid The Most Superior:
Narrated Abu Said Khudri RadhiAllahu anhu, somebody asked, "O Allah's Messenger Salallahu-alaihiwasallam! Who is the best among the people?" Allah's Messenger Salallahu-alaihiwasallam replied, "A believer who performs Jihad with his life and wealth." They asked, "Who is next?" He replied, "A believer who stays in one of the mountain paths worshipping Allah and leaving the people safe from his mischief."
Sahih Bukhari, (p391, vol.1).

Explanation:
It is clear from this Hadith that the person who does Jihad in Allah's path is more superior than other Muslims. This has also been clearly stated in the Quran:

"Allah has preferred in grades those who strive hard and fight with their wealth and lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight above those who sit (at home) by a huge reward."
(The Noble Quraan, 4 : 95.

It is regarding the great virtue and importance of Jihad that the Prophet Salallahu-alaihiwasallam participated in Jihad personally and urged his companions RadhiAllahu anhu upon this deed so much so that there was no deed more beloved and virtuous in the eyes of the Sahaba as much as Jihad.
Some examples of the love for Jihad amongst the Sahabah:-

Hazrat Umar RadhiAllahu anhu said, "Perform Haj as this is a good deed, Allah has ordained us to perform Haj and Jihad is even better."
Kanzul Ummal, (p258, vol.2).

Hazrat Abu Huraira RadhiAllahu anhu said: "Safeguarding the Muslim borders in the path of Allah (Jihad) is more beloved to me, than my worshipping Allah in the night of Qadr (Lailatul Qadr) in front of Hajera Aswad (the black stone in the corner of the Kaabah).
When the time of Hazrat Khalid RadhiAllahu anhu came to depart from the world, he said, "I reached every possible place for Shahadah, but it was written in my fate that I should die on my bed. In my opinion there is no deed more dearer than my waiting with my horse and shield in the darkness of night, the sky to be glittering due to the rain, waiting for the onset of dawn, so that I can attack the enemy."
Al Jihad by Ibne Mubarak, (p88).

Artat Bin Munzir reports that Umar RadhiAllahu anhu asked the people in his gathering, "Which person would attain the most virtue and reward?". The people suggested Zakat and Salah and agreed the highest rank is for the Ameer ul Mu,mineen (Umar RadhiAllahu anhu himself) and started naming other individuals. Hazrat Umar RadhiAllahu anhu then advised, "Shall I tell you the best person in terms of virtue who is even higher than the Ameer ul Mu,mineen (the leader of the Muslims)? The people replied, "Please do tell us." He said, "That small person who is holding the reins of his horse in Syria safeguarding the Muslim army, he is unaware if a wild animal will rip him apart or an insect will bite him or the enemy will attack. This person is higher in rank than those people whom you have mentioned and he is higher than the Ameer ul Mu,mineen in virtue."
Kanzul Ummal, (p289, vol.2).

Hazrat Abu Bakr RadhiAllahu anhu used to walk with the Mujahideen (Islamic army) and accompany them to the outskirts of Madinah.
Sunani Kubra Baihaqi, (p173, vol.9).

It is stated in a narration of Kanzul Ummal that a person came to Umar RadhiAllahu anhu and asked for a horse. Hazrat Umar RadhiAllahu anhu set the saddle on the horse and when that person started to ride off, Hazrat Umar RadhiAllahu anhu followed that person requesting he would supplicate for him. When Umar RadhiAllahu anhu departed from him, that person said, "O Allah give Umar RadhiAllahu anhu the best reward."
Kanzul Ummal, (p289, vol.2).

May Allah give us the ability to follow the footsteps of the Sahabah RadhiAllahu anhu in their love for Jihad. Ameen.

The Palace for the Shaheed
Narrated Samura, the Prophet Sallallahu-alaihi wasallam said, "Last night two men came to me (in a dream) and made me ascend a tree and then admitted me into a better and superior house better of which I have never seen. One of them said, this house is the house of the Shuhadah." Sahih Bukhari, (p185, vol.1).
Explanation: The great status of the Shaheed is stated clearly in this Hadith. The Prophet Sallallahu-alaihi wasallam was shown the beautiful palace of the Shuhadah in Paradise on the night of Meraj (when he ascended to the Heavens). The Shaheed has sacrificed his life by fighting in the path of Allah and this sacrifice is his most beloved and worthy possession. Allah therefore, honours and blesses him with these high grades and status and Allah's Forgiveness and Mercy surrounds him. Allah says in the Holy Quraan:

"And if you are killed or die in the Way of Allah, forgiveness and mercy from Allah are far better than all that they amass (of worldly wealths, etc.)." Holy Quraan, (Surah Aal Imran : Verse 157).

It is because of this honour from Allah that the Shaheed's deeds are forever lasting as Allah says:

"But those who are killed in the Way of Allah, He will never let their deeds be lost." Holy Quraan, (Surah Mohammad : Verse 4).

The respect and honour of the Shaheed is such that the Muslims have been prohibited from calling the Shuhadah dead because they are alive as Allah Subhanahuwa Ta`ala says:

"And say not of those who are killed in the Way of Allah, "They are dead," Nay, they are living, but you perceive (it) not." Holy Quraan, (Surah Baqarah : Verse 154).

The Muslims are not only prohibited from calling the Shuhadah dead but further prohibited from even thinking of them as dead, because the Shaheed has sacrificed his life for such a great cause, as Allah says:

"Think not of those who are killed in the Way of Allah as dead, Nay they are alive, with their Lord, and they have provision." "They rejoice in what Allah has bestowed upon them of His Bounty,...." Holy Quran, (Surah Aal Imran : Verse 169-170).

Another reason for these great virtues and grades for the Shaheed, is beacause he has performed the best Jihad. The best Jihad is described in the following Hadith:-

Hazrat Jabir Radhiallahu-anhu narrates that a person asked, "O Prophet of Allah, which is the best Jihad?" The Prophet Sallallahu-alaihi wasallam said, "The best Jihad is that the legs of your horse be cut off and your blood be spilt (Shahadah)." Ibn Hibban, Ibne Maja, At Targheeb Wat Targheeb, (p438, vol.2)

Therefore, the Jihad is the best deed and the best grade of Jihad is Shahadah which the Shaheed has achieved. May Allah Subhanahuwa Ta`ala grant all the Muslims the desire for Shahadah. Ameen. The virtues of the Shaheed are numerous and have been recorded in many Hadith books. The following is a list of some of these Ahadith:-

Hazrat Jabir bin Abdullah Radhiallahu-anhu says that when Abdullah bin Amr Ibn Haram was Shaheed, the Prophet Sallallahu-alaihi wasallam said, "O Jabir! Shall I inform you of how Allah honoured your father?" He answered, "Please do." The Prophet Sallallahu-alaihi wasallam said, "Allah does not talk to anybody but behind the veil but he talked to your father directly (without the veil). Tirmizi At Targheeb Wat Tarheeb, (p437, vol.2).

Hazrat Obada Bin Samit Radhiallahu-anhu narrates, that the Prophet Sallallahu-alaihi wasallam said,

"The Shaheed is granted seven gifts from Allah Subhanahuwa Ta`ala :-

1. He is forgiven at the first drop of his blood.

2. He sees his status in Jannah.

3. He is dressed in the clothes of Iman.

4. He is safe from the punishment of the grave.

5. He will be safe from the great fear of the day of Judgement.

6. A crown of honour will be placed on his head.

7. He will intercede on behalf of 70 members of his family.

(Musnadi Ahmed Tabrani, At Targheeb Wat Tarheeb, p43, vol.2).

Anas Bin Malik Radhiallahu-anhu narrates, that the Prophet Sallallahu-alaihi wasallam said, "

There are three types of Shuhadah:

1.The first one is a person who went forth in the path of Allah (Jihad). His intention was not to fight or to be Shaheed, he joined solely to increase the number of the Muslims. If this person dies or is killed (in the path of Allah) all his sins will be forgiven, he will be safe from the punishment of the grave, he will be safe from the fear of the day of Judgement and he will be wed to hoorain (women of Jannah), he will wear the clothes of honour, and a crown symbolising honour and eternal life in Jannah will be placed on his head.

2.The second type of Shaheed is a man who set out for Jihaad, with his wealth and life with the intention of reward. His intention was to kill the unbelievers and not to be killed. If he is killed or dies he will be in the grade of Ibraheem Alaihissalam, which is the honoured grade, in front of the King (Allah) who has power over all.

3.The third type of Shaheed is he who set out for Jihaad, with his life and wealth intending reward and he is determined to kill or to be killed. If he is killed or dies he will come on the Day of Judgement with his sword on his shoulders when the people will be crawling on their knees. He will ask them, "Will you not make way for us as we have sacrificed our blood and wealth for Allah Ta`ala." The Prophet Sallallahu-alaihi wasallam continued, "I swear by the One in whose hands is my life, if this person was to say this to Ibraheem Alayhis-salaam or any other Prophet they would make way for him recognising their duty. These Shuhadah will walk up to the pulpits of noor, beneath the Throne of Allah and they will sit there and observe the judgment of the people taking place. The sorrow of death will not reach them, nor the difficulty of the grave, nor will the blowing of the trumpet make them fear. They will not worry about their judgment, nor the crossing of the bridge (Pul Siraat). They will observe the judgement being carried out and whatever they will ask will be given to them. Their intercession on behalf of anybody will be accepted. Whatever they request from Jannah will be given to them and whatever place they will choose in Jannah will be their abode. Bazzaz, Baihaqi.

Hadhrat Abu Darda Radhiallahu -anhu narrates that I heard the Prophet Sallallahu-alaihi wasallam saying that the Shaheed will intercede on behalf of 70 members of his family. Abu Dawood, At Targheeb Wat Tarheeb

Mujahid said, that Yazid Bin Shajara was amongst those whose deeds would testify his sayings. He stated the following during a Khutba (speech), "When the skies are opened and when the rows of unbelievers and believers are facing each other, the doors of Heaven and Hell are opened and the Hur'ain (woman of Jannah) who have big beautiful eyes and are well dressed, peer from the sky. When a Muslim moves forward they say, "O Allah, help him". And when he turns his back towards the enemy the Hur'ain cover their veil from him and say, "O Allah, forgive him." O people make an effort for this, may my parents be sacrificed for you, do not disgrace the hur of Jannah. When a person is Shaheed, as the first drop of blood falls on the ground his sins fall down like the withering of leaves from trees and the Hur'ain come down towards him and clean the soil from his face. He will then be presented with a gift of a hundred pairs of clothes, which will not be human made, but will be the creation of Jannah". He stated further that, "I have been informed that the keys to Paradise are swords". Ibne Mubarak, (p72). At Targheeb Wat Tarheeb, (p444, vol.2).

Hayan Bin Abi Habla narrates that the Prophet Sallallahu-alaihi wasallam said, "When a person is Shaheed, Allah Subhanahu-wa-Ta`ala creates a beautiful body for him. Then Allah orders his soul to enter this body. So it enters in the body. Then the person looks at his previous body as to what is being done to it, then he looks at the people around him who are grieving, he thinks that the people are listening and looking at him, he then goes towards his wives. Ibne Mubarak, (p93).

Na`eem bin Hamar Radhiallahu-anhu narrates that a person asked the Prophet Sallallahu-alaihi wasallam, "Which Shaheed is superior?" The Prophet Sallallahu-alaihi wasallam answered, "Those who are in the rows of battle and do not turn their face till they are killed. They will roam around the highest rooms in Jannah and their Lord will laugh at them. This is an indication that, when Allah laughs at somebody, there is no accounting of his deeds on the day of Judgement. Musnad Ahmed, At Targheeb Wat Tarheeb, (p442, Vol.2).

Imaam Nawawi Radhiallahu-anhu has narrated seven different views in association with the Shaheed from the commentary of Saheeh Muslim.

1. He is called Shaheed because he is alive and his soul is present in Darus-Salam (a grade of Jannah) and his soul will be present in Jannah on the day of Judgement. So the meaning of Shaheed is present. 2. Allah and His angels bear witness to him for Jannah. So Shaheed is in the meaning of witness. 3. When a Shaheed's soul comes out he sees those grades and gifts that Allah has made ready for him. So Shaheed is in the meaning of observing Allah's gifts. 4. The Angels of blessings come down to place his soul at its rank. So Shaheed is in the meaning of the presence of Angels. 5. His obvious state (at the time of death) has testified his Iman and a good death (Islamic death), so Shaheed is in the meaning of testifying his death on Iman. 6. The evidence to his Shahadah is the presence of blood and this is why he is given the rank of Shaheed. 7. He will be appointed as a testifier for the Prophets that they conveyed their messages to their nations. So Shaheed is in the meaning of testifier. It is on account of these great virtues that the Prophet Sallallahu-alaihi wasallam and the Sahabah Radhiallahu-anhu used to wish for Shahadah and used to love the death in Allah's path, and from whom even death used to run far away and fear them. May Allah Subhanahu-wa-Ta`ala grant all Muslims the desire for Shahadah. Ameen.

One Morning Or Evening In Jihaad.

Narrated Abu Huraira Radhi-allahu anho, the Prophet Sallallahu-alaihi wasallam said, "A single endeavour (of fighting) in Allah's cause in the afternoon or forenoon is better than all that, on which the sun rises and sets." (Saheeh Bukhari, p392, Vol.1)

In the explanation of this Hadeeth, Allama Ibne Dakikul `Eid Rahmattullahu-alaih, says that the meaning of,

"A single expedition in the afternoon or forenoon is better than all that is on the Earth and which is in it,"

is: that if a person was to be given the whole world and own all the wealth and needs of the world and then he spends all this in a good cause, the reward of this cannot be compared to one noon or forenoon spent by the Mujahid in the battlefield, in fact, spending one morning or afternoon in the battlefield is more virtuous than spending all the world in Allah's cause.

Allama Ibne Hajar Rahmattullahu-alaih says that this explanation is more understandable as it is supported by a Mursul Hadeeth narrated by Ibne Mubarak Rahmattullahu-alaih in Kitabul Jihaad.

The Prophet Sallallahu-alaihi wasallam sent an army in which `Abdullah bin Rawaha Radhiallahu-anho participated. When the army set out, `Abdullah bin Rawaha stayed behind so that he could perform Jumu`ah Salaat behind the Prophet Sallallahu-alaihi wasallam and then he intended to join the army straight after. The Prophet Sallallahu-alaihi wasallam said to him, "I swear by the One in whose power lies my life, if you were to spend everything on the earth you could not attain the virtue of their one morning." (Fath ul Bari, p91, Vol.6)

If the whole world was to be given to you and you spent it all and wished to attain the virtue of those Mujahideen who have spent one morning in Jihaad you cannot do so. Hadhrat `Abdullah bin Rawaha Radhiallahu-anhu only stayed behind because he had been assured about his Shahadah by some words of the Holy Prophet Sallallahu-alaihi wasallam. So his desire was to perform Jumu`ah Salaat behind the Prophet Sallallahu-alaihi wasallam and listen to his Imaan affecting khutab (speech) and spend some more minutes in the blessed gathering of the Holy Prophet Sallallahu-alaihi wasallam and then planned to reach his companions on his fast horse. But the Holy Prophet disliked this action and admonished him, that if he was to spend all the wealth of this world, he would not attain the reward of one morning in Jihaad which he had delayed.

We find out from this saying that the journey of Jihaad is also of the same category of reward as Jihaad, similarly, the reward of the journey coming back from the expedition has been narrated in a Hadeeth as:

"Returning from an expedition of Jihaad is like going for Jihaad." (Abu Dawood)

A further reason for this great virtue of spending time in Jihaad is that Allah Ta`ala has bought the Muslim lives and wealth in exchange for Jannah. This business transaction can only be fulfilled in the battlefield. Clearly a Muslim is so happy and pleased with transaction that he offers his life to Allah in the battlefield of Jihaad to become the buyer of Jannah. A Mujahid leaves everything behind in reaching the battlefield, where he continually faces death. He has given himself to Allah Ta`ala, in his march forth to the battlefield and this is the place where his chance of the acceptance of death is available. Taking all this into account it is as though he has given his life and he belongs to Allah Ta`ala. This clearly demonstrates the greatness of participating in Jihaad.

Furthermore some commentators of Hadeeth have mentioned, that the measure of the highness of grades of a human is the love of Allah Ta`ala and sincerity and the measure of decreasing of reward is the love of the world and deeply indulging in it.

Although the Jews claimed to love Allah Ta`ala, they were ready to sell their faith for the love of the world and they ran far from death . Had they loved Allah Ta`ala they would have loved death, as death is the door to meeting the beloved Allah Ta`ala and becoming His special guests, but a Jew even fears from the name of death and wishes to live forever. These contradictions regarding what they say and do have clearly been mentioned in the Holy Quraan.

The Mujahid is completely opposite to the character of a Jew, he marches forth in the battlefield leaving worldly luxuries for the love of Allah Ta`ala and to gain His pleasure, in removing Allah Ta`ala's enemies from the surface of the earth. He protects his friends and he loves death and seeks Shahadah. His greatest pleasure is to shed blood for his beloved Allah. It is precisely for this reason that his time in Jihaad, is of great virtue and his supplication is accepted like the Prophet's.

The Sahaba Radhi-allahu anhum understood the significance of the time spent in Jihaad. Therefore, they readily sacrificed all beloved things for Jihaad to the extent that the person whom their hearts accepted the most and whom they loved more than their own lives, on his wish they were proud to sacrifice thousands of lives. On his behalf they were ready to all their worldly wealth. For the cause of Jihaad, they even accepted parting from their beloved Prophet Sallallahu-alaihi wasallam and there was no shortage in fulfilling their duty of Jihaad

The Prophet's Sallallahu-alayhi wasallam's Wish To Be Shaheed.

Narrated Abu Huraira Radhi-allahu anho, the Prophet Sallallahu-alayhi Wasallam said, "By him in whose hands my life is! Were it not for some men amongst the believers who dislike to be left behind me, and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sareeyah (army unit) setting out in Allah's cause. By Him in whose hands my life is! I would love to be Shaheed in Allah's cause and then be resurrected again, and then become Shaheed and then be resurrected again and then become Shaheed and then be resurrected again, and then become Shaheed." (Saheeh Bukhari, English version, p42-3:Vol.4)

Explanation. In the first part the Prophet Sallallahu-alayhi Wasallam has comforted those who wished to participate in Jihaad but did not possess the means to participate, and their grief is stated in the Quraan:

"They turned back, while their eyes are overflowing with tears of grief that they could not find anything to spend (for Jihaad)." (Surah Taubah: Verse 92)

The Prophet Sallallahu-alayhi Wasallam comforted them by saying,

"My heart wishes that I march forth with every group for Jihaad but to comfort the hearts of these poor people who love Jihaad, I send an army and do not go forth myself."

This is why the Prophet Sallallahu-alayhi Wasallam participated in twenty-seven battles himself and sent his companions more than fifty times in which he did not participate himself. This was to comfort those who were eager to participate in Jihaad and were saddened for not being able to participate.

The second part of the hadith was to comfort those who went forth into the battlefield but were saddened because the Prophet Sallallahu-alayhi Wasallam was not present with them, they thought they were deprived from his blessed company, and so he comforted them by saying;

"What I am wishing for is Shahadah and be given life after Shahadah, so that I can fulfil the duty of Jihaad and be Shaheed for this cause again, you are lucky to be given this chance for Jihaad so you should not grieve the parting of my company as you will be receiving the reward of such a deed (Jihaad) for which I am asking for life again and again to offer for Shahadah."

Another point in this hadith is that the Prophet Sallallahu-alayhi Wasallam had wished to be Shaheed and be given life again, so as to be Shaheed again numerous times, and in another hadith of Bukhari, it is stated that,

" No person will wish to come back to the world after seeing the bounties of Jannah, except for the Shaheed who will wish to be sent to the world again in order to be Shaheed in Allah's cause."

To understand the reason why the Prophet Sallallahu-alayhi Wasallam made this desire in this world, when the Shuhada will make it in the hereafter; One answer presented by Islamic Scholars is that the Prophet Sallallahu-alayhi Wasallam had been informed in the world, through revelation and had full faith that, the only way to the greatness of Islam is Jihaad. His diviine mission was to prevail Islam over all religions and the only way to achieve this was through Jihaad. This is the reason why the Prophet Sallallahu-alayhi Wasallam made this desire in the worl whereas the Shuhada will make this desire in the Hereafter after experiencing this personally. Futthermore, the sweetness of Shahadah will persuade them to desire coming back to the world to attain it again so that they have the noble opportunity to sacrifice their blood for their beloved and true owner (Allah), as this high grade of worship is only bestowed upon special devotees. This is why not every person is chosen for this great status.

Allama Ibne Teen writes:

The Prophet Sallallahu-alayhi Wasallam was in formed through revelation:

"Allah will protect you from mankind." (Quraan, Ma,idah:67)

For the Prophet Sallallahu-alayhi Wasallam to persist on asking for Shahadah is to confirm the greatness of Jihaad and to encourage the Muslims upon this deed. Allama Ibne Hajar endorses tthis veiw of Ibne Teen. (Fathul Baari, p.1: Vol.6)

Allama Nawawi States:

We learn from this Hadeeth, that to desire Shahadah and to ask for it, is a desirable act as it is beloved by Allah.

Hadhrat Sahl bin Hanif narrates:

The Prophet Sallallahu-alayhi Wasallam said, "Whoever desired Shahadah with the true intention, Allah will ascend him to the grade of the Shuhada even if he dies on his death bed."

This is the reason the scholars used to wish for Shahadah from the depth of their hearts and they dislikened the death of the death bed.

May Allah Ta`ala grant us all the great status of Shahadah. Ameen.

Little work but great reward

Narrated Al-Bara Radhiallahu-`anhu, a man whose face was covered with an iron armour (i.e. clad in armour) came to the Prophet Sallallahu-alayhi wasallam and said, "O Allah's messenger! shall I fight or embrace Islam first?" The Prophet Sallallahu-alayhi wasallam replied, "Embrace Islam first and then fight." so he embraced Islam and was Shaheed. Allah's messenger Sallallahu-alayhi wasallam said, "A little work, but a great reward." (He did very little after embracing Islam but he was rewarded in abundance.) (Saheeh Bukhari, Vol.1, p394)

Ibne Ishaq has recorded in Magazi (an authentic tradition of Hadhrat Abu Huraira Radiallahu-`anhu that the Prophet Sallallahu-alayhi wasallam said:

"Tell me about a person who never prayed one Salaat but entered Jannah." Then he answered himself that this lucky person was Amr ibne Thabit (may Allah be pleased with him.) (Fathul Bari, Vol.6, p105)

Taking this narration into consideration, the scholars of Hadeeth have agreed that the person mentioned in Bukhari is Amr ibne Thabit Radiallahu-`anhu.

Hasin bin Muhaamad says, I asked Mahmood bin Labid that what is his story. He answered, "This person denied Islam till the day of Uhad, when he understood Islam. He lifted his sword and participated in the fierce battle with the Shahabah Radiallahu-`anhu till he was wounded. When the people saw him wounded, they asked him what had brought him here for Jihaad. Was it the love of the nation or the love of Islam? He answered, 'The love of Islam, I have fought besides the Prophet Sallallahu-alyhi wasallam till I had been wouded.' Upon this the Holy Prophet Sallallahu-alayhi wasallam said, 'There is no doubt he is from amongst the dwellers of Jannah.'"

The narration of Bukhari and the above narration are recording the same incident but this person first came to the Prophet Sallallahu-alayhi wasallam and then participated in Jihaad, but the Sahabah Radiallahu-anhu had been unaware that he had embraced Islam at the hands of the Holy Prophet Sallallahu-alayhi wasallam. This is why they asked him what had brought him to the battlefield and he answered by saying that it was for the cause of Islam he had entered Jihaad. We understand from this Hadeeth, that to bring Iman is a requirement before Jihaad and that if a person is Shaheed straight after accepting Islam he is Jannati (dwellers of jannah) even though he has performed no other deeds.

In the highest grade of Jannah (Firdaus)

Narrated Anas bin Malik Radhiallahu-`Anhu, Ummar Rubai bint Al-Bara, (the mother of Haritha bin Suraqa) came to the Prophet Sallallahu-alayhi wasallam and said,

"O Allah's Prophet! Will you tell me about Haritha? Haritha has been killed (i.e. Shaheed) on the day of Badr with an arrow fired by an unidentified person." She added, "If he is in Paradise I will be patient; otherwise I will weep bitterly for him." He said, "O mother of Haritha! There are gardens in Paradise and your son got the Firdaus Al-`Ala (i.e. the best place in Paradise)." (Saheeh Bukhari, Vol.1, p394)

In this Hadeeth an unidentified arrow is mentioned, which has been given several meanings:

The first meaning is that it came from an unidentified direction.

The second meaning is that the archer fired the arrow and accidentally hit him.

The third meaning is that an unidentified person fired the arrow.

The true explanation regarding this incident is that the archer aimed at the enemy but the arrow misfired and hit him.

The various explanations stated above have been mentioned by Allama Ibne Hajar in Fathul Bari.

This is the special aspect of Jihaad, that however the death occurs, the Muslim is granted the high grades of Jannah.

In the battle of Khaybar, a Sahabee was Shaheed by his own sword by accident. When the people started gossiping about this incident the Prophet Sallallahu-alayhi wasallam said, he will be given double reward than the normal Shahadah and the second due to the people gossiping about him.

It has been stated in another narration that whoever set out for Jihaad and is killed by falling from his mount or from a bite of a poisonous insect or for any other reason, he will enter Paradise.

The blessed dust of Jihaad

Hadhrat Abu Abbas `Abdur -Rahman Radiallahu-`anhu narrates that the Prophet Sallallahu-alayhi wasallam said, "Whosoever's feet were covered with the dust in the path of Jihaad, the fire of Hell will not touch him." (Saheeh Bukhari, Vol.1, p394)

The virtue of the dust in the path of Jihaad has been mentioned in this Hadeeth as it is through the blessed deed of Jihaad that Haqq (truth) is given superiority over Batil (falsehood).

This is why every thing relating to this cause and every practice of the Mujahid is beloved to Allah. The purpose being that, sitting, stading, walking, attaking and riding the horse is al for the evelvation of Allah's word and to attain His pleasure. Therefore, the Mujahid gifted with numerous great bounties as this hadith indicates, that even the dust at the feet of the Mujahid (Islamic Fighter) who is walking in the cause of Jihad will save him from the deadful punishment of Hell. For this sole reason the Sahaba and the eminent figuers of teh Ummah have tried their utmost to attain this dust.

Allama Anwar Shah Kashmiri RahmattulLahu-alayh has written in a book written by himself:

"Sultan Bayazid Khan Yaladran participated in seventy-two battles and all these battels were fought against Europe. It was teh habit of the Sultan to only wear one clothing called teh Quba (large cloak) and he never used to chang e it. After a battle he used to collect the dust which was on this cloak. When the time of his death approached, he left a will requesting to be buried in the grave consisting of this dust which he had accumulated." (Faidhul Bari, Vol.2 : p425)

Allah is the greatest! This is making the saying of the Holy Prophet SallalLahu-alayhi wasallam practicle, so much so as to collect the dustt of Jihaad to make it a cause of one's salvation. Blessed is tthe person whose grave will bear witness to his Jihaad. We wish that Allah Subhanuhu-Wata`ala grant us this eagerness and emotion for Jihaad. Ameen.

The following story illustrates the Sahaba's eagerness to follow the above Hadeeth:

"Abul Misbah Makrai RahmattulLahu-alayh says that we were in a group travelling in Rome. The leader of the group was Malik bin Kaham. Malik bin `Abdullah passed Jabir bin `Abdullah who was walking holding the rope of his donkey. Hadhrat Malik said,'O Abu `Abdullah! Please take a seat on the donkey as Allah has gifted you with it.' Hadhrat Jabir RadhialLahu-anho understood what Malik was trying to doso he answered by saying, 'I am letting my donkey rest and I am self sufficient from the needs of people and I habe heard the Prophet SallalLahu-alayhi wasallam saying that a person whose feet have become dusty in the path of Allah, his body is made Haraam upon Hell (he will never enter Hell).' Upon hearing this the people jumped down from their rides. The narrator ststes that I had never seen so much people walking as much as this day."

Allama Ibne Hajar RahmatulLahu-'alayh states that: "If the virtue of the dust of the path of Jihaad is so great, then what would be the rank of one who spends his utmost effort in this cause...it is difficult even to imagine this status."

Hadhrat Abu Darda RadhialLahu-`anhu narrates that the Prophet SallalLahu-alayhi wasallam said: "Whosoever's feet were covered with the dust in the path of Jihaad, Allah moves Hell one thousand years away from this person." (Tabrani. Fathul Bari, p111)

The desire for coming back to the world

Narrated Hadhrat Anas bin Malik RadhialLahu-`anhu, the Prophet SallalLahu-alayhi wasallam said, "Nobody who enters Paradise likes to go to the world even if he got everything in the earth, except a Mujahid who wishes to return to the world so that he may be Shaheed ten times, because of the dignity he recieves, (from Allah)" (Saheeh Bukhari, Vol.1, p395)

The Shaheed will only be able to taste and see the virtue of Jihaad and dignity of Shahadah in Jannah. Therefore he will wish to return to offer his life again. The Messanger of Allah SallalLahu-alayhi wasallamwas informed of this virtue through revelation, so he made his wish for it in this world.

A scholar by the name of Ibne Battal RahmatulLahu-alayh states: amongst all the Ahadeeth which have been narrated on the virtue of Shahadah, this Hadeeth is the most interesting one. Further more he says: There is no good deed in which one sacrifices his soul except Jihaad, therefore its reward is equally significant. (Fathul Bari, Vol.6, p115)

In Nasai, narrated by Hadhrat Anas RadhialLahu-'anhu, the Messenger of Allah SallalLahu-alayhi wasallam has said, "A person from the people of Paradise will be called in front of Allah. Allah Ta`ala will ask him, "O son of Adam, how did you find your place of stay?" He will reply, "It is the best place". Then Allah will say, "Ask and wish for something." He will say, "I ask that you return me to the world, so that I may be Shaheed, in your path, ten more times." , (He will ask for this), because he has seen the virtue of Shahadah.

Hadhrat Jabir RadhialLahu-`anhu says, the Holy Prophet SallalLahu-alayhi wasallam asked me, "Shall I not tell you what Allah Ta`ala had said to your father? Allah Ta`ala said to him, 'O my servant! Make a wish for something, I will give ti to you'. He replied, 'O my Lord! Give me life again so that I may be slain again in your cause.' Allah will say the desision has been made that they, (the Shuhadah) will not return to the world again." (Tirmizi)

These Ahadeeth confirm that Jihaad is the best of all deeds. Therefore, a Mujahid will be the only one who will 'make a wish' to return to the world, to fight and become Shaheed, no one else will wish as such. Although the Shaheed had gained the top rank and best place in Jannah, he would plea to Allah for his return to the world so he could enjoy the dignity of Shahadah once again. Leaving the pleasures and enjoyments of Paradise.

Today the Muslims have the opportunity to choose the path of Jihaad and gain the sweet death of Shahadah by sacrificing the very basic joy of this world, or at least take the path of Shahadah and make firm intention of Shahadah.

Moreover, ask from Allah from the core of the heart for Shahadah, so that we may attain this beloved status. We may then be able to express ourselves in Paradise infront of Allah Ta`ala in this manner, "Oh Allah! Return us back to the world so we may be Shaheed in your in your path a hundred times." Thereby increasing our ranks in Paradise and gain the opportunity of seeing Allah.

It is understood from one Hadeeth that the Shuhadah will be able to see Allah before the coming of the last hour.

It is reported by Hadhrat Jabir RadialLahu-'anhu that the Holy Prophet SallalLahu-alayhi wasallam asked him, "Shall I not tell you what Allah had said to your father?" He says, I replied "Yes, O Messenger of Allah SallalLahu-alayhi wasallam." The Holy Prophet SallalLahu-alahi wasallam said, "Allah does not talk to anyone but from behind the veils*, but to your father He spoke face to face without the veils.(These are the veils of light. No one can pass these veils but those whom Allah wishes.)" (At Tagheeb wat Tarheeb, Vol.2, p436)

Hie father was a Shaheed, so we understand from this that the Shaheed, if Allah wills, can see Allah before Qiyamah.

Jannah, In the Shade of the Sword

The Holy Prophet SallalLahu-alayhi wasallam has said, "Know surely Jannah is in the shades of swords." (Paradise is under the shades of swords) (Saheeh Bukhari, Vol.1, p395)

The scholar Qurtubi RahamatulLahu-alayh states, it is remarkable that in such a short statement, the Messenger of Allah SallalLahu-alayhi wasallam has put such great emphasis in the path of Jihaad and with such eloquence.

In tthis Hadeeth, the Holy Prophet SallalLahu-alayhi wasallam has incited towards Jihaad and also mentioned the reward and virtue of Jihaad, inflaming the desire to use the sword in tthe face on the enemies and to fight such a fierce battle that the swords shade over the fighters. Under this shade lies the Paradise. (Fathul Bari, Vol.6, p110)

A scholar, Allama Ibne Jawzi states, the understanding of this Hadeeth is that, Jannah is achieved by doing Jihaad.

One companion asked the Holy Prophet SallalLahu-alayhi wasallam, 'O Messenger of Allah SallalLahu-alayhi wasallam, what is the reason that every Muslim has to face a trial of the grave, except the Shaheed?" The Holy Prophet SallalLahu alayhi wasallam answered,

Jannah, In the Shade of the Sword

The Holy Prophet SallalLahu-alayhi wasallam has said, "Know surely Jannah is in the shades of swords." (Paradise is under the shades of swords) (Saheeh Bukhari, Vol.1, p395)

The scholar Qurtubi RahamatulLahu-alayh states, it is remarkable that in such a short statement, the Messenger of Allah SallalLahu-alayhi wasallam has put such great emphasis in the path of Jihaad and with such eloquence.

In this Hadeeth, the Holy Prophet SallalLahu-alayhi wasallam has incited towards Jihaad and also mentioned the reward and virtue of Jihaad, inflaming the desire to use the sword in the face on the enemies and to fight such a fierce battle that the swords shade over the fighters. Under this shade lies the Paradise. (Fathul Bari, Vol.6, p110) A scholar, Allama Ibne Jawzi states, the understanding of this Hadeeth is that, Jannah is achieved by doing Jihaad.

One companion asked the Holy Prophet SallalLahu-alayhi wasallam, 'O Messenger of Allah SallalLahu-alayhi wasallam, what is the reason that every Muslim has to face a trial of the grave, except the Shaheed?" The Holy Prophet SallalLahu alayhi wasallam answered, "The sword over his head was enough as a trial." (Meaning, now he would not be put in any trial or torment.) (Kanzul Ummal, Vol.4, p596)

Ibne Mardayah has narrated from Abu Hurairah, "Whoever drew out his sword in the path of Allah has made an oath with Allah." (Kanzul Ummal. Vol.4, p338)

Khatib has narrated that Hadhrat Ali Radhiallahu-`anhu has said, "The Salaat offered with the sword around one's self is seventy times better than Salaat offered without it." (Kanzul Ummal, Vol.4, p338 (Authentic tradition))

Hadhrat Anas RadhialLahu-`anhu reports, that the hilt of the sword of the Holy Prophet SallalLahu-alayhi wasallam was of silver. (Shamaile Tirmizi, p7)

A scholar, Allama Banjuri RahamatulLahu-alayh explains the above description of the sword of the Holy Prophet SallalLahu-alayhi wasallam was called 'Zulfikaar', the one that was in the hand of the Holy Prophet SallalLahu-alayhi wasallam at the time of the invasion of Makkah. (Kasaile Nabawi, p101)

The Holy Prophet SallalLahu-alayhi wasallam had owned many swords and each had different names. The first one was called 'Al-Mathur', the one he SallalLahu-alayhi wasallam inherited from his father. One was called 'Qasib' and another named 'Qalki, one 'Tyyar' and one called 'Zulfikaar' etc. (Kasaile Nabawi, p101)

Ibne Sireen RahmatulLahu-alayh says, "I have made my sword the same as the sword of Samura RadhialLahu-`anhu, because he claimed that his sword was made the same as the sword of the Holy Prophet SallalLahu-alayhi wasallam." It was in the style of the swords of the tribe of Banu Hanifa. (Shamaile Tirmizi, p7)

Banu Hanifa was renowned tribe of Arabia. They were well known and famous for making the best swords. Those adopting the style of the Prophet SallalLahu-alayhi wasallam's sword, copied the style of this tribe. (Kasaile Nabawi, p103)

These few traditions certainly signify the importance and virtue of the sword. The importance attached to the sword is because it is a weapon used in Jihaad.

May Allah give us the ability towards understanding the importance and significance of weapons and instill in our hearts the love of protecting this religion, and creating an interest in weapons.

The protection of our religion enables us to love the weapons.

May Allah create the love of weapons in our hearts for the sole purpose of protecting our religion of Islam, Ameen.

The wish for children for Jihaad

Narrated Abu Hurairah RadhialLahu-`anhu, Allah's messenger SallalLahu-alayhi wasallam said, "Once Sulayman Alayhissalaam said '(By Allah) tonight I will have sexual intercourse with one-hundred (or ninety-nine) women, of whom will give birth to a knightt who will fight in Allah's cause.' On that a companion of his said, 'Say Allah willing', but he did not say Allah willing. Therefore only one of those women concieved and gave birth to a part of man. By him in whose hands Muhammad's life is, if he had said, 'Allah willing' (he would have begotten sons) all of whom would have been knights, striving in Allah's cause." (Saheeh Bukhari, Vol.1, p395)

We learn from this Hadeeth that every Muslim should make the intention that they would offer their children to be soldiers to safeguard this religion, as was the intention of Hadhrat Sulayman Alayhissalaam.

A great scholar, Allama Ibne Hajar RahmatulLahu-alayh says, "If a person holds this intention, while having sexual intercourse with his wife, that if he is given a male child he would make him Mujahid, he would gain the reward for his inttention even if it does not occur." Either he does not have a boy or he is a boy butt he could not become a Mujahid. (Fathul Bari)

This tradition should be a reminder for those who have the opposite intention, and bring their children up to be the 'slaves of this world'. They are carefully nurtured in luxury and sheltered from knowing anything about Jihaad.

When these parents hear about Jihaad; they are filled with awe and fear that their child might run to Jihaad. If Allah Ta`ala bestows his Mercy upon the child and he stands for the path of Jihaad, the parents feel that doomsday has come over them. They try every means possible in preventing these young Muslim boys from the path of Jannah and indulge them in the wordly affairs. It happens that sometimes they, the parents, go to `Ulema for a Fatwa , ''Is it right for our child to go to Jihaad without our permission? Can they do this . Is it permissible for them?

The `Ulema respond according to the Sharee`ah's principles, but these parents use these Fataawa against Jihaad. Even if the `Ulema were given full details of the situation and are aware of the intentions of the parents, they would confirm that the obedience of Allah is a requirement even if the creation feel unhappy (No matter who becomes angry). To attain the pleasure of the creation and displeasure of Allah Ta`ala would be the work of stupidity.

As a Muslim, one should have consideration and feelings for the plight of fellow Muslimeen and contemplate over the Ayaat and Ahadeeth with a view to changing his own behaviour, and encouraging others to join this blessed work. We hold the belief that death has its fixed time, it will not come any earlier. It is better to die in Allah's cause than lead a sinful life. This world is to disintegrate and our everlasting place is in the hereafter. The wives of the Sahabah Radhiallahu-`anhum used to encourage and urge their young sons and husbands to join the Jihaad.

Hadhrat Khansa Radhiallahu-`anha's sons and near relative had attained the Shahadah in the battle of Uhud, but this brave Muslim lady was more concerned and asked, "What is the state of the Holy Prophet SallalLahu-alayhi wasallam, is the Holy Prophet SallalLahu-alayhi wasallam well?".

Hadhrat Sufiyah Radhiallahu-`anha had seen the mutilated body of her brother, Hadhrat Hamza Radhiallahu-`Anhu, but this did not stop her sending her son Hadhrat Zubair Radhiallahu-`anhu in the path of Jihaad. She urged him towards this path.

Alas the Muslim of today bring up their children as a hen brings up her chicks, when they grow big and fat they are roasted and eaten by the people. Muslimeen in these days bring up their children unprepared and unprotected against their enemy, the Kuffar. These children don't have the heart to fight back. The consequence is that the Kuffar are free to assault the Muslimeen, brutally shed their blood and mercilessly rape the Muslim women. They continue to destroy our Masaajid and Madaaris, determined to wipe out the name of Islam.

The Muslimeen should hold on to the path of Jihaad, to save themselves from this humiliation. Make firm intentions, before the child is born, that if Allah willing, I will make them Mujahideen, and bring them up in the true environment of Islam and Jihaad. Fill their hearts with the love of Islam and the Muslimeen and the dislike of the Kuffar. Teach them to swim and other exercises. Tell them about the bravery and courage of our ancestors. In their soft and tender hearts fill the zeal of Jihaad and the love of Shahadah. If you bring your children up in accordance with the above mentioned advice, Insha-Allah, in the near future they will become Ghazee of Islam. They will be the protectors of their mothers and sisters and Islamic values. The strongest of enemy will not gaze at them with evil intentions (with the will of Allah).

To seek refuge from Allah from cowardliness

Narrated Hadhrat Amar bin Maimun Al Audi sad used to teach his sons the following words, as a teacher teaches his students the skill of writing and used to say that: Allah's Apostle SallalLahu-alayhi wasallam used to seek refuge of Allah from them, (i.e. the evils) at the end of every prayer. The words are: "O Allah! I seek refuge of You from cowardice, and seek refuge of You from being brought back to a bad stage of old life, and seek refuge of You from the afflictions of the world and seek refuge of You from the punishment in the grave." (Saheeh Bukhari, p396: Vol.1)

The Holy Prophet SallalLahu-alayhi wasallam proclaimed in the Masjid, "If any one has any doubt about anything they should ask for Du`a. "It is stated in the tradition that, a person stood up and said, "Oh Messenger of Allah! I am a coward and a patient of abundance of sleep." The Holy Prophet SallalLahu-alayhi wasallam made Du`a for him. Hadhrat Fadal RadhialLah-`anhu says, "We saw him afterwards, and no one was as brave as him." (Kasaile Nabawi, p134)

This tradition explains that the Holy prophet SallalLahu-alayhi wasallam and the companions disliked and hated being cowards. They sought refuge in Allah from this as they would do so from Kuffar, polytheism, hypocrisy and from the love of this world. Allah had sent him SallalLahu-alayhi wasallam, to wipe out Kuffar and polytheism from this world and therefore had bestowed him with courage and bravery.

The Holy Prophet SallalLahu-alayhi wasallam had said, "And I am the wiper, by me Allah will wipe out the Kuffar." (Shamile Tirmizi, p25).

Hadhrat Ali RadhialLah-`anhu says, "When the battle was at it's peak and the battlefield was intense with fighting, we would take his side and no one had gone nearer to enemy than the Prophet SallalLahu-alayhi wasallam. I had seen him in the day of Badr, whin we were shielding ourselves behind the Holy Prophet SallalLahu-alayhi wasallam and he himself was the nearest to the enemy line. That day he had fought the fiercest battle of all." (Norul Yakin, p277)

Abu Ishaq RadhialLah-`anhu says, I have heard from Bara Ibne Azib RadhialLah-`anhu, someone asked, "O Abu Amara RadhialLah-`anhu, did you all flee the battlefield in the battle of Hunain?" Bara RadhialLah-`anhu answered, "No by Allah, the Holy Prophet SallalLahu-alayhi wasallam had never turned his back." (At the end of this Hadeeth it is mentioned), The Holy Prophet SallalLahu-alayhi wasallam (in the rain of arrows) would recite these couplets, and stand firm,"I am a Prophet not a liar, I am the son of `Abdul Muttalib." (Saheeh Bukhari, p410:Vol.1)

These Ahadeeth criticize cowardliness and justify bravery. Cowardliness is criticized when it stops a person going to Jihaad and so he also keeps others away from it and always fears confronting others. If a person is born a coward, but despite this, he forces himself into the battlefield, he shall gain more reward than a brave strong Mujahid. He will be rewarded more because his soul was not keen on it, he had struggled with his soul and placed it in such a place where death is all around, up and down ,left and right. He surely, will feel fear and have to go through trouble, but to please Allah he stands firm in the field, he will gain more reward than that brave Mujahid who does not feel the fear in the battlefields. As it is mentioned in a Hadeeth,

"The brave fights and also the coward, but the coward person gains more reward than the brave person."

It is important to know that, the easy way to build up bravery is to go into the battlefield, because the environment in which we live would turn a lion into a fox. The disease of cowardice has become so common that it is no more considered as a disease, instead it has become good nature. If on hearing a loud and sharp noise, the heart starts beating fast, considering it to be of soft nature will be grateful.

My Muslim brothers! There was a time when the whole world was under your hands, and you had the desire and love of Shahadah so much, as a Kafir loves alcohol. Therefore the Muslims all over the East and West were safe and had their dignity protected. Today because of cowardice, we are deprived of a peaceful life and even death. All around, we are in the state of darkness and humiliation and slavery, every day our lives and wealth, dignity and culture are endangered. Still there is an opportunity we can choose the path of Jihaad and throw away the chain of slavery of the Kuffar and gain the life of dignity and freedom and Shahadah.

but was also killed. Then the unbeliever asked the Prophet SallalLahu-alayhi wasallam, "What is the aim of your fighting?" The Prophet SallalLahu-alayhi wasallam answered, "It is part of our Religion that we fight till they bear witness that, 'their is no God but Allah and the Holy Prophet SallalLahu-alayhi wasallam is Allah's servant and messenger', and we fulfill the rights of Allah." The mushrik (polytheist) said, "This is a beautiful ideology and I bring Iman on Allah." Then he switched towards the Muslims and attacked the kuffar (unbelievers) and kept on fighting till he was Shaheed. The Muslims placed him with the two Muslims whom he had killed. The Prophet SallalLahu-alayhi wasallam said, "They will love each other a lot in Jannah" (Baz'zaz, Jamul Fawa'id, p6 : Vol.2)

It is stated in a hadith that the meaning of Allah laughing is pleasure and blessing. Some experts of hadith have stated that the explanation of Allah laughing is giving reward. We can conclude from this hadith the greatness of Jihad and the merit of Shahadah and that accepting Iman is the condition for Jihad. There is no other prerequisite or attainment of a certain level of Iman for fulfilling the duty of Jihad. We undrrstand from the above hadith that this person dad killed Muslims and when he accepted Islam and fought alongside the Muslims and was subsequently Shaheed, he received glad tidings from the Prophet SallalLahu-alayhi wasallam. The main issue is that when one prepares himself for this noble cause, the rivers of blessings from Allah are showered upon him but the human's main enemy, the nafs (soul) does not let one prepare for Jihad and somehow raiss unacceptable excuses, because Jihad is the way to death for the Nafs and humiliation for Shaitan. The Nafs and Shaitan are determined to distance the Muslim from Jihad. It is therefore a very fortunate person who selects the path of Jihad, thereby exposing himself to the showers of blessings from Allah. It is important to note bowever, that the Mujahid's sole intention in participating in the Jihad, is to fight for the pleasure of Allah.

The Fast Of A Mujahid

Narrated Abu Saeed RadhiaLLah-`anhu, I heard the Prophet SallalLahu-Alayhi Wasallam saying, "Whosoever observes saum (fast) for one day for Allah's cause, Allah will keep his face away from the fire of Hell." (A distance covered by a journey of seventy years). (Saheeh Bukhari,P: 80 Vol.2)

Allama Ibne Jawzi RahmattulLahu-`alayh says that when the term 'Fi-SabillilLah' (in Allah's path) is used itself, Jihad is meant. (Footnote from Saheeh Bukhari)

In the view of Imam Bukari RahmattulLahu-`alayh, Jihad is meant when the term 'Fi SabillilLah' , is used in the Quran and hadith. (Tafheemul Bukhari, P80 : Vol.2)

For the respect and honour of the Mujahid all the merits of his deeds are doubled. The Mujahid has been given a choice of keeping the fast or leaving it, infat, it is stated in a narration of Bukhari that during an expedition of Jihad, some people observed the fast and some didn't. After reaching their destination the people who had observed the fast were late whereas the people who hadn't observed the fast did a lot of work.

The Prophet SallalLahu-alayhi Wasallm said, "Those who were not observing saum took all the reward." (Saheeh Bukhari, p.404 : vol.1)

Similarly for the tilawat (recitation of the Holy Quran), the Dhikr (remembrance of Allah), his salah and his spending in the cause of Allah, the reward is doubled.

Hazrat Sahal Bin Muaz Al Jahani RadhialLahu-`anho narrates from his father that the Prophet SallalLahu-Alayhi Wasallam said, "Whoever recited one thousand verses of the Holy Quraan in the path of Allah (Jihaad), Allah Ta`ala assigns him with the grade of the Prophets, the Siddiqeen (a high rank for those who are obedient to Allah), the Shuhadah and the pious people." (Sunani Kubra Baihaqi, p172 : vol.9)

It is stated in another narration that the Prophet SallalLahu- Alayhi Wasallam said that the Salaah, Fast and Dhikr (remembrance of Allah) is upgraded up to 700 times in comparison to spending in the path of Allah. (Sunani Kubra Baihaqi, p172 : vol.9).

A Call From All The Doors Of Heaven.

Narrated Abu Huraira RadhiaLLahu-`anhu, the Prophet SallalLahu-Alayhi Wasallam said,"Whoever spends two things in Allah's cause will be called by all the gate keepers of Paradise, who will be saying, 'O so and so! come here'." Abu Bakr RadhialLahu-`anhu said," O Allah's Apostle! such persons will never be destroyed." The prophet SallalLahu-Alayhi Wasallam said, "I hope you will be one of them." (Shaheeh Bukhari, p398 : vol 1)

The Reward Of Helping A Mujahid.

Narrated Zaid Bin Khalid RadhialLahu-`anhu,Allah's Messenger SallalLahu-Alayhi Wasallam said, "He who prepares a Ghazi (Islamic Warrior), going in Allah's cause, is given a reward equal to that of a Ghazi, and he who looks after the dependents of a Ghazi going Allah's cause properly, is given a reward equal to that of a Ghazi, (Islamic fighter). (Bukhari, p399 : vol.1)

The virtues of spending in the cause of Jihaad and the warning of not spending in the cause of Jihaad have been clearly stated in the Holy Quran in various ways. We bring forth one Quranic Ayah (verse) with brief explanation, followed by some Ahadith.

Allah Ta`ala says in the Holy Quran:

"And spend in the cause of Allah i.e. Jihaad and do not throw yourselves into destruction (by not spending your wealth in the cause of Allah) and do good. Truly, Allah loves Al Muhsineen (the good doers)." (Al-Quran, 2 : 195).

Maulana Ashraf Ali Thanwi states in the explanation of this Ayah that: "You should also spend your wealth with your lives in the path of Allah (Jihaad) and do not throw yourselves into destruction by not spending and being miserly at such occasions (which will result in your weakness and the enemy's power which is clearly our destruction)." ( Ma'ariful Quraan, p472 : vol1).

The author of Tafseer-e-Mazhari, Qazi ThanaulLah Pani Pati RahmatulLahi-`alayhi comments in his tafseer states: The term 'Fi SabillilLah' (in Allah's path), this is referring to Jihaad. Tafseer-e-Mazhari, p367 : vol.1)

He further states, "I say that the meaning of this Ayah (verse) is that , O! Muslimeen, if you will leave Jihaad, your enemy will overpower you then you will perish."

Allama Bagawi RahmatulLahi-`alayhi says "After the revelation of this verse, Hadhrat Abu Ayoob Ansari RadhialLaho-`anhu carried on by fulfilling the duty of Jihaad till he was Shaheed in Costantonia, where hi is buried in the defence line. The Prophet SallalLahu-Alayhi Wasallam said, "Whoever died and he never did Jihaad nor thought about Jihaad, died upon a part of hypocrisy." (Tafseer-e-Mazhari, p348 : vol.1)

Imam Bukhari RahmatulLahi-`alayhi states in the explanation of this Ayah states: It was revealed regarding spending in the path of Jihaad. (Saheeh Bukhari, p648 : vol.1)

The commentator in the footnote of Bukhari states upon this explanation of Imam Bukhari RadhialLaho-`anhu that , "The meaning of spending is spending in Jihaad because if wealth is not spent in Jihaad, the unbelievers will overpower the Muslimeen and will destroy the Muslimeen. (Foot note of Bukhari, Arabic version, p648 : vol.1)

The Cause Of Revelation Of This Verse:

Aslam Abi Imran says, "We set out from Madinah towards Constantonia. Our leader at that time was `Abdur-Rahman Bin Khalid Bin Waleed RadhialLahu-`anhu . A huge army from the Romans advanced towards us. We were also in a large number, so we positioned ourselves into rows. Suddenly, a Muslim attacked the Romans and entered their army. People started shouting that he had thrown himself into destruction by his own self (suicide). Hadhrat Abu Ayoob Ansari RadhialLahu-`anhu said, 'O people! You are misusing the verse of the Quraan. This was revealed concerning us (Ansar). The story behind it was that when Allah Ta`ala gave victory to Islam and the supporters of Islam were enough, some of us gossiped amongst each other that Allah has given victory to Islam, (So there is no need for Jihaad). A lot of our wealth was destroyed in the fighting days so lets start investing again and look after it. Allah Ta`ala revealed this verse against this thinking.'" (Tafseer ibne Katheer, p172,

The Cause Of Revelation Of This Verse

Aslam Abi Imran says, "We set out from Madinah towards Constantonia. Our leader at that time was `Abdur-Rahman Bin Khalid Bin Waleed RadhialLahu-`anhu . A huge army from the Romans advanced towards us. We were also in a large number, so we positioned ourselves into rows. Suddenly, a Muslim attacked the Romans and entered their army. People started shouting that he had thrown himself into destruction by his own self (suicide). Hadhrat Abu Ayoob Ansari RadhialLahu-`anhu said, 'O people! You are misusing the verse of the Quraan. This was revealed concerning us (Ansar). The story behind it was that when Allah Ta`ala gave victory to Islam and the supporters of Islam were enough, some of us gossiped amongst each other that Allah has given victory to Islam, (So there is no need for Jihaad). A lot of our wealth was destroyed in the fighting days so lets start investing again and look after it. Allah Ta`ala revealed this verse against this thinking.'" (Tafseer ibne Katheer, p172, V.1. Kash Shaf, p237, V.1. Mazhari, p368, V.1)

The explanation of the word, 'Tahlukah' (destruction) is investing the money and regaining the loss and leaving the Jihad. (Mazhari, p474: vol.1).

Mufti Shafi RahmatulLah Alayh writes, "It has been clearly proven that he abandoning of Jihad is the cause of destruction for Muslims." (Maariful quran, p474:vol.1).

Not To Spend For The Cause Of Jihad Is Destruction

When the wealthy will not spend their wealth on the Mujahideen (Islamic fighters), to strengthen them, and they will not buy weapons for the Mujahideen from their wealth, then the Mujahideen will become inevitably weak and the enemy will become powerful and suppress the Muslims. The properties and wealth of the Muslims is then vulnerable and the people are oppressed and expected to comply with Kufr laws (unIslamic). When this occurs, there will be nothing but shame and sorrow, particularly for the wealthy Muslims, who refused to equip the Mujahideen.

The Needs Of Jihad Is Also Wealth

The need of wealth sometimes exceeds the need of men in Jihad as Jihad connot take place without war equipment. This is why numerous virtues have been stated in the Islamic Shariah for wealth given in the cause of Jihad as wealth plays a fundamental role in Jihad.

When the Prophet SallalLahu-Alayhi Wasallam used to make the call for Jihad even the poor people (in terms of wealth) used to present themselves but because of the shortage of mounts e.t.c. they had to turn back crying.

The Quran clearly states their sorrow and grief for not being able to participate in Jihad in this verse:

"Nor (is there blame) on those who came to you to be provided with mounts, and when you said, 'I can find no mounts for you' they turned back, while their eyes are overflowing with tears of grief that they could not find anything (to spend)."

This is why it is wajib (compulsory) upon the believers whom Allah has gifted with wealth to use it for the elevation of Allah's word and for safeguarding Iman and Islam and not to be miserly as this could become the reason for a mass destruction.

Allama Abi Saud states, that keeping wealth and loving it is the reason of an ever lasting destruction. This is why 'bukhl' has been stated as destruction. Let us take a view of some ahadith.

The prophet SallalLahu-Alayhi Wasallam was questioned that, "O Prophet of Allah! who is the most virtuous amongst people?" The Prophet SallalLahu-Alayhi Wasallam replied, "The one who does Jihad with his self and his wealth in Allah's cause." (Sahih Bukhari)

The Quran also clearly announces this superiority and it is crystal clear that, how can those who do not sacrifice, compete with whose who sacrifice their lives and wealth for Allah? Allah's love and blessing is with those who demonstrate their commitment by sacrificing their lives and wealth for Allah. No difficulty stops them from their mission of elevating Allah's word by sacrificing their family, lives and wealth.

A Magnificent Reward

Hazrat Ali RadhialLahu-`anhu and Abu Darda RadhialLahu-`anhu narrated from the Prophet SallalLahu-Alayhi wasallam that he said, "Whoever sent wealth to be spent in the path of Allah and stayed behind himself he will be rewarded for every dirham, the reward of 700 dirhams, and whoever fought himself for Allah's pleasure and also spent his wealth in this cause, he will be rewarded for every dirham the reward of 700,000 dirhams." Then the Prophet SallalLahu-Alayhi wasallam recited this ayah (verse):

"Allah gives manifold increase to whom He wishes." (Al-Quraan, 2 : 261).

An important point to note. Allama Alusi RadhiAllahu-`anhu writes that the i

[mohamedazmi84]

Nak tanya sikit leee. ..... nak mulakan jihad lawan hawa nafsu ni macam mana?

hmmm
saya teringat satu hadis nabi yg berbunyi begini..

"Dari Aisyah Ummul Mu'minin ra. bahwasanya ia berkata :
"Wahai Rasulullah, kami berpendapat jihad (berjuang) atau berperang itu seutama-utama amal, apakah kami tidak berjihad?"

Beliau bersabda : "Tidak, bagi kalian, jihad yang paling utama adalah hajji mabrur."
(HR: Bukhari)


so, pergilah menunaikan haji..

[Biduk]

Kadang-kadang apabila lembu terminum air gunung berapi maka melecurlah lidahnya. Kitab di karang panjang berjela tetapi nafsu lebih haloba, demikian itu hasrat dan maksud tidak terlaksana. Tinggallah lembu di dalam dahaga.

[melayu]

Kadang-kadang apabila lembu terminum air gunung berapi maka melecurlah lidahnya. Kitab di karang panjang berjela tetapi nafsu lebih haloba, demikian itu hasrat dan maksud tidak terlaksana. Tinggallah lembu di dalam dahaga.

lebu yang berkata2 itu dah jadi sembahan suatu ketika...
ada hang perasan dak?

hari ni pun... makin nak nyata....
eh....

lembu mana pulak yang hang pi lepas ni biduk oi.... saja sungguh laa...

[Biduk]

Di zaman yang serba maju dan serba hadhari ini, kedapatan banyaknya lembu yang sudah pandai berbicara di mimbar-mimbar masjid dan juga di dewan ulama tidak ketinggalan juga di pentas-pentas syarahan agama. Adalah satu perkara yang tidak lagi menjadi pelik bilamana 'Langit Di Pijak manakala Bumi pula Di Junjung'. Inilah dia jenisnya lembu yang patutnya telah mencukup akan dia padanya 'haul dan hisab' di musim Eidul'Adha.

[WARIS]

Hebatnya kalian... sudah pandai MENGLEMBUKAN orang lain...
sebelum menyelami ilmu didada mereka...
Ingat Ilmu Allah swt itu amat luar...umpama settitis air dilautan yang amat luas...

Usahlah kalian mendabik dada...

[IBNE ABBAS]

www.textinmotion.com
http://www.studyquran.co.uk/LLhome.htm

[IBNE ABBAS]

Ha-Dad-Ra = To be present, present at, stand in presence of, hurt, be at hand. To come or arrive, to be ready or prepared, to attend someone or come into someones presence, to present oneself to or before a thing or person, to visit a person, to be in the vicinity of a place, to live or dwell in or become an inhabitant of a place, witness or see a thing, behold a thing with one's eye, to answer or reply, dispute or debate, contend with and overcome someone, to intrude.

hadara vb. (1)
perf. act. 21:33, 21:180, 4:8, 4:18, 5:106, 46:29
impf. act. 23:98
pcple. act. 2:196, 2:282, 7:163, 18:49

ahdara vb. (4)
perf. act. 81:14
impf. act. 19:68
perf. pass. 4:128
pcple. pass. 3:30, 28:61, 30:16, 34:38, 36:32, 36:53, 36:75, 37:57, 37:127, 37:158

ihtadara vb. (8) pcple. pass. 54:28

Lane's Lexicon, Volume 2, page: 224, 225, 226, 227

apakata kita selongkar apa itu hadari.... hanya Allah yang mempersatukan hati hati kita...

3.
[8:63]
[IA] Waallafa bayna quloobihim law anfaqta mafee al-ardi jameeAAan ma allafta bayna quloobihimwalakinna Allaha allafa baynahum innahu AAazeezun hakeemun
WALF BYN QLWBHaM LW ANFQT MA FY ALARDdh JMYAoA MA ALFT BYN QLWBHaM WLKN ALLHa ALF BYNHaM ANHa AoZYZ HKYM والف بين قلوبهم لو انفقت ما في الارض جميعا ما الفت بين قلوبهم ولكن الله الف بينهم انه عزيز حكيم
And (as for the believers) hath attuned their hearts. If thou hadst spent all that is in the earth thou couldst not have attuned their hearts, but Allah hath attuned them. Lo! He is Mighty, Wise.
|والف - null|بين - null|قلوبهم - their hearts/their minds/their centres/their cores |لو - if/even if/if only/if that/except |انفقت - null|ما - what|في - in|الارض - the earth/the Planet Earth/the land |جميعا - null|ما - what|الفت - null|بين - null|قلوبهم - their hearts/their minds/their centres/their cores |ولكن - null|الله - God|الف - he united/he joined/he made friendship/he put love/he made familiarity/united/joined/made friendship/put love/made familiarity |بينهم - between them |انه - at it |عزيز - glorious/mighty/powerful/ dignified/honoured/undefeatable/ all capable/of no equal/dear |حكيم - wise/judicious (ageeing and speaking the truth/philosophy/ justice/knowledge/patience) |


maaf pakai bahasa kaum orang lain sebab banyak bijak pandai kita kurang ambik keliling nak buat macam textinmotion ini jika ada bagi tau aku dah puas cari tapi jawapannya gi pondok ! apa lagi budak pondok tak terpikir ke nak buat macam texinmotion ni? kau suruh aku aku ni ummiy komputer....mintak tolong kat orang dalam bicaramuslim buat kan apa kata semua? dari dok caci aku betul kau salah...

[IBNE ABBAS]

Jiim-ha-Dal = To strive or labour or toil, exert oneself or his power or efforts, employ oneself vigorously or diligently or studiously, take extra pains, put oneself to trouble or fatigue, examine someone or something, to burden or weaken or fatigue beyond one's power, churn and extract from a thing, very eagerly desire or long for something, lay upon or compress, become manifest, to fight for a cause, be in a state of extreme difficulty or trouble, meditate upon something, to overload (such as a camel or cattle), strive after, struggle against difficulties.

jahada vb. (1)
n.vb. 5:53, 6:109, 16:38, 24:53, 35:42

juhd n.m. 9:79

jahada vb. (3)
perf. act. 2:218, 3:142, 8:72, 8:74, 8:75, 9:16, 9:19, 9:20, 9:88, 16:110, 29:6, 29:8, 29:69, 31:15, 49:15
impf. act. 5:54, 9:44, 9:81, 29:6, 61:11
impv. 5:35, 9:41, 9:73, 9:86, 22:78, 22:52, 66:9
n.vb. 9:24, 22:78, 22:52, 60:1
pcple. act. 4:95, 4:95, 4:95, 47:31

Lane's Lexicon, Volume 2, page: 109, 110

Jiim-ha-Lam = To be ignorant, not know of a thing, to be silly or foolish, boil vehemently, pretend ignorance, feign ignorance, reckon or esteem someone, cause commotion or unsteadiness, display wrong conduct, to be void of knowledge, believe a thing to be different from what it is in reality, do a thing in a manner different from that in which it ought to be done, proceed without knowledge, to ignore a thing, to be pagan.

jahila vb. (1)
impf. act. 6:111, 7:138, 11:29, 27:55, 46:23
pcple. act. 2:67, 2:273, 6:35, 7:199, 11:46, 12:33, 12:89, 25:63, 28:55, 39:64

jahalah n.f. 4:17, 6:54, 16:119, 49:6

jahiliyah n.f. 3:154, 5:50, 33:33, 48:26

jahul n.m. 33:72

Lane's Lexicon, Volume 2, page: 113, 114

[fikrul mustanir]

Pengertian Jihad Menurut Para Ulama


Para ulama tafsir,para fikih, ushul, dan hadits mendefinisikan jihad dengan makna berperang di jalan Allah swt dan semua hal yang berhubungan dengannya. Sebab, mereka memahami, bahwa kata jihad memiliki makna syar’iy, dimana, makna ini harus diutamakan di atas makna-makna yang lain (makna lughawiy dan ‘urfiy).

Madzhab Hanafi


Menurut mazhab Hanafi, sebagaimana yang dinyatakan dalam kitab Badaa’i’ as-Shanaa’i’, “Secara literal, jihad adalah ungkapan tentang pengerahan seluruh kemampuan… sedangkan menurut pengertian syariat, jihad bermakna pengerahan seluruh kemampuan dan tenaga dalam berperang di jalan Allah, baik dengan jiwa, harta, lisan ataupun yang lain.[1]


Madzhab Maliki

Adapun definisi jihad menurut mazhab Maaliki, seperti yang termaktub di dalam kitab Munah al-Jaliil, adalah perangnya seorang Muslim melawan orang Kafir yang tidak mempunyai perjanjian, dalam rangka menjunjung tinggi kalimat Allah Swt. atau kehadirannya di sana (yaitu berperang), atau dia memasuki wilayahnya (yaitu, tanah kaum Kafir) untuk berperang. Demikian yang dikatakan oleh Ibn ‘Arafah.[2]


Madzhab as Syaafi’i

Madzhab as-Syaafi’i, sebagaimana yang dinyatakan dalam kitab al-Iqnaa’, mendefinisikan jihad dengan “berperang di jalan Allah”.[3] Al-Siraazi juga menegaskan dalam kitab al-Muhadzdzab; sesungguhnya jihad itu adalah perang.


Madzhab Hanbali

Sedangkan madzhab Hanbali, seperti yang dituturkan di dalam kitab al-Mughniy, karya Ibn Qudaamah, menyatakan, bahwa jihad yang dibahas dalam kitaab al-Jihaad tidak memiliki makna lain selain yang berhubungan dengan peperangan, atau berperang melawan kaum Kafir, baik fardlu kifayah maupun fardlu ain, ataupun dalam bentuk sikap berjaga-jaga kaum Mukmin terhadap musuh, menjaga perbatasan dan celah-celah wilayah Islam.


Dalam masalah ini, Ibnu Qudamah berkata: Ribaath (menjaga perbatasan) merupakan pangkal dan cabang jihad.[4] Beliau juga mengatakan: Jika musuh datang, maka jihad menjadi fardlu ‘ain bagi mereka… jika hal ini memang benar-benar telah ditetapkan, maka mereka tidak boleh meninggalkan (wilayah mereka) kecuali atas seizin pemimpin (mereka). Sebab, urusan peperangan telah diserahkan kepadanya.[5]


Abu Ishaq

Menurut Abu Ishaq, kata jihaad adalah mashdar dari kata jaahada, jihaadan, wa mujaahadatan. Sedangkan mujaahid adalah orang yang bersungguh-sungguh dalam memerangi musuhnya, sesuai dengan kemampuan dan tenaganya. Secara syar’iy, jihaad bermakna qathlu al-kufaar khaashshatan (memerangi kaum kafir pada khususnya).[6]


Al Bahuuthiy

Al-Bahuuthiy dalam kitab al-Raudl al-Marba’, menyatakan; secara literal, jihaad merupakan bentuk mashdar dari kata jaahada (bersungguh-sungguh) di dalam memerangi musuhnya. Secara syar’iy, jihaad bermakna qitaal al-kufaar (memerangi kaum kafir). [7]


Al Dimyathiy

Al-Dimyathiy di dalam I’aanat al-Thaalibin menyatakan, bahwa jihaad bermakna al-qithaal fi sabiilillah; dan berasal dari kata al-mujaahadah. [8] Imam Sarbiniy, di dalam kitab al-Iqnaa’ menyatakan, bahwa jihaad bermakna al-qithaal fi sabiilillah wa ma yata’allaqu bi ba’dl ahkaamihi (berperang di jalan Allah dan semua hal yang berhubungan dengan hukum-hukumnya).[9]

Di dalam kitab Durr al-Mukhtaar, dinyatakan; jihaad secara literal adalah mashdar dari kata jaahada fi sabilillah (bersungguh-sungguh di jalan Allah). Adapun secara syar’iy, jihaad bermakna al-du’aa` ila al-diin al-haqq wa qataala man lam yuqabbiluhu (seruan menuju agama haq (Islam) dan memerangi orang yang tidak mau menerimanya). Sedangkan Ibnu Kamal mendefinisikan jihaad dengan badzlu al-wus’iy fi al-qitaal fi sabiilillah mubasyaratan au mu’awanatan bi maal au ra’y au taktsiir yakhlu dzaalik (mencurahkan segenap tenaga di dalam perang di jalan Allah baik secara langsung atau memberikan bantuan yang berujud pendapat, harta, maupun akomodasi perang.[10]


Imam ‘Ilaa’ al-Diin al-Kaasaaniy

Imam ‘Ilaa’ al-Diin al-Kaasaaniy, dalam kitab Badaai’ al-Shanaai’, menyatakan; secara literal, jihaad bermakna badzlu al-juhdi (dengan jim didlammah; yang artinya al-wus’u wa al-thaaqah (usaha dan tenaga) mencurahkan segenap usaha dan tenaga); atau ia adalah bentuk mubalaghah (hiperbolis) dari tenaga yang dicurahkan dalam suatu pekerjaan. Sedangkan menurut ‘uruf syara’ , kata jihaad digunakan untuk menggambarkan pencurahan usaha dan tenaga dalam perang di jalan Allah swt, baik dengan jiwa, harta, lisan (pendapat).[11]


Abu al-Hasan al-Malikiy

Abu al-Hasan al-Malikiy, dalam buku Kifaayat al-Thaalib, menuturkan; menurut pengertian bahasa, jihaad diambil dari kata al-jahd yang bermakna al-ta’ab wa al-masyaqqah (kesukaran dan kesulitan). Sedangkan menurut istilah, jihaad adalah berperangnya seorang Muslim yang bertujuan untuk meninggikan kalimat Allah, atau hadir untuk memenuhi panggilan jihaad, atau terjun di tempat jihaad; dan ia memiliki sejumlah kewajiban yang wajib dipenuhi, yakni taat kepada imam, meninggalkan ghulul, menjaga keamanan, teguh dan tidak melarikan diri.[12]


Imam Zarqaniy

Imam Zarqaniy, di dalam kitab Syarah al-Zarqaniy menyatakan; makna asal dari kata jihaad (dengan huruf jim dikasrah) adalah al-masyaqqah (kesulitan). Jika dinyatakan jahadtu jihaadan, artinya adalah balaghtu al-masyaqqah (saya telah sampai pada taraf kesulitan). Sedangkan menurut pengertian syar’iy, jihaad bermakna badzlu al-juhdi fi qitaal al-kufaar (mencurahkan tenaga untuk memerangi kaum kufar).[13]

(Syamsudin Ramadhan, Lajnah Tsaqofiyah Hizbut Tahrir Indonesia)
--------------------------------------------------------------------------------

[1] Al-Kasaani, Op. Cit., juz VII, hal. 97.

[2] Muhammad ‘Ilyasy, Munah al-Jaliil, Muhktashar Sayyidi Khaliil, juz III, hal. 135.

[3] Al-Khathiib, Haasyiyah al-Bujayrimi ‘alaa Syarh al-Khathiib, juz IV, hal. 225.

[4] Ibn Qudaamah, al-Mughniy, juz X, hal. 375.

[5] Ibid, juz X, hal. 30-38.

[6] Abu Ishaq, al-Mabda’, juz 3/307

[7] Ibnu Idris al-Bahuuthiy, al-Raudl al-Marba’, juz 2/3; lihat juga dalam Kisyaaf al-Qanaa’, juz 3/32

[8] Al-Dimyathiy, I’aanat al-Thaalibin juz 4/180, lihat juga Mohammad bin Umar bin ‘Ali bin Nawawiy al-Jaawiy, Nihayat al-Zain, juz 1/359

[9] Imam Sarbini, al-Iqnaa’, juz 2/556

[10] Durr al-Mukhtaar, juz 4/121

[11] Imam ‘Ilaa’ al-Diin al-Kaasaaniy, Badaai’ al-Shanaai’, juz 7/97

[12] Abu al-Hasan al-Malikiy, Kifaayat al-Thaalib, juz 2/3-4

[13] Imam al-Zarqaaniy, Syarah al-Zarqaniy, juz 3/3

[melayu]

Jihad pakai copy/paste di terima ke tak aaa?

JIHAD yang macam mana yang di terima?

huh..... sebut senang.. copy/paste lagi senang....
BUAT tengok laa... nak suruh orang JIHAD...
sendiri masih dok buat JAHAT...
hat ni yang di kata MUNAFIK ni... kot laa....

suruh orang buat, tetapi diri sendiri tak terbuat, kalau nak buat pun IKUT2...
ada member la baru buat.. tarak member kalu dok diam2 laa...
macam yang di umpama kan tu lah kot... bila kilat sabung menyabung depa tutup telinga...
bila datang cahaya depa jalan... ish.... macam mana la gaya nya ye?

masing2 declare JIHAD... tak nampak apa2 TANDA kemenangan lagi pun...
kat mana SALAH nya JIHAD ni?
salah ke JIHAD? atau SALAH pada Mujahiddin tu?

entah lah.. ALLAH je lah yang lebih tahu...
setakat sembang macam tahu tu boleh laa...

kesian .... bila mula memperkata kan sesuatu yang dia sendiri tidak berbuat...

[ABU SIRR]

Jihad
Oleh Idris Musa
idris@hmetro.com.my

DALAM kamus Islam, jihad bermaksud perang pada jalan Allah. Tetapi, sejauh mana ia difahami, khususnya oleh masyarakat antarabangsa?

Salah faham itu menyebabkan orang Islam sering dikaitkan dengan 'keganasan' (terrorism) sedangkan jihad dan keganasan jauh berbeza.

Jihad bermaksud berjuang sedaya upaya pada jalan Allah seperti dijelaskan dalam al-Quran: "Dan Berjihadlah kamu pada jalan Allah dengan jihad yang sebenar-benarnya." (al-Haj:78)

Nabi Muhammad s.a.w ada bersabda maksudnya: "Sesiapa mati padahal dia tidak berperang dan tidak pun pernah berniat hendak berperang, maka matilah dia seperti mati jahiliyah."

Tetapi di Barat, jihad kerap disalah erti sebagai perang suci yang dianggap sama dengan perang suci orang bukan Islam seperti Kristian dan Yahudi sedangkan dalam terminologi Islam pengertiannya lebih luas.

Jihad berasal dari perkataan juhd yang bermaksud kuasa dan upaya (at-taaqah) serta kesukaran (al-masyaqqah), membabitkan dua pengertian iaitu secara umum dan khusus.

Pengertian umum jihad ialah segala daya usaha dan segenap kekuatan yang dicurahkan untuk menegakkan hukum dan perintah Allah di atas muka bumi ini dan membersihkan segala taghut yang menjadi penghalang kepada jalan dakwah.

Jihad umum ini merangkumi jihad harta, pembelajaran, politik, penyampaian dakwah dan peperangan.

Jihad dengan pengertian yang khusus merujuk kepada perang pada jalan Allah.

Sayyid Abul 'Ala al-Maududi berkata: "Setiap orang yang berusaha untuk meninggikan kalimah Islam dengan menggunakan segala yang ada padanya daripada harta benda, jiwa raga, pena dan lidah, maka ia tanpa ragu lagi tergolong dalam orang yang berjihad di jalan Allah dengan pengertian jihad umum.

"Tetapi kalimah jihad ini juga diungkapkan untuk pengertian jihad yang khusus iaitu peperangan dilakukan oleh kaum Muslimin untuk menentang musuh Islam kerana mengharapkan keredaan Allah, bukan duniawi."

Menurut Syeikh Sayyid Sabiq, jihad ialah menggunakan sepenuhnya kekuatan, kuasa dan upaya yang ada dan menanggung kepayahan dan kesukaran untuk memerangi musuh dan menangkis serangannya.

Di kalangan sarjana, ada yang memberikan pengertian lebih umum kepada jihad dengan turut memasukkan mujahadah iaitu jihad melawan hawa nafsu dan syaitan.

Ibnu Qayyim al-Jauzi meletakkan jihad dalam empat peringkat iaitu jihad terhadap hawa nafsu, syaitan, orang kafir dan munafik, orang zalim serta pelaku bidaah dan kemungkaran.

Jihad adalah sesuatu tidak asing dari lembaran sirah perjuangan nabi.

Menurut kiraan ahli sejarah, sepanjang 10 tahun nabi di Madinah, kira-kira 70 angkatan perang diutuskan untuk menghadapi peperangan dengan musuh Islam dan 28 angkatan itu dipimpin baginda sendiri.

Dalam jihad ini baginda menggunakan beberapa jenis pedang seperti Ma'thur, pedang terawal dimiliki baginda sebagai harta pusaka dari bapanya, al-'Adhab dan Zulfiqar iaitu pedang yang tidak pernah berpisah dengan baginda yang dihiasi dengan perak.

Justeru, orientalis melemparkan kritikan dan mengadakan dakwaan kononnya Islam berkembang dengan mata pedang.

Sebenarnya matlamat peperangan dalam Islam ialah untuk meruntuhkan sistem kekufuran, menegakkan ubudiyah hanya untuk Allah serta menzahirkan keagungan, ketinggian dan kemuliaan Islam di atas muka bumi ini.

"Dan, perangilah mereka itu sehingga tidak ada fitnah lagi dan agama itu hanya semata-mata untuk Allah." (al-Baqarah:193)

Maksud fitnah dalam ayat itu ialah kufur dan syirik, sebagaimana pendapat Ibnu Abbas, Qatadah, Mujahid dan Rabi'.

Islam tidak sekali-kali bermaksud untuk memaksa manusia menganut Islam melalui peperangan.

Mustafa al-Syiba'iy ada menegaskan, peradaban Islam adalah untuk mengajak manusia supaya saling kenal mengenal dan tolong menolong dalam keadaan damai.

Prinsip peradaban Islam, katanya, mengharamkan peperangan, tidak boleh menyerang, merampas harta benda dan menghina kehormatan sesuatu bangsa.

"Dalam Islam perang yang sah hanyalah bertujuan membela akidah dan moral umat dan kebebasan, kemerdekaan dan keselamatan umat," katanya, dipetik daripada buku 10 Tokoh Sarjana Islam Paling Berpengaruh.

Jihad perang disyariatkan untuk tujuan membalas serangan musuh, tetapi tidak secara melampaui batas seperti ditegaskan pada ayat 190 surah al-Baqarah, bermaksud: "Dan perangilah di jalan Allah orang yang memerangi kamu, (tetapi) janganlah kamu melampaui batas kerana sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas."

Ia juga diharuskan untuk membantu orang Islam yang lemah dan dizalimi orang kafir seperti dijelaskan pada ayat 75 surah an-Nisa' serta menghukum perosak agama dan masyarakat Islam termasuk golongan murtad, pemberontak, perompak dan lanun.

Jihad bukanlah suatu peperangan secara agresif, yang menghalalkan semua perkara bagi mencapai kepuasan dan kepentingan diri termasuk merosakkan rumah ibadat, kanak-kanak dan wanita, haiwan dan tumbuhan.

Ia tertakluk kepada garis panduan yang sudah ditetapkan dan jika tidak ia tidaklah dikatakan jihad.

Wasiat Saidina Abu Bakar kepada tentera Usamah jelas menggambarkan mengenai jihad dan garis panduannya, iaitu: "Jangan menyeksa, jangan membunuh anak kecil, orang tua dan kaum wanita. Jangan menyembelih kambing, lembu atau unta kecuali untuk dimakan. Kamu akan melalui orang yang sedang bertapa di kuil, maka biarkan mereka dengan apa yang mereka lakukan."

Dalam perang Uhud, yang mana Rasulullah cedera dan kalangan sahabat meminta baginda mengutuk kaum musyrikin lalu baginda menjawab: "Aku diutuskan bukan untuk membawa laknat, tetapi diutuskan untuk menyeru dan pembawa rahmat."

Kemudian baginda berdoa: "Ya Allah, tunjuki kaumku kerana sesungguhnya mereka tidak mengetahui."

Ungkapan Rasulullah itu jelas menunjukkan baginda berperang bukan kerana hausnya pada pertumpahan darah seperti pemimpin empayar besar lain, tetapi kerana ingin menunjukkan jalan kebenaran.

[WARIS]

jihad itu juga adalah satu usaha yg bersungguh-sungguh utk mencapai kebaikan yg diredai Allah...bro

[melayu]

Jihad
Oleh Idris Musa
idris@hmetro.com.my

DALAM kamus Islam, jihad bermaksud perang pada jalan Allah. Tetapi, sejauh mana ia difahami, khususnya oleh masyarakat antarabangsa?

Salah faham itu menyebabkan orang Islam sering dikaitkan dengan 'keganasan' (terrorism) sedangkan jihad dan keganasan jauh berbeza.

Jihad bermaksud berjuang sedaya upaya pada jalan Allah seperti dijelaskan dalam al-Quran: "Dan Berjihadlah kamu pada jalan Allah dengan jihad yang sebenar-benarnya." (al-Haj:78)

Nabi Muhammad s.a.w ada bersabda maksudnya: "Sesiapa mati padahal dia tidak berperang dan tidak pun pernah berniat hendak berperang, maka matilah dia seperti mati jahiliyah."

Tetapi di Barat, jihad kerap disalah erti sebagai perang suci yang dianggap sama dengan perang suci orang bukan Islam seperti Kristian dan Yahudi sedangkan dalam terminologi Islam pengertiannya lebih luas.

Jihad berasal dari perkataan juhd yang bermaksud kuasa dan upaya (at-taaqah) serta kesukaran (al-masyaqqah), membabitkan dua pengertian iaitu secara umum dan khusus.

Pengertian umum jihad ialah segala daya usaha dan segenap kekuatan yang dicurahkan untuk menegakkan hukum dan perintah Allah di atas muka bumi ini dan membersihkan segala taghut yang menjadi penghalang kepada jalan dakwah.

Jihad umum ini merangkumi jihad harta, pembelajaran, politik, penyampaian dakwah dan peperangan.

Jihad dengan pengertian yang khusus merujuk kepada perang pada jalan Allah.

Sayyid Abul 'Ala al-Maududi berkata: "Setiap orang yang berusaha untuk meninggikan kalimah Islam dengan menggunakan segala yang ada padanya daripada harta benda, jiwa raga, pena dan lidah, maka ia tanpa ragu lagi tergolong dalam orang yang berjihad di jalan Allah dengan pengertian jihad umum.

"Tetapi kalimah jihad ini juga diungkapkan untuk pengertian jihad yang khusus iaitu peperangan dilakukan oleh kaum Muslimin untuk menentang musuh Islam kerana mengharapkan keredaan Allah, bukan duniawi."

Menurut Syeikh Sayyid Sabiq, jihad ialah menggunakan sepenuhnya kekuatan, kuasa dan upaya yang ada dan menanggung kepayahan dan kesukaran untuk memerangi musuh dan menangkis serangannya.

Di kalangan sarjana, ada yang memberikan pengertian lebih umum kepada jihad dengan turut memasukkan mujahadah iaitu jihad melawan hawa nafsu dan syaitan.

Ibnu Qayyim al-Jauzi meletakkan jihad dalam empat peringkat iaitu jihad terhadap hawa nafsu, syaitan, orang kafir dan munafik, orang zalim serta pelaku bidaah dan kemungkaran.

Jihad adalah sesuatu tidak asing dari lembaran sirah perjuangan nabi.

Menurut kiraan ahli sejarah, sepanjang 10 tahun nabi di Madinah, kira-kira 70 angkatan perang diutuskan untuk menghadapi peperangan dengan musuh Islam dan 28 angkatan itu dipimpin baginda sendiri.

Dalam jihad ini baginda menggunakan beberapa jenis pedang seperti Ma'thur, pedang terawal dimiliki baginda sebagai harta pusaka dari bapanya, al-'Adhab dan Zulfiqar iaitu pedang yang tidak pernah berpisah dengan baginda yang dihiasi dengan perak.

Justeru, orientalis melemparkan kritikan dan mengadakan dakwaan kononnya Islam berkembang dengan mata pedang.

Sebenarnya matlamat peperangan dalam Islam ialah untuk meruntuhkan sistem kekufuran, menegakkan ubudiyah hanya untuk Allah serta menzahirkan keagungan, ketinggian dan kemuliaan Islam di atas muka bumi ini.

"Dan, perangilah mereka itu sehingga tidak ada fitnah lagi dan agama itu hanya semata-mata untuk Allah." (al-Baqarah:193)

Maksud fitnah dalam ayat itu ialah kufur dan syirik, sebagaimana pendapat Ibnu Abbas, Qatadah, Mujahid dan Rabi'.

Islam tidak sekali-kali bermaksud untuk memaksa manusia menganut Islam melalui peperangan.

Mustafa al-Syiba'iy ada menegaskan, peradaban Islam adalah untuk mengajak manusia supaya saling kenal mengenal dan tolong menolong dalam keadaan damai.

Prinsip peradaban Islam, katanya, mengharamkan peperangan, tidak boleh menyerang, merampas harta benda dan menghina kehormatan sesuatu bangsa.

"Dalam Islam perang yang sah hanyalah bertujuan membela akidah dan moral umat dan kebebasan, kemerdekaan dan keselamatan umat," katanya, dipetik daripada buku 10 Tokoh Sarjana Islam Paling Berpengaruh.

Jihad perang disyariatkan untuk tujuan membalas serangan musuh, tetapi tidak secara melampaui batas seperti ditegaskan pada ayat 190 surah al-Baqarah, bermaksud: "Dan perangilah di jalan Allah orang yang memerangi kamu, (tetapi) janganlah kamu melampaui batas kerana sesungguhnya Allah tidak menyukai orang-orang yang melampaui batas."

Ia juga diharuskan untuk membantu orang Islam yang lemah dan dizalimi orang kafir seperti dijelaskan pada ayat 75 surah an-Nisa' serta menghukum perosak agama dan masyarakat Islam termasuk golongan murtad, pemberontak, perompak dan lanun.

Jihad bukanlah suatu peperangan secara agresif, yang menghalalkan semua perkara bagi mencapai kepuasan dan kepentingan diri termasuk merosakkan rumah ibadat, kanak-kanak dan wanita, haiwan dan tumbuhan.

Ia tertakluk kepada garis panduan yang sudah ditetapkan dan jika tidak ia tidaklah dikatakan jihad.

Wasiat Saidina Abu Bakar kepada tentera Usamah jelas menggambarkan mengenai jihad dan garis panduannya, iaitu: "Jangan menyeksa, jangan membunuh anak kecil, orang tua dan kaum wanita. Jangan menyembelih kambing, lembu atau unta kecuali untuk dimakan. Kamu akan melalui orang yang sedang bertapa di kuil, maka biarkan mereka dengan apa yang mereka lakukan."

Dalam perang Uhud, yang mana Rasulullah cedera dan kalangan sahabat meminta baginda mengutuk kaum musyrikin lalu baginda menjawab: "Aku diutuskan bukan untuk membawa laknat, tetapi diutuskan untuk menyeru dan pembawa rahmat."

Kemudian baginda berdoa: "Ya Allah, tunjuki kaumku kerana sesungguhnya mereka tidak mengetahui."

Ungkapan Rasulullah itu jelas menunjukkan baginda berperang bukan kerana hausnya pada pertumpahan darah seperti pemimpin empayar besar lain, tetapi kerana ingin menunjukkan jalan kebenaran.

panjang berjela dia punya nak cerita pasal JIHAD.... siap copy/paste lagi...
ni melayu ni nak tanya sikit la....
ISLAM ni dah LENGKAP ke belum aa?
yang jadi macam2 punya masalah....
sampai JIHAD pun dah jadi macam masalah besar saja....

tolong habaq mai naa...
p/s:

kata orang parit buntaq...
kim salam kat parit buntaq aaa...
kasi tau sama semua orang ya...
yang Parit Buntaq tak pernah MATI....

[ABU SIRR]

panjang berjela dia punya nak cerita pasal JIHAD.... siap copy/paste lagi...

kata orang parit buntaq...
kim salam kat parit buntaq aaa...
kasi tau sama semua orang ya...
yang Parit Buntaq tak pernah MATI....

Tuan tolong habaq mai...ngaper getik yak amat sangat dgn.copy/paste tu...

Aper ker cekih nyer yg.tak pernah mati tu...habaq mai...

[melayu]

panjang berjela dia punya nak cerita pasal JIHAD.... siap copy/paste lagi...

kata orang parit buntaq...
kim salam kat parit buntaq aaa...
kasi tau sama semua orang ya...
yang Parit Buntaq tak pernah MATI....

Tuan tolong habaq mai...ngaper getik yak amat sangat dgn.copy/paste tu...

Aper ker cekih nyer yg.tak pernah mati tu...habaq mai...

hang pikiaq la sendiri.....

[ABU SIRR]

hang pikiaq la sendiri.....

Awat tak habaq mai kat Chik awai-awai, patut ler...

"selut" ada laa penuh.....

Selut skang ader harga noo...katalis utk.sisa petrokimia noo...

[melayu]

tak ada satu barang pun yang SIA SIA....
tapi yang menSIA SIA kan setiap sesuatu tu "ramai"....
dan yang "ramai2" tu la nanti nak menghuni tempat kembali yang paling buruk...
kot tak percaya cakap melayu ni...
pakat2 pi tanya la kat TU AN pada sekelian melayu tu.....

[ABU SIRR]

Raudhotul Jannah

HIDUP INI HANYA SEMENTARA!!! SUSURI KEHIDUPAN DENGAN KEIMANAN DAN KETAQWAAN.. TERUSKAN PERJUANGAN MEMBELA DEENULLAAH... MEMBURU SYAHID PADA JALAN ALLAH. TEGAKKAN JIHAD CINTAKAN SYAHID, SENYUM MUJAHID/DAH... MENUJU SYAHID/DAH...PERKASAKAN 'AQEEDAH, MANTAPKAN 'IBADAH, HIASKAN DIRI DENGAN SIFAT-SIFAT MAHMUDAH... NAHNU ANSORULLAAH WA NAHNU ANSORUSSUNNAH

YA ALLAH SESUNGGUHNYA AKU MEMINTA PADAMU MATI SYAHID PADA JALANMU. AAMEEN...!!!