Senarai Orientalis Barat, Karya Mereka dan Serangan Terhadap Islam

Oleh : Zaharuddin Bin Ab. Rahman
www.zaharuddin.com
zaharuddin@yahoo.com

Segala puji bagi Allah, pencipta sekalian alam, selawat dan salam buat junjungan mulia Rasulullah SAW. Serta ahli keluarganya dan para sahabatnya yang terpilih, juga seluruh mukminin & mukminat.

Rencana ini menyentuh tentang para pengkaji ilmu Islam dari kalangan bukan Islam (orientalis) dan hasil tulisan mereka yang mana karya-karyanya terdapat seribu satu jenis racun yang mampu melemah dan menyeleweng fahaman sebenar Islam.

Penulisan ini dibuat dalam bentuk separa ilmiah, bertujuan memberi maklumat mudah kepada golongan awam dan professional Islam terutamanya yang sering bergantung kepada rujukan buku berbahasa Inggeris.

Penulisan ini akan mendedahkan hal berikut secara ringkas:-

1. Beberapa jenis kumpulan Orientalis
2. Senarai Nama Orientalis yang berbahaya, latar belakang & beberapa dakwaan jahat mereka.
3. Senarai nama kitab karangan mereka yang sangat merbahaya.
4. Kumpulan karya Orientalis yang boleh dibaca.
5. Beberapa buah karya Bekas Orientalis yang telah masuk Islam
6. Antara Individu Islam yang terpengaruh dengan Orientalis dan karya mereka.

Jenis kumpulan Orientalis

• 1. Kumpulan pengkaji yang suka mencari kisah ganjil, pelik dan dongeng. Jenis ini banyak mereka cipta kisah bohong & fitnah terhadap Islam. Muncul dengan pesat di awal kemunculan gerakan Orientalis, bagaimanapun semakin berkurangan dari masa ke semasa.
• 2. Kumpulan yang meluangkan sepenuh masanya dalam kajian Islam dan Arab dalam usaha membekalkan maklumat kepada Barat dari sudut Ekonomi dan Politik dan Penjajahan baru.
• 3. Kumpulan yang sangat benci dan bermusuhan dengan Islam lalu sengaja menutup kebenaran dalam tulisan-tulisan mereka.
• 4. Kumpulan yang memperkenalkan diri mereka sebagai pengkaji akademik yang tulus ikhlas dan professional, bagaimanapun sebenarnya mencari kelemahan Islam serta meragukan kesohihan Risalah Islam, Aqidah Tauhid, kesahihan Al-Quran, Hadith dan lain-lain.
• 5. Kumpulan yang benar-benar membuat kajian secara ilmiah dan professional tanpa sebarang sentimen agama, yang mana setengahnya membawa mereka kepada Islam. (Rujuk Dr Hamdi Zaqzuq, ms 78-79)

Senarai Nama Para Orientalis Barat Jahat & Karya mereka

Berikut ialah nama Orientalis serta Tajuk Buku (Kebanyakan Tajuk disebut dalam Bahasa Malaysia), Tahun Keluar (Masihi) serta Catatan Ringkas:

Bil	Nama	Tajuk Buku	Catatan
1.	A.J Arberry	Islam Hari Ini (Islam Today) Pendahuluan Sejarah Tasawuf At-Tasawuf Terjemahan Quran (1948-1950)	Warga British, sangat memusuhi Islam. Professor di Universiti Cambridge. Ramai pelajar Mesir belajar dengannya dalam Pengajian Islam
2.	A. Geom	Buku: Al-Islam	Warga British, sangat memusuhi Islam. Pensyarah di Universiti di Britain & USA. Jelas dalam karyanya agenda missionary. Ramai pelajar Mesir mempelajari ilmu Timur darinya dengan biasiswa kerajaan Mesir
3.	Baron Garra de Vaux		Salah seorang pengarang Islamic Encyclopedia · Berbangsa Perancis dan sangat musuhi Islam
4.	H.A.R Gibb	Pengarang utama Islamic Encyclopedia Cara Islam (Inggeris & Arab) Pendekatan Baru Dalam Islam (Inggeris&Arab) Mazhab Muhammadi (Mohammedanism) Islam & Masyarakat Barat Whither Islam 1947	Warga British, Orientalis terbesar. Ahli dalam kesatuan Bahasa di Mesir. Profesor di Universiti Hartford, USA· Karya-karyanya sangat bahaya kepada Islam
5.	Goldziher	Pengarang utama Islamic Encyclopedia Sejarah Mazhab Tafsir Islam (Inggeris & Arab) Pengenalan aqidah & Syariah Dalam Islam (Introduction to Islamic Theology & Law) Halangan Muhammad	Pengasas gerakan meragukan kesahihan hadith. Dianggap pakar dalam bidang hadith oleh rakan-rakan Orientalisnya. Mendakwa Quran diubah selepas Baginda SAW wafat. Tokoh utama oreintalis , terlalu benci kepada Islam
6.	John Maynard	Majalah Persatuan Pengajian Timur (1924)
7.	S.M. Zweimer	Dunia Islam (pengasas majalah ini) b. Islam Mencabar c. Demi ‘Aqidah d. Al-Islam (1908-1911)	Berasal dari Amerika Syarikat , Missionari, sangat terkenal dengan permusuhannya dengan Islam
8.	Aziz ‘Atiyyah Suryal		Menulis beberapa buah kitab tentang Perang Salib . Rakyat Mesir beragama Kristian. Belajar di Universiti Amerika, sangat benci kepada Islam.· Terlalu banyak menyelewengkan ajaran Islam.
9.	G.Von Grunbaum	Islam di zaman pertengahan b. Perayaan Muhammad c. Usaha Menerangkan Islam yang Moden d. Pengajian Sejarah Keilmuan Islam e. Al-Islam f. Kesatuan & Kepelbagaian dalam Tamadun Islam	Rakyat Jerman berbangsa Yahudi tetapi menetap di Amerika Syarikat. Profesor di Universiti Chicago. Terlampau banyak menyerang Islam.
10.	Phillip Hitti	a. Ensaiklopedia Islam, Bab Sastera Arab b. Sejarah Arab (History of Arabs) yang mengandungi tuduhan bahawa Nabi tidak siuman c. Al-Islam d. Sejarah Syria e. Asal usul Agama Duruz ·	Rakyat Lubnan beragama Kristian. Professor Pengajian Timur Universiti Brenston, Amerika Sayrikat. Penyelia tidak rasmi kepada Kementerian Luar Amerika . Sangat benci kepada Islam dan enggan menisbahkan Islam dengan sebarang kebaikan atau keutamaan
11.	Carl Brocklemann	The History (Jerman, Inggeris)
12.	A.J Weinsink :	Aqidah Islam (1932).	Mendakwa Nabi SAW mereka Al-Quran hasil dari ringkasan kitab-kitab agama dan falsafah sebelumnya. Tetapi sesetengah karya Weinsink boleh dibaca (lihat selepas ini)
13.	Kenneth Gragg	a. Ketua Editor Majalah The Muslim World b. Dakwah al-Makzanah (956) ·	Berasal dari Amerika. Sangat benci dan menentang Islam. Mengajar di Universiti Amerika di Qaherah beberapa ketika. Missionari Kristian. Ketua Jabatan Kristian di Universiti Hartford
14.	L. Massignon	a. Al-Hallaj , sufi yang syahid di Alam Islam b. Salah seorang penting dalam karya Ensaiklopedia Islam.	Berbangsa Perancis, Orientalis terbesar keluaran Perancis. Penasihat Menteri Jajahan Perancis dalam hal ehwal Timur Afrika. Pengawas Kerohanian Kesatuan Missionari Perancis di Mesir. Pernah menjadi askar Perancis selama 5 tahun dalam Perang Dunia Pertama. Ahli Majlis Bahasa di Mesir dan Kesatuan Ilmu ‘Arab di Dimasq, Syria. Mendalami bidang Falsafah dan Tasauf Islam.
15.	D.B. Macdonald	a. Perkembangan Ilmu Kalam, Fiqh dan Teori Perlembagaan Dalam Islam b. Pendirian Agama & Hidup Dalam Islam (1903-1908)	Berasal dari Amerika, dan di antara orientalis yang paling memusuhi Islam
16.	M.Green		Setiausaha Majalah Middle East
17.	Majid Qadrawi	Bukunya bertajuk “Perang & Damai Dalam Islam” (1955)	Penganut Kristian dari Iraq, · Ketua Jabatan Pengajian Timur Tengah Universiti John Hopkins, USA· Ketua Ma’ahad Timur Tengah untuk Penyelidikan & Pendidikan di Washington· Terlalu membenci Islam
18.	D.S Margoliouth	a. Perkembangan Baru Dalam Islam b. Muhammad & Kelahiran Islam c. Universiti Islam	Berbangsa Inggeris
19.	R.A Nicholson	a. Antara pengarang Ensaiklopedia Islam b. Para ahli Sufi Islam c. Sejarah Sastera Arab.. (1910-1930) ·	Berbangsa Inggeris. Sangat bencikan Islam· Menafikan Islam agama wahyu· Mendalami bidang Tasawuf Islam.
20.	Henry Lammens	a. Antara pengarang Ensaiklopedia Islam b. Al-Islam c. At-Toif d. Majalah Kesatuan Pengajian Timur USA (1925) ·	Berbangsa Perancis. Tersangat merbahaya. Mendakwa Nabi tidak menyukai perpaduan .· Telah banyak mengubah fakta sejarah Islam seperti mengubah tarikh lahir Nabi SAW serta membuat gambaran jahat terhadap Fatimah az-Zahra .
21.	Joseph Schacht	a. Antara pengarang Ensaiklopedia Islam b. Usul Fiqh Islam c.. Sumber Fiqh Islam (The Origins of Mohammadans Jurisprudence) ·	Berbangsa Jerman. Menghasilkan banyak karya tentang fiqh dan Usul Fiqh. Mendakwa asas syariat Islam adalah cedokan undang-undang Rom
22.	Rudi Paret	a. The Quran b. Der Koran ·	Menuduh Nabi SAW mereka sendiri Quran, dan mengambil pengalaman hidup dan ilmu tentang Isa dan Maryam sebagai asas rekaan Al-Quran
23.	Karl Heinrich Becker		Pengasas Majalah Islam
24.	Jetson Phiit	Majd al-Islam (Kemuliaan Islam)	Menghentam Islam melalui bukunya
25.	Richard Bell	“Al-Quran & Hubungan Nasrani dengan Nabi SAW (Arab & Inggeris)	Profesor Bahasa Arab di Universiti Edinburgh
26.	Lord		Mendakwa Nabi terpengaruh dengan ajaran Yahudi dan mereka permulaan beberapa surah dengan huruf-huruf. Seperti ‘Alif Lam Mim’ dan lain-lain.
27.	Najib al-‘Aqiqi Al-Musytasriqun (Orientalis)		Berbangsa Arab
28.	W.C. Smith	“Islam in Modern History
29.	Montgomery Watt	a. Sirah Nabi di Mekah , b. Sirah Nabi di Mekah(Mohammad In Mecca & Medina) c. Mohammad, Prophet & Statesman
30.	Dr C.G Pfander:	‘Neraca Kebenaran (Mizan al-Haqq)’	Mencabar Ulama Islam berdebat dengannya, disahut dan dilakukan pada 1854 M. Hasil debat ini akhirnya Pfander mengakui terdapat 8 tempat penyelewengan dalam Injil. Debat dibuat dalam beberapa hari, pengikut Kristian yang semakin ramai membanjiri majlis, kecewa dengan Pfander.· Kelemahan hujjah Pfander ketara hingga beliau tidak datang pada hari ke 3 debat. Syiarnya selepas itu, “Kiranya Syeikh (ulama yang berdebat dengannya) ada di satu tempat, saya beredar dari tempat itu.” (Lihat Abu Hasan Ali An-Nadawi)
31.	George Sale	Terjemahan al-Quran ke Bahasa Inggeris
32.	Hamilton Jobb	‘Asas Bina Pemikiran Agama dalam Islam’	Banyak melakukan penyelewengan maklumat dan menyelewengkan pendapat ulama dalam bukunya.
33.	William Muir		Cuba meragukan Bahasa al- Quran dan menuduh ianya tidak terjamin dari kesalahan
34.	Louis Gardeih	‘Falsafah Pemikiran Agama antara Islam dan Kristian’	Mendakwa Saidina Uthman yang menyusun surah dan ayat quran
35.	Z.P Bodly		Menuduh kotor isteri-isteri Nabi. Dakwaan bohong yang mengatakan Nabi mempunyai hubungan dengan Rahib Kristian dan juga dakwaan bohong Nabi dipengaruhi Paderi Waqas B. Sa’adah dan Waraqah Nawfal. (Lihat Anwar al-Jundi)
36.	Cofan, Renan, Jano

Berikut pula adalah beberapa nama buku bahaya hasil karya para Oreintalis dan yang terpengaruh dengannya.

• 1. The Encyclopedia Of Islam – Terbitan pertama tahun 1913 hingga 1938 dalam 3 bahasa iaitu Bahasa Inggeris, Jerman & Perancis. Kemudian ensaiklopedia ini cuba diterjemah ke bahasa Arab sehingga huruf ‘ain. Projek ini terhenti dan para penterjemahnya melakukan kritikan yang banyak terhadap kandungannya hinggalah membawa kepada pindaan sebahagian besar dari isi kandungannya. Terbitan baru tahun 1954 . Diterbitkan dalam 6 jilid, dan kelihatan agak sederhana dalam kebanyakan pendirian terhadap masalah khillafiah, disebabkan ada sedikit campurtangan para ulama dalam kandungannya. Terjemahan sempurna ke dalam bahasa Arab siap dan dikeluarkan pada tahun 1997 dalam 32 jilid.
• 2. The Encyclopedia Of Britanicca _ amat banyak meneyeleang dalam pelabagi bab. Termasuk dalam bab Al-Quran yang telah di jawap oleh Syeikh Prof. Dr Fadhal Hasan Abbas.
• 3. Majalah ‘The Muslim World’
• 4. Shorter Encyclopedia Of Islam
• 5. Encyclopedia Of Religion and Ethics
• 6. Encyclopedia Of Social Sciences
• 7. Dirasat fi Tarikh ( Pengajian Sejarah) oleh Arnold Toynbee
• 8. Hayat Muhd ( Hidup Muhammad) oleh W Muir
• 9. Al-Islam oleh Alfred Geom
• 10. Deen As-Syiah ( Agama Syiah ) oleh D.M Donaldson
• 11. Tarikh Sharel al-Kabir oleh Bishop Turpin
• 12. Al-Islam dalam Bahasa Perancis oleh Henry Lammens
• 13. Al-Islam dalam Bahasa Inggeris oleh S.M Zweimer
• 14. Islam Today oleh A.J Arberry
• 15. Translation of Quran oleh A.J Arberry
• 16. Tarikh Mazahib Tafsir Al-Islami (Sejarah Mazhab Tafsir Islam) dalam bahasa Jerman & Arab oleh Goldziher
• 17. Arabic History oleh Phillip Hitti
• 18. Majalah Al-Islam – Keluaran Malaysia
• 19. Jewism In Islam oleh Ibrahim Kashh
• 20. Qamus Al-Munjid : Dr Mustafa al-Jawad telah memberi komentar bahawa dikenalpasti lebih 324 penyelewengan dalam kamus ini dan kami tidak merujuknya kecuali ketika sangat perlu sahaja, sebagai contoh lihat nama kalimah (الطلقاء) , diterjemahkan sebagai : Mereka yang memasuki Islam secara dipaksa. (Penulis tidak sempat menyemak hal ini)
• 20. Dan lain2 kitab yang telah disebutkan sebelum ini juga merupakan karya yang terbanyak membuat keraguan terhadap Islam.

Antara Karya Orientalis yang boleh dibaca

Menurut Syeikh Abul Hasan Ali An-Nadawi, karya-kara ini adalah diiktiraf sebagai mempunyai kualiti ilmu yang baik dan amat sedikit kelihatan sentimen dengki dan benci terhadap Islam. Sebagai contoh :-

1. Prof T. W Arnold – The Preaching of Islam
2. Stanley Lane Poole – Saladin (Salahuddin Al-Ayyubi)
3. Stanley Lane Poole – Moors in Spain
4. Dr Aloys Sprenger – Pendahuluan kitab ‘Al-Isobah fi tamyiz as- sahobah karangan’ Al- Hafiz Ibnu Hajar
5. Edward William Lane – Mu’jam Arabic-English Lexicon
6. A.J Weinsink – Mu’jam Al-Mufhiras ‘Am Bagi Hadith Nabi (Dari Sunan yang 6, iaitu Musnad Ad-Darimi , Muwatto’ Malik dan Musnad Ahmad diterjemah ke bahasa Arab Arab oleh Mohd Fuad Abd Baqi dengan kata pengantarnya oleh Syeikh Mohd Rashid Ridha
7. G.B Strenge – Land of the Eastern Caliphate

Antara karya bekas Orientalis yang telah memeluk Islam.

1. Islam at the Crossroad oleh Muhamad Asad (nama sebelum Islam Leopold Weis)
2. Road to Mecca oleh Muhamad Asad (nama sebelum Islam Leopold Weis)
3. Islam verses The West oleh Maryam al-Jameelah (nama sebelum Islam Margaret Marcus)
4. Islam & Modernisme oleh Maryam al-Jameelah (nama sebelum Islam Margaret Marcus)

Beberapa Individu Islam yang terpengaruh dengan Orientalis

Al-Marhum Syeikh Prof. Dr. Mustafa As-Sibaie pernah menyatakan bahawa selain orientalis asli yang terdiri daripada golongan kuffar, terdapat juga spesis anak buah berfikiran oreintalis yang sering menjalankan usaha meragukan kekuatan Islam serta membawa berita dan fakta bohong dari kalangan umat Islam.

Sebahagian lain pula terpengaruh dengan racun pemikiran Orientalis. Mereka juga adalah dari kalangan umat Islam. Terdapat juga kalangan ini yang menyeleweng akibat kejahilan hakikat Islam sebenar selain mempunyai tujuan-tujuan lain. Antara yang boleh dianggap demikian adalah seperti berikut :

1. Prof. Ahmad Amin

Pernah menjadi Dekan Kuliah Sastera, mempunyai sijil dalam Qadha’ Syar’ie)

Kitabnya bernama ‘Fajr al-Islam’ · Majoriti kandungan kitab ini adalah tentang Hadith Nabi. Di antara dakwaan di dalam buku ini kononnya Abu Hurairah r.a. lemah dalam meriwayatkan Hadith, Imam Abu Hanifah tidak mempunyai Hadith, menuduh Ibn Mubarak lalai, mempertikaikan keadilan Sahabat Nabi, menimbulkan keraguan terhadap Imam Bukhari.·

2. Abu Rayyah Adwa’:

Tulisan bertajuk ‘ala As-Sunnah · Mempertikaikan Abu Hurairah

3. Ismail Adham.

Tulisan mengenai Sunnah (tahun 1353 H) . Mengisytiharkan hadith sahih dari kitab-kitab sunan tidak sah, serta menuduh ianya mawdu’ (rekaan)

4. Prof. Ali Hasbullah:

Buku bertajuk : Usul At-Tasri’ Al-Islami . Mendakwa maslahat perlu diutamakan apabila bertembung dengan Nusus Quran & Sunnah yang Qat’ie.· Dakwaan ini dijawab oleh Dr. Yusoff Al-Qaradhawi, Prof. Dr. Said Ramadhan Al-Buti , Syeikh Muhd Al-Ghazali dan ramai lagi.

5. Syeikh Ali Abd Raziq

Al-Islam wa Usul al-Hukm (Islam dan Usul Perundangan tahun 1925 ). Menuduh tiada politik dalam Islam. Kitab ini dikecam hebat oleh ulama Islam semasa. Antara ulama yang menjawab ialah Syeikh Muhd Bakhit al-Mut’ie dan Syeikh Khudar Hussain. Akhirnya penulis telah menarik balik dakwaannya selepas itu, demikian menurut Dr. Muhd ‘Amaroh

6. Prof Khalid Muhd Khalid :

Bukunya bertajuk ‘Min Huna Nabda (Dari sini kita bermula)’ dan ‘Ad-Demoqratia Abadan’ · Kitab ini dijawap oleh Syeikh Muhd Al-Ghazali dalam kitabnya ‘Min Huna Na’lam’ (dari sini kita tahu)· Akhirnya penulis ini juga menarik balik kalamnya lalu menulis kitab baru tajuk ‘Ad-Dawlah fil Islam’- Bab Maslahat

7. Prof Dr Abd Hamid al-Mutawali (Seorang Profesor Undang-undang )

‘Manahij at-Tafsir fil Fiqh al-Islami’ (Perlu dingat hanya sebahagian kecil dalam bab tertentu sahaja yang perlu disemak & diperbetul, majoriti karyanya adalah diiktiraf, manakala kitabnya yang lain dipuji seperti Mabadi’ Nizom al-Hukm fil Islam- Al-Qaradhawi) · Bab Maslahat, mendakwa Saidina Umar ra membatalkan Nas Quran kerana Maslahat. Dakwaan palsu ini dijawab oleh al-Qaradhawi dan Al-Buti dll.

8. Dr Nur Farhat (Prof Undang-undang & dekan Kuliah Undang-undang di Universiti Az-zaqaziq) Di mesir · Bab Maslahat dan Saidina Umar

9. Sai’d al-Ushmawi Mesir · Bab Maslahat dan Saidina Umar

12. Kumpulan Sisters In Islam (Malaysia).

Dalam kebanyakan artikel karya mereka. Tiada ruang untuk dinyatakan di sini. Kebanyakan dakwaan dan pertikaian disebabkan kekurangan maklumat Islam hakiki dan jahil. Di makumkan juga, pihak SIS ini sering mendapat bahan kajian ilmiah yang boleh meragukan tentang Islam dari sumber-sumber dari Orientalis Barat.

13. Astora Jabat (Malaysia) Dalam kebanyakan tulisannya. Dia juga pernah mengaku dalam satu forum terbuka bahawa dia sengaja membawa isu-isu pelik berkaitan Islam untuk melariskan majalah yang dia menjadi pengarangnya.

14. Dr. Kassim Ahmad ; Semua hal berkaitan hadith. Menafikan hadith secara total. Pemimpin gerakan Anti Hadith Malaysia.

Demikianlah beberapa maklumat yang mampu disertakan oleh penulis melalui beberapa pembacaan analisa para ulama Islam. Justeru, semoga seluruh muslimin dan muslimat yang prihatin dapat meneliti senarai yang disertakan dan berhati-hati.

Apa yang benar dari Allah, dan segala kesilapan adalah hasil kelemahan diri dan gangguan syaitan.

Sekian,
Irbid,
1 July 2003

Senarai Rujukan :

• 1. Dr Mahmud Hamdi Zaqzuq, Al-Istisyraq wal khalfiah al-Fikriah lissiro’ al-khadori, Dar Al-Ma’arif, tanpa tarikh.
• 2. Dr Mahmud Hamdi Zaqzuq, Al-Islam wal Istisyraq , kertas kerja Nadwah Ilmiah ‘an Al-Islam wal Mustasyriqin bertempatdi India.
• 3. Dr Mustafa As-Siba’ie, Al-Istisyraq wal mustasyriqun malahum wa ma alaihim, Dar al-warraq, Beirut, cet 1, 1999 m
• 4. Syeikh Abu Hasan Ali An-Nadawi, Al-Islamiyyat Bayna al-Mustasyriqin wal Bahithin al-Muslimin, kertas kerja Nadwah Ilmiah ‘an Al-Islam wal Mustasyriqin bertempatdi India Nadwah
• 5. Syeikh Anwar Al-Jundy, Al-mustasyriqun wal Islam, kertas kerja Nadwah Ilmiah ‘an Al-Islam wal Mustasyriqin bertempat di India
• 6. Syeikh Anwar Al-Jundy, Al-mustasyriqun wal Quran al-Karim, kertas kerja Nadwah Ilmiah ‘an Al-Islam wal Mustasyriqin bertempat di India
• 7. Syeikh Anwar Al-Jundy, Al-mustasyriqun was Sunnah , kertas kerja Nadwah Ilmiah ‘an Al-Islam wal Mustasyriqin bertempat di India
• 8. Syeikh Anwar Al-Jundy, Al-mustasyriqun wa al-Sirah An-Nabawiyah , kertas kerja Nadwah Ilmiah ‘an Al-Islam wal Mustasyriqin bertempat di India
• 9. Dr. Mustafe As-Sibi’e , As-Sunnah wa makanatuha fil Islam, Dar al-Warraq, Beirut, cet 1, 1998 m
• 10. Dr. Yusoff Al-Qaradhawi, As-Siyasah As-Syra’iyyah , Mua’assasah Ar-Risalah, Beirut, cet 1, 2001

Fact about Jewish – from KMU dot com

Source : click here

There are only 14 million Jews in the world; seven million in the
Americas, five million in Asia, two million in Europe and 100,000 in
Africa. For every single Jew in the world there are 100 Muslims.
Yet, Jews are more than a hundred times more powerful than all the
Muslims put together. Ever wondered why?

Jesus of Nazareth was Jewish. Albert Einstein, the most
influential scientist of all time and TIME magazine’s ‘Person of the
Century’, was a Jew. Sigmund Freud — id, ego, superego — the
father of psychoanalysis was a Jew. So were Karl Marx, Paul
Samuelson and Milton Friedman.
Here are a few other Jews whose intellectual output has enriched
the whole humanity: Benjamin Rubin gave humanity the vaccinating
needle. Jonas Salk developed the first polio vaccine. Alert Sabin
developed the improved live polio vaccine. Gertrude Elion gave us a
leukaemia fighting drug. Baruch Blumberg developed the vaccination
for Hepatitis B. Paul Ehrlich discovered a treatment for syphilis (a
sexually transmitted disease). Elie Metchnikoff won a Nobel Prize in
infectious diseases.

Bernard Katz won a Nobel Prize in neuromuscular transmission.
Andrew Schally won a Nobel in endocrinology (disorders of the
endocrine system; diabetes, hyperthyroidism). Aaron Beck founded
Cognitive Therapy (psychotherapy to treat mental disorders,
depression and phobias). Gregory Pincus developed the first oral
contraceptive pill. George Wald won a Nobel for furthering our
understanding of the human eye. Stanley Cohen won a Nobel in
embryology (study of embryos and their development). Willem Kolff
came up with the kidney dialysis machine.

Over the past 105 years, 14 million Jews have won 15-dozen Nobel
Prizes while only three Nobel Prizes have been won by 1.4 billion
Muslims (other than Peace Prizes).

Why are Jews so powerful? Stanley Mezor invented the first micro-
processing chip. Leo Szilard developed the first nuclear chain
reactor. Peter Schultz, optical fibre cable; Charles Adler, traffic
lights; Benno Strauss, Stainless steel; Isador Kisee, sound movies;
Emile Berliner, telephone microphone and Charles Ginsburg, videotape
recorder.

Famous financiers in the business world who belong to Jewish faith
include Ralph Lauren (Polo), Levis Strauss (Levi’s Jeans), Howard
Schultz (Starbuck’s), Sergey Brin (Google), Michael Dell (Dell
Computers), Larry Ellison (Oracle), Donna Karan (DKNY), Irv Robbins
(Baskins & Robbins) and Bill Rosenberg (Dunkin Donuts).

Richard Levin, President of Yale University, is a Jew. So are
Henry Kissinger (American secretary of state), Alan Greenspan (fed
chairman under Reagan, Bush, Clinton and Bush), Joseph Lieberman,
Madeleine Albright (American secretary of state), Casper Weinberger
(American secretary of defence), Maxim Litvinov (USSR foreign
Minister), David Marshal (Singapore’s first chief minister), Issac
Isaacs (governor-general of Australia), Benjamin Disraeli (British
statesman and author), Yevgeny Primakov (Russian PM), Barry
Goldwater, Jorge Sampaio (president of Portugal), John Deutsch (CIA
director), Herb Gray (Canadian deputy PM), Pierre Mendes (French
PM), Michael Howard (British home secretary), Bruno Kreisky
(chancellor of Austria) and Robert Rubin (American secretary of
treasury).

In the media, famous Jews include Wolf Blitzer (CNN), Barbara
Walters (ABC News), Eugene Meyer (Washington Post), Henry Grunwald
(editor-in-chief Time), Katherine Graham (publisher of The
Washington Post), Joseph Lelyyeld (Executive editor, The New York
Times), and Max Frankel (New York Times).

Can you name the most beneficent philanthropist in the history of
the world? The name is George Soros, a Jew, who has so far donated a
colossal $4 billion most of which has gone as aid to scientists and
universities around the world. Second to George Soros is Walter
Annenberg, another Jew, who has built a hundred libraries by
donating an estimated $2 billion.

At the Olympics, Mark Spitz set a record of sorts by wining seven
gold medals. Lenny Krayzelburg is a three-time Olympic gold
medalist. Spitz, Krayzelburg and Boris Becker are all Jewish.

Did you know that Harrison Ford, George Burns, Tony Curtis,
Charles Bronson, Sandra Bullock, Billy Crystal, Woody Allen, Paul
Newman, Peter Sellers, Dustin Hoffman, Michael Douglas, Ben
Kingsley, Kirk Douglas, Goldie Hawn, Cary Grant, William Shatner,
Jerry Lewis and Peter Falk are all Jewish? As a matter of fact,
Hollywood itself was founded by a Jew. Among directors and
producers, Steven Spielberg, Mel Brooks, Oliver Stone, Aaron
Spelling (Beverly Hills 90210), Neil Simon (The Odd Couple), Andrew
Vaina (Rambo 1/2/3), Michael Man (Starsky and Hutch), Milos Forman
(One flew over the Cuckoo’s Nest), Douglas Fairbanks (The thief of
Baghdad) and Ivan Reitman (Ghostbusters) are all Jewish.

To be certain, Washington is the capital that matters and in
Washington the lobby that matters is The American Israel Public
Affairs Committee, or AIPAC. Washington knows that if PM Ehud Olmert
were to discover that the earth is flat, AIPAC will make the 109th
Congress pass a resolution congratulating Olmert on his discovery.

William James Sidis, with an IQ of 250-300, is the brightest human
who ever existed. Guess what faith did he belong to?

Question:
So, why are Jews so powerful?

Answer: Education.

Why are Muslims so powerless?

There are an estimated 1,476,233,470 Muslims on the face of the
planet: one billion in Asia, 400 million in Africa, 44 million in
Europe and six million in the Americas. Every fifth human being is a
Muslim; for every single Hindu there are two Muslims, for every
Buddhist there are two Muslims and for every Jew there are one
hundred Muslims. Ever wondered why Muslims are so powerless?

Here is why: There are 57 member-countries of the Organisation of
Islamic Conference (OIC), and all of them put together have around
500 universities; one university for every three million Muslims.
The United States has 5,758 universities and India has 8,407. In
2004, Shanghai Jiao Tong University compiled an ‘Academic Ranking of
World Universities’, and intriguingly, not one university from
Muslim-majority states was in the top-500.

As per data collected by the UNDP, literacy in the Christian world
stands at nearly 90 per cent and 15 Christian-majority states have a
literacy rate of 100 per cent. A Muslim-majority state, as a sharp
contrast, has an average literacy rate of around 40 per cent and
there is no Muslim-majority state with a literacy rate of 100 per
cent. Some 98 per cent of the ‘literates’ in the Christian world had
completed primary school, while less than 50 per cent of
the ‘literates’ in the Muslim world did the same. Around 40 per cent
of the ‘literates’ in the Christian world attended university while
no more than two per cent of the ‘literates’ in the Muslim world did
the same.

Muslim-majority countries have 230 scientists per one million
Muslims. The US has 4,000 scientists per million and Japan has 5,000
per million. In the entire Arab world, the total number of full-time
researchers is 35,000 and there are only 50 technicians per one
million Arabs (in the Christian world there are up to 1,000
technicians per one million). Furthermore, the Muslim world spends
0.2 per cent of its GDP on research and development, while the
Christian world spends around five per cent of its GDP.

Conclusion: The Muslim world lacks the capacity to produce
knowledge.

Daily newspapers per 1,000 people and number of book titles per
million are two indicators of whether knowledge is being diffused in
a society. In Pakistan, there are 23 daily newspapers per 1,000
Pakistanis while the same ratio in Singapore is 360. In the UK, the
number of book titles per million stands at 2,000 while the same in
Egypt is 20.
Conclusion: The Muslim world is failing to diffuse knowledge.

Exports of high technology products as a percentage of total
exports are an important indicator of knowledge application.
Pakistan’s exports of high technology products as a percentage of
total exports stands at one per cent. The same for Saudi Arabia is
0.3 per cent; Kuwait, Morocco, and Algeria are all at 0.3 per cent
while Singapore is at 58 per cent. Conclusion: The Muslim world is
failing to apply knowledge.

Why are Muslims powerless? Because we aren’t producing knowledge.
Why are Muslims powerless? Because we aren’t diffusing knowledge.
Why are Muslims powerless? Because we aren’t applying knowledge.
And, the future belongs to knowledge-based societies.

Interestingly, the combined annual GDP of 57 OIC-countries is
under $2 trillion. America, just by herself, produces goods and
services worth $12 trillion; China $8 trillion, Japan $3.8 trillion
and Germany $2.4 trillion (purchasing power parity basis).

Oil rich Saudi Arabia, UAE, Kuwait and Qatar collectively produce
goods and services (mostly oil) worth $500 billion; Spain alone
produces goods and services worth over $1 trillion, Catholic Poland
$489 billion and Buddhist Thailand $545 billion (Muslim GDP as a
percentage of world GDP is fast declining).

So, why are Muslims so powerless?

Answer: Lack of education.

Protokol-protokol Zionis antarabangsa ( sebagai peringatan )

Dalam bukunya The International Jew (1976), Henry Ford menyatakan, “Jika saya ditanya tentang asli tidaknya Protokolat Zionis, maka saya tidak akan mau masuk ke dalam perdebatan panjang itu. Satu-satunya hal yang ingin saya katakan berkenaan dengannya adalah, bahwa semua kejadian yang ada di dunia ini sejalan dengannya…”

Ada benarnya yang dikatakan Henry Ford.

Misalnya, Protokol No 15. Krisis ekonomi yang dibuat akan memberikan hak baru kepada konspirasi, yaitu hak pemilik modal dalam penentuan arah kekuasaan. Ini akan menjadi kekuasaan turunan. Protokol No.21. Penguasaan kekayaan alam negeri-negeri non-Yahudi mutlak dilakukan.

PROTOKOL YAHUDI: SATU PENDEDAHAN TERHADAP KONSPIRASI DANPERANCANGAN JAHAT YAHUDI KE ATAS DUNIA.
oleh : Us. Mohd Darus Senawi Ali ( Majlis Agama Pulau Pinang )

artikel asal : http://mufti.penang.gov.my/artikel_3.htm

Pendahuluan:

Protokol Yahudi adalah satu perancangan terperinci dan teliti, ianya adalah hasil satu kongeres Yahudi antara bangsa yang telah berlangsong di bandar Bal di Swizland pada tahun 1897, yang dipengurusi oleh Teodur Hardzal.

Apa yang dapat kita simpulkan dari kesemua protokol yang sebanyak dua puluh empat (24) protokol, ialah satu luahan kebencian, hasad, dengki kesumat kaum Yahudi terhadap alam seluruhnya, Islam mau pun bukan Islam, selain dari bangsa Yahudi. Ianya mencerminkan segala sifat buruk dan jahat, pendendam, tamak, haluba, gelojoh, penindas, membunuh dan sebagainya. Falsafah yang menyebut “ Matlamat menghalalkan sarana” merupakan pegangan terpenting dalam ajaran Yahudi dan darinya terlakar perancangan jahat mereka yang di sebut: The protocols of Learned Elders of Zion”.

Di hari ini kita boleh pegang buku ini kemudian kita cuba padankan dengan sinario yang berlalu di hadapan mata kepala kita, pasti kita mendapati ianya berlaku satu persatu, persis sebagai mana yang dirancana oleh pihak Yahudi itu.

Ajaran-ajaran agama dengan segala nilai murni yang dibawa oleh para nabi dan rasul telah dapat membentuk budi pekerti manusia di merata pelosok dunia, membenteras hawa nafsu, kecenderungan jahat, pekerti liar, namun dengan kemunculan Yahudi dan pengaruh protokolnya telah melenyap hampir semua nilai-nilai murni yang dibina oleh ajaran-ajaran Ilahi itu, kini dunia dan tidak terlepas Malaysia seakan-akan berada di zaman Jahiliah dengan segala amalan-amalan yang liar dan tidak berperi kemanusian.

Saripati Perancangan Konspirasi Yahudi:

• sejak berabad-abad Yahudi merancana satu pelan rahsia bertujuan menawan dan menguasai dunia, semata-mata untuk kemeselahatan bangsa Yahudi.
• pelan rahsia ini memperlihatkan hasad dengki Yahudi tehadap dunia termasuk agama Kristian itu sendiri, di Amerika pergerakan Yahudi telah meresap masuk hingga kedalam gereja, di antara usahanya ialah menganjur kepada libralisma dan kebebasan dari sebarang nilai agama.
• gerakan Yahudi berusaha menjatuhkan pemerintahan yang sedang berkuasa untuk digantikan dengan sejenis pemerintahan kuku besi, dalam proses ini gerakan Yahudi memperdaya raja-raja dan pemerintah supaya melakukan penginanyan dan kezaliman terhadap rakyat jelata dan dari sudut yang lain Yahudi menggalakan rakyat jelata supaya bangkit menentang raja-raja dan pemerintah yang zalim, kununnya menuntut keadilan, kebebasan dan persamaan dan sebagainya.
• meninmbulkan percanggahan dan huru hara di dalam semua negara melalui pertubuhan rahsia mereka yang berlebal politik, agama, kesenian, sukan, Fremeson, Gereen peace dan pertubuhan berdaftar lain.
• mereka mengetahui bahawa sistem pemerintah di negara-negara dunia pada hari ini sudah rosak dan korap, justeru itu maka mereka berkewajipan melipatgandakan kerosakan tadi, akhirnya pemerintahan ini akan tumbang dan jatuh dengan mudah, setelah itu mudah pula untuk didirikan pemerintahan Yahudi sebagai penggantinya, kerja memanipolasikan pemerintahan yang korap ini atau yang baik adalah kerja dan profision bangsa Yahudi. Berdasarkan pengalaman mereka di sepanjang sejarah jahat mereka.
• Yahudi menganggap bahawa semua manusia selain Yahudi adalah setaraf dengan binatang dikenali sebagai Goyem semua mereka diperintah dan dikirabicara sebagai mana diperintah binatang ternakan.
• semua midia massa, industeri berita, percetakan, institusi pengajian, panggong-panggong hiburan, syarikat-syarikat perfilamen , perundangan, dan penggubalannya mestilah di bawah kekuasaan Yahudi, ini kerana Yahudi memiliki dan monopoli emas (kekayaan) dunia.
• meletakkan asas ekonomi dunia di atas dasar emas yang dimonopoli oleh kaum Yahudi, bukan di atas dasar kerja dan penghasilan atau kekayaan lain, di samping selalu menimbulkan krisis-krisis ekonomi dunia, sahingga dengan itu maka tidak ada masa di mana dunia ini damai dan tenang. [Henry Ford telah menyebut: The Jewish philosophy of money is not to make money “but to get money” . the distinction between these two is fundamental. It is difference between “getting” and “making”.] The International Jew ms. 7

Nota Kaki:

Muhammad Khalifah al-Tunisi, al-Khatar al-Yahudi, ms. 26.

Henry Ford, The International Jew, ms. 10.

Pihak Yahudi memang bangsat menjadi batu api di antara dua kelompok, kita masih ingat lagi bagai mana Yahudi berjaya melagakan di antara dua suku Arab iaitu kaum Khazraj dan Aws di Yathrib sebelum kedatangan Islam, merekalah yang membiaya kedua-dua kabilah ini, mereka terpaksa pula berhutang dari kaum Yahudi pengisap darah, menyebabkan mereka terpaksa menyerah tanah milik mereka kepada Yahudi malah lebih teruk lagi, kaum yahudi ini memksa mereka menyerah anak-anak perempuan mereka bagi melangsaikan hutang piutang mereka.

Lihat saja kerja Yahudi yang menggerak Quraisy, Ghatafan dan kabilah-kabilah Arab lain untuk memerangi Rasulullah , dalam peperangan al-Ahzab ataual-Khandaq.

Lihat satu persatu protokol mereka…..

Disalin dari : Hanzalah Blog ( klik sini )

Protokol 1 :Cara memerintah yang sebaik-baiknya ialah dengan menggunakan kekerasan dan keganasan bukan dengan perbincangan ilmiah. Hak itu terletak kepada kekuatan. Sesungguhnya politik tidak sesuai dengan akhlak. Pemerintah yang berpandukan moral bukanlah ahli politik yang bijak. Mereka yang ingin memerintah mestilah pandai menggunakan tipu helah dan matlamat yang menghalalkan cara. Minuman keras harus digunakan untuk mencapai tujuan itu.

Protokol 2 : Bantuan-bantuan yang diberikan oleh bangsa Yahudi melalui agen-agen Yahudi akan memperkuatkan kedudukan Yahudi. Yahudi akan memerintah bangsa lain seperti bangsa itu sendiri memerintah negaranya tanpa disedari bahawa mereka telah berada di bawah genggaman Yahudi. Ketua pentadbir yang dilantik untuk mengatur pentadbiran negeri terdiri daripada oramg-orang yang berjiwa budak, yang mudah diarah untuk kepentingan Yahudi. Melalui akhbar, Yahudi mengerakkan fikiran orang ramai serta mengambil kesempatan mendapatkan emas, meskipun dari lautan darah dan air mata. Pengorbanan adalah perlu, kerana setiap yang bernyawa di kalangan Yahudi berharga 1,000 orang bukan Yahudi.

Protokol 3 : Yahudi akan menjadikan negara bukan Yahudi , sebagai gelanggang pertelagahan manusia yang boleh membawa huru-hara dan seterusnya kemerosotan ekonomi. Yahudi akan berlagak sebagai penyelamat dengan mempelawa memasuki PASUKAN KITA iaitu sosialis, komunis dan lain-lain yang dapat memberi ruang kepada Yahudi untuk menguasai bangsa bukan Yahudi. Dalam alam fikiran Yahudi wajib ditanam perasaan bahawa semua haiwan (bangsa bukan Yahudi) tidur nyenyak apabila kenyang dengan darah. Ketika itu senanglah bagi yahudi memperhambakan mereka.

Protokol 4 : Bangsa Yahudi mestilah menghapuskan segala bentuk kepercayaan agama serta mengikis dari hati orang bukan Yahudi prinsip ketuhanan dan menggantikannya dengan perkiraan ilmu hisab serta lain-lain keperluan kebendaan. Fikiran orang bukan Yahudi mestilah dialih ke arah memikirkan soal perdagangan dan perusahaan supaya mereka tidak ada masa untuk memikirkan musuh-musuh mereka. Akhirnya seluruh kepentingan akan jatuh ke tangan Yahudi.

Protokol 5 : Kalau muncul orang-orang yang bijaksana dari kalangan bukan Yahudi, mereka tidak akan dapat mengatasi bangsa Yahudi. Ilmu sains, politik dan ekonomi rekaan orang Yahudi yang bijak memberi taraf yang tinggi kepada modal. Untuk menjamin public oponion kepada Yahudi, bangsa Yahudi mestilah membingungkan mereka dengan memberikan pelbagai pendapat yang saling bertentangan. Akhirnya mereka mengambil keputusan tidak mencampuri urusan politik kerana politik hanya difahami oleh orang-orang yang memimpin rakyat sahaja. Inilah rahsia yang pertama.
Protokol-protokol Zionis antarabangsa: Untuk memusnahkan perusahaan bangsa bukan Yahudi, ialah dengan cara merosakkan sumber pengeluaran dengan memupuk tabiat berbuat kejahatan dan meminum minuman keras di kalangan pekerja, serta mengambil langkah menghapuskan orang-orang terpelajar di kalangan bangsa bukan Yahudi. Semua bangsa yang bukan Yahudi mesti dipatuhkan menduduki martabat kaum buruh yang melarat.

Protokol 7 : Orang-orang Yahudi wajib menaburkan fitnah supaya timbul kekacauan, pertelagahan dan permusuhan di kalangan manusia. Bila timbul penentangan terhadap bangsa Yahudi, maka wajiblah orang-orang Yahudi menyambutnya dengan peperangan secara total di seluruh dunia .

Protokol 8 : Pemerintah Yahudi akan dikelilingi oleh segolongan ahli-ahli bank, jutawan dan usahawan.

Protokol 9 : Yahudi akan mendirikan KERAJAAN DIKTATOR dengan membuat dan melaksanakan undang-undang yang tegas , iaitu undang-undang yang akan membunuh tanpa pengampunan. Yahudi akan merosakkan moral pemuda-pemuda bukan Yahudi dengan menanamkan teori-teori palsu dan ilmu-ilmu yang batil.

Protokol 10 : Yahudi akan membawa masuk racun liberisme ke dalam negara-negara bukan Yahudi supaya menggugat kestabilan politik. Pilihanraya diatur supaya boleh memberi kemenangan kepada pemimpin-pemimpin yang dapat bertugas sebagai agen Yahudi dalam melaksanakan rancangan-rancangan Yahudi.

Protokol 11 : Bangsa Yahudi menyifatkan diri mereka sebagai SERIGALA dan bangsa lain sebagai KAMBING. Bagi mereka, Yahudi merupakan bangsa yang terpilih dan mereka bercerai-berai di atas muka bumi ini sebagai satu rahmat. Cerai-berai yang nampak sebagai satu kelemahan, tetapi mencerminkan kekuatan yang dapat membawa bangsa itu ke pintu kekuasaan di seluruh dunia.

Protokol 12 : Yahudi akan mengubah pengertian tentang KEBEBASAN atau KEMERDEKAAN dengan mentafsirkan istilah itu sebagai mengamalkan apa-apa yang diperkenalkan atau diberikan oleh undang-undang. Kalau bangsa bukan Yahudi diberi permit menerbitkan 10 akhbar atau majalah, maka bangsa Yahudi mesti menerbitkan 30 akhbar atau majalah. Ia penting supaya menjadi alat untuk mengubah fikiran rakyat.

Protokol 13 : Untuk melengkapi usaha-usaha memonopoli dan mempercepatkan proses keruntuhan kaum industrialis dari kalangan bukan Yahudi, di samping terus mendorong adanya spekulasi itu, maka bangsa Yahudi menyebarkan projek-projek kemewahan, badan pertunjukan di kalangan bukan Yahudi kerana semuanya ini akan menelan kekayaan mereka. Untuk mengalihkan perhatian orang-orang bukan Yahudi dari memikirkan persoalan politik, maka agen-agen Yahudi hendaklah membawa mereka kepada kegiatan-kegiatan hiburan, olahraga (sukan), pesta-pesta, pertandingan-pertandingan kesenian, kebudayaan dan lain-lain lagi.

Protokol 14 : Para filosuf mestilah membincangkan kekurangan-kekurangan serta mendedahkan keburukan agama-agama lain. Para penulis Yahudi harus menonjolkan tulisan-tulisan pornografi (lucah) iaitu mengadakan sastera yang tidak bermakna, kotor dan keji.

Protokol 15 : Bila mendapat kekuasaan, bangsa Yahudi akan membunuh tanpa belas-kasihan terhadap setiap orang yang menentangnya. Setiap pertubuhan yang merancang untuk menentangnya mestilah dibubarkan dan ahli-ahlinya dibuang negeri. Oleh itu mesti didirikan sebanyak-banyaknya FREMASONIC LODGE iaitu tempat-tempat pertemuan rahsia orang-orang Yahudi.

Protokol 16 : Yahudi akan membangunkan universiti mengikut rancangan yang tersusun. Pensyarah-pensyarah akan mendidik dan membina para pemuda supaya menjadi manusia yang patuh kepada pihak berkuasa (Yahudi) .Bagaimanapun, ajaran mengenai undang-undang negeri dan politik tidak diajar kecuali beberapa orang sahaja yang dipilih kerana kebolehan mereka.

Protokol 17 : Yahudi meletakkan kehakiman dalam bidang yang sempit dan terhad. Perguaman akan melahirkan orang-orang yang kejam dan tidak berperikemanusiaan . Ia mempunyai tabiat untuk mencapai kemenangan bagi orang yang dibelanya, walaupun terpaksa menghancurkan semangat keadilan dan mengorbankan kebajikan masyarakat.

Protokol 18 : The King of Jew akan dikawal oleh pengawal-pengawal rahsia, kerana orang-orang Yahudi tidak akan membuka pintu kepada kemungkinan adanya kegiatan-kegiatan untuk menentang Yahudi.

Protokol 19 : Bangsa Yahudi akan membicarakan orang-orang yang melakukan kesalahan politik sama seperti orang yang membunuh dan lain-lain kesalahan yang hina. Orang ramai akan memandang kesalahan-kesalahan politik itu sebagai kesalahan yang hina dan berasa benci kepada mereka yang melakukannya.

Protokol 20 : Bank Yahudi International akan memberi pinjaman kepada bangsa yang bukan Yahudi dengan kadar bunga yang tinggi. Pinjaman yang sedemikian merupakan lintah yang melekat pada badan. Bank Yahudi akan membiarkan lebih banyak lintah yang melekat hingga akhirnya mereka mati kerana kehilangan darah yang terlalu banyak. Ekonomi akan lumpuh bila hutang melekat.

Protokol 21 : Yahudi menggantikan pasaran wang institusi hutang kerajaan di mana tujuannya untuk meletakkan nilai perusahaan mengikut pendapatan kerajaan. Institusi ini akan dapat menawarkan kepada pasaran 500 sijil pinjaman perusahaan dalam sehari atau memberi sebanyak itu juga. Dengan cara inilah perusahaan akan bergantung kepada Yahudi.

Protokol 22 : Untuk mencapai tujuan yang baik, kadang-kadang kekerasan terpaksa digunakan. Kekuasaan bagi Yahudi kerana BERKUASA PENUH dalam rangka meletakkan dunia di bawah pemerintahannya. Di tangan Yahudilah terletak pusat kekuasaan yang paling besar.

Protokol 23 : Orang Yahudi wajib melatih seluruh umat manusia dalam meninggikan rasa segan dan malu agar mereka terbiasa dengan sifat patuh dan setia iaitu setia pada Yahudi.

Protokol 24 : Kerajaan tidak boleh diserahkan kepada mereka yang tidak tahu selok-belok pemerintahan. Hanya mereka yang boleh menunjukkan sifat keras, kejam dan boleh memerintah dengan tegas akan menerima teraju kerajaan daripada pemimpin-pemimpin kita (Yahudi ).

50 kesalahan Al-Albani ; Ulama Hadis idola Dr Asri @ Ustaz Wahabi !!!

AL-ALBANI’S WEAKENING OF
SOME OF IMAM BUKHARI AND MUSLIM’S AHADITH.

Al-Albani has said in “Sharh al-Aqeedah at-Tahaweeah, pg. 27-28″ (8th edition, Maktab al-Islami) by Shaykh Ibn Abi al-Izz al-Hanafi (Rahimahullah), that any Hadith coming from the Sahih collections of al-Bukhari and Muslim is Sahih, not because they were narrated by Bukhari and Muslim, but because the Ahadith are in fact correct. But he clearly contradicts himself, since he has weakened Ahadith from Bukhari and Muslim himself! Now let us consider this information in the light of elaboration :-

---

SELECTED TRANSLATIONS FROM VOLUME 1

No 1: (*Pg. 10 no. 1 )

Hadith: The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said: “Allah says I will be an opponent to 3 persons on the day of resurrection: (a) One who makes a covenant in my Name but he proves treacherous, (b) One who sells a free person (as a slave) and eats the price (c) And one who employs a laborer and gets the full work done by him, but doesn’t pay him his wages.” [Bukhari no 2114-Arabic version, or see the English version 3/430 pg 236].

Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 4/111 no. 4054″. Little does he know that this Hadith has been narrated by Ahmad and Bukhari from Abu Hurayra (Allah be pleased with him)!!

No 2: (*Pg. 10 no. 2 )

Hadith: “Sacrifice only a grown up cow unless it is difficult for you, in which case sacrifice a ram.” [Muslim no. 1963-Arabic edition, or see the English version 3/4836 pg. 1086].

Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 6/64 no. 6222.” Although this Hadith has been narrated by Imam’s Ahmad, Muslim, Abu Dawood, Nisai and Ibn Majah from Jaabir (Allah be pleased with him)!!

No 3: (*Pg. 10 no. 3 )

Hadith: “Amongst the worst people in Allah’s sight on the Day of Judgement will be the man who makes love to his wife and she to him, and he divulges her secret.” [Muslim no. 1437- Arabic edition].

Al-Albani claims that this Hadith is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/197 no. 2005.” Although it has been narrated by Muslim from Abi Sayyed (Allah be pleased with him)!!

No 4: (*Pg. 10 no. 4 )

Hadith: “If someone woke up at night (for prayers) let him begin his prayers with 2 light rak’ats.” [Muslim no. 768]. Al-Albani stated that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 1/213 no. 718.” Although it is narrated by Muslim and Ahmad from Abu Hurayra (may Allah be pleased with him)!!

No 5: (*Pg. 11 no. 5 )

Hadith: “You will rise with shining foreheads and shining hands and feet on the Day of Judgement by completing Wudhu properly. . . . . . . .” [Muslim no. 246].

Al-Albani claims it is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/14 no. 1425.” Although it has been narrated by Muslim from Abu Hurayra (Allah be pleased with him)!!

No 6: (*Pg. 11 no. 6 )

Hadith: “The greatest trust in the sight of Allah on the Day of Judgement is the man who doesn’t divulge the secrets between him and his wife.” [Muslim no's 124 and 1437]

Al-Albani claims it is DAEEF in “Daeef al-Jami wa Ziyadatuh, 2/192 no. 1986.” Although it has been narrated by Muslim, Ahmad and Abu Dawood from Abi Sayyed (Allah be pleased with him)!!

No 7: (*Pg. 11 no. 7 )

Hadith: “If anyone READS the last ten verses of Surah al-Kahf he will be saved from the mischief of the Dajjal.” [Muslim no. 809].

Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 5/233 no. 5772.” NB- The word used by Muslim is MEMORIZED and not READ as al-Albani claimed; what an awful mistake! This Hadith has been narrated by Muslim, Ahmad and Nisai from Abi Darda (Allah be pleased with him)!! (Also recorded by Imam Nawawi in “Riyadh us-Saliheen, 2/1021″ of the English ed’n).

No 8: (*Pg. 11 no. 8 )

Hadith: “The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had a horse called al-Laheef.” [Bukhari, see Fath al-Bari of Hafiz Ibn Hajar 6/58 no. 2855]. But Al-Albani said that this Hadith was DAEEF in “Daeef al-Jami wa Ziyadatuh, 4/208 no. 4489.” Although it has been narrated by Bukhari from Sahl ibn Sa’ad (Allah be pleased with him)!!!

Shaykh Saqqaf said: “This is only anger from anguish, little from a lot and if it wasn’t for the fear of lengthening and boring the reader, I would have mentioned many other examples from al-Albani’s books whilst reading them. Imagine what I would have found if I had traced everything he wrote?”

AL-ALBANI’S INADEQUACY IN RESEARCH (* Vol. 1 pg. 20)

Shaykh Saqqaf said: “The strange and amazing thing is that Shaykh al-Albani misquoted many great Hadith scholars and disregards them by his lack of knowledge, either directly or indirectly! He crowns himself as an unbeatable source and even tries to imitate the great scholars by using such terms like “Lam aqif ala sanadih“, which means “I could not find the chain of narration”, or using similar phrases! He also accuses some of the best memorizers of Hadith for lack of attention, even though he is the one best described by that!” Now for some examples to prove our point:

No 9 : (* Pg. 20 no. 1 )

Al-Albani said in “Irwa al-Ghalil, 6/251 no. 1847″ (in connection to a narration from Ali): “I could not find the sanad.”

Shaykh Saqqaf said: “Ridiculous! If this al-Albani was any scholar of Islam, then he would have known that this Hadith can be found in “Sunan al-Bayhaqi, 7/121″ :- Narrated by Abu Sayyed ibn Abi Amarah, who said that Abu al-Abbas Muhammad ibn Yaqoob who said to us that Ahmad ibn Abdal Hamid said that Abu Usama from Sufyan from Salma ibn Kahil from Mu’awiya ibn Soayd who said, ‘I found this in my fathers book from Ali (Allah be pleased with him).’”

No 10 : (* Pg. 21 no. 2 )

Al-Albani said in ‘Irwa al-Ghalil, 3/283′: Hadith of Ibn Umar ‘Kisses are usury,’ I could not find the sanad

.”

Shaykh Saqqaf said: “This is outrageously wrong for surely this is mentioned in ‘Fatawa al-Shaykh ibn Taymiyya al-Misriyah (3/295)’: ‘Harb said Obaidullah ibn Mu’az said to us, my father said to me that Soayd from Jiballa who heard Ibn Umar (Allah be pleased with him) as saying: Kisses are usury.’ And these narrators are all authentic according to Ibn Taymiyya!”

No 11 : (* Pg. 21 no. 3 )

Hadith of Ibn Masood (Allah be pleased with him): “The Qur’an was sent down in 7 dialects. Everyone of its verses has an explicit and implicit meaning and every interdiction is clearly defined.” Al-Albani stated in his checking of “Mishkat ul-Masabih, 1/80 no. 238″ that the author of Mishkat concluded many Ahadith with the words “Narrated in Sharh us-Sunnah,” but when he examined the chapter on Ilm and in Fadail al-Qur’an he could not find it!

Shaykh Saqqaf said: “The great scholar has spoken! Wrongly as usual. I wish to say to this fraud that if he is seriously interested in finding this Hadith we suggest he looks in the chapter entitled ‘Al-Khusama fi al-Qur’an’ from Sharh-us-Sunnah (1/262), and narrated by Ibn Hibban in his Sahih (no. 74), Abu Ya’ala in his Musnad (no.5403), Tahawi in Sharh al-Mushkil al-Athar (4/172), Bazzar (3/90 Kashf al-Asrar) and Haythami has mentioned it in Majmoo’a al-Zawaid (7/152) and he has ascribed it to Bazzar, Abu Ya’ala and Tabarani in al-Awsat who said that the narrators are trustworthy.”

No 12 : (* Pg. 22 no. 4 )

Al-Albani stated in his “Sahihah, 1/230″ while he was commenting on Hadith no. 149: “The believer is the one who does not fill his stomach. . . . The Hadith from Aisha as mentioned by Al-Mundhiri (3/237) and by Al-Hakim from Ibn Abbas, I (Albani) could not find it in Mustadrak al-Hakim after checking it in his ‘Thoughts’ section.”

Shaykh Saqqaf said: “Please don’t encourage the public to fall into the void of ignorance which you have tumbled into! If you check Mustadrak al-Hakim (2/12) you will find it! This proves that you are unskilled at using book indexes and the memorization of Hadith!”

No 13 : (* Pg. 23 )

Another ridiculous assumption is made by al-Albani in his “Sahihah, 2/476″ where he claims that the Hadith: “Abu Bakr is from me, holding the position of (my) hearing” is not in the book ‘Hilya’

.

We suggest you look in the book “Hilya , 4/73!”

No 14 : (*Pg. 23 no. 5 )

Al-Albani said in his “Sahihah, 1/638 no. 365, 4th edition”: “Yahya ibn Malik has been ignored by the 6 main scholars of Hadith, for he was not mentioned in the books of Tahdhib, Taqreeb or Tadhhib.”

Shaykh Saqqaf: “That is what you say! It is not like that, for surely he is mentioned in Tahdhib al-Tahdhib of Hafiz ibn Hajar al-Asqalani (12/19 Dar al-Fikr edition) by the nickname Abu Ayoob al-Maraagi!!

So beware!

FURTHER EXAMPLES OF AL-ALBANI’S CONTRADICTIONS

No 15 : (* Pg. 7 )

Al-Albani has criticized the Imam al-Muhaddith Abu’l Fadl Abdullah ibn al-Siddiq al-Ghimari (Rahimahullah) for mentioning in his book “al-Kanz al-Thameen” a Hadith from Abu Hurayra (Allah be pleased with him) with reference to the narrator Abu Maymoona: “Spread salaam, feed the poor. . . .”

Al-Albani said in “Silsilah al-Daeefa, 3/492″, after referring this Hadith to Imam Ahmad (2/295) and others: “I say this is a weak sanad, Daraqutni has said ‘Qatada from Abu Maymoona from Abu Hurayra: Unknown, and it is to be discarded.’” Al-Albani then said on the same page: “Notice, a slapdash has happened with Suyuti and Munawi when they came across this Hadith, and I have also shown in a previous reference, no. 571, that al-Ghimari was also wrong for mentioning it in al-Kanz.”

But in reality it is al-Albani who has become slapdashed, because he has made a big contradiction by using this same sanad in “Irwa al-Ghalil, 3/238″ where he says, “Classified by Ahmad (2/295), al-Hakim . . . from Qatada from Abu Maymoona, and he is trusted as in the book ‘al-Taqreeb’, and Hakim said: ‘A Sahih sanad‘, and al-Dhahabi agreed with Hakim!

So, by Allah glance at this mistake! Who do you think is wrong, the Muhaddith al-Ghimari (also Suyuti and Munawi) or al-Albani?

No 16 : (* Pg. 27 no. 3 )

Al-Albani wanted to weaken a Hadith which allowed women to wear golden jewellery, and in the sanad for that Hadith there is Muhammad ibn Imara. Al-Albani claimed that Abu Haatim said that this narrator was: “Not that strong,” see the book “Hayat al-Albani wa-Atharu. . . part 1, pg. 207.”

The truth is that Abu Haatim al-Razi said in the book ‘al-Jarh wa-Taadeel, 8/45′: “A good narrator but not that strong. . .” So note that al-Albani has removed the phrase “A good narrator !”

NB-(al-Albani has made many of the Hadith which forbid Gold to women to be Sahih, in fact other scholars have declared these Hadith to be daeef and abrogated by other Sahih Hadith which allow the wearing of gold by women. One of the well known Shaykh’s of the “Salafiyya” – Yusuf al-Qardawi said in his book: ‘Islamic awakening between rejection and extremism, pg. 85: “In our own times, Shaykh Nasir al-Din al-Albani has come out with an opinion, different from the consensus on permitting women to adorn themselves with gold, which has been accepted by all madhahib for the last fourteen centuries. He not only believes that the isnad of these Ahadith is authentic, but that they have not been revoked. So, he believes, the Ahadith prohibit gold rings and earrings.”

So who is the one who violates the ijma of the Ummah with his extreme opinions?!)

No 17 : (* Pg. 37 no. 1 )

Hadith: Mahmood ibn Lubayd said, “Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was informed about a man who had divorced his wife 3 times (in one sitting), so he stood up angrily and said: ‘Is he playing with Allah’s book whilst I am still amongst you?’ Which made a man stand up and say, ‘O Allah’s Messenger, shall I not kill him?’” (al-Nisai

).

Al-Albani declared this Hadith to be Daeef in his checking of “Mishkat al-Masabih, 2/981, 3rd edition, Beirut, 1405 A.H; Maktab al-Islami”, where he says: “This man (the narrator) is reliable, but the isnad is broken or incomplete for he did not hear it directly from his father.”

Al-Albani then contradicts himself in the book “Ghayatul Maram Takhreej Ahadith al-Halal wal Haram, no. 261, pg. 164, 3rd Edn, Maktab al-Islami, 1405 A.H”; by saying it is SAHIH!!!

No 18 : (* Pg. 37 no. 2)

Hadith: “If one of you was sleeping under the sun, and the shadow covering him shrank, and part of him was in the shadow and the other part of him was in the sun, he should rise up.” Al-Albani declared this Hadith to be SAHIH in “Sahih al-Jami al-Sagheer wa Ziyadatuh (1/266/761)”, but then contradicts himself by saying it is DAEEF in his checking of “Mishkat ul-Masabih, 3/1337 no. 4725, 3rd Ed” and he has referred it to the Sunan of Abu Dawood!”

No 19 : (* Pg. 38 no. 3 )

Hadith: “The Friday prayer is obligatory on every Muslim.” Al-Albani rated this Hadith to be DAEEF in his checking of “Mishkat al-Masabih, 1/434″, and said: “Its narrators are reliable but it is discontinuous as is indicated by Abu Dawood”. He then contradicts himself in “Irwa al-Ghalil, 3/54 no. 592″, and says it is SAHIH!!!

So beware o wise men!

No 20 : (* Pg. 38 no. 4 )

Al-Albani has made another contradiction. He has trusted Al-Muharrar ibn Abu Hurayra in one place and then weakened him in another. Al-Albani certifies in “Irwa al-Ghalil, 4/301″ that Muharrar is a trustee with Allah’s help, and Hafiz (Ibn Hajar) saying about him “accepted”, is not accepted, and therefore the sanad is Sahih

.

He then contradicts himself in “Sahihah 4/156″ where he makes the sanad DAEEF by saying: “The narrators in the sanad are all Bukhari’s (i.e.; used by Imam al-Bukhari) men, except for al-Muharrar who is one of the men of Nisai and Ibn Majah only. He was not trusted accept by Ibn Hibban, and that’s why al-Hafiz Ibn Hajar did not trust him, Instead he only said ‘accepted!’”

So beware of this fraud!

No 21 : (* Pg. 39 no. 5 )

Hadith: Abdallah ibn Amr (Allah be pleased with him): “The Friday prayer is incumbent on whoever heard the call” (Abu Dawood). Al-Albani stated that this Hadith was HASAN in “Irwa al-Ghalil 3/58″, he then contradicts himself by saying it is DAEEF in “Mishkatul Masabih 1/434 no 1375″!!!

No 22 : (* Pg. 39 no. 6 )

Hadith: Anas ibn Malik (Allah be pleased with him) said that the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) used to say : “Do not be hard on yourself, otherwise Allah will be hard on you. When a people were hard on themselves, then Allah was hard on them.” (Abu Dawood

)

Al-Albani stated that this Hadith was DAEEF in his checking of “Mishkat, 1/64″, but he then contradicts himself by saying that this Hadith is HASAN in “Ghayatul Maram, pg. 141″!!

No 23: (* Pg. 40 no. 7 )

Hadith of Sayyida Aisha (Allah be pleased with her): “Whoever tells you that the Prophet (Peace be upon him) used to urinate while standing, do not believe him. He never urinated unless he was sitting.” (Ahmad, Nisai and Tirmidhi )

Al-Albani said that this sanad was DAEEF in “Mishkat 1/117.” He then contradicts himself by saying it is SAHIH in “Silsilat al-Ahadith al-Sahihah 1/345 no. 201″!!!

So take a glance dear reader!

No 24 : (* Pg. 40 no. 8 )

Hadith “There are three which the angels will never approach: The corpse of a disbeliever, a man who wears ladies perfume, and one who has had sex until he performs ablution” (Abu Dawood

).

Al-Albani corrected this Hadith in “Sahih al-Jami al-Sagheer wa Ziyadatuh, 3/71 no. 3056″ by saying it was HASAN in the checking of “Al-Targhib 1/91″ [Also said to be hasan in the English translation of 'The Etiquettes of Marriage and Wedding, pg. 11]. He then makes an obvious contradiction by saying that the same Hadith was DAEEF in his checking of “Mishkatul-Masabih, 1/144 no. 464″ and says that the narrators are trustworthy but the chain is broken between al-hasan al-Basri and Ammar (Allah be pleased with him) as al-Mundhiri had said in al-Targhib (1/91)!!

No 25 : (* Pg. 42 no. 10 )

It reached Malik (Rahimahullah) that Ibn Abbas (Allah be pleased with him) used to shorten his prayer, in distances such as between Makkah and Ta’if or between Makkah and Usfan or between Makkah and Jeddah. . . .

Al-Albani has weakened it in “Mishkat, 1/426 no. 1351″, and then contradicts himself by saying it is SAHIH in “Irwa al-Ghalil, 3/14″!!

No 26 : (* Pg. 43 no. 12 )

Hadith: “Leave the Ethiopians as long as they leave you, because no one takes out the treasure of the Ka’ba except the one with the two weak legs from Ethiopia.” Al-Albani has weakened this Hadith in his checking of “Mishkat 3/1495 no. 5429″ by saying: “The sanad is DAEEF.” But then he contradicts himself as is his habit, by correcting it in “Sahihah, 2/415 no. 772.”

An example of al-Albani praising someone in one place and then disparaging him in another place in his books

No 27 : (* Pg. 32 )

He praises Shaykh Habib al-Rahman al-Azami in the book ‘Sahih al Targhib wa Tarhib, page 63′, where he says: “I want you to know one of the things that encouraged me to. . . . which has been commented by the famous and respected scholar Shaykh Habib al-Rahman al-Azami” . . . . And he also said on the same page, “And what made me more anxious for it, is that its checker, the respected Shaykh Habib al-Rahman al-Azami has announced. . . .”

Al-Albani thus praises Shaykh al-Azami in the above mentioned book; but then makes a contradiction in the introduction to ‘Adaab uz Zufaaf (The Etiquettes of Marriage and Wedding), new edition page 8′, where he said: “Al-Ansari has used in the end of his letter, one of the enemies of the Sunnah, Hadith and Tawhid, who is famous for that, is Shaykh Habib al-Rahman al-Azami. . . . . For his cowardliness and lack of scholarly deduction. . . . .”

NB – (The above quotation from Adaab uz Zufaaf is not found in the English translation by his supporters, which shows that they deliberately avoided translating certain parts of the whole work).

So have a glance at this!

SELECTED TRANSLATIONS FROM VOLUME 2

No 28 : (* Pg. 143 no. 1 )

Hadith of Abi Barza (Allah be pleased with him): “By Allah, you will not find a man more just than me” (Sunan al-Nisai, 7/120 no. 4103).

Al-Albani said that this Hadith was SAHIH in “Sahih al-Jami wa Ziyadatuh, 6/105 no. 6978″, and then he astonishingly contradicts himself by saying it is DAEEF in “Daeef Sunan al-Nisai, pg. 164 no. 287.”

So beware of this mess!

No 29 : (* Pg. 144 no. 2 )

Hadith of Harmala ibn Amru al-Aslami from his Uncle: “Throw pebbles at the Jimar by putting the extremity of the thumb on the fore-finger.” (Sahih Ibn Khuzaima, 4/276-277 no. 2874)

Al-Albani acknowledged its weakness in “Sahih Ibn Khuzaima” by saying that the sanad was DAEEF, but then contradicts himself by saying it is SAHIH in “Sahih al-Jami wa Ziyadatuh, 1/312 no. 923!”

No 30 : (* Pg. 144 no. 3 )

Hadith of Sayyidina Jabir ibn Abdullah (Allah be pleased with him): “The Prophet (Peace be upon him) was asked about the sexually defiled [junubi]. . . can he eat, or sleep. . . He said :’Yes, when this person makes wudhu.’” (Ibn Khuzaima no. 217 and Ibn Majah no. 592).

Al-Albani has admitted its weakness in his comments on “Ibn Khuzaima, 1/108 no. 217″, but then contradicts himself by correcting the above Hadith in “Sahih Ibn Majah, 1/96 no. 482 “!!

No 31 : (* Pg. 145 no. 4 )

Hadith of Aisha (Allah be pleased with her): “A vessel as a vessel and food as food” (Nisai, 7/71 no. 3957).

Al-Albani said that it was SAHIH in “Sahih al-Jami wa Ziyadatuh, 2/13 no. 1462″, but then contradicts himself in “Daeef Sunan al-Nisai, no. 263 pg. 157″, by saying it is DAEEF!!!

No 32 : (* Pg. 145 no. 5 )

Hadith of Anas (Allah be pleased with him): “Let each one of you ask Allah for all his needs, even for his sandal thong if it gets cut.”

Al-Albani said that the above Hadith was HASAN in his checking of “Mishkat, 2/696 no. 2251 and 2252″, but then contradicts himself in “Daeef al-Jami wa Ziyadatuh, 5/69 no. 4947 and 4948″!!!

No 33 : (* Pg. 146 no. 6 )

Hadith of Abu Dharr (Allah be pleased with him): “If you want to fast, then fast in the white shining nights of the 13th, 14th and 15th.”

Al-Albani declared it to be DAEEF in “Daeef al-Nisai, pg. 84″ and in his comments on “Ibn Khuzaima, 3/302 no. 2127″, but then contradicts himself by calling it SAHIH in “Sahih al-Jami wa Ziyadatuh, 2/10 no. 1448″ and also corrected it in “Sahih al-Nisai, 3/902 no. 4021″!!

So what a big contradiction!

NB- (Al-Albani mentioned this Hadith in ‘Sahih al-Nisai’ and in ‘Daeef al-Nisai’, which proves that he is unaware of what he has and is classifying, how inept!)

No 34 : (* Pg. 147 no. 7 )

Hadith of Sayyida Maymoonah (Allah be pleased with her): “There is nobody who has taken a loan and it is in the knowledge of Allah. . . .” (Nisai, 7/315 and others).

Al-Albani said in “Daeef al-Nisai, pg 190″: “Sahih, except for the part al-Dunya.” Then he contradicts himself in “Sahih al-Jami wa Ziyadatuh, 5/156″, by saying that the whole Hadith is SAHIH, including the al-Dunya part. So what an amazing contradiction!

No 35 : (* Pg. 147 no. 8 )

Hadith of Burayda (Allah be pleased with him): “Why do I see you wearing the jewellery of the people of hell” (Meaning the Iron ring), [Nisai, 8/172 and others. . .]. Al-Albani has said that it was SAHIH in “Sahih al-Jami wa Ziyadatuh, 5/153 no. 5540″, but then contradicts himself by saying it is DAEEF in “Daeef al-Nisai, pg. 230″!!!

No 36 : (* Pg. 148 no. 9 )

Hadith of Abu Hurayra (Allah be pleased with him): “Whoever buys a carpet to sit on, he has 3 days to keep it or return it with a cup of dates that are not brownish in colour” (Nisai 7/254 and others).

Al-Albani has weakened it with reference to the ‘3 days’ part in “Daeef Sunan al-Nisai, pg. 186″, by saying: “Correct, except for 3 days.” But the ‘genius’ contradicts himself by correcting the Hadith and approving the ‘3 days’ part in “Sahih al-Jami wa Ziyadatuh, 5/220 no. 5804″.

So wake up (al-Albani)!!

No 37 : (* Pg. 148 no. 10 )

Hadith of Abu Hurayra (Allah be pleased with him): “Whoever catches a single rak’ah of the Friday prayer has caught (the whole prayer).” (Nisai 3/112, Ibn Majah 1/356 and others). Al-Albani has weakened it in “Daeef Sunan al-Nisai, no. 78 pg. 49″, where he said: “Abnormal (shadh), where Friday is mentioned.” He then contradicts himself by saying SAHIH, including the Friday part in “Irwa, 3/84 no. 622 .”

May Allah heal you!

AL-ALBANI AND HIS DEFAMATION AND AUTHENTICATION OF NARRATORS AT WILL!

No 38 : (* Pg 157 no 1 )

KANAAN IBN ABDULLAH AN-NAHMY :- Al-Albani said in his “Sahihah, 3/481″ : “Kanaan is considered hasan, for he is attested by Ibn Ma’een.” Al-Albani then contradicts himself by saying, “There is weakness in Kanaan” (see “Daeefah

, 4/282″)!!

No 39 : (* Pg. 158 no. 2 )

MAJA’A IBN AL-ZUBAIR :- Al-Albani has weakened Maja’a in “Irwa al-Ghalil, 3/242″, by saying, “This is a weak sanad because Ahmad has said: ‘There is nothing wrong with Maja’a', and Daraqutni has weakened him. . .”

Al-Albani then made a contradiction in his “Sahihah, 1/613″ by saying: “His men (the narrators) are trusted except for Maja’a who is a good narrator of Hadith.”

An amazing contradiction!

No 40 : (* Pg. 158 no. 3 )

UTBA IBN HAMID AL-DHABI :- Al-Albani has weakened him in “Irwa al-Ghalil, 5/237″ by saying: “And this is a weak (Daeef) sanad which has three defects. . . . the second defect is the weakness of al-Dhabi, the Hafiz said: ‘A truthful narrator with hallucinations’”.

Al-Albani then makes an obvious contradiction in “Sahihah, 2/432″, where he said about a sanad which mentions Utba: “And this is a good (hasan) sanad, Utba ibn Hamid al-Dhabi is trustworthy but has hallucinations, and the rest of the narrators in the sanad are trusted.” !!

No 41 : (* Pg. 159 no. 4 )

HISHAM IBN SA’AD :- Al-Albani said in his “Sahihah, 1/325″: “Hisham ibn Sa’ad is a good narrator of Hadith.” He then contradicts himself in “Irwa al-Ghalil, 1/283″ by saying: “But this Hisham has a weakness in memorizing”

So what an amazement!!

No 42 : (* Pg. 160 no. 5 )

UMAR IBN ALI AL-MUQADDAMI :- Al-Albani has weakened him in “Sahihah, 1/371″, where he said: “He in himself is trusted but he used to be a very bad forger, which makes him undependable. . . .” Al-Albani then contradicts himself again in “Sahihah, 2/259″ by accepting him and describing him as being trustworthy from a sanad which mentions Umar ibn Ali. Al-Albani says: “Classified by Hakim, who said: ‘A Sahih Isnad (chain of transmission)’, and al-Dhahabi went along with it, and it is as they have said.”

So what an amazement !!!

No 43 : (* Pg. 160 no. 6 )

ALI IBN SA’EED AL-RAZI :- Al-Albani has weakened him in “Irwa, 7/13″, by saying: “They have said nothing good about al-Razi.” He then contradicts himself in another ‘fantastic’ book of his, “Sahihah, 4/25″, by saying: “This is a good (hasan) sanad and the narrators are all trustworthy.”

So beware !!!

No 44 : (* Pg. 165 no. 13 )

RISHDIN IBN SA’AD :- Al-Albani said in his “Sahihah, 3/79″ : “In it (the sanad) is Rishdin ibn Sa’ad, and he has been declared trustworthy.” But then he contradicts himself by declaring him to be DAEEF in “Daeefah, 4/53″; where he said: “And Rishdin ibn Sa’ad is also daeef.” So beware!!

No 45 : (* Pg. 161 no. 8 )

ASHAATH IBN ISHAQ IBN SA’AD :- What an amazing fellow this Shaykh!! Al-Albani!! Proves to be. He said in “Irwa al-Ghalil, 2/228″: “His status is unknown, and only Ibn Hibban trusted him.” But then he contradicts himself by his usual habit! Because he only transfers from books and nothing else, and he copies without knowledge; this is proven in “Sahihah, 1/450″, where he said about Ashaath: “Trustworthy”. So what an amazement!!!

No 46 : (* Pg. 162 no. 9 )

IBRAHIM IBN HAANI :- The honourable!! The genius!! The copier!! Has made Ibrahim ibn Haani trustworthy in one place and has then made him unknown in another. Al-Albani said in ‘Sahihah, 3/426′: “Ibrahim ibn Haani is trustworthy”, but then he contradicts himself in “Daeefah, 2/225″, by saying that he is unknown and his Ahadith are refused!!

No 47 : (* Pg. 163 no. 10 )

AL-IJLAA IBN ABDULLAH AL-KUFI :- Al-Albani has corrected a sanad by saying it is good in “Irwa, 8/7″, with the words: “And its sanad is good, the narrators are trustworthy, except for Ibn Abdullah al-Kufi who is truthful.” He then contradicts himself by weakening the sanad of a Hadith where al-Ijlaa is found and has made him the reason for declaring it DAEEF (see ‘Daeefah, 4/71′); where he said: “Ijlaa ibn Abdullah has a weakness.” Al-Albani then quoted Ibn al-Jawzi’s (Rahimahullah) words by saying: “Al-Ijlaa did not know what he was saying .”!!!

No 48 : (* Pg. 67-69 )

ABDULLAH IBN SALIH : KAATIB AL-LAYTH :- Al-Albani has criticised Al-Hafiz al-Haythami, Al-Hafiz al-Suyuti, Imam Munawi and the Muhaddith Abu’l-Fadl al-Ghimari (Allah’s mercy be upon them) in his book “Silsilah al-Daeefah, 4/302″, when checking a Hadith containing the narrator Abdullah ibn Salih. He says on page 300: “How could Ibn Salih be all right and his Hadith be good, even though he has got many mistakes and is of little awareness, which also made some fraudulent Hadiths enter his books, and he narrates them without knowing about them!” He has not mentioned that Abdullah ibn Salih is one of Imam al-Bukhari’s men (i.e. used by al-Bukhari), because it does not suit his mode, and he does not state that Ibn Ma’een and some of the leading critics of Hadith have trusted him. Al-Albani has contradicted himself in other places in his books by making Hadiths containing Abdullah ibn Salih to be good, and here they are :-

Al-Albani said in “Silsilah al-Sahihah, 3/229″ : “And so the sanad is good, because Rashid ibn Sa’ad is trustworthy by agreement, and who is less than him in the men of Sahih, and there is also Abdullah ibn Salih who has said things that are unharmful with Allah’s help!!” Al-Albani also said in “Sahihah, 2/406″ about a sanad which contained Ibn Salih: “a good sanad in continuity.” And again in “Sahihah, 4/647″: “He’s a proof with continuity.”

NB- (Shaykh Saqqaf then continued with some important advice, this has been left untranslated for brevity but one may refer to the Arabic for further elaboration).

By the grace of Allah, this is enough from the books of Shaykh Saqqaf to convince any seeker of the truth, let alone the common folk who have little knowledge of the science of Hadith. If anyone is interested for hundreds of other similar quotes from Shaykh Saqqaf, then I suggest you write to the following address to obtain his book Tanaqadat al-Albani al-Wadihat (The Clear Contradictions of al-Albani).

THE IMAM AL-NAWAWI HOUSE

PO BOX 925393

AMMAN

JORDAN

[The cost for volume 1 is $4.00 US plus shipping and the cost for volume 2 is $7.00 plus shipping].

Allah knows best.

HERE ENDS THE QUOTATIONS FROM SHAYKH SAQQAF

This has been just 48 selected contradictions from the works of al-Albani, as derived by Shaykh Saqqaf. During the course of my own research into al-Albani’s works which have been translated into English by his followers in England, I myself came across some startling errors. I was given some publications coming from his supporters in England [Jami'at Ihyaa Minhaaj al-Sunnah]; one by the title: “Daeef Ahadith of Abu Dawud’s Sunan (according to Shaikh al-Albaanee, No’s according to the English Translation of Professor Ahmad Hasan, published in 1411/1991 C.E.)”, and the other by the title: “Daeef Ahadith of an-Nawawi’s Riyaad-us-Saaliheen (according to the checking of Naasir ud-Deen Al-Albani, No’s according to the English Translation of S. M. Madni Abbasi)”.

I found some serious contradictions when I cross-referenced the above named publications; but I content myself by quoting just two of the contradictions, so that a round figure of fifty errors is achieved! Besides these errors there are others which will be displayed in the following pages, from the one who claims to be giving us the most ‘authentic’ Sunnah through his ‘classifications of Ahadith’! The main aim in carrying out the latter exercise is for the benefit of those believers who do not and can not read the Arabic works of al-Albani for one, and secondly to give the opportunity to any doubting “Thomas”; who may or may not be one of al-Albani’s supporters at the time of reading this short exposition, to actually go along and check the references I have quoted from (mainly in English). By doing this, Insha’Allah, all doubts about the authenticity of this exposition will be alleviated and the hearts of those who doubt may become content! Allah knows best.

No 49 :-

Hadith: Aisha (Allah be pleased with her) reported the Apostle of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) as saying: “Allah and His Angels bless those who are on the right flanks of the rows (in prayer).” [See Sunan Abu Dawood, 1/676 pg. 175, English ed'n and Riyadh-us-Saliheen, 2/1094 pg. 548].

When I checked the authenticity of the above Hadith by using the list “Daeef Ahadith of Abu Dawud’s Sunan“, it was not counted amongst the daeef ones, which means to the user of this list that the above Hadith is SAHIH (or at least HASAN) according to the checking of al-Albani!

But, when I found the same Hadith in Riyadh-us-Saliheen, it was declared to be DAEEF by al-Albani. The actual words used by the author of “Daeef Ahaadith of an-Nawawi’s Riyadh-us-Saliheen“, was:- “Al-Albaanee brings a long note. . . . . . The wording (‘upon those on the right rows’) is Shaadh or Munkar – the correct narration being : (‘upon those who join the rows’) – see Mishkaat, no. 1096, ‘Daeef Abi Daud’, no.153. . .”!!!

NB- al-Imam Nawawi (Allah’s mercy be upon him) said that the above Hadith has been cited on the terms of Imam Muslim by Imam Abu Dawood (see the above reference in ‘Riyadh’).

No 50 :-

Hadith: Abu Umamah (Allah be pleased with him) says that the Holy Prophet (Peace be upon him) said: “A person who did not take part in jihad or failed to equip a fighter, or did not look well after the family of a fighter, would be severely punished by Allah before the day of judgement.” ( Abu Dawood, 2/2497, pg. 693 and Riyadh-us- Saliheen, 2/1348, pg. 643)

When I checked the authenticity of the above Hadith by using the list ‘Daeef Ahadith of Abu Dawud’s Sunan’, it was not listed as being DAEEF, hence it has been declared to be SAHIH (or at least HASAN) in al-Albani’s checking of Abu Dawood! But when I found the above Hadith in Riyadh-us-Saliheen, al-Albani declared it to be DAEEF. The actual words used by the author of ‘Da’eef Ahaadith of An-Nawawi’s Riyaad-us-Saaliheen’ was: “Its isnad contains al-Waleed ibn Muslim-a-mudallis – and he has used ‘an’anah here (‘from. . .’). See ‘at-Ta’leeq-ur-Ragheeb’, 2/200.”

NB- Imam an-Nawawi said that the above Hadith has been related with a Sahih isnad, besides that, according to Shaykh Shu’ayb al-Arnaoot’s checking of the above Hadith in his edition of Riyadh-us-Saliheen, the above Hadith is not daeef (this information has been derived from another publication of ‘Jami’at Ihyaa Minhaaj al- Sunnah, by the title “List of daeef ahadiths in Riyaad-as-Saliheenaccording to Shuaib Arnaoutt,” but as for the lists authenticity, I say: it needs to be checked). I leave you to decide whose checking you will adopt.

Now that I have quoted you 50 mistakes of al-Albani in Hadith, I wish to delve into some rather important issues of fiqh, especially by comparing al-Albani’s declarations with the views of other authors! For the record let me say at the outset, that most of the opinions that I will be quoting from al-Albani are sound and acceptable to one school of fiqh or another. But if the reader may sometimes get the feeling that I have inclined too much towards one particular school, then I have only done so to defend other sound and acceptable views which have been and are still being practised by large sections of the Ummah, indifference to the views of al-Albani and others. To all of us, more than one view should be acceptable if a Mujtahid has used his personal reasoning to extract a ruling from the sources of the Shari’ah; since this was the attitude of the glorious Salaf as-Salihin (pious predecessors of the first three generations of Islam), may Allah be pleased with them all. But as for al-Albani and the generality of his supporters they have adopted the tactless way of ejecting/criticising all other ways ‘unacceptable’ to their deductions from the Qur’an and Sunnah as you shall see below.

Allah knows best.

Apabila Dr Asri memuji memuja Syeikhnya yang ditolak ratusan ulama kita !

Beberapa hari lepas seluruh ulama dihina seperti anjing. Kerana mengampu pemerintah dan menyembunyikan kebenaran. Ulama digambar seperti orang yang dangkal fikiran dan suka dengan kemewahan dan pangkat yang tinggi. Ulama disifatkan seperti anjing yang menyalak padahal semua sahaja boleh dimaksudkan seperti anjing jika benar tafsiran ayat tersebut ditujukan kepada ulama yang menyembunyikan kebenaran, apakah kebenaran Ibnu Taimiyyah yang ingin ditegakkan ?

Asri Mufti Wahabi pertama di alam melayu kita. Yang jelas mengingkari perkara perkara ijmak ulama dengan ‘mengusung’ Ibnu Taimiyyah di dalam tulisannya.

Saya tidak bermaksud ingin menjawab satu persatu tulisan beliau cuma ingin paparkan Siapakah Ibnu Taimiyyah dan apakah yang telah berlaku semasa zaman hidupnya dahulu setelah Mufti Darus Sunnah bernama Asri ini beria ia ingin mengangkat Syeikh tunggalnya ini sebagai idola umat Islam di Malaysia.

Barangkali para mufti kita tidak sedar tulisan Asri ini tetapi mereka bukan bisu dan kelu lidah kerana ramai lagi sarjana Islam yang akan terus menerus mempertahankan kesucian ajaran Islam dari dicemari oleh ‘ajaran baru lagi bidaah seperti wahabi ini’ yang dipopularkan oleh Dr Asri Al Wahhabi Wal Bid’ie…

Bacalah :

PARA ULAMA, AHLI FIQH DAN PARA QADHI YANG MEMBANTAH IBNU TAIMIYAH.

Berikut adalah nama-nama para ulama yangmsemasa dengan Ibnu Taimiyah (W 728 H) dan

berdebat dengannya atau yang hidup setelahnya dan membantah serta menyerang pendapat-pendapatnya. Mereka adalah para ulama dari

empat madzhab; Syafi’i, Hanafi, Maliki dan Hanbali:

1. Al Qadhi al Mufassir Badr ad-din Muhammad ibn Ibrahim ibn Jama’ah asy-Syafi’i (W 733 H).

2. Al Qadhi Muhammad ibn al Hariri al Anshari al Hanafi.

3. Al Qadhi Muhammad ibn Abu Bakar al Maliki

4. Al Qadhi Ahmad ibn ‘Umar al Maqdisi al-Hanbali. Dengan fatwa empat Qadhi (hakim) dari empat madzhab ini, Ibnu Taimiyah dipenjara pada tahun 762 H. Peristiwa ini diuraikan dalam ‘Uyun at-Tawarikh karya Ibnu Syakir al-Kutubi, Najm al Muhtadi wa Rajm al Mu’tadi karya Ibn al Mu’allim al Qurasyi.

5. Syekh Shalih ibn Abdillah al Batha-ihi, pimpinan para ulama di Munaybi’ ar-Rifa’i, kemudian menetap di Damaskus dan wafat tahun 707 H. Beliau adalah salah seorang yang menolak pendapat Ibnu Taimiyah dan membantahnya seperti dijelaskan oleh Ahmad al-Witri dalam karyanya Raudlah an-Nazhirin wa Khulashah Manaqib ash-Shalihin. Al-Hafizh Ibnu Hajar al ‘Asqalani juga menuturkan biografi Syekh Shalih ini dalam ad-Durar al Kaminah.

6. Syekh Kamal ad-Din Muhammad ibn Abu al-Hasan Ali as-Siraj ar-Rifa’i al Qurasyi dalam Tuffah al Arwah wa Fattah al Arbah. Beliau ini semasa dengan Ibnu Taimiyah .

7. Qadhi al Qudhah (Hakim Agung) di Mesir; Ahmad ibn Ibrahim as-Surrruji al Hanafi (W710 H) dalam I’tiraadlat ‘Ala Ibn Taimiyah fi ‘Ilm al Kalam.

8. Qadhi al Qudhah (Hakim Agung) madzhab Maliki di Mesir; Ali ibn Makhluf (W 718 H). Beliau berkata: “Ibnu Taimiyah berkeyakinan Tajsim. Dalam madzhab kami, orang yang meyakini ini telah kafir dan wajib dibunuh”.

9. Asy-Syekh al Faqih Ali ibn Ya’qub al Bakri (W 724 H). Ketika Ibnu Taimiyah datang ke Mesir beliau mendatanginya dan mengingkari pendapat-pendapatnya .

10. Al Faqih Syams ad-Din Muhammad ibn ‘Adlan asy-Syafi’i (W 749 H). Beliau mengatakan: “Ibnu Taimiyah berkata; Allah di atas ‘Arsy dengan keberadaan di atas yang sebenarnya, Allah berbicara (berfirman) dengan huruf dan suara”.

11. Al Hafizh al Mujtahid Taqiyy ad-Din as-Subki (W 756 H) dalam beberapa karyanya:

- Al I’tibar Bi Baqa al Jannah Wa an-Nar

- Ad-Durrah al Mudliyyah Fi ar-Radd ‘Ala Ibn Taimiyah

- Syifa as-Saqam fi Ziyarah Khairi al Anam

- An-Nazhar al Muhaqqaq fi al Halif Bi ath-Thalaq al Mu’allaq

- Naqd al Ijtima’ Wa al Iftiraq fi Masa-il al-Ayman wa ath-Thalaq

- at-Tahqiq fi Mas-alah at Ta’liq

- Raf’ asy-Syiqaq ‘An Mas-alah ath-Thalaq.

12. Al Muhaddits al Mufassir al Ushuli al Faqih Muhammad ibn ‘Umar ibn Makki, yang lebih dikenal dengan Ibn al Murahhil asy-Syafi’i (W 716 H) beliau membantah dan menyerang Ibnu Taimiyah.

13. Al Hafizh Abu Sa’id Shalah ad-Din al ‘Ala-I (W. 761 H). Beliau mencela Ibnu Taimiyah seperti dijelaskan dalam:

- Dzakha-ir al Qashr fi Tarajim Nubala al ‘Ashr, hlm .32-33, buah karya Ibnu Thulun.

- Ahadits Ziyarah Qabr an-Nabi Shallallahu ‘alayhi wasallam.

14. Qadhi al Qudhah (Hakim Agung) di al Madinah al Munawwarah; Abu Abdillah Muhammad ibn Musallam ibn Malik ash-Shalihi al-Hanbali (W 762 H).

15. Syekh Ahmad ibn Yahya al Kullabi al Halabi yang lebih dikenal dengan Ibn Jahbal (W 733H). Beliau semasa dengan Ibnu Taimiyah dan menulis sebuah risalah untuk membantahnya, berjudul Risalah fi Nafyi al Jihah, yakni menafikan Jihah (arah) bagi Allah.

16. Al Qadhi Kamal ad-Din ibn az-Zumallakani (W 727 H). Beliau mendebat Ibnu Taimiyahdan menyerangnya dengan menulis dua risalah bantahan tentang masalah talak dan ziarah ke makam Rasulullah.

17. Al Qadhi Kamal Shafiyy ad-Din al Hindi (W715 H), beliau mendebat Ibnu Taimiyah.

18. Al Faqih al Muhaddits ‘Ali ibn Muhammad al-Bajiyy asy-Syafi’i (W 714 H). Beliau berdebat Ibnu Taimiyah dalam empat belas majlis dan berhasil membungkamnya.

19. Al Mu-arrikh al Faqih al Mutakallim al Fakhr Ibn al Mu’allim al Qurasyi (W 725 H) dalam karyanya Najm al Muhtadi wa Rajm al Mu’tadi.

20. Al Faqih Muhammad ibn ‘Ali ibn ‘Ali al-Mazini ad-Dahhan ad-Dimasyqi (W 721 H) dalam dua risalahnya:

- Risalah fi ar-Radd ‘Ala Ibn Taimiyah fi Masalah ath-Thalaq.

- Risalah fi ar-Radd ‘Ala Ibn Taimiyah fi Masalah az-Ziyarah.

21. Al Faqih Abu al Qasim Ahmad ibn Muhammad asy-Syirazi (W 733 H) dalam karyanya Risalah fi ar-Radd ‘Ala ibn Taimiyah.

22. Al Faqih al Muhaddits Jalal ad-Din Muhammad al Qazwini asy-Syafi’i (W 739 H)

23. Surat keputusan resmi yang dikeluarkan oleh Sultan Ibnu Qalawun (W 741 H) untuk memenjarakannya.

24. Al Hafizh adz-Dzahabi (W 748 H). Ia semasa dengan Ibnu Taimiyah dan membantahnya dalam dua risalahnya :

- Bayan Zaghal al ‘Ilm wa ath-Thalab.

- An-Nashihah adz-Dzahabiyyah

25. Al Mufassir Abu Hayyan al Andalusi (W 745H) dalam Tafsirnya: An-Nahr al Maadd Min al-Bahr al Muhith.

26. Syeikh ‘Afif ad-Din Abdullah ibn As’ad al-Yafi’i al Yamani al Makki (W 768 H).

27. Al Faqih ar-Rahhalah Ibnu Baththuthah (W 779 H) dalam karyanya Rihlah Ibn Baththuthah.

28. Al Faqih Taj ad-Din as-Subki (W 771 H) dalam karyanya Thabaqat asy-Syafi’iyyah al-Kubra.

29. Al Muarrikh Ibnu Syakir al Kutubi (W 764 H); murid Ibnu Taimiyah dalam karyanya: ‘Uyun at-Tawarikh.

30. Syekh ‘Umar ibn Abu al Yaman al Lakhami al-Fakihi al Maliki (W 734 H) dalam at-Tuhfah al-Mukhtarah Fi ar-Radd ‘Ala Munkir az-Ziyarah.

31. Al Qadhi Muhammad as-Sa’di al Mishri al-Akhna-i (W 750 H) dalam al Maqalah al-Mardhiyyah fi ar-Radd ‘Ala Man Yunkir az-Ziyarah al-Muhammadiyyah. Buku ini dicetak dalam satu rangkaian dengan Al-Barahin as-Sathi’ah karya Al ’Azami.

32. Syekh Isa az-Zawawi al Maliki (W 743 H) dalam Risalah fi Mas-alah ath- Thala.

33. Syekh Ahmad ibn Utsman at-Turkamani al-Juzajani al Hanafi (W 744 H) dalam al Abhatsal Jaliyyah fi ar-Radd ‘Ala Ibn Taimiyah.

34. Al Hafizh Abd ar-Rahman ibn Ahmad, yang terkenal dengan Ibnu Rajab al Hanbali (W 795 H) dalam: Bayan Musykil al Ahadits al-Waridah fi Anna ath-Thalaq ats-Tsalats Wahidah.

35. Al Hafizh Ibnu Hajar al ‘Asqalani (W 852 H) dalam beberapa karyanya:

- Ad-Durar al Kaminah fi A’yan al Mi-ah ats-Tsaminah

- Lisan al Mizan

- Fath al Bari Syarh Shahih al Bukhari

- Al Isyarah Bi Thuruq Hadits az-Ziyarah

36. Al Hafizh Waliyy ad-Din al ‘Iraqi (W 826 H) dalam al Ajwibah al Mardliyyah fi ar-Radd ‘Ala al As-ilah al Makkiyyah.

37. Al Faqih al Mu-arrikh Ibn Qadhi Syuhbah asy-Syafi’i (W 851 H) dalam Tarikh Ibn Qadhi Syuhbah.

38. Al Faqih Abu Bakr al Hushni (W 829 H) dalam Karyanya Daf’u Syubah Man Syabbaha Wa Tamarrada Wa Nasaba Dzalika Ila al Imam Ahmad.

39. Pimpinan para ulama seluruh Afrika, Abu Abdillah ibn ‘Arafah at-Tunisi al Maliki (W 803 H).

40. Al ‘Allamah ‘Ala ad-Din al Bukhari al Hanafi (W 841 H). Beliau mengkafirkan Ibnu Taimiyah dan orang yang menyebutnya Syekh al Islam1. Artinya orang yang menyebutnya dengan julukan Syekh al Islam, sementara ia tahu perkataan dan pendapat-pendapat kufurnya. Hal ini dituturkan oleh Al Hafizh as-Sakhawi dalam Adl-Dlau Al Lami’.

41. Syekh Muhammad ibn Ahmad Hamid ad-Din al Farghani ad-Dimasyqi al Hanafi (W 867 H) dalam risalahnya Ar-Radd ‘Ala Ibnu Taimiyah fi al I’tiqad.

42. Syekh Ahmad Zurruq al Fasi al Maliki (W 899 H) dalam Syarh Hizb al Bahr.

43. Al Hafizh as-Sakhawi (W 902 H) dalam Al-I’lan Bi at-Taubikh liman Dzamma at-Tarikh.

44. Ahmad ibn Muhammad Yang dikenal dengan Ibnu Abd as-Salam al Mishri (W 931 H) dalam al Qaul an-Nashir fi Raddi Khabath ‘Ali ibn Nashir.

45. Al ‘Alim Ahmad ibn Muhammad al-Khawarizmi ad-Dimasyqi yang dikenal dengan Ibnu Qira (W968H), beliau mencela Ibnu Taimiyah.

46. al Bayyadli al Hanafi (W 1098 H) dalam Isyarat al Maram Min ‘Ibarat al Imam.

47. Syekh Ahmad ibn Muhammad al Witri (W980 H) dalam Raudlah an- Nazhirin Wa Khulashah Manaqib ash- Shalihin.

48. Syekh Ibnu Hajar al Haytami (W 974 H) dalam karya-karyanya;

- Al Fatawi al Haditsiyyah

- Al Jawhar al Munazhzham fi Ziyarah al Qabr alMu’azhzham

- Hasyiyah al Idhah fi Manasik al Hajj

49. Syekh Jalal ad-Din ad-Dawwani (W 928 H) dalam Syarh al ‘Adludiyyah.

50. Syekh ‘Abd an-Nafi’ ibn Muhammad ibn ‘Ali ibn ‘Arraq ad-Dimasyqi (W 962 H) seperti dijelaskan dalam Dzakha-ir al Qashr fi Tarajim Nubala al ‘Ashr, hlm. 32-33, buah karya Ibnu Thulun.

51. Al Qadhi Abu Abdullah al Muqri dalam Nazm al-La-ali fi Suluk al Amali.

52. Mulla ‘Ali al Qari al Hanafi (W 1014 H) dalam Syarh asy-Syifa li al Qadli ‘Iyadl.

53. Syekh Abd ar-Ra-uf al Munawi asy -Syafi’I (W 1031 H) dalam Syarh asy-Syama-il li at-Tirmidzi.

54. Al Muhaddits Muhammad ibn ‘Ali ibn ‘Illan ash-Shiddiqi al Makki (W 1057 H) dalam risalahnya al Mubrid al Mubki fi ar-Radd ‘ala ash-Sharim al Munki.

55. Syekh Ahmad al Khafaji al Mishri al Hanafi(W 1069 H) dalam Syarh asy-Syifa li al Qadli ‘Iyadl.

56. Al Muarrikh Ahmad Abu al ‘Abbas al Muqri (W 1041 H) dalam Azhar ar-Riyadl.

57. Syekh Ahmad az-Zurqani al Maliki (W 1122H) dalam Syarh al Mawahib al-Ladunniyyah

58. Syekh Abd al Ghani an-Nabulsi (W 1143 H) dalam banyak karya-karyanya.

59. Al Faqih ash-Shufi Muhammad Mahdi ibn ‘Ali ash Shayyadi yang terkenal dengan ar-Rawwas (W1287H)

60. As-Sayyid Muhammad Abu al Huda ash- Shayyadi (W 1328 H) dalam Qiladah al-Jawahir.

61. Al Mufti Musthafa ibn Ahmad asy-Syaththi al-Hanbali ad-Dimasyqi (W 1349 H) dalam karyanya an-Nuqul asy-Syar’iyyah.

62. Mahmud Khaththab as-Subki (W 1352 H) dalam ad-Din al Khalish atau Irsyad al Khalq Ila ad-Din al-Haqq.

63. Mufti Madinah asy-Syekh Al Muhaddits Muhammad al Khadlir asy-Syinqithi (W1353H) dalam karyanya Luzum ath-Thalaq ats-Tsalas Daf’uhu Bi Ma La Yastathi’ al ‘Alim Daf’ahu.

64. Syekh Salamah al ‘Azami asy-Syafi’i (W 1376H) dalam al Barahin as-Sathi’ah fi Radd Ba’dl al-Bida’ asy-Sya-i’ah dan beberapa makalah dalam surat kabar Mesir Al Muslim

65. Mufti Mesir Syekh Muhammad Bakhit al-Muthi’i (W 1354 H) dalam karyanya Tathhir al-Fuad Min Danas aI I’tiqad

66. Wakil Syekh al Islam pada Daulah Utsmaniyyah (Dinasti Bani Utsman) Syekh Muhammad Zahid al Kawtsari (W 1371 H) dalam beberapa karyanya:

- Maqalat al Kawtsari

- At-Ta’aqqub al Hatsits lima Yanfihi Ibnu Taimiyah mi al Hadits

- Al Buhuts al Wafiyyah fi Mufradat Ibnu Taimiyah

- Al Isyfaq ‘Ala Ahkam ath- Thalaq

67. Ibrahim ibn Utsman as-Samnudi al Mishri dalam karyanya Nushrah al Imam as-Subki Bi Radd ash-Sharim al Munki.

68. ‘Alim Makkah Muhammad al ‘Arabi at-Tabban (W 1390 H) dalam Bara-ah al-Asy’ariyyin Min ‘Aqa-id al Mukhalifin.

69. Syekh Muhammad Yusuf al Banuri al Bakistani dalam Ma’arif as-Sunan Syarh Sunan at-Tirmidzi.

70. Syekh Manshur Muhammad ‘Uwais dalam Ibnu Taimiyah Laisa Salafiyyan.

71. Al-Hafizh Syekh Ahmad ibn ash-Shiddiq al-Ghummari al Maghribi (W 1380 H) dalam beberapa karyanya, di antaranya:

- Hidayah ash-Shaghra

- Al Qaul al Jaliyy

72. asy-Syeikh al Muhaddits Abdullah al Ghammarial Maghribi (W 1413 H) dalam banyak karyanya, di antaranya:

- Itqan ash-Shan-‘ah Fi Tahqiq Ma’na al Bid’ah

- Ash-Shubh as-Safir fi Tahqiq Shalah al Musafir

- Ar-Rasa-il al Ghammariyyah

73. Al Musnid Abu al Asybal Salim ibn Jindan (W1969 H) dari Jakarta Indonesia dalam karyanya Al Khulashah al Kafiyah fi al Asanid al-‘Aliyah.

74. Hamdullah al Barajuri, ‘Alim Saharnapur dalam al Bashair Li Munkiri at-Tawassul Bi Ahlal Qubur

75. Syekh Musthafa Abu Sayf al Hamami. Beliau mengkafirkan Ibnu Taimiyah dalam karyanya: Ghawts al ‘Ibad Bi Bayan ar-Rasyad. Buku ini mendapat persetujuan dan rekomendasi dari beberapa ulama besar, di antaranya; Syekh Muhammad Sa’id al ‘Arfi, Syekh Yusuf ad-Dajwi, Syekh Mahmud Abu Daqiqah, Syekh Muhammad al Buhairi, Syekh Muhammad Abd al Fattah ‘Inati, Syekh Habibullah al-Jakni asy-Syinqithi, Syekh Dasuqi Abdullah al ‘Arabi dan Syekh Muhammad Hifni Bilal.

76. Muhammad ibn Isa ibn Badran as-Sa’di al-Mishri

77. As-Sayyid Syekh al Faqih Alawi ibn Thahir al-Haddad al Hadlrami.

78. Mukhtar ibn Ahmad al Muayyad al ‘Adzami (W 1340 H) dalam Jala’ al Awham ‘An Madzahib al A-immah al ‘Izham Wa at-Tawassul Bi Jahi Khair al Anam ‘Alaihi ash-Shalatu Wa as-Salam yang beliau tulis sebagai bantahan terhadap buku Ibnu Taimiyah; Raf’ al Malam.

79. Syekh Ismail al Azhari dalam Mir-at an-Najdiyyah.

80. KH. Muhammad Ihsan dari Jampes Kediri Jawa timur dalam Kitabnya Siraj ath-Thalibin

81. KH. Muhammad Hasyim Asy’ari (W 1366 H/1947 R), Rais Akbar Nahdlatul Ulama dari Jombang Jawa Timur, dalam kitabnya Risalah Ahlussunnah Wal Jama’ah.

82. KH. Ali Maksum (W 1989 R), Rais ‘am Nahdhatul Ulama IV dari Yogyakarta Jawa Tengah dalam bukunya Hujjah Ahlussunnah Wal Jama’ah.

83. KH Abu al Fadll bin Abd asy-Syakur, dari Senori Tuban Jawa Timur dalam kitab-kitabnya, di antaranya:

- Al Kawakib al-Lamma’ah fi Tahqiq alMusamma Bi Ahlussunnah Wal Jama’ah

- Syarh al Kawakib al-Lamma’ah

84. KH. Ahmad Abdul Hamid dari Kendal Jawa Tengah dalam Bukunya ’Aqa-id Ahlussunnah Wal Jama’ah

85. KH Siradjuddin ‘Abbas (W 1401 H/1980 R) dalam banyak karyanya:

-I’tiqad Ahlussunnah wal Jama’ah

- 40 Masalah Agama, jilid IV

86. Tuan Guru KH. Muhammad Zainuddin Abdul Majid ash-Shaulati (W 1997 R) Ampenan Pancor Lombok NTB dalam bukunya Hizb Nahdhatul Wathan Wa Hizb Nahdhatul Banat.

87. K.H. Muhammad Muhajirin Amsar ad-Dari (W 2003 R) dari Bekasi Jawa Barat dalam salah satu surat yang beliau tulis.

88. Al Habib Syekh al Musawa ibn Ahmad al-Musawa as-Saqqaf; Penasehat Umum Perguruan Tinggi dan Perguruan Islam Az Ziyadah Klender Jakarta Timur.

89. KH. Muhammad Syafi’i Hadzami Mantan Ketua Umum MUI Propinsi DKI Jakarta 1990-2000 dalam bukunya Taudlih al Adillah.

90. KH. Ahmad Makki Abdullah Mahfudz Sukabumi Jawa Barat dalam Bukunya Hishnu as-Sunnah Wal Jama’ah fi Ma’rifat Firaq Ahl al-Bid’ah.

91. Syekh Abdullah Tha’ah. Beliau membantah Ibnu Taimiyah dalam bukunya al Fatawa al ‘Aliyyah yang beliau tulis pada tahun 1932. Buku ini memuat fatwa para ulama, para Imam, pengajar dan para mufti serta para Qadhi di Makkah, yang sebahagiannya berasal dari Indonesia, Thailand dan lain-lain. Mereka menyatakan bahwa Ibnu Taimiyah sesat dan menyesatkan. Berikut nama para ulama yang turut menghadiri majlis pernyataan fatwa tersebut serta menandatanganinya : Sayyid Abdullah –Mufti Madzhab Syafi’i di Makkah-,

Syekh Abdullah Siraj –pimpinan para Qadhi dan Kepala para ulama Hijaz-, Syekh Abdullah ibn Ahmad –Qadli Makkah-, Syekh Darwisy –Amin Fatwa Makkah-, Muhammad ‘Abid ibn Husain –Mufti Madzhab Maliki di Makkah-, Syekh Umar ibn Abu Bakr Bajuneid –Wakil Mufti Madzhab Hanbali di Makkah-, Syekh Abdullah ibn Abbas –Wakil Qadli Makkah-, Syekh Muhammad Ali ibn Husein al Maliki –Seorang Imam dan pengajar di Makkah-, Syekh Ahmad al Qari –Qadhi Jeddah-, Syekh Muhammad Husein –Seorang Imam dan pengajar di Makkah-, Syekh Mahmud Zuhdi ibn Abdur Rahman –Seorang pengajar di Makkah-, Syekh Muhammad Habibullah ibn Maayaabi – Seorang pengajar di Makkah-, Syekh Abdul Qadir ibn Shabir al Mandayli (Mandailing-Sumut) –Seorang pengajar di Makkah-,Syekh Mukhtar ibn ‘Atharid al Jawi (asal Jawa) –Seorang pengajar di Makkah-, Syekh Sa’id ibn Muhammad al Yamani –Seorang Imam dan pengajar di Makkah-, Syekh Muhammad Jamal ibn Muhammad al Amir al-Maliki –Seorang Imam dan pengajar di Makkah-, Sayyid ‘Abbas ibn ‘Abdul ‘Aziz al-Maliki –Seorang pengajar di Makkah-, Syekh Abdullah Zaydan asy-Syinqithi –Seorang pengajar di Makkah-, Syekh Mahmud Fathani (asal Thailand) –Seorang pengajar di Makkah, Syekh Hasanuddin ibn Syekh Muhammad Ma’shum asal Medan Deli-Sumut.

92. Syekh Ahmad Khathib al Minangkabawi, Seorang Imam Madzhab Syafi’i di Makkah asal Minangkabau Sumatera dalam bukunya al-Khiththah al Mardliyyah.

93. Syekh Muhammad Ali Khathib Minangkabau, Murid Syekh Ahmad Khathib al-Minangkabawi, dalam kitabnya Burhan al-Haqq. Beliau juga telah mengumpulkan para ulama di Sumatera untuk membantah Rasyid Ridla penulis al Manar dan para pengikutnya di Indonesia.

94. Syekh Abdul Halim ibn Ahmad Khathib al-Purbawi al Mandayli, Murid Syekh Mushthafa Husein, pendiri Pon-Pes. Al-Mushthafawiyyah, Purba Baru, Sumut dalam risalahnya Kasyf al Ghummah yang beliau tulis tahun 1389 H -12/8/1969.

95. Syekh Abdul Majid Ali (W. 2003) Kepala Kantor Urusan Agama daerah Kubu-Riau, Sumatera, salah seorang ulama kharismatik dan terkenal di daerah tersebut. Beliau mengkafirkan Ibnu Taimiyah dan menyatakan bahwa gurunya Syekh Abdul Wahhab Panay-Medan mengkafirkan Ibnu Taimiyah.

96. K.H. Abdul Qadir Lubis, pimpinan Pon.Pes. Dar at-Tauhid, Mandailing-Sumut(W. 2003). Beliau mengkafirkan Ibnu Taimiyah di sebagian majlisnya.

97. K.H. Muhammad Sya’rani Ahmadi Kudus Jawa Tengah dalam bukunya al Fara-id as-Saniyyah wa ad-Durar al Bahiyyah yang beliau tulis pada tahun 1401 H. Dalam buku ini beliau menyatakan bahwa Ibnu Taimiyah adalah seorang Musyabbih Mujassim (orang yang menyerupakan Allah dengan makhluk-Nya dan meyakini bahwa Allah adalah jisim -benda-).

98. K.H. Muhammad Mashduqi Mahfuzh, Ketua Umum MUI Jawa Timur dalam bukunya al-Qawa’id al Asasiyyah li Ahlissunnah WalJama’ah.

99. Syekh al Muhaddits al Faqih Abdullah al Harari al-Habasyi dalam kitabnya al Maqalaat as-Sunniyyah Fi Kasyf Dlalalaat Ahmad ibn Taimiyah, Shorihul Bayan,Sharhul Qawiim, Bughyah al-Tholib.

Terakhir, Wahai seorang pencari kebenaran, lihat dan amatilah! bagaimana mungkin kita berpegangan dengan orang yang dicela oleh sekian banyak para ulama yang menjelaskan hakikatnya serta kesesatan-kesesatannya agar diwaspadai, dijauhi dan tidak diikuti oleh umat. Apakah anda masih lagi buta dengan dalil-dalil yang telah Ulama’ ASWJ kemukakan? Atau anda masih menunggu Api Neraka membakar anda di akhirat kelak!!! Adakah anda masih meragui kesesatan Ibn Taimiyyah dan pengikutnya yang hanya beberapa kerat; atau anda mahu KAFIR kan seluruh ulama’ Islam ASWJ yang mengikut manhaj Asya’itah dan Maturidiyyah!!!

Oleh itu, apa yang disampaikan oleh golongan ANTI-WAHABI adalah bukan dari HAWA NAFSU yang JELEK atau Kepentingan duniawi. Sesungguhnya penjelasan ini adalah daripada Ulama’ Mu’tabar dan Pandangan Jumhur Ulama’ ASWJ dan Bukan ORANG-ORANG BODOH Yang Hanya ada PHD atau mengaji tak habis lagi tapi rasa sudah menjadi mujtahid mutlaq atau ahli tarjih.

Marilah kita beramai-ramai berdoa pada ALLAH SWT agar kita sentiasa dalam Aqidah Ahlus Sunnah Wal Jama’ah (Asya’irah dan Maturidiyyah). Allahumma Amiin…

Disusun oleh: www.bankwahabi.wordpress.com