Sayyid Qutb adalah seorang tokoh yang amat mesra bagi mereka yang terjun ke medan dakwah. Penulisan-penulisannya menjadi panduan dan sumber inspirasi kepada para petugas Islam. Karangan beliau seperti Tafsir Fi Dhilal al-Quran dan Petunjuk Sepanjang Jalan, menjadi teman akrab pendakwah untuk menyalakan suluhan tarbiah Islam. Perjuangannya di dalam Ikhwan al-Muslimin bersama rakan-rakan seperti Hasan Hudhaibi, adalah lanjutan kepada momentum yang telah dicetuskan oleh pengasasnya al-Imam asy-Syahid Hasan al-Banna.
Namun, tidak ramai yang berpeluang mengenali kehidupan Asy-Syahid Sayyid Qutb secara mendalam. Tidak banyak maklumat yang diketengahkan kepada pembaca tentang latar belakang keluarganya yang sudah tentu memberikan kesan yang besar kepada pembentukan peribadi dan kualiti diri Asy-Syahid malah kemudiannya turut terkesan dengan ketokohan Asy-Syahid itu sendiri.
Di dalam kesempatan ini, kita akan mengambil peluang untuk mengenali tokoh srikandi yang menjadi sendi penting di dalam ketokohan Asy-Syahid Sayyid Qutb itu sendiri. Semoga ia menjadi dorongan kepada wanita muslimah hari ini untuk menggembeleng peranan dan potensi mereka ke arah produksi lebih ramai insan luar biasa seperti Asy-Syahid Sayyid Qutb di tengah-tengah gelombang cabaran akhir zaman ini.
Bonda Sayyid Qutb berasal dari sebuah keluarga yang mulia. Beliau berkahwin dengan Qutb Ibrahim, ayahanda kepada Sayyid Qutb sebagai isteri kedua, tinggal bersama-sama Qutb Ibrahim seketika di Kaherah sebelum pulang ke kampung bersama keluarganya.
Bonda Sayyid Qutb mempunyai empat adik-beradik lelaki, dua daripadanya menuntut di al-Azhar asy-Syarif. Salah seorangnya dikenali sebagai Ahmad Husain Othman yang lebih dikenali sebagai Ahmad al-Moushi, nisbah kepada perkampungan Moushah. Ketika Sayyid Qutb menuntut di Kaherah, beliau tinggal bersama bapa saudaranya ini, Ahmad al-Moushi.
Sayyid Qutb dibesarkan oleh bondanya yang memiliki kesempurnaan sifat sebagai seorang wanita yang solehah dan berjiwa kental. Beliau seorang yang pemurah dan banyak bersedekah. Beliau gemar memasakkan makanan untuk pekerja-pekerjanya di ladang serta tetamu-tetamu yang datang mengaji di rumah beliau. Bonda Sayyid Qutb tidak pernah mengganggap semua ini sebagai bebanan kerana beliau menjadikan amalan ini sebagai usahanya mendekatkan diri kepada Allah SWT. Amalan seperti ini sememangnya menjadi tradisi isteri kepada pejuang-pejuang Islam khususnya di rumah-rumah dan pondok pengajian. Bukan sahaja kesetiaan menuntut ilmu dan bekerja yang terhasil malah kesemua yang bernaung di bumbung itu terikat dengan perasaan kasih sayang yang terpercik dari sifat pemurah dan penyayang wanita solehah yang menjadi srikandinya.
Bonda Sayyid Qutb juga amat gemar mendengar bacaan al-Quran malah beliau amat mudah terkesan dengan ayat-ayat yang dibacakan itu. Hal ini dijelaskan oleh Sayyid Qutb di dalam bukunya at-Tasweer al-Fanni fi al-Qur’aan: “Setiap kali engkau asyik mendengar tilawah al-Quran dari belakang tabir oleh para Qurra’ yang datang mengaji ke rumah kita di sepanjang bulan Ramadhan, seandainya aku tercuai dan ingin bermain-main seperti kanak-kanak yang lain, engkau akan mengisyaratkan kepadaku dengan tegas sehingga aku terdiam dan turut menyertaimu mendengar bacaan itu. Dari situlah jiwaku mula meneguk irama al-Quran walaupun dengan usiaku yang masih kecil, belum mampu memahami makna bacaan itu...
Ketika aku membesar di dalam penjagaanmu, aku telah dihantar ke Madrasah Awwaliyyah di kampung. Harapan terbesarmu kepadaku adalah supaya Allah membukakan jalan kemudahan bagiku oleh Allah untuk aku menghafaz al-Quran dan direzekikan kepadaku suara yang lunak untuk membacanya. Sesungguhnya semenjak itu aku sentiasa membacakan al-Quran bagimu di setiap masa dan setiap ketika...
Kini engkau telah pergi meninggalkanku, wahai bonda tersayang. Gambaran terakhir dirimu yang sentiasa segar di ingatanku adalah samar-samar dirimu yang sering duduk di hadapan radio, mendengar keindahan bacaan-bacaan al-Quran. Amat jelas pada lekuk-lekuk wajahmu yang mulia, tanda-tanda mendalamnya ertimu terhadap makna yang tersurat lagi tersirat kalimah al-Quran itu, dengan hatimu yang agung dan perasaan halusmu yang merenung.” [ms 5, at-Taswir al-Fanni fi al-Quran, Dar ash-Shurooq, tanpa tarikh].
Sayyid adalah anak sulung lelaki beliau di samping anak-anaknya yang lain iaitu Aminah, Hamidah dan Muhammad. Wanita berjiwa besar ini telah membesarkan anaknya, Sayyid, dengan penuh ketelitian. Pada “Sayyid”lah beliau letakkan segala harapan, lantas anaknya ini dibesarkan dengan iman, kemuliaan dan latihan pendedahan memikul tanggungjawab. Malah bonda Sayyid Qutb mahukan anaknya ini menjadi dewasa lebih awal dari masa biasanya. Sayyid sentiasa ditiupkan jiwa kedewasaan sehingga beliau acapkali menjauhkan diri dari suasana kebudak-kebudakan yang mengiringi zaman kanak-kanaknya.
Sesungguhnya bonda Sayyid Qutb telah menggabungkan dua unsur penting yang membina keperibadian mujahid dan mujaddid ini. Beliau limpahkan sepenuh rasa kasih sayang dan kemanjaan seorang ibu kepada anak, tetapi kasih sayang itu disiram dengan keakraban al-Quran. Kasih sayang itu bukanlah kemanjaan yang membinasakan proses pembinaan syakhsiah jati diri anaknya kerana di dalam kemanjaan itu, bonda Sayyid Qutb membina keyakinan diri yang tinggi di dalam diri anaknya supaya membesar sebagai seorang yang berjiwa tinggi.
Bonda Sayyid Qutb kembali ke rahmatullah pada tahun 1940. Kematiannya memberikan impak yang amat besar kepada Sayyid Qutb. Ia dibayangkan menerusi ungkapan beliau di dalam tulisannya al-Atyaaf al-Arba’ah ms. 168 [oleh Sayyid Qutb dan adik beradiknya, terbitan Beirut 1967M tanpa nama penerbit]:
“Bonda...
Siapakah selepas ini yang akan menceritakan kisah zaman kanak-kanakku, seakan-akan ia suatu peristiwa yang baru semalam berlaku? Siapakah lagi yang akan membayangkan kepadaku zaman muda untuk dibawa kembali bayangannya kepada kehidupan dan diundang semula kepada alam wujud ini buat kali yang seterusnya?
Engkau telah memberikan gambaran terhadapku bahawa diriku adalah insan yang istimewa semenjak aku masih di dalam dodoian buaian kehidupan. Kau sering hikayatkan kepada diriku tentang impianmu yang lahir dengan kelahiranku, yang merangkak-rangkak terserap ke dalam jati diriku bahawa aku seorang yang mulia. Ia telah tergalas di atas diriku sebagai suatu tanggungjawab yang besar dan semua ini adalah dari tatih impianmu terhadapku dan ‘wahyu’ bisikan hatimu. Siapakah nanti yang akan membisikkan kepadaku khayalan-khayalan yang membara itu? Siapakah lagi yang akan meniupkan dorongan ke dalam hatiku..?.”
Amat benarlah bagai yang dikata pepatah: “tangan yang mengayun buaian itu bisa menggoncang dunia”. Sentuhan tarbiah tangan seorang ibu telah melahirkan seorang mujahid seperti Sayyid Qutb, yang limpahan hikmahnya terus mengalir deras ke jiwa pejuang Islam, di sepanjang zaman...
- Diolah semula dari kitab Sayyid Qutb: Min al-Meelaad ilaa al-Istisyhaad karangan Solah Abdul Fattah al-Khalidi [Darul Qalam, Damascus, 1994M]
Monday, July 26, 2010
Thursday, July 22, 2010
Rahsia Sujud Di Dalam Solat
Pernahkah kita terfikir setelah saban usia kita mendirikan solat berserta syarat rukunnya, apakah rukun solat yang paling disukai oleh Allah SWT. Dengan menyelami, memahami, menjiwai serta menghayati setiap detik ibadah atau solat yang dikerjakan barulah kita akan mendapat kemanisan dan faedah darinya. Barulah ibadah kita itu dapat mendinding dan mencegah diri kita dari dosa dan noda. Firman Allah SWT yang bermaksud:-
" Sesungguhnya sembahyang itu mencegah dari perbuatan keji dan mungkar" (Surah Al-Ankabut ayat:45)
Segala rukun di dalam solat yang melibatkan qalbi (naluri), qauli (lisan) dan fi'li (perbuatan) mempunyai pengertian dan maksud yang amat mendalam sekali di sisi Allah SWT. Segala pergerakan di dalam solat sebenarnya sarat dengan hikmah dan pendidikan dari Allah SWT dan amalan atau rukun yang paling disukai oleh Allah ialah rukun sujud.
Sujud adalah waktu di mana seorang hamba itu paling hampir dengan Penciptanya. Pergerakan sujud itu secara lahirnya telah menunjukkan "rasa menghina dirinya" seseorang hamba itu di depan Tuhannya di dalam keadaan menyerah diri, pasrah, berikrar dan mengaku bahawa
"Ya Allah hanya Engkaulah Tuhan yang layak disembah, ditakuti, dicintai dan hanya pada-Mu sahajalah tempat berserah dan memohon pertolongan".
Seorang sahabat Nabi SAW iaitu Huzaifah r.a berkata bahawa Rasulullah SAW telah bersabda:-
"Tiadalah keadaan seorang hamba yang paling disukai oleh Allah daripada Dia melihat hamba-Nya itu di dalam keadaan bersujud, dengan meletakkan mukanya di tanah ( sebagai tamsilan tunduk, pasrah dan rasa hina seorang hamba kepada Allah)". (Hadis Riwayat Imam Tabrani).
Cerita Sujud:
Semasa malaikat-malaikat disuruh sujud kepada Nabi Allah Adam semua malaikat sujud apabila mereka bangun mengangkat kepala didapati malaikat yang bernama Azazil tidak sujud maka Allah SWT menjadi murka dan melaknat ke atasnya jadilah ia Iblis dengan bertukar rupa. Rupanya seperti kera dan badannya seperti babi justeru para malaikat merasa kecut dan takut lantas mereka sujud sekali lagi kerana syukur tidak kena laknat oleh Allah SWT.
1. SUJUD PERTAMA TAAT (PERINTAH ALLAH)
2. SUJUD KEDUA SYUKUR (HAMBA KEPADA ALLAH)
Tatkala Nabi Muhammad SAW Israk dan Mikraj ketika sampai di langit yang ketiga para malaikat-malaikat di sana sememangnya sujud selama- lamanya tetapi dikehendaki waktu Nabi SAW sampai mestilah mengangkat kepala tanda hormat.
Apabila Nabi SAW memberi salam kepada para malaikat, semua malaikat itu bangun dari sujud kerana menjawab salam dan berkenalan dengan melihat wajah Nabi Muhammad SAW kemudian mereka sujud semula.
Telah bersabda Rasulullah SAW, Bumi keseluruhannya adalah masjid melainkan tempat perkuburan dan tempat mandi.
"Telah dijadikan untuk kita bumi seluruhnya adalah masjid. Maka jangan anda sapu pasir pada tempat sujud kerana rahmat Allah berada di hadapan. Dan berdebu muka ku untuk Allah yang maha Mulia lagi maha Tinggi sebab pasir kerana itulah puncak ibadah kepada Allah Taala. Tidak dikira bersolat bagi mereka yang tidak sampai atau kena hidungnya ke bumi (tanah) seperti juga dahinya".
Oleh kerana banyak hadis menyebut tentang bumi dan kaitannya dengan sujud maka para ulama bersepakat mengatakan sekurang-kurangnya mesti sekali seumur hidup solat dan sujud di atas bumi dengan tidak berlapik dan jika banyak kali adalah lebih baik. Maka dengan sebab itulah orang-orang yang bermazhab Syiah bersolat di atas bumi atau dengan membawa kemana-mana sapu tangan yang khas ada di atasnya tanah untuk lapik sujud.
Firman Allah SWT yang bermaksud:- " Sesungguhnya orang-orang yang beriman dengan ayat Kami ialah orang yang apabila diperingatkan dengan ayat-ayat Kami mereka menyungkur sujud dan bertasbih serta memuji Tuhan dan mereka tidak menyombongkan diri" (Surah As-Sajadah ayat 15).
Di dalam perlakuan sujud itu ada simbolik dan hikmah yang harus fahami dan hayati. Iaitu bersama terancap dan ratanya tujuh anggota badan kita dengan bumi, pergerakan yang sepenuh jiwa, sepenuh rasa hina dan mengharap kepada Allah SWT dan penyerahan secara total seorang hamba terhadap Penciptanya dalam menerima serta mematuhi segala perintah dan larangan dari-Nya. Jangan sampai berlaku, hanya di dalam solat sahaja kita sujud tetapi di dalam kehidupan seharian kita bersifat "jauh api dari panggang" didalam erti kata yang lain kita tidak tunduk, tidak taat dan tidak menyerah secara total kepada peraturan dan sistem Allah yang Maha Sempurna.
Sesungguhnya asal kejadian manusia itu seperti yang dijelaskan di dalam Al-Quran adalah dijadikan dari tanah maka setiap kali seseorang itu sujud adalah bertujuan mengasuh hatinya bahawa ia kelak akan dikembalikan kepada tanah iaitu menemui kematian seperti yang dijanjikan oleh Allah SWT.
Dengan demikian bererti sujud itu juga mengasuh hati manusia bukan saja supaya mengingat akan asal kejadiannya tetapi juga akan dikembalikan ke tanah iaitu menemui ajal kematian. Maka setiap kali sujud sewajarnya seseorang itu sentiasa ia mengingati akan mati, apabila ia ingat akan mati maka terasa seolah-olah bahawa solatnya itu sebagai solat penghabisan kerana ia akan menghantarkan dirinya ke tanah. Ia merasakan bahawa setiap kali ia sujud seolah-olah ia tidak akan bangun lagi. Sedangkan kematian itu merupakan pintu bagi seseorang memasuki gerbang akhirat.
Dalam keadaan demikian maka hati akan merasa gerun dan merasai kebesaran Allah dan ketika itulah ia membaharui lagi di dalam hatinya untuk mensucikan Zat Allah Yang Maha Tinggi disamping lidah tidak bertulang mengucapkan, "Subhana Rabbial- A'la wa-Bihamdih".
Sujud bukan sahaja mendekatkan kita dengan Allah SWT tetapi dari sudut perubatan pun ada hikmahnya. Antara hikmah sujud menurut keterangan perubatan ialah:-
1. Membetulkan buah pinggang yang terkeluar sedikit dari tempat asalnya.
2. Membetulkan pundi peranakan yang jatuh.
3. Melegakan sakit hernia.
4. Mengurangkan sakit senggugut ketika haid.
5. Melegakan bahagian paru-paru dari ketegangan.
6. Mengurangkan kesakitan pada apendiks atau limpa.
7. Meringankan bahagian pelvis.
8. Menggerakkan otot bahu, dada, leher, perut, punggung ketika akan sujud.
9. Gerakan otot-otot ini menjadikannya lebih kuat dan elastik, secara automatik memastikan kelancaran darah.
10. Bagi wanita gerakan otot ini menjadikan buah dadanya lebih baik dan mudah berfungsi untuk menyusukan bayi.
11. Gerakan bahagian otot memudahkan wanita bersalin, organ peranakan mudah kembali ke tempat asal .
12. Mengurangkan kegemukan.
13. Otak manusia (organ terpenting) menerima banyak bekalan darah dan oksigen.
14. Kedudukan sujud paling baik untuk berehat dan mengimbang lingkungan bahagian belakang tubuh.
15. Memberi dorongan untuk mudah tidur.
Selain itu kesan sujud yang lama akan menambahkan kekuatan aliran darah ke otak yang boleh mengelakkan pening kepala dan migrain, menyegarkan otak serta menajamkan akal fikiran sekali gus menguatkan mentaliti kita (terutama ketika sujud waktu solat Subuh).
Sunday, June 20, 2010
adam...pimpinlah aku...-hawa
Adam! Maafkan aku jika coretan ini memanaskan hatimu.Sesungguhnya
aku adalah Hawa,temanmu yg kau pinta semasa kesunyian di syurga
dahulu.Aku asalnya daripada tulang rusukmu yg bengkok.Jadi tidak
hairanlah jika perjalanan hidupku sentiasa inginkan bimbingan
darimu,sentiasa mahu terpesong dari landasan krn aku buruan syaitan.
Adam! Maha Suci ALLAH yg mentakdirkan kaumku lebih ramai bilangannya
pd akhir zaman.Itulah ketelitian ALLAH dlm urusanNYA.Jika bilangan
kaummu mengatasi kaumku nescaya merahlah dunia dgn darah dan
kacau-bilaulah suasana.Adam sama Adam bermusuhan krn
Hawa.Buktinya,peristiwa Habil dan Qabil hingga zaman
cucu-cicitnya.Jika begitu,maka tidak selaraslah undang-undang ALLAH
yg mengharuskan Adam beristeri lebih dari satu tapi tidak lebih dari
empat pd satu masa.
Adam! Bukan krn ramainya isterimu yg membimbangkan kau.Atau
sedikitnya bilanganmu yg merunsingkan aku.Tapi aku risau dan gundah
menyaksikan tingkah lakumu.Sejak dulu lagi aku sudah tahu bhw aku
mesti tunduk apabila menjadi isterimu.Namun,terasa berat pula
untukku menyatakan isi hati.
Adam! Aku tahu,al-Quran ada menyatakan kaum Adam memimpin kaum
Hawa.Kau diberi amanah untuk mendidik aku.Kau diberi tanggungjawab
untuk menjaga aku,memerhati dan mengawasi aku agar sentiasa dlm
redha ALLAH.Tapi,aku dan kaumku kini telah ramai
menderhakaimu.Menyimpang dari jalan yg telah disyariatkan.ALLAH
perintah aku tinggal di rumah.Bukan berjalan-jalan di pasar atau di
bandar sewenang-wenangnya.Jika keluar pun,seluruh tubuhku mesti
ditutup ikut syariat.Tapi,ramai Hawa yg melanggar batas-batas itu.
Adam! Mengapa engkau biarkan aku begini? Aku jadi ibu.Jadi
guru.Menjaga dan didik anak-anakmu.Waktu yg sama aku mengurus dan
mentadbir negara.Ke hutan memikul senjata.Padahal,kau duduk saja.Ada
di antara kaummu yg menganggur.Kau tidak seperti dulu lagi.Adam!
Sudah hilangkah kasih sucimu padaku?
Adam! Marahkan kau jika kukatakan, “Andainya Hawa terpesong,maka
Adam patut tanggung!” Mengapa begitu Adam? Ornag kata, “Jika anak
jahat emak bapa tak pandai didik.Jika murid bodoh,guru tak tahu
mengajar!” Adam kau selalu kata, “Hawa memang degil.Tak mahu dengar
kata.Tak mudah makan nasihat.Kepala batu.” Pada hematku yg dhaif ini
Adam,seharusnya kau tanya dirimu, “Apakah didikanmu padaku seperti
didikan Nabi SAW terhadap isteri-isteri baginda? Adakah layananmu
sama seperti psikologi baginda terhadap mereka? Adakah akhlak kaummu
boleh menjadi ikutan kaumku?
Adam! Sebenarnya, kau imam dan aku makmum.Aku pengikutmu dan kau
ketuaku.Jika kau benar, maka baiklah aku.Jika kau lalai,aku juga
lalai.Kau punyai kelebihan akal,aku pula kelebihan nafsu.Akalmu
sembilan,nafsumu satu.Aku! Akalku satu nafsuku beribu.Oleh itu Adam!
Pimpinlah aku dari kelalaian.Aku sering tergelincir krn dorongan
nafsuku dan kuncu-kuncunya.Bimbinglah aku menghayati kalimah suci
ALLAH.Perdengarkan padaku kalimah Tuhanmu agar tenang
hidupku.Hembuskan roh jihad ke dlm hatiku agar aku menjadi
mejahidah,kekasih ALLAH.
Adam! Andainya aku masih lalai krn sikapmu sendiri.Segan menuruti
langkah para sahabat.Masih gentar mencegah mungkar.Maka,tunggu dan
lihat,saat kehancuran dunia ini apabila kaumku yg memerintah.Kau
akan malu Adam! Malu pada dirimu sendiri! Labih teruk lagi,engkau
malu dan bersalah pada Tuhanmu yg kau Agongkan.
INSAN YANG BERGELAR BAPA DI SUDUT HATI KU...( ABAH )
ABAH KU,
SEBELUM DIRI INI MENGENALI DUNIA
DIRIMU KU KENALI SELEPAS ARWAH IBU KU
KETEGASAN MU MENDIDIK KU,
UTK MELIHAT ANAKMU INI MENJADI
INSAN YANG SEBENARNYA MANUSIA..
KELEMBUTAN MU MENYAYANGI KU,
UTK MELIHAT ANAKMU INI KAYA
DENGAN KASIH SAYANG
WLUPUN TIDAK KAYA DGN HARTA
YANG KAN BERIKAN UTK KU...
ABAHKU,
KETIKA DI BANGKU SEKOLAH,
KAU BERTUNGKUS LUMUS MENCARI REZEKI
UTK MEMBESARKAN ANAK2 MU DAN
MELAKSANAKAN TANGGUNGJAWAB MU SEBAIK MUNGKIN
MUNGKIN MASA YANG KAU LUANGKAN TIDAK BANYAK
UTK MELIHATKU, BERSAMAKU
KERANA KAU PERLU MENCARI REZEKI UTK KELUARGA KITA
TAPI , DIRI MU KU TETAP KURASAKAN
SENTIASA BERSAMAKU..
DI SUDUT HATI KECIL INI..
KERANA BAGI KU,,
KAU LAH IBU DAN KAU LAH BAPA
ABAHKU,
KINI ANAK MU SUDAH DEWASA..
DENGAN DIDIKAN MU ITU..
DENGAN KASIH SAYANG MU ITU..
DENGAN REZEKI YANG KAU BERIKAN ITU..
DENGAN HARAPAN YANG KAU IMPIKAN ITU..
ANAKMU KITA SUDAH MERASAI
BANYAK NIKMAT DARI PENCIPTA
SEDIKIT CUMA UJIAN DARI MENCIPTA
UKHWAH FILLAH DARI SAHABAT SEPERJUANGAN
NAMUN KEJAYAAN MASIH KU CARI UTK
KU HADIAHKAN PADA MU
SEBAGAI TANDA KU BERSYUKUR
DI KURNIAKAN SEORANG BAPA SEPERTI MU..
ABAHKU,
KAU SUMBER INSPIRASIKU..
YANG MENDIDIKKU SEHINGGAKAN
ANAKMU MAMAPU MENCAPAI
SATU KEHIDUPAN YANG BERMAKNA
KETIKA INI..
semoga doa dan restumu
mengiringi ku..AMIN
ABAH..selamat hari bapa..
SEBELUM DIRI INI MENGENALI DUNIA
DIRIMU KU KENALI SELEPAS ARWAH IBU KU
KETEGASAN MU MENDIDIK KU,
UTK MELIHAT ANAKMU INI MENJADI
INSAN YANG SEBENARNYA MANUSIA..
KELEMBUTAN MU MENYAYANGI KU,
UTK MELIHAT ANAKMU INI KAYA
DENGAN KASIH SAYANG
WLUPUN TIDAK KAYA DGN HARTA
YANG KAN BERIKAN UTK KU...
ABAHKU,
KETIKA DI BANGKU SEKOLAH,
KAU BERTUNGKUS LUMUS MENCARI REZEKI
UTK MEMBESARKAN ANAK2 MU DAN
MELAKSANAKAN TANGGUNGJAWAB MU SEBAIK MUNGKIN
MUNGKIN MASA YANG KAU LUANGKAN TIDAK BANYAK
UTK MELIHATKU, BERSAMAKU
KERANA KAU PERLU MENCARI REZEKI UTK KELUARGA KITA
TAPI , DIRI MU KU TETAP KURASAKAN
SENTIASA BERSAMAKU..
DI SUDUT HATI KECIL INI..
KERANA BAGI KU,,
KAU LAH IBU DAN KAU LAH BAPA
ABAHKU,
KINI ANAK MU SUDAH DEWASA..
DENGAN DIDIKAN MU ITU..
DENGAN KASIH SAYANG MU ITU..
DENGAN REZEKI YANG KAU BERIKAN ITU..
DENGAN HARAPAN YANG KAU IMPIKAN ITU..
ANAKMU KITA SUDAH MERASAI
BANYAK NIKMAT DARI PENCIPTA
SEDIKIT CUMA UJIAN DARI MENCIPTA
UKHWAH FILLAH DARI SAHABAT SEPERJUANGAN
NAMUN KEJAYAAN MASIH KU CARI UTK
KU HADIAHKAN PADA MU
SEBAGAI TANDA KU BERSYUKUR
DI KURNIAKAN SEORANG BAPA SEPERTI MU..
ABAHKU,
KAU SUMBER INSPIRASIKU..
YANG MENDIDIKKU SEHINGGAKAN
ANAKMU MAMAPU MENCAPAI
SATU KEHIDUPAN YANG BERMAKNA
KETIKA INI..
semoga doa dan restumu
mengiringi ku..AMIN
ABAH..selamat hari bapa..
Tuesday, April 27, 2010
HATI kita Milik_NYA...
banyak ketawa membuatkan hati kita mati....
SUKA dan duka menjadi asam garam kehidupan. setiap insan sering berhadapan dengan pelbagai ujian hidup yang memerlukan kekuatan mental dan fizikal. selain itu juga, Menangis dan hiba sering dikaitkan dengan kedukaan dan penderitaan manakala ketawa pula selalunya menjadi manisfestasi keriangan dan kepuasan yang tidak dpt dirasai oleh setiap insan..
Islam tidak melarang umatnya utk melahirkan rasa kegembiraan dan kepuasan hati mereka dgn ketawa. namun, sebagai agama yang Syumul dengan adab dan disiplin, maka syariat tetap membataskan tahap ketawa yang dibenarkan..Ini bagi mengelakkan Islam dipandang rendah martabatnya oleh orang bukan Islam.
Menyingkap sirah Rasulullah saw ketika Baginda hebat melancarkan misi Dakwah melalui jihad perang selepas hijrah ke Madinah, Allah menempelak sebahagian tentera munafik yang pada mulanya menyatakan persetujuan utk bersma-sama Rasulullah di medan peperangan, tetapi mbatalkan janji dan persetujuan mereka pada saat-saat genting tentera Islam bakal bertarung dengan kekuatan tentera Musyrikin Quraisy dalam Perang Uhud.
Berikutan peristiwa itu, Allah perfirman yang bermaksud : " Maka hendaklah mereka tertawa sedikit dan menangis dengan banyak."( surah at-Taubah, Ayat 82)
Jelas daripada mafhum ayat ini, Allah mengungkapkan sifat lazim kaummunafik yang selalunya suka mengamalkan tabiatketawa berlebihan.
Justeru, jika begitu sikap mereka , maka sebagai umat Islam, kita
harus segera membuang sikap sedemikian.
Sedih, murung, riang, gembira dan ketawa adalah sentuhan naluri
semula jadi, tetapi Islam tetap mengehadkannya utk mengelaknya
berlaku dalam keadaan melampau.
Lantaran itulah, walaupun berada dalam apa jua keadaan hidup sekalipun,
Islam menyediakan pilihan lain yang boleh diguna pakai bagi mengelak daripada
bertindak di luar batasan kemanusiaan apabila hati dan perasaan
bertindak balas dengan apa yang dialami.
Rasulullah saw bersabda yang bermaksud: " Dan janganlah kamu banyak
ketawa kerana banyak ketawa itu mematikan hati." ( Riwayat Ahmad dan
al-Tirmizi)
Jika dihayati maksud hadis ini, sewajarnya setiap insan Mukmin
segera menginsafi diri utk tidak menjadikan ketawa sebagai
cara utk menzahirkan perasaan tersendiri dengan cara berlebihan.
Hal ini kerana dibimbangi boleh membawa kepada beku dan matinya hati.
Hati adalah ejen penggerak utama sahsiah dan keperibadian seseorang.
justeru, jika hati sudah tidak lagi berfungsi dalam erti kata
menjadi petunjuk dan pemandu arah manusia dalam kehidupan ini,
maka sudah tentu tiada sedikit pun manfaat danganjaran yang diperoleh
kerana pergerakan fizikal tidak lagi berpandukan arahan hati yang murni.
yang benama HATI ini dengan sebaiknya. sebagai seorang Muslim
sudah tentunya kita inginkan keberkatan dankeredhaan daripada Allah dalm setiap amalan dan perbutan kita...
namun, jika hati kita kotor dan tercemar dgn perkara2 yg tdk baik,
adakah kita dapat beberkatan dan Keredhaan ALLAH ITU???
SEMOGA KITA DAPAT MEMELIHARA 1 kurniaan ALLAH yg tdk ternilai ini...
kerana dgn hati ini kita dpt merasai kasih sayang, disayangi dan menyayangi..
^_^ ayuh sahabat2... mari beramal...
wslam...
Friday, March 5, 2010
sheikh Ahmad Deedat
Ahmed Deedat
Ahmed Hussein Deedat (July 1, 1918–August 8, 2005) was a Muslim scholar, writer, charismatic public speaker and Islamic missionary of Indian-South African descent.[1] He was best known for his numerous inter-religious public debates with evangelical Christians, as well as pioneering video lectures most of which centered around Islam, Christianity and the Bible. He also established the IPCI, an internationally renown Islamic missionary organization under whose auspices Deedat wrote and mass produced several booklets on Islam and Christianity. He was awarded the prestigious King Faisal Award in 1986 for his 50 years of missionary work. Deedat aimed at providing Muslims with theological tools for defending themselves against the intense missionary strivings of many Christian denominations. He used English to get his message across to Muslims and the non-Muslims in the western world.Biography
Early Years 1918-1942
| Ahmed Deedat | |
|---|---|
 | |
| Born | Ahmed Hussein Deedat July 1, 1918 Surat, Gujarat, India |
| Died | August 8, 2005 (aged 87) Verulam, KwaZulu-Natal, South Africa |
| Ethnicity | Indian |
| Occupation | Muslim scholar, missionary, orator, public speaker |
| Years active | 1942–1996 |
| Religion | Islam |
| Awards | King Faisal International award (1986) |
| Website ahmed-deedat.net | |
Ahmed Deedat was born in Surat, Gujarat, India in 1918.[3] His father had emigrated to South Africa shortly after the birth of Ahmed Deedat. At the age of 9, Deedat left India to go join his father in what is now known as Kwazulu-Natal. His mother was to pass away only a few months after his departure. Arriving in South Africa Deedat applied himself with diligence to his studies, overcoming the language barrier and excelling in school, even getting promoted until he completed standard 6. However, due to financial circumstances, he had to quit school and start working by the time he was the age of 16.
In 1936, while working as a furniture salesman Deedat came across missionaries at a Christian seminary on the Natal South Coast. The missionaries in their efforts to convert people of Muslim faith, would often accuse the Prophet Mohammad of having "used the sword" to bring people to Islam. Such accusations seemed to offend Deedat and such attacks were to form a major influence on Deedat's subsequent interest in comparative religion. [4]
Deedat got his first break when, while rummaging for reading material in his employer's basement, he came across a book entitled "Izhar ul-Huqq" (Truth Revealed), written by Rahmatullah Kairanhvi. This book which chronicled the efforts of Christian missionaries in India from a century earlier. This book had a profound effect on Deedat and led to the purchase of his first Bible and holding of debates and discussions with trainee missionaries, whose questions he had previously been unable to answer.[4]
His foray into Bible Studies took a more serious turn when he started attending Islamic study classes held by a local Muslim convert named Mr. Fairfax. Seeing the popularity of the classes, Mr. Fairfax offered to teach an extra session on the Bible and how to preach to Christians about Islam.[4] Deedat and a few others were delighted at the opportunity. However, only a few months into the project, Mr. Fairfax had to pull out of his engagement, and Deedat, who was by this point quite knowledgeable about the Bible, took over teaching the class. Which he did for three whole years thereafter and later credited for expanding his horizons significantly towards missionary work.
Early Missionary Work 1942-1956
Deedat's first lecture, entitled "Muhammad: Messenger of Peace", was delivered in 1942 to an audience of fifteen people at a Durban movie theatre named Avalon Cinema.[5]. Over time, Deedat's popularity as a public speaker grew in Durban, to the point that he was invited to speak in other cities in South Africa. A decade later he was filling City halls with audiences numbering in the thousands in cities such as Johannesburg and Cape Town.
A major vehicle of Deedat's early missionary activity was the 'Guided Tours' of the Jumma Mosque in Durban. The vast ornamental Jumma Mosque was a landmark site in the tourist friendly city of Durban. A sophisticated program of luncheons, speeches and free hand-outs was created to give an increasingly large number of international tourists often their first look at Islam. Deedat himself featured as one of the guides, hosting tourists and giving succinct introductions to the Islamic Religion and the relationship between Islam and Christianity.[6]
IPCI and as-Salaam 1956-1986
By 1956, missionary work in the form of frequent public speaking engagements and the popular guided tours of the Jumma Masjid had begun to pay dividends. Enquiries about Islam from the general public in South Africa had started to pour in at an increasing rate. Soon it became apparent that working from the mosque office was not going to be sufficient to handle the demand for literature and to facilitate an increasing number of people showing more than simply tourist level interest in Islam.
Among Deedat's close friends were Goolam Hoosein Vanker and Taahir Rasool, whom many refer to as 'the unsung heroes of Deedat's career'.[7] In 1957, Deedat, together with Vanker and Rasool, founded the Islamic Propagation Centre International (IPCI) with the aim to print a variety of books on Islam and offer classes to new Muslims converts.[8]
In 1958, Deedat also established an Islamic seminary called As-Salaam Educational Institute on a donated 75-acre piece of land located in Braemar in the south of Natal province. [9]
With these newly founded missionary organizations as his backbone, Deedat engaged into a broader range of activities over the next three decades. He conducted classes on Biblical Theology and conducted numerous lectures.[citation needed] Da`wah (inviting people towards Islam) became the dominant factor of his life, with audiences at his lectures often reaching in excess of forty thousand. He also wrote a large number of booklets, distributing millions of copies of these and other free literature across the world.
International Fame 1985-1995
By the early 1980s, Ahmed Deedat's work was beginning to be known outside his native South Africa. In 1985, for instance, he twice rented the prestigious Royal Albert Hall in London to debate Christians contemporaries in front of a packed audience. His international profile was significantly boosted, when in 1986 he was awarded the King Faisal Award for his services to Islam in the field of Dawah (Islamic missionary activity). The award squarely brought Deedat into the international limelight and the attention of the Muslim communities worldwide. As a result, at the ripe old age of 66, Deedat began a new phase in his lifetime mission of empowering Muslims to preach to Christians, a ten-year long period of international speaking tours around the world. He travelled far and wide to Muslim communities from Australia at one end to North America at the other end. Some of his known tours include:
- Saudi Arabia and Egypt (on several occasions)
- United Kingdom (on several occasions between 1985 and 1988, including Switzerland in 1987)
- Pakistan, where Deedat met Zia al-Haq, UAE and Maldives Islands (Nov-Dec 1987), where Deedat was honored by President Gayhoom.[4]
- US Tour Number 1 (late 1986 featuring debates with Swaggart, Robert Douglas and several lectures including two in Arizona)
- Sweden and Denmark (late 1991 featuring three debates)
- US and Canada Tour (1994 tour featuring debate in Canada and lectures in Chicago)
- Australia Tour (his last tour in early 1996 just before his stroke)
Illness and Death 1996-2005
On May 3, 1996, Sheikh Ahmed Deedat suffered a stroke which left him paralyzed from the neck down because of a Cerebral Vascular Accident affecting the Brain Stem, and which also meant that he could no longer speak or swallow.[10] He was flown to King Faisal Specialist Hospital in Riyadh, where he was reported to be fully alert and hence taught to communicate through a series of eye-movements via a chart whereby he would form words by acknowledging individual alphabets read out to him; this way he would form complete sentences.[10]
He spent the last nine years of his life in a bed in his home in Verulam, South Africa, encouraging people to engage in Da'wah (Islam propagation). He was looked after by his wife, Hawa Deedat, and was reported to have no bed-sores at all.[10] He continued to receive hundreds of letters of support from around the world, but was a target to many missionaries who tried to convert him to Christianity, to which he replied -via head and eye movements- with verses from the Bible.[citation needed] In October 2002 Deedat was visited by Reverend Naidoo who requested Deedat to let him read a verse of the Bible in order to inspire him and pray for his healing. Deedat in turn, through his eye-movements—the sole method of communication he had been taught at King Faisal Specialist Hospital after being paralyzed—asked him to read out and explain the moral of the event described in Genesis 19:30.For this the Reverend had no answer and thereafter left the place. A similar later attempt at converting Deedat was made by a young Christian gym owner named Ringo who claimed he could heal Deedat through a miracle by saying "Jesus heal him! Rise up!", however Deedat quoted Matthew 7:21 and then asked him "Why would Jesus tell you this when you came to do such a noble job?"[11][12]
On August 8, 2005, Ahmed Deedat died at his home on Trevennen Road in Verulam in the province of KwaZulu-Natal. He is buried at the Verulam cemetery.[13]
Debates
Deedat's first well-known debate occurred in August 1981 when he debated well-known Christian apologist Josh McDowell in Durban, South Africa.[14] Many of his debates were later broadcast online on Youtube, among other sites.
Debates with Anis Shorrosh
Deedat's memorable tussles with Palestinian-American missionary Dr. Anis Shorrosh first came to public attention when Shorrosh appeared among the audience during the Q&A sessions[15] on two separate occasions during Deedat's summer 1985 tour of the UK (where he debated Dr. Floyd E. Clark in what is now considered another one of his early international works)[4]. Thereon ensued some back and forth between the camps of Deedat and Shorrosh and the result was two highly contentious debates, the first of which, entitled Is Jesus God?[4] took place right away in Dec 1985 at the prestigious Royal Albert Hall in London. The second debate was organized with much fanfare and held in Birmingham, UK on August 7, 1988; entitled The Quran or the Bible: Which is God's Word.[4] This debate spanned a total of 240 minutes including the Q&A session.
Debate with Jimmy Swaggart
Deedat's most famous moment came when he managed to land a debate with televangelist Jimmy Swaggart at a time when Swaggart was one of the leading faces of Evangelical Christianity. The debate entitled Is The Bible the Word of God?,[4] was held in Swaggart's hometown of Baton Rouge, Louisiana in November of 1986 at the University of Louisiana, where it was attended by about 8,000 people.
Henry Hock Guan Teh wrote of the debate,[16]
| “ | The debate is on the reasonableness of their competing faiths which was held at Louisiana State University. Great expectations were generated since both were experienced public speakers. Sadly, Swaggart merely relied on TV showmanship to influence the crowd. When Deedat challenged him to prove the Bible as the Word of God, Swaggart simply quoted John 3:16 and claimed that his life was changed by it. Even such a claim was shattered to pieces when Swaggart’s personal sexual weaknesses were later exposed in the press. | ” |
Deedat never managed to truly capitalize on the international fame of his opponent, however, when over the following six months and subsequent five years, Swaggart was caught twice in damaging sex scandals and lost most of his international following and stature as a tele-evangelist. The debate, however, did capture the imagination of the Muslim world and the Muslims minorities in Europe and North America.
Other Notable Debates
In his US tour of 1986, Deedat also debated Dr. Robert Douglas, PhD (Zwimmer Institute) at the University of Kansas in November 1986 in a debate entitled Crucifixion: Fact or Fiction.[4] Deedat's last major debate entitled Was Jesus Crucified?[4] took place at the Maple Leaf Gardens in Toronto, Canada on July 17, 1994 featuring Wesley H. Wakefield (Bishop General of the Bible Holiness Movement of Vancouver).
In Oct-Nov 1991, Deedat toured Scandinavia where he held three debates and several speeches. Two of these debates where held on successive nights against Pastor Stanley Sjöberg in Stockholm, Sweden. The first of these was entitled Is the Bible the True Word of God? .[4] and the second debate was Is Jesus God?.[4][17]. Deedat then traveled to Denmark where he debated Pastor Eric Bock in Copenhagen in a debate entitled Is Jesus God?[4]
Deedat and the Pope
Needless to say, Deedat had a particular fondness for the Pope. In 1984, he challenged John Paul II to a public dialogue in the Vatican Square, but the Pope responded that he only agreed to a closed conference in his cabin.[4] However, Deedat wrote back that he insisted "that such meeting should be public,". When the Pope stopped answering, Deedat distributed a pamphlet in January 1985 headlined His Holiness Plays Hide and Seek With Muslims.[18]
His Writings and Speeches
Deedat published and mass produced over one dozen palm-sized booklets focusing on the following major themes.[19] Most of Deedat's numerous lectures, as well as most of his debates in fact, focus on and around these same themes. Often the same theme has several video lectures to its credit, having been delivered at different times and different places.
- Is the Bible God's Word?[20]
- What The Bible Says About Muhammad
- Crucifixion or Cruci-Fiction?[21]
- several smaller spin-off titles on specific aspects of Crucifixion
- Muhammad: The Natural Successor to Christ
- Christ in Islam[22]
- Muhammad The Greatest
- Al-Qur'an the Miracle of Miracles[23]
Capitalizing on his popularity in the Middle East following his receipt of the King Faisal Award, Deedat secured a grant to print a collated volume of four of his popular booklets. 10,000 copies of this book titled The Choice: Islam and Christianity were initially printed on April 1993 in a very high quality HB 'silk paper' edition with a striking burgundy cover with gold embossed title.[24] This book was very popular in the 1990s, often available for free at missionary outlets across North America. Subsequently, several printing houses offered to print more and within two years, by June 1995, another 250,000 copies had been printed in several print runs across the Middle East.
Later, a second volume in plain PB entitled The Choice: Volume Two featuring six more of Deedat's booklets collated together was also published. Deedat also widely promoted a South African printing of The Holy Qur'an translation by Abdullah Yusuf Ali with commentary and detailed index. This was widely made available at subsidized costs to the general public and is often mentioned in Deedat's speeches.
Deedat also produced a booklet entitled "Al-Qur'an: the Ultimate Miracle" featuring the theory of 'the Number 19' that was popularized by Arizona-based Egyptian computer analyst Dr. Rashad Khalifa. However, this booklet was later withdrawn from circulation after Dr. Khalifa publicly disclosed some controversial beliefs including his rejection of the entire Hadith literature of Islam.[25]
Criticism
In 1987, Deedat refuted rumors in South Africa that he was a Qadiani and was distributing a Tafseer of the Qur’aan attributed to a well-known Qadian, Muhammad Asad, by issuing a public statement clarifying his stand, re-stating his view that Mirza Ghulam Ahmad al-Qadiani was a 'Kaafir' (i.e. non Muslim), and so were his followers.[26]
Deedat's debates and writings have been labelled a form of apologetics.[2] . Lloyd V. J. Ridgeon, professor of Islamic Studies at the University of Glasgow writes:
Ahmed Deedat's pamphlets are being recycled to a brand new British Muslim constituency. Thus, a new generation is exposed to his malicious new disinformations. The reason for the popularity of such polemicists as Ahmed Deedat is varied: Muslim self-understandings as "the best of all communities" leads them to suppose that Islam prevails over all religions. Combined with the wounded pride of living in a post-colonial world within the continuing hegemony of western culture,some dignity can at least be preserved by claimimg moral and religious superiority.[27]
Still, Deedat's influence was certainly wider than confined to the underground. Muslim scholar Farid Esack has criticized Deedat, comparing him to such fundamentalists as Rabbi Meir Kahane and Jerry Falwell, and writing[28]:
other Deedat's multitude of anti-Christian, anti-Jewish and anti-Hindu videotapes have told us all that there is to be told about the other, and we are comfortable with that. There are times, of course, when questions surface about the importance of correct dogma, about the importance of labels to a God whom we believe sees beyond labels and looks at the hearts of people. Instead of pursuing these questions, we hasten back and seek refuge in "the known." We order anof those Deedat tapes.[28]
The "Stephen Roth institute for the study of contemporary antisemitism and racism" calls Deedat "anti-Jewish" but does not elaborate[29]. In France, his books have been forbidden for sale and distribution since 1994, alleging it to be violently anti-western, antisemitic and inciting to racial hate. [30]
Following his 1981 debate with Deedat, Josh McDowell released a book which included criticism of a number of Deedat's arguments, from a Christian perspective.[31]. Deedat responded to part of McDowell's book in chapters 17 and 19 of "Crucifixion or Cruci-fiction".[32]
In his last tour to Australia, the publicity resulting from the presence of Deedat caused Franca Arena, member of the Legislative Council of the government of New South Wales to comment in her speech concerning racism:
| “ | Of course, other victims of racism are often Australians who are visibly different, especially women who wear Muslim attire. While I condemn such attacks, I also condemn attacks against Christians by Muslims who come to Australia to sow the seed of religious hatred. In this regard I refer to Islamic evangelist Sheik Ahmed Deedat, a South African who, on Good Friday, spoke about Easter, indulged in bible-bashing and incited racial hatred. I am all for freedom of speech, but our leaders should show some understanding and, above all, respect for the views and beliefs of others. Australia can do without people like Sheik Deedat. I do not know why he came to Australia or why he adopted such a confrontationist approach on Good Friday at a big public meeting at Sydney Town Hall when he disparaged the Christian faith. I certainly do not support such an approach.[33]. | ” |
External sources
- Arabs and Israel - Conflict Or Conciliation? by Sheikh Ahmed Deedat
- A List of Deedat's online books
- Islamic Propagation Center International
- High quality video collection of Sheikh Ahmed Deedat's debates and lectures in Windows Media-format
- Video collection of Sheikh Ahmed Deedat's debates and lectures in RealMedia-format
See also
References
- ^ Sheikh Ahmed Deedat - How It All Began, by Fatima Asmal, Islamic Voice, September 2005
- ^ a b David Westerlund, Ahmed Deedat's Theology of Religion: Apologetics through Polemics. Journal of Religion in Africa, 33(3). 2003 "
- ^ Sheikh Ahmed Deedat Islamic Research Foundation. Retrieved on 2009-07-29.
- ^ a b c d e f g h i j k l m n Obituary: Ahmed Hoosen Deedat (1918-2005): by Goolam Vahed, Department of History, University of KwaZulu Natal
- ^ Demystifying Islam and Debating Christianity, Imran Garda, 2006
- ^ Durban See & Do Guide: Jumma Musjid Mosque
- ^ The life of Shaikh Ahmed Deedat By Asim Khan, JANUARY 21, 2006, on Aljazeera.net
- ^ Islamic Propagation Centre International
- ^ Islamic icon leaves behind a legacy, IOL.co.za, August 09, 2005
- ^ a b c Medical Report on Sheikh Ahmed Deedat
- ^ Deedat: The Mission Continues - Fatima Asmal, IslamOnline.net
- ^ A Big Lesson for Us - Soul Talk, Islamic Voice, April 2004
- ^ Muslims Mourn Sheikh Ahmed Deedat
- ^ Was Christ Crucified? - transcript of debate between Ahmed Deedat and Josh McDowell, IsNet.org
- ^ Was Christ Crucified? - video of Deedat's debate with Dr. Floyd E. Clark; Anis Shorrosh seen during Q&A Session.
- ^ Legal Apologetics: Principles Of The Law Of Evidence As Applied In The Quest For The Veracity Of Religious Truth, Henry Hock Guan Teh
- ^ http://web.archive.org/web/20010622110522/home.swipnet.se/~w-20479/extract.htm Extracts from the debate between Deedat & Sjoberg
- ^ His Holiness Plays Hide and Seek With Muslims; Ahmed Deedat
- ^ Islam And Christianity - A Comparative Analysis
- ^ Is the Bible God's Word?, by Ahmed Deedat
- ^ Crucifixion or Cruci-fiction, by Ahmed Deedat
- ^ Christ in Islam, by Ahmed Deedat
- ^ Al-Qur'an the Miracle of Miracles, by Ahmed Deedat
- ^ The Choice: Islam and Christianity, by Ahmed Deedat
- ^ http://islamcalling.com/islam/miracle/miracle1.htm
- ^ Declaration by Ahmed Deedat, Islamic Propagation Center International, 23 July, 1987
- ^ Ridgeon, Lloyd V. J (2001). Islamic Interpretations of Christianity P 214. Palgrave Macmillan. ISBN 0-312-23854-1.
- ^ a b To whom shall we give access to our water holes?, by Farid Esack
- ^ Tel-Aviv University
- ^ Details for individual publications at Légifrance: [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17]
- ^ The Islam Debate, Josh McDowell and John Gilchrist, Here's Life Publishers, 1983
- ^ Crucifixion or Cruci-fiction, by Ahmed Deedat
- ^ [18]
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