Background The establishment of Al Kautsar
1. Scientific foundation
The teachings of Islam (Dien Al Islaam) contain various aspects, such as aspects of theology, worship aspects, philosophical aspects, historical aspects, cultural aspects, educational aspects, moral aspects, political aspects and legal aspects. Aspects of the law are the norms or rules that contain rules for human life, both living arrangements in relation to his Lord (hablum-minallaah) as well as setting life in the relationship between beings (hablum-minan-naas) in accordance with the rule of law and belief the followers of Islam.
2. Mandatory Da'wah
God's S.W.T Word:
"You are the best people, born for (benefit of) men, you invite to goodness, and you prevent from munkar and ye believe in Allah" (Surah Ali Imran: 110).
Minutes of Islam is a religion, for all mankind. while the Muslims are supporters of the mandate, to continue the Minutes of the proselytizing; well as people to people, other people or as individuals in any place they are according to their respective levels of ability.
God's S.W.T Word:
"For the future, the real man is in loss, except those who believe and do righteous deeds and counsel advising counsel to obey the truth and honor to advise that the truth." (Surah Al 'Ashr :1-3).
Word of the Prophet S.A.W. :
"Convey what (you receive) than me, although one verse".
From these verses and hadiths above, it can be concluded, that proselytizing in the broadest sense is a duty that must be borne by every Muslim and Muslimah. Where should not be a Muslim or Muslimah shy away from it.
As for proselytizing in the sense of enjoining evil is an absolute requirement for the perfection of life and safety of the community. Where this applies as innate human nature are as social beings, beings astral conjunction (social being), and is a duty which is underscored by such a treatise (Qur'aan and Sunnah).
Proselytizing is not the monopoly of the clergy or a cleverly-scholars only, but proselytizing is a monopoly of all Muslims without exception.
How a society can make progress if its members who have knowledge, much or little, whether the world of science or the science of religion, not willing to develop what is in themselves to fellow community members?
A useful knowledge, each of khair and doing good, good, worthy and deserving, in fact can be issued from any member of society. And every seed of truth has indeed had its own growing power, just how to sow, nurture and care for her. So it can be picked later as a benefit for the community.
And vice versa. How a society can be perfect and good, if its members have been equally silent and indifferent attitude when witnessing the munkar prevailing in the society?
Because as the seeds of goodness, then the seeds munkar have any real power and the development of its own motion. When munkar it is still small is like a grain of embers that is easy to put out. But if allowed to become large, then it will manifest as munkar flames that can burn each what is around him and will be extremely difficult to extinguish.
To be able to maintain and defend the perfection of life and safety of a society, then in the first instance is by putting a sense of responsibility in the person of the members of the community itself, in accordance with the principle of respect for personal dignity and independence of every member of society.
In other words: the power to be able to maintain the welfare and stability of community life must be instilled in society itself. Namely by turning permissible (consience) private community members to be able to maintain themselves, so that developing is permissible in society, and to foster initiative and self-help (auto aktiviteit) from the people themselves in efforts to stem and eradicate all kinds munkar, for the sake of perfection and salvation society as a whole.
If in a society its members have dulled his sense of responsibility, dhamirnya was dumb, because it is familiar with the lifestyle didogmatis and grazed from the outside, and usually can be driven to the right and left, was silent and indifferent attitude towards munkar had witnessed, then in communities like that at some point will inevitably collide in a state, which then none of any munkar into general conversation, of all people as a secret known only to a general, all just a fruit common promptings. The boundary between right and wrong and good and bad become vague and blurred, also the confidence to be moral values are declining, the members of the public become cynical and lose grip. That happens when the permissible in a society is dull and mute. That is the history of the statute steels. It also answered by the principle of compulsory proselytizing.
Warned by the Prophet S.A.W. in his saying:
"Real human beings, when they saw munkar, while they do not (try to) prevent it, then (have) come for God to" Almighty dropped "His Iqab (Torment Him) in general (on who did and who did not do it munkar ) ".
Hence the Prophet S.A.W. notice:
"Whoever among you sees a munkar, then let him stop with his hand (by force or violence), if he could not so then with his tongue (with a warning and advice either verbally or in writing), if (the rose) is unable then with his heart, and the (final) this is the weakest of faith ".
Rejection munkar with the heart is the place to survive a minimum, final fortress standing place: until a time, which could re-do the verbal task, which then liver, tongue, and hands can be worked together, each clearing the road in an attempt to revive suburkan with kindness and truth, combat all munkar and sleaze.
But if the last place to survive even that's not there anymore, least of weak faith that was already gone, so all permissible and any oral had frozen and silent, then the result is as the Prophet Muhammad say:
"Should you invite to goodness, and you have to prevent unjust deeds, if not, then God will certainly be people who are evil among you (will) have you, and suppose (there are) people who are either of you prays ( for safety) then the (prayer) they are not to be missed ".
That's how the Divine wisdom, and that's true in life Sunatullah the astral conjunction where proselytizing is the duty of every Muslim and Muslimah mukallaf, without exception, in daily life according to their respective ability levels.
In the meantime, the obligation of Muslims as a whole treatise developer in his own race relations, and bring to the peoples among others. These are all willing to attempt an orderly, continuous, and requires skilled personnel, which of course can not be held by all Muslims and Muslim women. It required one class that has the skills and scientific preparation to minister. Hold a class of sufficient conditions with all equipment / facilities equipment is mandatory.
God's S.W.T Word:
"Let there among you one community (group) calling to goodness, invites to do good and forbidding, and they are the ones who win." (Q. S. Ali Imran: 104)
Such groups shall be present in every congregation of Islam. In fact the season was confirmed by the Proceedings of the war remained, as the Word of God Almighty:
".... Why not go from each group among them one group who persevere explore the science of religious duty to give warnings and instructions to his people (ordinary people) when they come back to them (the war) so they are alert and keep yourself from munkar ". (S. Q. At-Tauba: 122).
Clearly presumably, what is the functions and responsibilities as well as proponents of proselytizing proselytizing in a framework of fostering community and maintain the perfection and salvation.
Without prejudice to the da'wa (enjoining evil) that must be executed by each individual Muslims and Muslim women, then hold a special class of carriers of the da'wah, also complements everything that is needed to smooth the way their duties, is a obligations that must be borne by every Muslim and Muslimah.
With the understanding that the implementation of a special da'wah work itself can be entrusted to a corps of experts, but must bear the burden of organizing the entire Muslim men and women, both with wealth, power or mind, according to individual ability levels each. Presence or absence of proselytizing is crucial erect or collapse the congregation itself. Islam can not stand upright without the congregation and the congregation can not be built without proselytizing. Then be proselytizing a full obligation of all Muslims in itself is not possible and should not be paid to other people, and can not be left to the proselytizing of other people.
Da'wah should be perceived as fardhu'ain, ie one obligation that no Muslim was a Muslim and that innocent thereof.
Da'wah requires donations of property, lot or at least, then it's not a matter of one's generosity, not about charity, alms-beg to be sought in order to please him. But this is a mandate to fulfill the Apostle, continuing treatise by proselytizing. Only in this way if you're going equally entitled to the position of human welfare are invited to the good and forbidding, and faith in God!
3. Infaq Fi Sabilillah
Each of these rights leads to an obligation, which are human too. The fundamental obligations to be met by a property owner is what is called the religion, infaq Fi Sabilillah namely: the obligation to spend or use someone's property to the path blessed and willed by God Almighty, as His Word:
"Pay attention! You are the ones who are invited to spend (treasure) in Allah's way, but among you there is a curmudgeon, but whoever hunks, then he's not griping, but (harm) to himself, while God has not willed anything (from ye), but yours is the berkeperluan to Him, and if you turn away (from the path outlined his), he would invent another people (as) a substitute for you, then they will not be like you ". (Q. S. Muhammad: 38).
Person's property should not be piled as dead things, just to count is calculated:
"And those who kept a store of gold and silver, and they do not spend it on the road (the blessed) God, then warn them would be a painful doom." (S. Q. At-Tauba: 34).
Property should be utilized for the welfare of living together, in other words: belongings must have a social function.
Then one form of fi sabilillah infaq are: mobilize and turn the property in the productive process, which will thus be able to enhance the prosperity of community life as a whole.
Provide opportunities and create an atmosphere that is natural for a person in carrying out its obligations so that his property be productive as well as the ban so as not to let his property only displaced and steriel, does not produce anything, then that is a very effective way to combat the principal enemy of the people the most, namely squalor that many people around the luxuries that abound among the few rich people.
A property owner does have advantages in the material compared to someone who does not own property. But also for him the position of the material into a surplus in the obligations they must meet as a berharta. He shall keep his property from damage or waste on meaningless things and make it as a resource for the welfare of the people.
The conclusion is that property of a person actually is also a source of life for other people. Where this is the interpretation of the basis of mutual responsibility between the individual with society in practice in order for the common welfare. Another form of infaq fi sabilillah is fulfilling the obligation to issue a charity of some kind of property belonging to someone who has come to a certain amount called nisab, removed carefully and thoroughly, for the purposes specified by the shari'ah.
In society there are people who have (haves), there is also no (have not), then the Divine revelation sets:
"And people who are in their treasure (which have) contained a right recognized for that (no and) ask for, and that hunger (but do not ask)". (Q. S. Al Ma'arij: 24-25)
Those poor who have nothing, people who are collapsible because I could not pay debts, the traveler who run out of costs, widows and orphans who need help, efforts to liberate people from exploitation of man by man (slavery), efforts to uphold religious and other public benefit, it has the right to a certain part of one's possessions, whether they asked or not. And if they accept it, then surely they receive is their right, not a debt of gratitude. Being a donor is to give in order to fulfill an obligation towards the Divine and its neighbor. Thus, the hand that gives and the hand that receives is the two hands are equally respectable.
Zakat is derived from Zakka, namely cleaning. Where the charity to clean the property of the rights that have nothing, who knotted inside. Zakat cleanse the owner of the nature of the greedy, stingy, and miserly. Zakat clean with no feelings of inferiority because of their weakness in the material. Zakat cleanse society of jealousy, envy and resentment among a group with other groups, which are the seeds of social disputes.
Both infaq fi sabilillah a charity or by moving the property in the productive process on the basis and the motive (intention) embody the social function of property. Both of which can pile up the gap between haves and have nots, avoid social conflict, called the "class with class". And the other one done on the rules of principle and in practical ways, does not conflict with humans and nature are laws of nature. So that it can be fostered mutual respect and mutual prices are responsible for the common welfare. Are all joints for a sustainable society with a basic: life and gives life.
In addition to the obligation of zakat, Divine revelation also raised the social consciousness of the property owners with suggestions infaq fi sabilillah to factions and efforts by the society to public interest are equally entitled to the zakat, either in the form of a will (maximum 1 / 3 of inheritance that will be left) or the form or a form of Sadaqah waqaf that amount is not specified the size of the condition out of a sincere intention.
Divine revelation in order to train the owner's personal property in the care and control of property operations, do not let him drown in the property, and eventually became slave property.
"..... people who give their wealth, because it would be clean, but not for her mind and someone who deserves a reply, but (only seeking the pleasure of their Lord Most High, and later he will get satisfaction. "(Surah Al Lail: 18 - 21)
4. Independence Mental preachers of Ananiyah
Indeed, both desperately in trouble, nor arrogant in victory, which upsets the balance of one's soul preachers, sourced to a single airing. Namely air ananiyah, egocentrism, I lust.
Ananiyah disease is making a personal self-indulgence as the base of all steps and actions. At least this ananiyah intention to interfere as the jumping-off place, a desire I want to get satisfaction, or desire about to meet the tastes of the crowd, which in the end I keep coming back in satisfaction, and others desire me.
Among the forms ananiyah that could interfere with the work of a preachers apart from a sense of desperation and arrogance is what is called hubbul-mall; want to be rich, hubbul-jah, like the rank and position, riya and ujub, want to be seen and many people want to be praised . All of which stem from the desire for retribution in the sense of birth and mind.
Under this rule a ananiyah air preachers would be easier to do such proselytizing taboos: terraced out, flaunt, abstinence reconciliation, haul away, despite the obvious erroneous fatwa, tajammul; lick, closer look of the face and pet The rich and powerful.
If it were so, then a preachers will lose self-esteem, which will make the stiff tongue, his soul recoiled.
Fact that the first opponent to be faced by a place very close to preachers, the seeds may be lodged in him, although he was not aware of. This enemy must be eradicated until keakar-roots.
And if there is expected by the preachers and their faces, then it is not the form of wages or fringe benefits. But what the Qur'an: almawaddah fil Qurba, an intimate spiritual relationship between the delivering and receiving proselytizing. Namely as a bridge to channel the sense of making da'wah to the bottom of their hearts.
God's S.W.T Word:
"Say: Replies whatever I ask for than you, it is (actually) is for you, while the other did not reply to me but it's up to God, because He is watching every thing". (Q. S. Saba: 47)
Someone da'wah carrier (preachers) should be poor, have no wealth or worldly power, but there is something that wealth should not be separated from him, namely: eyelid and head erect, his soul should be free from the pressure of feeling indebted that will cause a sense small, which can paralyze the power he called.
It certainly does not mean that a preacher should live from the wind. Because he is also a need to eat and drink, settle down, and so on, as a human being.
The meaning is; so that preachers can keep himself not to be indebted to the people who called, or conversely, do not ever make her preachings as a source of wealth for himself. Where both will be able to impose his personal dignity, as a preacher.
You see back to the question: Which goals and Which tool. That is, if he did proselytizing with the aim of making money and possessions? or whether he received assistance in the form of material to smooth the way for the preachings?
In the meantime, as already mentioned in the chapter: "Mandatory Da'wah", that the obligation to uphold proselytizing with complete everything needed to hold proselytizing ", whether it be wealth, power, or mind, is a fard 'ayn that must be borne by every Muslim and Muslimah, according to their ability levels, the form and manner of its execution according to the circumstances of each.
So in preaching Meet implementation of the two obligations, namely:
- The obligation of the members of the community or the people to keep living preachers are not displaced, as well as completing everything that proselytizing can be run smoothly and continuously to perfection and safety of people or society itself.
- The obligation of the preachers to refrain from anything that resulted in him feel indebted and also refrained from "sell the Signs of Allah with a cheap price". To keep himself from both the gap, then a brave and preachers should be able to suffer in fulfilling his duty assignment. Because proselytizing is a call of his life.
Based on these thoughts, then Al-Kautsar Foundation was established on 12 Shafar 1423 / 24 April 2002 Deed ANASRUL JAMBI, SH. No. 17 On 24 April 2002.
