1. WAHHABI SUATU MISTERI?
   Oleh Abu Nur al-Dununiyy al-Ash^ari

   (1)
   WAHHABI ITU MAZHAB HANBALI?

   Ada pihak menyangka bahawa puak Wahhabi itu adalah lanjutan daripada mazhab Hanbali. Soalnya, kenapa ada di kalangan ulama besar dalam mazhab Hanbali sendiri turut menyanggah puak Wahhabi dan tokoh-tokoh rujukan mereka? Jawabnya, kerana tokoh-tokoh tersebut menganut fahaman kufur tajsim dan tashbih dan kerana mereka menyalahi beberapa perkara ijmak. Oleh itu, sebelum kemunculan Ibn Taymiyyah (w. 728 H) dan pergerakan Wahhabi lagi mereka secara umumnya telah digelar sebagai mujassimah mushabbihah.

   Antara tokoh mujassimah mushabbihah yang bermazhab fiqh Hanbali atau yang mendakwa bermazhab fiqh Hanbali ialah Abu ^Abdillah ibn Hamid, Abu Ya^la, Ibn al-Zaghuni, Ibn Taymiyyah al-Harrani, Ibnul-Qayyim al-Jawziyyah, pentaqlid Ibn Taymiyyah Muhammad ibn ^Abdil-Wahhab al-Najdi pengasas ajaran Wahhabi dan pengikutnya yang digelar al-Wahhabiyyah atau al-Qarniyyah.

   Sebahagian Senarai Ulama Mazhab Hanbali Yang Menyanggah Mujassimah Mushabbihah

   1. Al-Imam al-Hafiz al-Mufassir Abul-Farj ^Abdr-Rahman ibn al-Jawzi al-Hanbali (w. 597 H) menyanggah mujassimah mushabbihah seperti Abu ^Abdillah ibn Hamid, Abu Ya^la dan Ibn al-Zaghuni yang menyelinap dalam institusi mazhab Hanbali melalui kitab beliau:
   • Daf^ Shubahit-Tashbih bi-Akuffit-Tanzih fir-Radd ^alal-Mujassimah wal-Mushabbihah
   • Al-Bazul-Ashhab al-Munqid ^ala Mukhalifil-Madhhab.
   2. Al-Qadi Ahmad ibn ^Umar al-Maqdisi al-Hanbali. Penglibatan beliau dalam menyanggah Ibn Taymiyyah dapat dilihat dalam kitab ^Uyunut-Tawarikh oleh al-Mu’arrikh Ibn Shakir al-Kutbi (w. 764 H) dan Najmul-Muhtadi wa Rajamul-Mu^tadi oleh al-Mu’arrikh al-Faqih al-Mutakallim al-Fakhr Ibnul-Mu^allim al-Qurashi (w. 725 H).
   3. Qadi Qudah al-Madinah al-Munawwarah Abu ^AbdiLlah Muhammad ibn Musallam ibn Malik al-Salihi al-Hanbali (w. 726 H)
   4. Al-Hafiz ^Abdur-Rahman ibn Ahmad yang dikenali dengan nama Ibn Rajab al-Hanbali (w. 795 H) menyanggah pendapat Ibn Taymiyyah menyalahi ijmak berkenaan talak tiga sekaligus melalui kitab beliau:
   • Bayan Mushkilil-Ahadith al-Waridah fi annat-Talaqath-Thalath Wahidah
   5. Al-Shaykh Sulayman ibn ^Abdil-Wahhab al-Hanbali saudara Muhammad ibn ^Abdil-Wahhab al-Najdi pengasas al-Wahhabiyyah menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Sawa^iq al-Ilahiyyah fir-Radd ^alal-Wahhabiyyah
   • Faslul-Khitab fir-Radd ^ala Muhammad ibn ^Abdil-Wahhab
   6. Al-Shaykh Abul-^Awn Shamsud-Din Muhammad ibn Ahmad ibn Salim yang dikenali sebagai Ibn Safarini al-Nabulusi al-Hanbali (w. 1188 H) menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Ajwibatun-Najdiyyah ^an al-As’ilatin-Najdiyyah
   7. Al-Shaykh ^Abdullah ibn Awdah yang digelar sebagai Sufan al-Qadumi al-Hanbali (w. 1331 H) seorang alim bermazhab Hanbali di Hijaz dan Syam. Beliau menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Rihlatul-Hijaziyyah war-Riyad al-Unsiyyah fil-Hawadith wal-Masa’il
   • Al-Radd ^alal-Wahhabiyyah
   8. Al-Mufti Mustafa ibn al-Shaykh Ahmad ibn Hasan al-Shati al-Dimashqi al-Hanbali yang pernah menjawat sebagai Qadi di Dawma (w. 1348 H) menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Risalatun fir-Radd ^alal-Wahhabiyyah
   • Al-Nuqulush-Shar^iyyah fir-Radd ^alal-Wahhabiyyah
   9. Al-Mufti Ahmad ibn Hasan al-Shati al-Dimashqi al-Hanbali menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Radd ^alal-Wahhabiyyah
   10. Al-Shaykh Muhammad ibn ^Abdir-Rahman al-Hanbali menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Tahakkumul-Muqallidin bi-man Idd^a Tajdidad-Din
   11. Al-Shaykh Ibn ^Abdir-Razzaq al-Hanbali menyanggah puak al-Wahhabiyyah dalam masalah ziarah kubur Nabi Muhammad melalui kitab beliau:
   • Al-Jawabat fiz-Ziyarah
   12. Al-Shaykh ^Abdul-Muhsin al-Ashqiri al-Hanbali Mufti di al-Zubayr, Basrah menyanggah puak al-Wahhabiyyah dalam masalah ziarah dan tawasul dengan para nabi dan solihin melalui kitab beliau:
   • Al-Radd ^alal-Wahhabiyyah
   13. Al-Shaykh ^Afifud-Din ibn ^Abdillah ibn Dawud al-Hanbali menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • al-Sawa^iq war-Ru^ud

   (2)
   WAHHABI ITU BENAR TETAPI TIDAK SESUAI DI MALAYSIA?

   Ada pihak yang mendakwa bahawa ajaran dan fahaman Wahhabi tidak sesuai di Malaysia meskipun ajaran Wahhabi itu benar. Soalnya, adakah benar ajaran Wahhabi itu hanya tidak sesuai di Malaysia? Adakah betul ajaran Wahhabi itu suatu ajaran yang benar? Jawabnya, ajaran Wahhabi itu bukan tidak sesuai di mana-mana tempat pun di dunia ini dan bukan suatu ajaran yang benar kerana seluruh tokoh besar ulama empat mazhab menolak aqidah kufur tajsim yang merupakan salah satu ajaran dan fahaman sesat Wahhabi.

   Setelah senarai ulama mazhab Hanbali di atas, berikut adalah senarai ulama mazhab Shafi^i, Maliki dan Hanafi yang menolak aqidah tajsim dan tashbih serta beberapa fahaman sesat yang lain yang dibawa oleh puak mujassimah mushabbihah sebelum zaman al-Mujassim Ibn Taymiyyah sehingga zaman kewujudan al-Mujassimah al-Wahhabiyyah.

   Sebahagian Senarai Ulama Mazhab Shafi^i Yang Menyanggah Mujassimah Mushabbihah

   1. Sultanul-^Ulama’ ^Izzud-Din ^Abdul-^Aziz ibn ^Abdis-Salam al-Sulami (w. 660 H) menyanggah puak mujassimah yang berselindung di sebalik slogan aqidah Salaf dan aqidah al-Imam Ahmad ibn Hanbal dalam kitab beliau:
   • Al-Milhah fi I^tiqad Ahlil-Haqq
   • Al-Radd ^alal-Mubtadi^ah wal-Hashwiyyah
   2. Al-Qadi al-Mufassir Badrud-Din Muhammad ibn Ibrahim ibn Jama^ah al-Shafi^i (w. 733 H)
   3. Al-Shaykh al-Faqih Nurud-Din ^Ali ibn Ya^qub al-Bakri al-Shafi^i (w. 724 H)
   4. Al-Shaykh Kamalud-Din Muhammad ibn Abil-Hasan ^Ali al-Siraj al-Rifa^i al-Qurashi al-Shafi^i menyanggah Ibn Taymiyyah melalui kitab beliau:
   • Tuffahul-Arwah wa Fattahul-Arbah
   5. Al-Shaykh al-Faqih Shamsud-Din Muhammad ibn ^Adlan al-Shafi^i (w. 749 H). Beliau pernah berkata: “Sesungguhnya Ibn Taymiyyah berkata: “Sesungguhnya Allah di atas Arasy dengan sifat atas yang hakiki dan sesungguhnya Allah berkata-kata dengan suatu huruf dan suatu suara”.”.
   6. Al-Imam al-Hafiz al-Mujtahid Taqiyyud-Din al-Subki al-Shafi^i (w. 756 H) menyanggah al-Mujassim Ibn Taymiyyah al-Harrani dalam pelbagai masalah melalui kitab-kitab beliau:
   • Al-I^tibar bi-Baqa’il-Jannah wan-Nar
   • Al-Durratul-Madiyyah fir-Radd ^ala Ibn Taymiyyah
   • Shifa’us-Saqam fi Ziyarah Khayril-Anam
   • Al-Nazarul-Muhaqqaq fil-Halaf bit-Talaqil-Mu^allaq
   • Naqdul-Ijtima^ wal-Iftiraq fi masa’ilil-Ayman wat-Talaq
   • Al-Tahqiq fi Mas’alatit-Ta^liq
   • Raf^ush-Shiqaq ^an Mas’alatit-Talaq
   7. Al-Qadi Safiyud-Din al-Hindi al-Shafi^i (w. 715 H)
   8. Al-Muhaddith al-Mufassir al-Usuli al-Faqih Muhammad ibn ^Umar ibn Makki yang dikenali sebagai Ibn al-Murahhil al-Shafi^i (w. 716 H)
   9. Al-Faqih al-Muhaddith ^Ali ibn Muhammad al-Baji al-Shafi^i (w. 714 H) pernah berdebat dengan Ibn Taymiyyah di empat belas tempat dan beliau mengalahkannya.
   10. Al-Mu’arrikh al-Faqih al-Mutakallim al-Fakhr Ibnul-Mu^allim al-Qurashi al-Shafi^i (w. 725 H) menyanggah Ibn Taymiyyah melalui kitabnya:
   • Najmul-Muhtadi wa Rajmul-Mu^tadi
   11. Al-Qadi al-Shaykh Kamalud-Din ibn al-Zamlakani al-Shafi^i (w. 727 H) berdebat dengan Ibn Taymiyyah dengan dua risalah iaitu pertama dalam masalah talak tiga sekaligus dan kedua dalam masalah ziarah.
   12. Al-Shaykh Shihabud-Din Ahmad ibn Yahya al-Kilabi al-Halabi yang dikenali sebagai Ibn Jahbal al-Shafi^i (w. 733 H) menyanggah Ibn Taymiyyah dalam tulisan beliau:
   • Risalatun fi Nafyil-Jihah
   13. Al-Faqih al-Muhaddith Jalalud-Din Muhammad al-Qazwini al-Shafi^i (w. 739 H)
   14. Al-Hafiz al-Dhahabi al-Shafi^i (w. 748 H) menyanggah Ibn Taymiyyah dalam dua tulisan beliau:
   • Bayan Zaghlil-^Ilm wat-Talab
   • Al-Nasihat al-Dhahabiyyah
   15. Al-Hafiz al-Faqih al-Usuli Abu Sa^id Khalil Salahud-Din al-^Ala’i al-Shafi^i (w. 761 H) mencela Ibn Taymiyyah dalam kitab Dhakh’irul-Qasr fi Tarajum Nubala’il-^Asr oleh Ibn Tulun di halaman 32 – 33. Al-Hafiz al-^Ala’I juga menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Ahadith Ziayarah Qabrin-Nabi
   16. Al-Faqih al-Shaykh Tajud-Din al-Subki al-Shafi^i (w. 771 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Tabaqatush-Shafi^iyyatil-Kubra
   17. Al-Hafiz Ibn Hajar al-^Asqalani al-Shafi^i (w. 852 H) mendedahkan pandangan ulama terhadap kesesatan Ibn Taymiyyah dan beliau sendiri menyanggah pendapat Ibn Taymiyyan melalui kitab-kitab beliau:
   • Al-Durarul-Kaminah fi A^yanil-Mi’atith-Thaminah
   • Lisanul-Mizan
   • Fathul-Bari Sharh Sahih al-Bukhari
   • Al-Isharah bi-Turuq Hadithiz-Ziyarah
   • Al-Ajwibatul-Mardiyyah fir-Radd ^alal-As’ilatil-Makkiyyah
   18. Al-Faqih al-Mu’arrikh Ibn Qadi Shuhbah al-Shafi^i (w. 851 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Tarikh Ibn Qadi Shuhbah
   19. Al-Faqih al-Shaykh Taqiyyud-Din Abu Bakr al-Hisni al-Shafi^i (w. 826 H) menyanggah Ibn Taymiyyah dan mendedahkan kesepakatan ulama empat mazhab sezaman di atas kekufuran Ibn Taymiyyah melalui kitab beliau:
   • Daf^ Shubah Man Shabbaha wa Tamarrad wa Nasaba Dhalika ilal-Imam Ahmad
   20. Al-Hafiz al-Sakhawi al-Shafi^i (w. 902 H) menyanggah Ibn Taymiyyah melalui kitab beliau:
   • Al-I^lan bit-Tawbikh li-man Zhammat-Tarikh
   21. Al-Shaykh Ibn Hajar al-Haytami al-Shafi^i (w. 974 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Al-Fatawal-Hadithiyyah
   • Al-Jawharul-Munazzam fi Ziyaratil-Qabril-Mu^azzam
   22. Al-Shaykh ^Abdur-Ra’uf al-Munawi al-Shafi^i (w. 1031 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Sharhush-Shama’il lit-Tirmidhi
   23. Al-Muhaddith Muhammad ibn ^Ali ibn ^Illan al-Siddiqi al-Makki al-Shafi^i (w. 1057 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Al-Mubarridul-Mubki fi Raddis-Sarimil-Munki
   24. Al-Shaykh ^Abdullah ibn ^Abdul-Latif al-Shafi^i pernah menjadi guru kepada pengasas Wahhabiyyah Muhammad ibn ^Abdil-Wahhab. Beliau telah menyanggah Muhammad ibn ^Abdil-Wahhab melalui kitab beliau:
   • Tajrid Sayfil-Jihad li-Muda^il-Ijtihad
   25. Al-Shaykh Muhammad ibn Sulayman al-Kurdi al-Shafi^i pernah menjadi guru kepada pengasas Wahhabiyyah Muhammad ibn ^Abdil-Wahhab. Beliau menyanggah Muhammad ibn ^Abdil-Wahhab dalam kitab beliau:
   • Al-Radd ^ala Muhammad ibn ^Abdil-Wahhab
   26. Al-Mufti al-Sayyid Ahmad ibn Zayni Dahlan al-Shafi^i (w. 1304 H) menyanggah puak al-Wahhabiyyah dalam melalui kitab beliau:
   • Al-Durarus-Sunniyyah fir-Radd ^alal-Wahhabiyyah
   • Fitnatul-Wahhabiyyah
   27. Al-^Allamah Barakat al-Ahmadi al-Makki al-Shafi^i menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Raddun ^ala Ibn ^Abdil-Wahhab
   28. Al-Shaykh Muhammad Salih al-Zamzami al-Shafi^i imam di Maqam Ibrahim di Mekah
   • Al-Radd ^alal-Wahhabiyyah
   29. Al-^Allamah al-Sayyid Yusuf al-Batah al-Ahdal al-Zabidi al-Makki al-Shafi^i (w. 1246 H) menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Risalatun fi Jawazil-Istighathah wat-Tawassul
   30. Al-Shaykh Zaynul-^Abidin ibn Muhammad al-Fatani mendedahkan dan menolak kesesatan puak mujassimah di zaman beliau dalam kitab beliau:
   • Irshadul-^Ibad ila Sabilir-Rashad
   31. Al-Shaykh Ahmad Khatib ibn ^Abdul-Latif al-Minankabawi imam mazhab Shafi^i di Masjidil-Haram menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah dalam kitab beliau:
   • Al-Khattul-Mardiyyah fi Radd Shubhah Man Qal bi-Bid^atit-Talaffiz bin-Niyyah
   32. Al-Shaykh Hasanud-Din ibn Muhammad Ma^sum ibn Abi Bakr al-Dali al-Jawi al-Shafi^i menyanggah puak al-Wahhabiyyah dalam kitab beliau:
   • Al-Qutufatus-Sunniyyah li-Man^ Ba^d ma fil-Fawa’idil-^Aliyyah
   33. Al-Musnid al-Habib al-Sayyid Abul-Ashbal Salim ibn Husayn ibn Jindan al-Indunisi al-Shafi^i (w. 1389 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Al-Khulasatul-Kafiyah fil-Asanidil-^Aliyah
   34. Al-Faqih al-Habib al-Sayyid ^Alawi ibn Tahir al-Haddad al-Hadrami al-Shafi^i Mufti Negeri Johor mendedahkan kesesatan puak al-Wahhabiyyah yang digelar Kaum Muda dalam kitab beliau:
   • Fatwa Mufti Kerajaan Negeri Johor
   35. Al-^Allamah al-Habib al-Sayyid ^Alawi ibn Ahmad al-Haddad al-Shafi^i (w. 1222 H) menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Sayful-Batir li-^Unuqil-Munkir ^alal-Akabir
   • Misbahul-Anam wa Jila’uz-Zalam fi Radd Shubahil-Bid^iyyil-Najdiyyillati Adalla bi-hal-^Awam
   36. Al-Shaykh Salamah al-^Azami al-Quda^i al-Misri al-Shafi^i menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah dalam kitab beliau:
   • Furqanul-Qur’an bayn Sifatil-Khaliq wa Sifatil-Akwan. Dalam kitab ini beliau menyanggah aqidah tajsim Ibn Taymiyyah dan al-Wahhabiyyah.
   • Al-Barahinus-Sati^ah fi Radd Ba^dil-Bida^ish-Sha’i^ah
   • Maqalat fi Jaridatil-Muslim (al-Misriyyah)
   • Risalatun fi Ta’yid Madhhabis-Sufiyyah war-Radd ^alal-Mu^taridin ^alayhim
   37. Al-Shaykh Ahmad ibn ^Ali al-Basri al-Qabbani al-Shafi^i menyanggah puak al-Wahhabiyyah dengan kitab beliau:
   • Faslul-Khitab fi Radd Dalalat Ibn ^Abdil-Wahhab
   38. Al-Shaykh ^Uthman ibn al-^Umari al-^Aqili al-Shafi^I menyanggah puak al-Wahhabiyyah dengan kitab beliau:
   • Risalatun fir-Radd ^alal-Wahhabiyyah
   39. Al-Shaykh al-Kiyahi Ihsan ibn Muhammad Dahlan al-Jamfasi al-Kadiri al-Indunisi al-Shafi^i menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Sirajut-Talibin ^ala Minhajil-^Abidin ila Jannah Rabbil-^Alamin
   40. Al-Shaykh al-Kiyahi Sirajud-Din ^Abbas al-Indunisi al-Shafi^i (w. 1401 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • I^tiqad Ahlis-Sunnah wal-Jama^ah
   • Arba^inil-Masa’il-Diniyyah: Empat Puluh Masalah Agama
   41. Al-Shaykh al-Kiyahi ^Ali Ma^sum al-Jukjawi al-Shafi^i (w. 1410 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Hujjah Ahlis-Sunnah wal-Jama^ah
   42. Al-Shaykh al-Kiyahi Ahmad ^Abdul-Halim al-Qindili al-Indunisi al-Shafi^i menyanggah Ibn Taymiyyah dalam kitab beliau:
   • ^Aqa’id Ahlis-Sunnah wal-Jama^ah
   43. Al-Shaykh al-Kiyahi Ahmad Makki ^Abdullah Mahfuz al-Indunisi al-Shafi^i menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Hisnus-Sunnah wal-Jama^ah fi Ma^rifah Firaq Ahlil-Bida^
   44. Al-Shaykh al-Kiyahi Muhammad Shafi^I Hadhami ibn Muhammad Salih Ra’idi al-Indunisi Ketua Umum Majlis Ulama Indonesia, Jakarta (1990 – 2000 R) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Tawdihul-Adillah
   45. Al-Hafiz al-Muhaddith al-Zahid al-Shaykh ^Abdullah ibn Muhammad al-Harari al-Abdari al-Shaybi al-Rifa^i al-Shafi^i (w. 1429 H) mufti di Harar, Habsyah menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah dalam kitab-kitab beliau:
   • Al-Maqalatus-Sunniyyah fi Kashf Dalalat Ahmad ibn Taymiyyah
   • Sarihul-Bayan fir-Radd ^ala Man Khalafal-Qur’an
   • Al-Tahdhirush-Shar^iyyil-Wajib

   Sebahagian Senarai Ulama Mazhab Maliki Yang Menyanggah Mujassimah Mushabbihah

   1. Al-Qadi Muhammad ibn Abi Bakr al-Maliki
   2. Al-Faqih al-Mutakallim al-Sufi al-Shaykh Tajud-Din Ahmad ibn ^Ata’iLlah al-Iskandari al-Shadhili (w. 709 H)
   3. Qadi Qudah al-Malikiyyah ^Ali ibn Makhluf (w. 718 H). Beliau pernah berkata: “Ibn Taymiyyah berkata dengan aqidah tajsim dan di sisi kami barangsiapa yang berpegang dengan iktikad ini telah kafir dan wajib dibunuh”.
   4. Al-Faqih al-Rahhalah Ibn Battutah (w. 779 H) mendedahkan kesesatan Ibn Taymiyyah dalam kitab beliau:
   • Rihlah Ibn Battutah
   5. Al-Hafiz Waliyyud-Din Abu Zur^ah Ahmad ibn ^Abdur-Rahim al-^Iraqi al-Maliki (w. 826 H) menyanggah Ibn Taymiyyah melalui kitab beliau:
   • Al-Ajwibatul-Mardiyyah fir-Radd ^alal-As’ilatil-Makkiyyah
   6. Al-Shaykh ^Umar ibn Abil-Yaman al-Lakhmi al-Fakihi al-Maliki (w. 734 H) menyanggah Ibn Taymiyyah dengan kitab beliau:
   • Al-Tuhfatul-Mukhtarah fir-Radd ^ala Munkiriz-Ziyarah
   7. Al-Shaykh ^Isa al-Zawawi al-Maliki (w. 743 H) menyanggah Ibn Taymiyyah melalui kitab beliau:
   • Risalatun fi Mas’alatit-Talaq
   8. Shaykh Ifriqiya Abu ^Abdullah ibn ^Arafah al-Tunisi al-Maliki (w. 803 H)
   9. Al-Shaykh Ahmad Zaruq al-Fasi al-Maliki (w. 899 H) menyanggah Ibn Taymiyyah dengan kitab beliau:
   • Sharh Hizbil-Bahr
   10. Al-Shaykh Muhammad al-Razqani al-Maliki (w. 1122 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Sharhul-Mawahibil-Laduniyyah
   11. Al-Shaykh Idris ibn Ahmad al-Wazani al-Fasi al-Maliki (dilahirkan pada 1272 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Al-Nashrut-Tayyib ^ala Sharhish-Shaykh al-Tayyib
   12. Mufti al-Madinah al-Munawwarah al-Shaykh al-Muhaddith Muhammad al-Khadir al-Shanqiti al-Maliki (w. 1353 H) menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah melalui kitab beliau:
   • Luzumut-Talaqith-Thalath Daf^ahu bi-ma la Yastati^ul-^Alim Daf^ahu
   • Qam^ Ahllz-Zaygh wal-Ilhad ^anit-Ta^n fi Taqlid A’immatil-Ijtihad
   13. ^Alim Makkah Muhammad al-^Arabi al-Tabban al-Maliki (w. 1390 H) menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah dalam kitab beliau:
   • Bara’atul-Ash^ariyyin min ^Aqa’idil-Mukhalifin
   14. Al-Hafiz al-Mujtahid al-Shaykh al-Sayyid Ahmad ibn al-Siddiq al-Ghumari al-Maghribi al-Maliki (w. 1380 H) menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah dalam ktab beliau:
   • Hidayatus-Sughara’
   • Al-Qawlul-Jali
   • Ihya’ul-Maqbur min Adillah Istihbab Bina’il-Masajid wal-Qubab ^alal-Qubur
   15. Al-Muhaddith al-Shaykh al-Sayyid ^Abdullah ibn al-Siddiq al-Ghumari al-Maghribi al-Maliki (w. 1413 H) menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah melalui kitab-kitab beliau:
   • Itqanus-Sin^ah fi Tahqiq Ma^nal-Bid^ah
   • Al-Subhus-Safir fi Tahqiq Salatil-Musafir
   • Al-Rasa’ilul-Ghumariyyah
   16. Al-Shaykh al-Mashraqi al-Jaza’iri al-Maliki menyanggah al-Wahhabiyyah melalui kitab beliau:
   • Izharul-^Uquq min-man Mana^at-Tawassul bin-Nabi wal-Waliyyis-Saduq
   17. Shaykhul-Islam di Tunisia al-Shaykh Isma^il al-Tamimi al-Maliki (w. 1248 H) menyanggah al-Wahhabiyyah melalui kitab beliau:
   • Al-Radd ^ala Ibn ^Abdil-Wahhab
   18. Al-Shaykh Ahmad al-Sawi al-Maliki menolak puak al-Wahhabiyyah dalam kitab beliau:
   • Hashiyatus-Sawi ^ala Tafsiril-Jalalayn
   19. Al-Shaykh Ibrahim ibn ^Abdil-Qadir al-Tarabulusi al-Riyahi al-Tunisi al-Maliki (w. 1266 H) menyanggah puak al-Wahhabiyyah dalam kitab beliau:
   • Al-Radd ^alal-Wahhabiyyah
   20. Al-Shaykh Muhammad al-Sa^di al-Maliki menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Risalatul-Mardiyyah fir-Radd ^ala Man Munkiriz-Ziyaratil-Muhammadiyyah
   21. Al-Shaykh Yusuf ibn Ahmad al-Dijwi al-Azhari al-Maliki (w. 1365 H) menyanggah puak al-Wahhabiyyah melalui kitab-kitab beliau:
   • Risalatun fi Tasarrufil-Awliya’
   • Al-Maqalat
   22. Al-Shaykh ^Ali ibn Muhammad al-Mayli al-Jamali al-Tunisi al-Maghribi al-Maliki menyanggah aqidah tajsim puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Suyuful-Mashraqiyyah li-Qat^ A^naqil-Qa’ilin bil-Jihah wal-Jismiyyah
   23. Al-Shaykh ^Abdul-^Aziz al-Qurashi al-^Alji al-Ahsa’i al-Maliki menyanggah puak al-Wahhabiyyah melalui tulisan beliau:
   • Qasidatun fir-Radd ^alal-Wahhabiyyah

   Senarai Ulama Mazhab Hanafi Yang Menyanggah Mujassimah Mushabbihah

   1. Al-Qadi Muhammad ibn al-Hariri al-Ansari al-Hanafi
   2. Qadil-Qudah di Mesir al-Shaykh Ahmad ibn Ibrahim al-Saruji al-Hanafi (w. 710 H) menyanggah Ibn Taymiyyah dengan kitab beliau:
   • I^tiradat ^ala Ibn Taymiyyah fi ^Ilmil-Kalam
   3. Al-Shaykh Ahmad ibn ^Uthman al-Turkamani al-Juzjani al-Hanafi (w. 744 H) menyanggah Ibn Taymiyyah melalui kitab beliau:
   • Al-Abhathul-Jaliyyah fir-Radd ^ala Ibn Taymiyyah
   4. Al-^Allamah al-Shaykh ^Ala’ud-Din al-Bukhari al-Hanafi (w. 841 H) mengkafirkan Ibn Taymiyyah dan mengkafirkan sesiapa yang menamakannya sebagai Shaykhul-Islam dalam keadaan mengetahui kekufurannya. Ini telah disebut oleh al-Hafiz al-Sakhawi dalam kitab beliau al-Daw’ul-Lami^.
   5. Al-Shaykh Muhammad ibn Ahmad Hamidid-Din al-Farghani al-Dimashqi al-Hanafi (w. 867 H) menyanggah Ibn Taymiyyah dengan kitab beliau:
   • Al-Radd ^ala Ibn Taymiyyah fil-I^tiqad
   6. Al-Qadi al-Bayadi al-Hanafi (w. 1098 H) menyanggah Ibn Taymiyyah dalam kitab beliau:
   • Isharatul-Maram min ^Ibaratil-Imam
   7. Al-Shaykh al-Mulla ^Ali al-Qari al-Hanafi (w. 1014 H) menyanggah Ibn Taymiyyah dengan kitab beliau:
   • Sharhushi-Shifa lil-Qadi ^Iyad
   8. Al-Shaykh Ahmad al-Khafaji al-Misri al-Hanafi (w. 1069 H) menyanggah Ibn Taymiyyah dengan kitab beliau:
   • Sharhushi-Shifa lil-Qadi ^Iyad
   9. Al-Shaykh ^Abdul-Ghani al-Nabulusi al-Dimashqi al-Hanafi (w. 1143 H) menyanggah Ibn Taymiyyah dalam banyak kitab beliau.
   10. Al-Shaykh Muhammad Bakhit al-Muti^i al-Hanafi pernah menjadi mufti di Mesir (w. 1354 H) menyanggah Ibn Taymiyyah dan al-Wahhabiyyah dengan kitab beliau:
   • Tathirul-Fu’ad min Danasil-I^tiqad
   11. Al-^Allamh al-Shaykh Muhammad Zahid al-Kawthari al-Hanafi (w. 1371 H) menyanggah Ibn Taymiyyah dan puak al-Wahhabiyyah melalui kitab beliau:
   • Kitab Maqalatil-Kawthari
   • Al-Ta^aqqubul-Hathith li-ma Yanfi-hi Ibn Taymiyyah minal-Hadith
   • Al-Buhuthul-Wafiyyah fi Mufradat Ibn Taymiyyah
   • Al-Ishfaq ^ala Ahkamit-Talaq
   • Tahdhirul-Khalaf min Makhazi Ad^iya’is-Salaf
   • Muhiqqul-Taqawwul fi Mas’alatit-Tawassul
   12. Al-Shaykh Nu^man ibn Mahmud Khayrid-Din yang dikenali sebagai Ibn al-Alusi al-Baghdadi al-Hanafi (w. 1317 H) menyanggah puak al-Wahhabiyyah dalam kitab beliau:
   • Al-Ajwibatun-Nu^maniyyah ^anil-As’ilah al-Hindiyyah fil-^Aqa’id
   13. Al-Faqih al-Shaykh ^Ata al-Kasam al-Dimashqi al-Hanafi menyanggah puak al-Wahhabiyyah dalam kitab beliau:
   • Al-Aqwalul-Mardiyyah fir-Radd ^alal-Wahhabiyyah
   14. Al-Muhaddith al-Shaykh Tahir Sunbul al-Hanafi menyanggah puak al-Wahhabiyyah dalam kitab beliau:
   • Al-Intisar lil-Awliya’il-Abrar
   15. Al-Shaykh Muhammad al-Nafilati al-Hanafi mufti di al-Quds al-Sharif (masih hidup pada tahun 1315 H) menyanggah al-Wahhabiyyah dengan kitab beliau:
   •
   16. Al-Shaykh HamduLlah al-Dajiwi al-Hindi al-Hanafi menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Al-Basa’ir li-Munkiri al-Tawassul bi-Ahlil-Maqabir
   17. Al-Shaykh ^Abdullah ibn Ibrahim al-Miraghni al-Hanafi yang mendiami Ta’if menyanggah al-Wahhabiyyah dengan kitab beliau:
   • Tahridul-Aghniya’ ^alal-Istighathah bil-Anbiya’ wal-Awliya’
   18. Al-Shaykh Dawud ibn Sulayman al-Baghdadi al-Naqshabandi al-Hanafi (w. 1299 H) menyanggah puak al-Wahhabiyyah melalui kitab beliau:
   • Sulhul-Ikhwan fir-Radd ^ala Man Qal ^alal-Muslimin bish-Shirk wal-Kufran
   • Al-Mihnatul-Wahbiyyah fir-Radd ^alal-Wahhabiyyah
   19. Al-Shaykh Muhammad Amin yang lebih dikenali sebagai Ibn ^Abidin al-Dimashqi al-Hanafi menolak puak al-Wahhabiyyah dalam kitab beliau:
   • Raddul-Muhtar ^alad-Durril-Mukhtar
   20. Al-Shaykh ^Abdur-Rahman al-Hindi al-Dilhi al-Hanafi menyanggah al-Wahhabiyyah dengan kitab beliau:
   • Rawdul-Majal fir-Radd ^ala Ahlid-Dalal
   21. Al-Shaykh Ahmad ibn ^Abdil-Ahad al-Faruqi al-Naqshabandi al-Hanafi menyanggah al-Wahhabiyyah melalui kitab beliau:
   • Al-^Aqa’idut-Tis^

   (3)
   WAHHABI SUATU PERKARA KHILAFIYYAH?

   Perkara khilafiyyah ialah perkara yang menjadi perselisihan pendapat di antara ulama mujtahidin seperti perselisihan di antara empat imam mazhab yang utama. Khilafiyyah seperti ini suatu yang dibenarkan kerana berlaku dalam lingkungan perkara furu^iyyah (cabangan) dan ¬ijtihad ulama mujtahidin. Manakala tiada seorang tokoh pun di kalangan Wahhabiyyah yang bertaraf mujtahid. Oleh itu, jika ada yang mendakwa bahawa Wahhabi ialah puak yang tidak bermazhab Shafi^i seperti tidak membaca qunut solat Subuh dan menghukum amalan tersebut sebagai bidaah, maka takrifan ini tidak tepat. Kenapa? Kerana seluruh tokoh besar selain mazhab Shafi^i iaitu mazhab Hanafi, Maliki dan Hanbali yang tidak mengamalkan qunut itu pun turut menolak puak Wahhabi seperti senarai di atas. Ini menunjukkan bahawa perselisihan Wahhabi bukan setakat dengan mazhab Shafi^i sahaja. Malah, mereka berselisih pendapat dengan empat mazhab yang muktabar. Bahkan, sebenarnya puak Wahhabi menyalahi ijmak ulama Ahlis-Sunnah wal-Jama^ah dalam perkara aqidah dan syariat. Maknanya, persoalan Wahhabi tidak wajar dianggap perkara khilafiyyah, bahkan, sewajarnya Wahhabi ini dianggap telah mencarik ijmak.

   Antara perkara aqidah yang telah diijmakkan dan puak Wahhabi menyalahinya ialah aqidah bahawa Allah ada tanpa bertempat. Puak Wahhabi beranggapan bahawa kewujudan Allah mesti bertempat kerana bagi mereka sesuatu yang tidak bertempat ada suatu yang tiada. Maha suci Allah… Ini suatu kesesatan dan kekufuran yang nyata!!!

   (4)
   WAHHABI SUATU MISTERI?

   Tulisan ini tidak mampu menyenaraikan semua tokoh yang menyanggah puak mujassimah kerana sangat ramai ulama Ahlis-Sunnah wal-Jama^ah yang menyanggah puak mujassimah mushabbihah terutama daripada kalangan empat mazhab Hanafi, Maliki, Shafi^i dan Hanbali sedari kemunculan bidaah aqidah tajsim sehingga kini yang digelar al-Wahhabiyyah.

   Aqidah tajsim dan tashbih yang dibawa oleh Wahhabiyyah dengan dicanangkan bahawa mereka membawa aqidah al-salaf al-salih telah pun dibuat oleh beberapa tokoh mujassimah sebelum ini. Mereka menyelinap masuk ke dalam empat institusi mazhab fiqh muktabar. Institusi mazhab fiqh yang paling ramai dimasuki puak mujassimah ini ialah institusi mazhab Hanbali sedangkan al-Imam Ahmad ibn Hanbal berlepas diri dari kesesatan mereka.

   Selain label aqidah salaf, pada zaman sekarang puak mujassimah ini selalu berselindung di sebalik slogan yang baik yang lain seperti menolak bid^ah, kembali kepada al-Quran dan al-Sunnah, Darul-Sunnah, ijtihad, tajdid, Mazhab Shafi^i tulin dan lain-lain lagi.

   Selayaknya untuk ditegaskan di sini ialah aqidah tajsim dan tashbih suatu aqidah kufur yang sangat berbahaya kepada umat Islam. Oleh kerana seluruh tokoh utama mazhab sepanjang zaman menolak aqidah sesat dan kufur ini, maka anda jangan terpengaruh dengan dakwaan dan sangkaan bahawa Wahhabi suatu ajaran yang benar cuma tidak sesuai di Malaysia serta mendakwa polemik Wahhabi ini hanya melibatkan masalah khilaf mazhab sahaja.

   Akhirnya, jauhilah sesiapa yang berkata: “Wahhabi suatu istilah misteri”, atau “Saya tidak tahu apa itu Wahhabi”, atau “Jika pandangan saya sedikit berbeza dengan JAIS atau mazhab Shafi^i itu dianggap Wahhabi, maka ramailah orang Wahhabi!”, atau “Wahhabi suatu label yang direka oleh penjajah untuk memecahbelahkan umat Islam” sedangkan dia beraqidah tajsim (seperti mereka yang berpegang dengan zahir nas-nas mutashabihat bahawa Allah ada anggota tangan, kaki dan muka dan bahawa Allah duduk di atas Arasy atau bertempat di atas Arasy dan langit). Sebenarnya kata-kata seumpama itu adalah suatu pembohongan yang bertujuan untuk memisterikan kewujudan al-Wahhabiyyah di pandangan orang ramai, sedangkan sedari awal kemunculan al-Wahhabiyyah sehingga kini ramai ulama empat mazhab telah pun mendedahkan sejarah kesesatan mereka.

   WaLlahu a^lam wa ahkam.

Discover the 90/10 Principle.

It will change your life.
What is the 90/10 Principle?
10% of life is made up of what happens to you.90% of life is decided by how you react.What does this mean?We really have no control over 10% of what happens to us.We cannot stop the car from breaking down.The plane will be late arriving, which throws our whole schedule off.A driver may cut us off in traffic.We have no control over this 10%.The other 90% is different.You determine the other 90%.How? By your reaction.You cannot control a red light, but you can control your reaction.Don't let people fool you; YOU can control how you react.Let's use an example.You are eating breakfast with your family.Your daughter knocks over a cup of coffee onto your business shirt.You have no control over what just what happened.What happens when the next will be determined by how you react.You curse.You harshly scold your daughter for knocking the cup over.She breaks down in tears.After scolding her, you turn to your spouse and criticize her forplacing the cup too close to the edge of the table.A short verbal battle follows.You storm upstairs and change your shirt.Back downstairs, you find your daughter has been too busy crying to finishbreakfast and get ready for school.She misses the bus.Your spouse must leave immediately for work.You rush to the car and drive your daughter to school.Because you are late, you drive 40 miles an hour in a 30 mph speed limit.After a 15-minute delay and throwing $60 traffic fine away, you arriveat school.Your daughter runs into the building without saying goodbye.After arriving at the office 20 minutes late, you find you forgot yourbriefcase.Your day has started terribly.As it continues, it seems to get worse and worse. You look forward tocoming home, When you arrive home, you find a smallwedge in your relationship with your spouse and daughter.Why? Because of how you reacted in the morning.Why did you have a bad day?A) Did the coffee cause it?B) Did your daughter cause it?C) Did the policeman cause it?D) Did you cause it?The answer is D.You had no control over what happened with the coffee.How you reacted in those 5 seconds is what caused your bad day.
Here is what could have and should have happened.Coffee splashes over you.Your daughter is about to cry.You gently say, "It's ok honey, you just need, to be more careful nexttime."Grabbing a towel you rush upstairs.After grabbing a new shirt and your briefcase, you come back down in timeto look through the window and see your child getting on the bus.She turns and waves.You arrive 5 minutes early and cheerfully greet the staff.Your boss comments on how good the day you are having.Notice the difference?Two different scenarios.Both started the same.Both ended different.Why? Because of how you REACTED.You really do not have any control over 10% of what happens.The other 90% was determined by your reaction.Here are some ways to apply the 90/10 principle.If someone says something negative about you, don't be a sponge.Let the attack roll off like water on glass.You don't have to let the negative comment affect you!React properly and it will not ruin your day.A wrong reaction could result in losing a friend, being fired, gettingstressed out etc.How do you react if someone cuts you off in traffic?Do you lose your temper?Pound on the steering wheel?A friend of mine had the steering wheel fall off!Do you curse?Does your blood pressure skyrocket?Do you try and bump them? WHO CARES if you arrive ten seconds later atwork?Why let the cars ruin your drive?Remember the 90/10 principle, and do not worry about it.You are told you lost your job.Why lose sleep and get irritated?It will work out.Use your worrying energy and time into finding another job.The plane is late; it is going to mangle your schedule for the day.Why take out your frustration on the flight attendant?She has no control over what is going on.Use your time to study, get to know the other passenger.Why get stressed out?It will just make things worse.Now you know the 90-10 principle.Apply it and you will be amazed at the results.You will lose no thing if you try it.
The 90-10 principle is incredible.Very few know and apply this principle.The result?Millions of people are suffering from undeserved stress, trials, problemsand heartache.There never seem to be a success in life.Bad days follow bad days.Terrible things seem to be constantly happening.There is constant stress, lack of joy, and broken relationships.Worry consumes time.Anger breaks friendships and life seems dreary and is not enjoyed to thefullest.Friends are lost.Life is a bore and often seems cruel.Does this describe you? If so, do not be discouraged.You can be different!Understand and apply the 90/10 principle.It will change your life.Have a Grrrreeeat Day & and even Grrrrrrrrreeeaaaater Tomorrow!!

Islam does not call for violence

Jihad to Defend Iraq: Al-Azhar’s View
Question:

Dear scholars, As-Salamu `alaykum. We heard about Al-Azhar's statement regarding the attack on Iraq and the Middle East, describing it as an unjust aggression, a new Crusade that has no international legitimacy, and that Al-Azhar called for jihad. Is this true? Jazakum Allah khayran.

Answer:


Wa `alaykum As-Salamu wa Rahmatullahi wa Barakatuh.
In the Name of Allah, Most Gracious, Most Merciful.
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.
Dear brother Riyadh, we would like to thank you for the great confidence you place in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.
Let us stress that Islam does not call for violence; rather it abhors all forms of violence and terrorism, whether against Muslims or non-Muslims. Islam, moreover, calls for peace, cooperation, and maintaining justice, and provides for the happiness and welfare of humanity as a whole. This fact is declared in the Qur'an when Allah says: "Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition." (An-Nahl: 90)
Islam makes it obligatory upon Muslims to stand by the oppressed regardless of their race, color, religion or affiliation and say NO to the oppressor and ask him to respond to the voice of reason and justice.
Bearing all this in mind, the Islamic Research Academy at Al-Azhar has issued a statement explaining its view of the prospective war on Iraq and calling upon Muslims to unify their efforts and join forces in facing this illegitimate and aggressive war. In its statement Al-Azhar declares:
"The Islamic Research Academy has studied the serious events occurring in our Arab and Islamic World and the signs of evil and destruction in our present world. They are a result of power's mania that disregards all values, norms and international laws for which humanity has striven, sacrificed lives and wealth, and withstood pain in order to declare and guarantee them due respect.
The Academy has discussed these events, considering the signs of destruction and evils surrounding the Arab and Islamic World, which are represented by the military troops armed with the most powerful and dangerous weapons of destruction.
Al-Azhar's Academy has realized that our Arab and Islamic ummah (nation) and even our religious belief (Islam) are undoubtedly the main goal of these military troops, whose targets will be millions of the members of our ummah as well as our belief, sacred places and all sources of power and wealth that Arabs and Muslims possess. The first stage to achieve these goals is to attack Iraq and occupy its land and seize its abundant reserve of oil wealth.
The Academy has also realized that the persistence to attack Iraq is, no doubt, just a beginning to be followed by other attacks targeting the rest of the Arab countries. The anti-Arab and anti-Islam powers have declared that after grabbing hold of Iraq, they will divide and arrange positions in the Arab region in a way that achieves American and Israeli interests and put an end to the Palestinian resistance.
In light of all the above-mentioned circumstances, Al-Azhar's Academy issues to all the powers in the civilized world and the peace-loving forces as well as our Arab and Islamic ummah the following declaration:
First, the Academy appreciates and hails the countries that condemned attacking Iraq and rejected the prospective war for their stances and diplomatic striving in the United Nations and UN Security Council to stop war.
Second, the Academy welcomes and stresses the importance of the stands of people all over the world and in America, particularly those who declared their rejection of war and called for resorting to peaceful means to solve the crisis under the umbrella of International Law and the Security Council.
Third, the Academy hails and backs the resolution of the Islamic Summit, which refused attacking Iraq and stressed the necessity of resorting to peaceful means in solving the crisis, considering this as a permanent declaration of all Arabs and Muslims, stressing their unanimous refusal of attacking Iraq.
In light of all the current events, most people think that attacking Iraq is inevitable. According to Islamic Shari`ah, jihad becomes an individual duty (fard `ayn) upon all Muslims if the enemy occupies a Muslim land. Our Arab and Muslim ummah will face a new inhumane campaign that aims to deprive us of our land, belief, honor, and dignity.
Accordingly, the Islamic Research Academy at Al-Azhar calls upon all Arabs and Muslims all over the world to be on high alert to defend themselves, their belief and lands. They should all hold fast to their religion, not separate, and forget all their internal differences. The Academy calls upon all Arabs and Muslims not to surrender to prospective attacks, as Allah has guaranteed to render His religion victorious. Finally, the Academy reminds (Muslims) of Allah's saying: "Allah will certainly aid those who aid His (Cause). Lo! Allah is Strong, Almighty." (Al-Hajj: 40)"
Allah Almighty knows best.

Professor Convert to Islam after a Skin Research

Dr. Tagata Tagasone: Laa Ilaaha Illallah Muhammad Rasool Allah! This man is uttering the Islamic creed (Shahaadah) and declaring that he is becoming a Muslim. This occurred during the 8th Saudi Medical Conference which was convened in Riyadh. He is Professor Tagata Tagasone, formerly Head of the Department of Anatomy and Embryology at the University of Shiang Mai in Thailand. He is now the Dean of the College of the Medicine at the University. We presented to Professor Tagasone some Qur’aanic verses and Prophetic Ahadeeth which deal with his specialization in the field of anatomy. He commented that they also had in their Buddhist books very accurate descriptions of embryonic developmental stages. We told him that we were very anxious and interested to see those descriptions and learn about these books.
A year later, Professor Tcame to King Abdul Aziz University as an outside examiner. Wereminded him of the statement he made one year before, but he apologized and said that he in fact had made that statement without ascertaining the matter. However, when he checked the Buddhist books he found that they contained nothing of relevance to the subject. Upon this we presented to him a lecture written by Professor Keith Moore about the compatibility of modern embryology with what is contained in the Qur’aan and the Sunnah and we asked Professor Tagasone if he knew of Professor Keith Moore. He replied that he knew him of course, adding that Professor Moore was one of the Most world-renowned scientists in that field. When Professor Tagasone studied this article he also was greatly astonished. We asked him several questions in his field of specialization. One of the questions pertained to modern discoveries in dermatology about the sensory characteristics of the skin. Dr. Tagasone responded: Yes if the burn is deep. It was stated to Dr. Tagasone: You will be interested to know that in this book, the Holy book the Qur’aan,there was a reference 1400 years ago which refers to the moment of punishment of the unbelievers by the fire of Hell and it states that when their skin is destroyed, Allah makes another skin for them so that they perceive the punishment by a fire, indicating knowledge about the nerve endings in the skin, and the verse is: Those who reject our signs. We shall soon cast into the fire; as often as their skins are roasted through. We shall change them for fresh skins, that they may taste the chastisement: for Allah is Exalted in Power,Wise (Qur’aan 4:56). So do you agree that this is a reference to the importance of the nerve endings in the skin in sensation, 1400 years ago? Dr. Tagasone responded: Yes I agree.
This knowledge about sensation had been known long before. Because it says that if somebody does something wrong, then he will be punished by burning his skin and then Allah puts a new skin in him, cover him, to make him know that the test is painful again. That means they knew many years ago that the receptor of pain sensation must be on the skin, so they put a new skin on. The skin is the center of sensitivity to burns. Thus,if the skin is completely burnt by fire, it looses its sensitivity. It is for this reason that Allah will punish the unbelievers on the Day of Judgement by returning to them their skins time after time, as He, the Exalted and Glorified, said in the Qur’aan: Those who reject our signs. We shall soon cast into the fire; as often as their skins are roasted through. We shall change them for fresh skins, that they may taste the chastisement: for Allah is Exalted in Power,Wise (Qur’aan 4:56). We asked him the following question: ‘Is it possible that these verses came to the Prophet Muhammad,(sallallahu ‘alaihi wa sallam), from a human source?’ Professor Tagasone conceded that they could have never come from any human source. But he still asked about the source of that knowledge and from where could Muhammad have possibly received it? We said, ‘From Allah, the Most Glorified and Most Exalted.’ Then he asked: ‘But who is Allah?’ We replied: He is the Creator of all that is in existence.’ If you find wisdom then it is because it comes only from the one Who is Most Wise. If you find knowledge in the makingof this universe, it is because the universe is the creation of the One Who has all the knowledge. If you find perfection in the composition of these creations,then it is proof to you that it is the creation of the One Who Knows Best. And if you find mercy, then this bears witness to the fact that it is the creation of the One Who is Most Merciful. In the same way, if you perceive creation as belonging to one unified order and tied together firmly, then this is proof that it is the creation of the Only Creator, May He be Glorified and Exalted. This is no less than a reminder to (all) the worlds. And you shall certainly know the truth of it (all)after a while.(38:87-88).

Source :http://english.islamway.com/bindex.php?section=article&id=34