Hikmah Zikir

Dengan sentiasa berzikir, bertambah taqarrub hamba kepada Pencipta.
Dengan zikir ia menguatkan hati, dan menambah cahaya hati, maka terangkat hijab dari tubuh ini. Keperluan tubuh banyak menghalang kita supaya tertumpu kepada pensucian ruh.

Terdapat 5 perkara yang dicintai dan dilupai:
1. Cintakan dunia dan lupakan akhirat.
2. Cintakan kehidupan berbanding kematian.
3. Mencintai rumah yang selesa lupa kepada kubur.
4. Cintai harta, lupa pada hisab Allah di akhirat.
5. Cinta kepada makhluk, lupa kepada Penciptanya.

Ilmu yang membawa kepada ma’rifatullah

Ilmu yang membawa kepada ma’rifatullah menjadi perhiasan kepada jiwa dan rohani kita.  Menuntut ilmu itu menghiasi batin iaitu taqarrub kepada Allah.  Ilmu yang bermanfaat mendekatkan manusia kepada Allah, Sang Pencipta.  Natijahnya ilmu kepada ma’rifatullah itu bersifat basirah, berupaya membuat manusia itu melihat dengan mata hati, meresap jauh ke dalam jiwa.  Mengambil saranan ayat al-Quran supaya merenungi dan berfikir tentang kejadian alam ini supaya kita mengakui kebesaran Allah dalam setiap ciptaannya akan menaikkan martabat manusia seumpama malaikat.  Ilmu sains yang jika dipelajari tanpa dikaitkan dengan penciptanya hanya lekat di akal, akan tetapi jika kita kaitkan dengan kebesaran Allah, maka akan menjadi cahaya kepada jiwa kita, justeru menambahkan keimanan dan keciantaan makhluq kepada Khaliqnya.  Maka ilmu yang terpuji sewajarnya mendekatkan manusia kepada penciptanya, dan ilmu ini menjadi perhiasan kepada jiwa orang-orang yang beriman.  Ilmu yang diterokai orang-orang kafir, waima hebat kajian saintifiknya, berbentuk kaku yang hanya boleh diterima akal menjadi sia-sia kerana tidak dapat memberikan cahaya kepada kehidupannya di dunia.  Mereka menemui jalan buntu sehingga tidak ketemu dengan asal tujuan penciptaan manusia itu sendiri.  Dan masih mencari-cari…

Bersyukurlah wahai orang-orang yang beriman dengan anugerah keimanan yang Allah berikan.  Maka teruskanlah menggali ilmu Allah ini, semoga ia memberi manfaat kepada diri dan orang-orang disekeliling kita.

Memahami Sunnah Perubahan

Wan Ahmad Sanadi Wan Ali Pengerusi JK Tarbiah IKRAM Shah Alam “Ukhuwah Teras Kegemilangan”

Assalamualaikum ikhwah dan akhawat sekalian, Tidak ada yang tidak berubah dalam hidup ini dan tidak ada keadaan yang sentiasa tetap. Bumi ini berputar. Alam bergerak. Manusia, haiwan dan tumbuhan semuanya menjalani perubahan kehidupan. Perubahan merupakan sunnatullah yang tidak akan pernah berubah. Keadaan suatu bangsa juga pasti mengalami perubahan. Peta kejayaan dan kekalahan suatu umat pun pasti bergilir. Semua itu berlaku silih berganti seperti pergantian malam dan siang atau seperti putaran roda. Itulah putaran perubahan yang tunduk kepada sunatullah. Apakah rahsia di sebalik sunnatullah tersebut?

Al-Qur’an mengajarkan semua itu kepada kita agar : Kita tidak jatuh dalam lubang kekecewaan dan keputusasaan. Kita tidak terjerumus dan terlontar oleh arus yang tidak menentu dalam berjuang menegakkan kebenaran dan menjalani kenyataan hidup. Suasana saat ini adalah masa-masa yang genting di mana rentang waktu yang banyak membuatkan kita resah, sedih, perihatin dan gelisah. Resah akan ketidakupayaan dunia dan umat Islam di hadapan kerakusan orang-orang yang rakus. Kesedihan dan keperihatinan kerana ketidakmampuan dunia dan umat Islam menghadapi kezaliman orang-orang yang zalim. Benar, tidak ada yang tidak berubah dalam hidup ini tetapi yang lebih penting kita renungi sekarang adalah petunjuk Allah bahwa perubahan itu tidak berdiri sendiri.

PERUBAHAN NASIB DAN KEADAAN BUKAN SEBUAH HADIAH. Firman Allah swt : “Allah tidak mengubah keadaan atau nasib suatu kaum kecuali kaum itu sendiri yang mengubah apa yang ada dalam diri mereka.” Menurut Al-Bukhturi dalam `Diwan’nya, ada dua unsur terpenting dari perubahan iaitu : Hati yang berkilau. Semangat yang bergelora. Ia menyebutnya dalam ungkapan, “nafsun tadhi` wa himmah tatawaqqad”.

1. HATI YANG BERKILAU. Hati yang berkilau adalah kiasan dari niat yang bersih dari bebanan noda, kotoran, hawa nafsu, cita-cita keduniaan dan kepentingan peribadi walau apapun bentuknya. Itulah yang menjadi prinsip dan pegangan Umar bin Abdul Aziz iaitu Khalifatul Mu’minin yang diberi julukan sebagai `Khulafa ur Rasyidin’ kelima . Hisyam bin Abdul Malik menggambarkan hal ini dalam ungkapannya : “Aku tidak mendapati Umar melangkah satu langkah sekalipun kecuali Umar telah meneguhkan niatnya.” (Sirah Umar, Ibnu Abdil Hakam) Kuat dan lurusnya niat Umarlah yang menjadikannya berhasil dalam waktu dua tahun lebih melakukan perubahan besar yang menyeluruh ke semua wilayah Islam. Umar bin Abdul Aziz, khalifah yang amat kita rindui dan dambakan itu memang pernah mengatakan niat dan tekadnya ketika ia menggantikan kedudukan khalifah yang sebelumnya dipegang oleh Sulaiman bin Abdul Malik. Ketika itu Umar mengatakan : “Aku akan duduk di sebuah tempat yang tidak kuberikan sedikitpun tempat untuk syaitan.” (Sirah Umar, Ibnu Abdil Hakam). Itulah niat dan tekad Umar iaitu : Bersih. Tulus. Kukuh. Itulah jiwa yang berkilau. Niat yang bersih juga menjadi ukuran prestasi dan kualiti amal yang dilakukan oleh pemiliknya.

Abdullah bin Mubarak pernah menyebutkan : “Berapa banyak amal yang kecil tapi dibesarkan oleh niat dan berapa banyak amal yang banyak namun dikecilkan kerana niat.” Begitu juga ungkapan tokoh tabi’in, Mutharrif bin Jalil Abdullah : “Baiknya amal tergantung kepada baiknya hati. Baiknya hati tergantung dengan baiknya niat. Siapa yang niatnya baik maka ia akan baik dan siapa yang niatnya bercampur dan kotor, maka ia menjadi kotor dan bercampur.” Mari bersama kita tanamkan keyakinan bahwa niat dan kebersihan hati ini mestilah kita letakkan pada tempat yang paling tinggi yang mendapat perhatian kita yang paling besar. Jangan sampai, berbagai aktiviti lain menjadikan kita lupa dari memelihara niat dan kesucian hati. Inilah yang disinggung oleh Musthafa Shadiq Ar Rafi’i dalam `Wahyul Qalam’ : “Kesalahan terbesar adalah bila engkau berusaha meluruskan dan membetulkan kehidupan yang ada di sekitarmu, tapi engkau meninggalkan kekacauan dalam hatimu.”

2. SEMANGAT YANG BERGELORA.

Syarat perubahan yang kedua, adalah `himmah tatawaqqadu’ iaitu semangat yang tinggi dan bergelora. Niat yang bersih akan menjadi kekuatan yang dahsyat apabila diikat dengan : Ketinggian tekad. Kekuatan semangat. Menurut Ibnul Qayyim dalam `Al-Jawaabul Kaafi’ : “Hati itu seperti burung, bila terbang meninggi maka ia akan jauh dari bahaya, tapi bila ia semakin dekat ke bumi, ia semakin terancam oleh bahaya.” Kekuatan burung untuk terbang lebih tinggi mesti didukung dengan kekuatan niat dan semangat. Pertautannya begini, setiap kali jiwa seseorang meninggi semangatnya maka hati pun akan bersih dari berbagai pencemaran dan sentiasa sibuk dengan urusan yang besar. Sekaligus semangat itu pula yang akan menjadikan hati terpelihara dari penyakit dan panahan syaitan. Semangat dan obsesi yang tinggi ini yang menjadikan seorang salafussoleh di hadapan murid-muridnya mengatakan : “Demi Allah aku tidak menyukai kehidupan dunia untuk mencari wang atau untuk berdagang, tapi untuk zikir kepada Allah dan membacakan kepada kamu hadits Rasulullah saw.” (Tarikh Baghdad)

Inilah juga yang menjadikan Imam Hasan Al Banna dalam `Muzakkiratu dakwah wad da’iyah’ mendefinasikan pejuang Islam adalah orang yang : “Memberikan seluruh hartanya, seluruh darahnya, seluruh jiwanya di jalan akidahnya yang ia yakini kebenarannya dan ia lakukan hidup untuknya.” Tidak ada jiwa yang tidak disibukkan dengan perkara yang besar kecuali ia akan disibukkan oleh perkara yang kecil. Tidak ada jiwa yang tidak disibukkan dengan kebaikan kecuali ia pasti disibukkan dengan keburukan. Muhammad Ahmad Ar Rasyid dalam `Ar Raqaai’q’ mengatakan : “Jiwa itu sentiasa cenderung pada yang enak dan santai. Tidak berselera kepada sesuatu yang tidak disukai dan berat. Maka angkatlah jiwamu sejauh engkau boleh mengangkatnya ke tempat yang tinggi.” Begitulah indah dan idealnya kekuatan iman. Tapi ingat, semangat yang tinggi bagi mempersembahkan hidup untuk urusan-urusan yang besar serta berjuang untuk kepentingan akhirat bukanlah bererti : Tidak menjejakkan kaki di bumi. Menolak segala keperluan wasilah dan prasarana kehidupan. Ini adalah kerana justeru bekalan ketinggian semangat untuk mengharungi perjuangan panjang mestilah juga disokong dengan perbekalan kehidupan yang mencukupi. Jiwa ini perlu kepada : Tentangan. Perlawanan. Dalam suasana ada tentangan dan perlawanan yang memunculkan `mujahadah’ atau usaha keraslah akan munculnya kualiti iman yang baik.

Sayyid Quthb, pejuang dakwah Islam yang syahid di tali gantung sangat mengerti sekali tentang perkara ini apabila beliau berkata di dalam `Haadza Deen’ : “Hakikat iman tidak akan terbukti kesempurnaannya dalam hati seseorang sehingga ia menghadapi tentangan dengan usaha orang lain (yang berlawanan dengan imannya). Kerana di sinilah, seseorang akan melakukan mujahadah sebagaimana orang lain melakukan mujahadah kepadanya untuk menghalanginya dari keimanan. Di sinilah cakrawala iman akan tersingkap dan terbuka. Keterbukaan yang tidak pernah berlaku pada jiwa orang yang merasakan iman secara datar”. Ya Allah, jadikanlah hati-hati kami sentiasa terpaut dengan perkara-perkara yang akan meninggikan darjat kami di sisiMu. Jauhkanlah diri kami dari terlibat dengan hal-hal yang tidak penting serta tidak memberi manfaat kepada ketinggian Islam. Kurniakanlah kepada kami jiwa yang bersinar serta semangat yang tinggi untuk kami serahkan segala-galanya di atas jalanMu yang lurus. Ameen Ya Rabbal Alameen

 

Ujian orang-orang yang beriman itu pasti

Dalam hal ini sebagai seorang wanita bergelar isteri, saya amat mengagumi kekuatan luar biasa dalam diri seorang wanita yang bernama Dr. Wan Azizah. Seorang wanita tidak akan menyokong seratus peratus suaminya jika dia tidak mempunyai kepercayaan dan keyakinan yang tinggi kepada suaminya dan apatah lagi sekiranya suaminya seorang yang tidak mempunyai peribadi dan akhlaq yang baik. Bagi isteri-isteri yang jika suaminya yang memang tak berakhlak, terkenal dengan kaki perempuannya, pasti sudah lama mereka tinggalkan suaminya. Tetapi bukan dalam kes Anwar dan keluarganya kerana Anwar seorang yang berkeperibadian tinggi, dan seorang ketua keluarga yang dihormati.

Sungguh jelas kita lihat keluarga ini tak pernah goyah dengan tohmahan-tohmahan yang dilemparkan kepada ayah anak-anak ini. Merekalah yang berhak dalam memberikan penilaian yang sebenar. Jika kita tidak dapat penilaian dari mulut mereka sendiri, kita boleh maklum dengan keutuhan keluarga ini menghadapi ujian yang amat besar ini. Tanya diri kita, jika kita diuji sama berat dengan ujian yang dikenakan kepada keluarga ini, mampukah kita menghadapinya dengan begitu sabar sekali. Malah mereka ini boleh mencapai lebih jauh lagi dalam kehidupan mereka apabila mereka boleh mengatasi ujian-ujian ini. Contoh yang dapat saya berikan ialah semasa DSAI dipenjarakan, saya masih ingat anak lelakinya yang baru berusia 9 tahun berusaha mendapatkan petition di sekolah untuk mendapatkan kebenaran bagi ayahnya (kawan saya merupakan guru di sekolah anak DSAI). Dr. Wan Azizah sendiri berjaya memimpin PKR semasa suaminya merengkok di dalam penjara. Kekuatan apakah yang ada di dalam diri wanita ini jika bukan keyakinan yang amat tinggi kepada suaminya DSAI dan juga bukankah ini dengan keizinan kekuasaan Allah yang Maha Perancang sesuatu. Tidakkah kita percaya kepada Qada’ dan Qadar. Keluarga inilah yang telah lulus ujian yang Allah turunkan di mana mereka bukan sahaja sabar tetapi dapat mengatasinya pula dengan keputusan yang amat cemerlang sekali. Ini dibuktikan oleh Nurul Izzah, anak sulungnya yang menjadi top student di Uniten semasa ayahnya merengkok di penjara. Ini bukan calang-calang manusia yang Allah anugerahkan buat kita jadikan pengajaran dan contoh tauladan. Kita sibuk-sibuk nak memburukkan orang lain, walhal keluarga kita tak seberapa pun pencapaiannya.

Saya pernah ingat berjumpa dengan Dr. Wan Azizah di KLCC sementara menunggu Hanizan mengambil saya dari kerja. Beliau bersama Nurul Izzah sedang menunggu seseorang di depan Isetan. Bukan kereta besar yang datang mengambil beliau (ketika itu beliau menjadi ketua PKR), tetapi hanya kereta WIRA, model lama yg sama dengan suami saya pandu. Keluarga ini bukan mengejar dunia, jika mereka berkehendakkan kesenangan dunia mengapa mereka bersusah payah memperjuangkan apa yang mereka percayai ini dengan menerima segala tohmahan manusia-manusia berjiwa rendah ini. Buat apa susah-susah, dan mereka ini berada dikalangan keluarga yang senang juga. Tetapi oleh kerana mereka ini dikurniakan oleh Allah potensi-potensi yang lebih daripada orang biasa macam kita dan percaya mereka boleh membuat perubahan kepada rakyat Malaysia, dan Al-Hamdulillah, Allah jua yang mengizinkan perubahan-perubahan ini berlaku terutamanya perubahan dalam pemikiran masyarakat melayu kita.

Dalam penilaian butanya hati kita mungkin kita kata, apalah dosa Anwar ini sehingga dia diuji sebegini rupa. Terlupakah kita akan peringatan Allah di dalam al-Quran bahawa ujian-ujian berat ini diturunkan kepada hamba-hambaNya yang mempunyai keimanan yang tinggi seperti juga Nabi dan RasulNya.

Apa yang saya nak katakan di sini, apa pun yang telah Allah rencanakan dan tetapkan pasti ada hikmah dan pengajaran kepada kehidupan kita. Tidak ada satu pun peristiwa yang berlaku itu dengan sia-sia. Semuanya adalah dalam perancangan Allah. Apa yang pastinya, Allah akan menguji hamba-hambaNya yang beriman kerana syurga Firdaus itu amat tinggi nilainya, maka adakah dengan nilai keimanan kita yang amat lemah ini kita boleh layak untuk ke syurga Allah. Tepuk dada tanya iman. Wallahu a’laam.

Etiquette of Giving Advise

 

Explanation of the HadithOn the authority of Abu Sa’id al-Khudri, who said: I heard the Messenger of Allah (peace and blessings be upon him) say:  “When any one of you sees anything that is disapproved (of by Allah), let him change it with his hand. If he is not able to do so, then let him change it with his tongue. And if he is not able to do so, then let him change it with his heart, though that is the weakest (kind of) faith.” [Muslim] Background The essence of the Islamic Dawah is enjoining the good and forbidding the evil, since whenever a person conveys the Message, he is enjoining good and forbidding evil. Therefore, it is a mistake to consider these two as separate matters, since they are actually performed concurrently and are synonymous. The main objective in fulfilling this obligation is to attain and maximize benefits, and to eliminate or minimize harm. Qualities possessed by a Caller who enjoins the good and forbids the evil Ikhlas (Sincerity) – since enjoining the good and forbidding the evil becomes an action pleasing to Allah and accepted by Him only if it is done with sincerity for Him. ‘Ilm (Knowledge) - as Allah commands: “Say: This is my path, I do call to Allah upon clear knowledge.”[Noble Quran 12:108] This is an important condition since the Caller must know what matters are good, so he enjoins it, and what matters are evil, so he forbids it. In Ibn Taymiyah’s al-Amar it is stated that it is necessary to possess the knowledge of good and evil and of the difference between them, and it is necessary to know the situation of the person being commanded or forbidden. Hikmah (Wisdom) which means saying or doing the right thing in the right way at the right time to the right person, as prescribed by Allah in His statement: “Call to the way of your Lord with wisdom and beautiful admonition.” [Noble Quran 16:125] Ibn Taymiyah wrote: Enjoin the good in a good way and do not forbid the evil in an evil way. Hilm (Forbearance) and Rifq (Gentleness) – especially in the face of opposition from the people. As Allah said to His Messenger (peace and blessings be upon him): “And by the Mercy of Allah you were able to deal gently with them. If you had been severe and harsh-hearted, they would have broken away from you. [Noble Quran 3:159] The Prophet (peace and blessings be upon him) also said: Indeed gentleness does not enter into anything except it beautifies it, nor is it removed from anything except that it makes it ugly [Reported by Imam Muslim]. Sabr (Patience) – since the people whom the Caller opposes in enjoining good and forbidding evil, may be stubborn to his call and may even try to harm him. Ibn Taymiyah says in al-Istiqamah, concerning the call to the good and away from the evil: Knowledge must precede it, gentleness must accompany it and patience must follow it. Sheikh al-Humaid, the teacher of Sheikh Ibn Baz, said, in an explanation of Surah al-’Asr that Allah makes an oath that mankind will be in a state of deficiency, except with four conditions, which are: - Iman, - Good actions, - Encouraging each other to the truth which means enjoining the good and forbidding the evil, and - Encouraging each other to patience, which is required after enjoining good and forbidding evil. Furthermore each person will have a level of deficiency in accordance with the level of lack of any of these four. Tawadu’ (Humility) - since the people will not heed if the Caller is arrogant or he seeks to put himself above others. Qudwah (Good example) - for the Caller himself becomes a model to the people to whom he calls, doing those things which he enjoins and leaving those things which he forbids. Allah says: “O you who believe! Why do you say that which you do not do. It is a most hateful thing to Allah that you say that which you do not do.[Noble Quran 6:2-3] Husnul-Istima’ (Good listening) – which is that the Caller is attentive to the needs and feelings and also the complaints of the people whom he calls. Shaja’ah (Courage) - which does not refer to strength of the body; rather it is the strength of the heart, together with knowledge – this differentiates between true courage and mere recklessness. Karam (Generosity). Lessons Scholars say that before using the hand, we should start with advice, warning the people of the consequence of evil and encouraging and motivating them to good actions. When this method has been fully utilized and there is no change in the people, only then is it permissible to use the hand. Imam ash-Shatibi says that the Caller must predict the consequences of what he says or do, whether by hand or by tongue. If it is very likely that, as a result of attempting to change the evil, the Caller himself or another person will be harmed, then changing the situation is no longer obligatory upon him. Here harm does not refer to insults or curses, but to physical injury such as being beaten or killed. Harm can also mean that a bad reputation is spread concerning the Caller. Ibn Qudamah also includes financial loss, whether immediate or later, to such an amount which the Caller cannot afford. People differ in their ability to change things; in general, when someone is higher in his rank or authority, then there is more responsibility on him to remove the evil. Principles of Inkarul-Munkar (Forbidding what is evil) 1. Prioritize the evil, thus beginning with the higher priority before the lower. 2. Tadarruj (Being gradual). Note the gradual method by which Allah made the drinking of wine forbidden: Firstly, by saying that there were benefits in it and harm in it but the harm outweighed the benefits; secondly, by forbidding the people to approach the prayer in a drunken state; and finally, by an outright prohibition. This step-by-step method does not imply that wine was not forbidden in the early stages, but it is a methodology from which we can benefit. 3. Do not look for people’s faults. Qadi Abu Ya’la has noted an exception to this principle, which occurs when there are clues or information that an evil is taking place or is about to take place. Thus one may be able to prevent an evil, such as a murder or rape, from taking place by following up on information. 4. Establish that the evil is indeed taking place. 5. Choose a suitable time to forbid the evil. - The Caller should not delay until the evil has finished. - The Caller should exploit situations in which the people are more likely to respond to his call, for example when Yusuf (peace and blessings be upon him), spoke to his companions in the prison about Tawhid (the oneness of Allah) when they had been troubled by their dreams. Ibn Mas’ud said concerning this: “Verily the heart has moments of yearning and responsiveness. And moments of indifference and turning away. So snatch it at the time of yearning and response And leave it at the time of indifference and turning away.” 6. Speak in private, as Imam ash-Shafi wrote: “Come to me with your advice when I am alone. And do not advise me in the crowd because advice amongst the people is a scolding. And I do not like to hear it aloud. Then if you disobey me and do not heed my words. Do not feel sad when you are not followed.” 7. Do not instigate or provoke the people, but use a good argument, as Allah says: “Call to the way of your Lord with wisdom and beautiful admonition, and argue with them with ways that are best.” [Noble Quran 16:125] Imam Ghazali wrote: Don’t convey the truth in a challenging manner. 8. Show forgiveness and kindness towards the people, and not to be affected by worry or anger in case the people show a negative response to the advice. 9. If a difference of opinion arose as a result of Ijtihad, then the Caller who holds one opinion should not forbid the other opinion. 10. Weighing the principles of benefits and harms, as Ibn Taymiyah wrote in al-Amar: If enjoining the good and forbidding the evil would result in a greater evil, then it is Haram to do it. Enjoining the good should not lead to a better deed being left out and forbidding the evil should not lead to a greater evil taking place. Ibn Rajab states that in enjoining the good and discouraging the evil the conductor is motivated by different reasons: - It could be by hope in Allah’s great reward for doing it. - It could be by fearing Allah’s punishment for renouncing this obligation. - It could be by getting annoyed by seeing violations to what Allah has prescribed. - It could be due to being faithful to the community members who indulge in evil and by being kind and merciful to them by making the effort to save them from being subject to Allah’s anger, displeasure and punishment in this life and in the Hereafter. - It could be by glorifying Allah and Loving Him much, for He deserves to be obeyed, remembered, and thanked. Observing the last two motives alone can make burden of conducting this obligation a light, favorable one and will empower the conductor with enough potential belittle any difficulty or hardship he may encounter thereof. Conclusion The last portion of the Hadith clearly states that the least a Muslim can do in the case of witnessing an evil act is to change it by his/her heart. This means that he/she should dislike the evil he/she comes across. This is an action of the heart, such as saying: “O Allah, there is nothing that I can do to change this bad situation that You dislike and disapprove except that I hate it to take place. I do not agree to it. O Allah forgive me, guide me and save my heart to be influenced by it.” Unless this action of the heart is practiced, the heart of the believer who witnesses that evil will be subject to be influenced by that evil. A dark spot will be placed in that heart (as stated in another Hadith related by al-Bukhari). With the repetition of such negative attitudes, the heart will be subject to more dark spots placed in it until it is concealed and no longer appreciates what is good and no longer dislikes what is bad or evil. This means that the Muslim who does not practice the lowest level of forbidding the evil, will be subject to turn into being an evil doer him/herself.

Khadejah Jones Share Islam Team ShareIslam.com

 

Jangan Beralasan Anda Jahil

Bahawa Al-Quran adalah Kitab yang Adil dan Anda Akan Diadili Berasaskannya.

Amaran dan nasihat yang disampaikan Allah SWT di didalam alQuran adalah sangat penting.  Seseorang manusia seharusnya mengorientasikan segenap kehidupannya berpandukan kepada saranan-saranan al-Quran.  Sekiranya tidak, kehidupan masyarakat  akan dipenuhi dengan keganasan dan keresahan.  Masyarakat akan menjadi tidak tenteram dan tidak selamat kerana anggota-anggotanya tidak menuruti tegahan-tegahan Allah SWT.  Sebab itulah amat penting sekali kita menuruti perintah-perintah Allah.  Orang-orang yang takut kepada Allah akan sentiasa menuruti perintah-perintah Nya di dalam kehidupan seharian.  Hakikatnya cukup jelas sekali bahawa mereka yang hidup di atas prinsip-prinsip dan nilai-nilai peribadi yang tersisih daripada pandangan al-Quran tidak akan dapat menikmati pembalasan akhirat yang baik.

-Petikan dari buku “Jangan beralasan Anda Jahil” Harun Yahya.

 

Al-Quran Manual Kehidupan Insan di Muka Bumi

Ibnul Qaiyyim mengatakan, “Allah menurunkan AlQuran adalah untuk kita renungkan, kita ambil sebagai petunjuk, kita ingat-ingat sebagai penghibur, kita tafsirkan dengan bentuk dan pengertian yang terbaik, kita percayai dan yakini, serta kita tegakkan perintah-perintah dan larangan-larangannya semaksimal mungkin. Kita pun bisa menuai buah ilmu-ilmu yang bermanfaat yang akan mengantarkan kita kepada Allah dari pepohonan dan taman hikmahnya, baik dari tanaman-tanaman maupun bunga-bunganya.  Sebab, alQuran adalah kitab Allah yang akan menunjukkan segala hål mengenai Allah bagi siapa saja yang ingin mengenal-Nya.

 

Leaving That Which Does Not Concern You

Leaving That Which Does Not Concern You Abu Hurairah, may Allah be pleased with him, narrated: The Messenger of Allah, peace be upon him, said, what translated means, ‘A sign of one’s excellence in his Islam, is ignoring what does not concern him.’ [Related by Ahmad, Malik & At-Tirmidhi] The Status of this Hadith Ibn Rajab said, ‘This Hadith is a basic and an important source of good behavior in Islam.’ Mohammad ibn Zayd, a great scholar of the Maliki Madthab, said, ‘Four Hadiths comprise a perfect code of conduct. One of them is, ‘Whoever believes in Allah and His Messenger should say that which is useful or keep silent.‘ Another Hadith is when the Prophet said to the man who sought his advice, ‘Avoid getting angry.’ A third is the Hadith, The believer loves for his (believing) brother what he loves for himself.’ The fourth is the above Hadith.’ A Sign of Excellence in Islam A sign of one’s excellence in the religion is his ignoring what does not concern him, including all things said or done. The Muslim should only participate in what concerns him, such as anything that is his property, right, obligation or under his control. To be concerned with something entails preserving and taking care of this thing that one is allowed to be concerned with. As for the matters that do not concern one, they are in abundance. Usually, when a person tries to interfere in such matters that do not concern him, the tool frequently used for this is the tongue. Muslims are ordered to utter only good words, for Allah said, what translated means, ‘Not a word he (man) utters, but there is a watcher by him ready (to record it).’ [Noble Quran 50:18] Many people ignore the fact that in Islam, words are considered actions. Such people care not to preserve their tongues from uttering evil or nonsense. Mu’adth ibn Jabal did not know the importance of discretion in the words one utters, so he asked the Prophet, ‘Are we going to be held responsible for what we say’ The Prophet answered, ‘May your mother lose you! What else will lead people to be dragged in the Fire on their faces, but the result of what they utter with their tongues.’ [Irwa' al-Ghalil] An-Nawawi said in his book, ‘Riyadh as-Salihin’, ‘Know that everyone should only talk about what might lead to benefit. When talking and being silent are equal in benefit, then the Sunnah is to be silent. This is because to be talkative will usually lead to uttering evil, even if it starts with seemingly harmless words. One should always be on the safe side, a state that is indeed desired.’ When a person utters only good words, he gains respect in his community. Likewise, if he is talkative and nosy, disrespect and a bad reputation are the result. This Hadith indicates that ignoring what does not concern one, is a sign of his excellence in the religion. Being successful in working the righteous deeds and gaining an increase in the number of good deeds are all results of this better behavior. The number of sins will also decrease if one protects his tongue from uttering evil. Abu Hurairah said, ‘If you improve your Islam, then every good deed you work will increase (and will be multiplied) by ten folds to seven hundred times in reward. On the other hand, each sin is recorded according to its weight, until one meets Allah, the Exalted One.’ [Muslim] Ignoring What Does Not Concern You The only way to know right from wrong is through the Islamic Shari’ah (Law). What one wishes and desires do not count in this regard. The Prophet (Peace and blessings be upon him) has considered the one who ignores what does not concern him to be an excellent Muslim. Therefore, Islam alone must be consulted to define what does or does not concern a Muslim. Because many Muslims do not depend on the Shari’ah to define what they can or cannot participate in, they sometimes abandon their obligations or what they are supposed to do or say, thinking that this is not of their concern. They sometimes defy the rules of the religion by not advising their Muslim brothers, thinking that this also is not of their concern. Or, they indulge in what does not concern them, thinking that this is their concern. To get out of this confusion, one should always consult the Shari’ah to know what he is supposed to do or say. Benefits from the Hadith 1. This Hadith encourages Muslims to use the time in a manner that brings about their benefit in this life and in the Hereafter 2. Muslims should always be concerned with what is beneficial and constructive, and should avoid what does not bring about benefit and what does not preserve the honor 3. This Hadith also encourages Muslims to strive hard to discipline their behavior, and to reject and abandon sins, dishonor and what brings about disrespect 4. This Hadith also ordains avoiding interfering with other people’s affairs, for unwarranted interference with other people’s business causes divisions and hatred among Muslims

Khadejah Jones Share Islam Team ShareIslam.com

Tawheed Lessons: Isti’aadah; Istighaatha & intro to Tabarruk

Isti’aadah

Definition: Seeking refuge and protection

When: In general in seeking refuge from shaytan. Specifically, at times of whispering as:

a. In salah,
b. When you being whispered to do evil
c. When you have a bad dream
d. At other times of similar nature

Seeking refuge before reading Qur’an in general
So when you [want to] recite the Qur’an, seek refuge with Allah from Shaytan, the outcast (the cursed one). Verily, he has no power over those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Satan), and those who join partners with Him.) (16:98-100).

Seeking refuge at night prayers

“When the Messenger of Allah would stand up in prayer at night, he would start his prayer with the Takbir (saying “Allahu Akbar”; Allah is Greater) and would then supplicate
«سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلَهَ غَيْرُكَ»

He would then say thrice,
«لَا إِلَهَ إِلَّا اللهُ»

He would then say,
«أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزَهِ وَنَفْخِهِ وَنَفْثِهِ»
(I seek refuge with Allah, the Hearing, the Knowing, from the cursed Satan, from his coercion, lures to arrogance and poems.).”

Summary:

1. Isti’aadhah is the action taking or seeking refuge in Allah SWT, from the whispers of shaytaan, from his influence and traps and his temptation. It is something said, and belief is maintained that Allah SWT will protect you – for what Allah SWT says is Haq!
2. If we believe sincerely and truthfully or we striving to do so, then the effect would be instant.
3. If the whispers are not gone, then the problem is in ourselves, our hearts and not the means sought after – “Verily, he [shaytan] has no power over those who believe and put their trust only in their Lord (Allah)”

Istighaatha

Definition: Seeking help or deliverance

When: During affliction and difficulty

Types:

Permissable:

1. FROM ALLAH SWT: “When you implored your Lord for help He answered you…” 8:9 One seeks help fromAllah SWT being the greatest act of ibaadah
2. FROM A LIVING PERSON: “And he who was of his creed asked for help and deliverance against him who was of his enemies. So Moses, struck him with his fist and killed him.” 28:15 One seeks help from someone who is alive and capable to assist.
3. FROM THE PROPHET S.A.W: In Bukhari (1475) “Indeed the sun, on the Day of Judgement, will be close, to the extent that people will be immersed in their sweat halfway to their ears. In such a state people will seek relief (istigathu) from Adam, then Moses, then Muhammad S.A.W, who will then intercede…” This is in the hereafter.
4. FROM THE ANGELS: “Allah has angels on earth, other than the [2] recording ones who record [even] the falling of a leaf from a tree. So if one of you is lost in a deserted place, let him call out: ‘O servants of Allah, help me” Musnad Ahmed

Prohibited:

Deliverance is sought from the dead. Some ulema regarded it as major shirk.
“They worship that which neither harms them nor benefit them. And they say: ‘These are our intercessors with Allah” 10:18

What are the implications of:
a. A person calling out to a dead saint to forgive his sins?
b. Saying: ‘the dead can hear everything in the grave’

Not answering directly but saying:
1. We say: “You alone we worship, and from You Alone we seek help” Al-Faatihah
2. Only Allah SWT is the forgiver of sins, ultimately
3. Only Allah SWT is the All-Hearer
4. “If you ask in prayer, ask only Allah, and if you seek help, seek it only from Allah”
5. “And who is more astray than one who calls on (invokes) besides Allaah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them? And when mankind are gathered (on the Day of Resurrection), they (false deities) will become their enemies and will deny their worshipping” [al-Ahqaaf 46:6]

Shaikh Salih Al Munaajid: “The Muslim should turn to Allaah at times of ease and at times of hardship, and seek the help of Allaah in all his affairs, as Allaah says (interpretation of the meaning):
“Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil…” [al-Naml 27:62]

If a person calls on his mother or anyone else to help him in a matter in which that person is able to help, then this is permissible. So long as a person is alive, present and able, there is nothing wrong with seeking his help, but it is better and preferable to ask Allaah for help in all circumstances. And Allaah is Able to do all things.

Summary:
1. One must seek help from Allah SWT in all matters. How? Raise your hands, on your tongue, in your mind, perform salah etc
2. Seek help from Allah SWT in times of ease, and difficulty. Why in ease?
3. You can ask someone for help, IF they (1) Alive (2) present & (3) able.

A small introduction to the next weeks lesson in Tawheed InshaAllah.

Tabarruk

Definitions:
At-Tabarruk means to seek blessings (barakah) in something. It is derived from al-Barakah, which means, or is often translated as blessing.
……. When one reflects upon the Qur’an one finds that it indicates that barakah is from Allaah and is to be requested from Him, the Most High. It is also He alone Who places it on whomever He wills from His servants and in whatever He wills from His creation.
• Blessed be Allaah, Lord of the Worlds 7:54
• Blessed be He in Whose Hand is the Dominion 67:1
• Blessed be He Who sent down the Criterion upon His Slave 25:1
• Blessed be He who has placed in the heaven big stars 25:61
• So Blessed be Allaah, the Best of all creators 23:14
• Blessed be the Name of Your Lord, the Owner of Majesty and Honour 55:78

And this is indicated by the fact that the word “tabaaraka” occurs in the Qur’an being attached only to Allaah and nothing else. And this shows that all the Barakah belongs to Allaah, that it all originates from Him and that He gives Barakah to various categories from His creation.

Your brother in Islam
Abooasmaa

The Role of Parents in Their Children’s Lives By Maria Khani

Play

Quoting a saying of Imam Ali where he says children should be played with until the age of seven, after which they are disciplined for a further seven years, and then befriended for the next seven years, For example, prayer times should be a time of great joy for young children, not something that is rushed. Parents can tickle and play on the prayer mat and display affection before starting, so that children have a positive association with this important ritual.

Love

Parents can nurture love within the home and love for Allah and His Prophet through gentleness and warmth. – Pick up the Quran, take your child in your arms and read together. Ask him or her to point out words they know or that you want them to learn.

- Move beyond memorization alone, and capture your child’s imagination by telling them the stories that would make a typical fairy tale pale in comparison.

- Flying creatures? Al-Buraq.

- Miraculous objects? A Pen, which wrote about everything that would happen.

- Look for topics that would engage children – study the animals in the Quran and work on crafts that relate back.

- Make the Adhan a fixture in your home.

Encouragement & Support

Respect is key to the success of any family, and translates to communities where children are heard and are encouraged to participate. This starts at home. Parents should make time for their children – why do teachers often know more about our own children than we do? If that’s the case, more time with your child is in order. Respect your child’s needs. No one likes to get up in the morning and immediately head to work, for example. Give children at least one hour and a half before they have to leave the house, or start an activity. How best to wake them up? Massage them, kiss them – make waking up a bonding activity that everyone looks forward to. Make sure children are well fed before starting the day.

Teach Generosity

Encourage children to share with others. Only buy them what they need, not what they want. Let them give of their time and their effort, and they will soon prefer to give, rather than receive.

Muslim Versus Mainstream

Make Eid an awesome party.

Talk about the point of celebrating achievements.

Teach about sensitive issues – like sex education – through references to the Quran and Sunnah (which a parent can slowly impart between grades 4 to 7). Other health topics from the Sirah include information on how to keep bodies clean. For daughters, show the honor of Hijab, emphasizing its beauty as something a woman voluntarily does for the sake of Allah. Mothers should talk about how they feel about their Hijab, and share their own experiences with it.

Father’s Role

Parents should consult each other on how to raise their children. In Surah Al Baqarah, Allah Talks about the decision to wean a child as one that both parents should make. “…but if both desire weaning by mutual consent and counsel, there is no blame on them,” [Noble Quran 2:233] Nowadays, many fathers have given up this responsibility, but it is important for them to remain involved in the upbringing of their children. Remember The Goal: When Prophet Zachariah called on Allah to grant him a son, he wanted someone to carry on the Prophetic tradition. The aim of having a child was to raise someone up who would carry on the mantle of righteousness. “And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir, Who should inherit me and inherit from the children of Ya’qub, and make him, my Lord, one in whom Thou art well pleased.” [Noble Quran 19:5-6] Remember, Prophet Noah lost his son because his son’s actions had cut him off from his own father (which shows that ultimately, even the best parent cannot be sure of the outcomes.) “[Allah] said: O Nuh! Surely he is not of your family; surely he is (the doer of) other than good deeds, therefore ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant.” [Noble Quran 11:46] Raise your children with love and kindness, and pray that Allah will save us all.

Khadejah Jones

Share Islam Team

ShareIslam.com