{"Those whose efforts have been wasted in this life while they thought that they were acquiring good by thier deeds."} [Suurah Al-Kahf 18:104]
For the acceptance of the righteous deeds it is stipulated that the following two basic conditions must be fullfilled:
a) The intentions while doing such deeds must be totally for Allaah's sake only without any show-off of to gain praise or fame.
b) Such a deed must be performed in accordance with the Sunnah of Allaah's Messenger Muhammad bin 'Abdullaah (sallallaahu 'alaihi wasallaam), the last of the Prophets and the Messengers.
Narrated 'Aa'ishah (radhiallaahu 'anhaa): Allaah's Messenger (sallallaahu 'alaihi wasallaam) said, "If somebody innovates something which is not present in our religion (of Islaamic Monotheism), then that thing will be rejected." [Saheeh Al-Bukhaaree, 3/2697 (O.P.861)]
In another Hadeeth narrated 'Aa'ishah (radhiallaahu 'anhaa): The Prophet (sallallaahu 'alaihi wasallaam) said: "Whoever performs a (good) deed which we have not ordered (anyone) to do (or is not in accordance with our religion of Islaamic Monotheism), then that deed will be rejected and will not be accepted." [Saheeh Al-Bukhaaree, Vol.9, The Book of holding fast to the Qur'aan ad the Sunnah, Chapter No.20, before Hadeeth No.449 (O.P.)]
Friday, July 31, 2009
Friday, July 24, 2009
Wednesday, July 15, 2009
Barsisa the Worshipper (turned Renegade)
article from islamonline.net, Qur'an section.
This is a reminder for all about a true story in the Qur'an, that we are always in danger of falling into sins as Satan is always with us, whispering through our nafs al amaarah (lowly self desires leaning towards evil) and planning all kinds of ways to cause us to neglect our duties as a Muslim, commit sins or lead us astray. No matter who, even if a person seems to be very pious, if we are not careful, let our guard down, neglect our senses, neglect the warning signs and follow our emotions and nafs, that's probably when we'll most likely be defeated.
The reality is that we humans are naturally imperfect and weak. No one is free from making mistakes and commiting minor sins now and then. Thus, to counter this and save ourselves, we have to always try our best to increase in performing good deeds, striving for it to outweigh the bad and avoid falling into major sins at all cost. As Allah Almighty says in Surah Al-A'raf verse 8: {And the weighing on the day (Day of Resurrection) will be the true (weighing). So, as for those whose Scale (of good deeds) will be heavy, they would be successful (by entering Paradise)}. May Allah guide us to regularly perform good deeds that He would accept and acknowledge, guide us away from our weaknesses and misgivings and forgive our sins whenever we forget or fall into error. Ameen.
Translated by `Ali As-Sayed Al-Halawani
Deputy Editor in Chief - English IslamOnline.net
Allah the Almighty says in His Glorious Qur'an: {(Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!" So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness)}. (Al-Hashr 16-17)
Ibn Jarir said that `Abdullah Ibn Mas`ud interpreted the above Qur'anic verse. Ibn Mas`ud (may Allah be pleased with him) said:
Once, there was a woman grazing sheep and goats. She had four brothers. She (for some reason) used to spend the night at a monk's cell. The monk committed fornication with her and she got pregnant. Satan came to him and said: Kill the woman and then bury her, for you are a reputable and highly respected man. (That is, don't risk your own reputation for such a simple woman). The monk killed her and then buried her. Thereupon, Satan visited her four brothers in a dream while they were asleep and said to them: The monk committed fornication with your sister, and because she got pregnant, he killed her and buried her in such-and-such location.
In the morning, one of them said: By Allah! Last night I dreamed of something and I do not know whether to relate it to you or just keep it to myself. They said: Relate it to us. He did so and one of them said: By Allah! I saw the same dream. Another said the same. And the fourth one said the same thing. They agreed that there must be something serious about that dream.
They went to the king and appealed for his help against the monk. The king's troops came to arrest him and he was taken away. On the way, Satan came to the monk (and whispered in his ears): I set you up. No one else can save you from this. Prostrate yourself before me just for once and in return, I will save you from this. Thereupon, the monk prostrated himself before Satan. When they presented themselves before the king, Satan said to him: I am free of you! Finally, the monk was killed.
The same story was narrated by the Leader of the Believers, `Ali Ibn Abi Talib (may Allah be pleased with him) with another wording. Ibn Jarir said: I was told by Khallad Ibn Aslam, on the authority of An-Nadr Ibn Shamil after Shu`bah, after Abu Ishaq, after `Abdullah Ibn Nahik saying: I heard `Ali as saying:
A monk worshiped Allah Alone for sixty years. Satan exerted himself to seduce him, but could not. He went to a woman and touched her with evil (maddened her). The woman had brothers who were visited by Satan, who told them to take her to that monk to receive treatment and cure. They took her to the monk and he treated her. Afterwards, she stayed for a while at his cell (house).
One day, he was attracted to her and he committed fornication with her. She got pregnant and he killed her (to conceal his first crime). Her brothers came (after knowing the matter) and Satan appeared again to the monk and said: I am your friend, I did not find a solution or way to mislead you, but (finally) I set you up. So, obey me and I will save you from this. Prostrate yourself before me and you will be saved. The monk did so.
Then, Satan said: {"I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!"}. (Al-Hashr 16)
This is the interpretation of Allah's Saying: {(Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!" So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness)}. (Al-Hashr 16-17)
`Ali As-Sayed Al-Halawani is a doctoral candidate, the managing editor of the Shari`ah Department (English IslamOnline.net), and deputy editor in chief of the the same site. He graduated from Al-Azhar University and got his MA in religious translation from the Faculty of Al-Alsun (Languages), Al-Minia University. He writes occasionally for Islamonline.net. You can reach him at ali.halawani@iolteam.com.
This is a reminder for all about a true story in the Qur'an, that we are always in danger of falling into sins as Satan is always with us, whispering through our nafs al amaarah (lowly self desires leaning towards evil) and planning all kinds of ways to cause us to neglect our duties as a Muslim, commit sins or lead us astray. No matter who, even if a person seems to be very pious, if we are not careful, let our guard down, neglect our senses, neglect the warning signs and follow our emotions and nafs, that's probably when we'll most likely be defeated.
The reality is that we humans are naturally imperfect and weak. No one is free from making mistakes and commiting minor sins now and then. Thus, to counter this and save ourselves, we have to always try our best to increase in performing good deeds, striving for it to outweigh the bad and avoid falling into major sins at all cost. As Allah Almighty says in Surah Al-A'raf verse 8: {And the weighing on the day (Day of Resurrection) will be the true (weighing). So, as for those whose Scale (of good deeds) will be heavy, they would be successful (by entering Paradise)}. May Allah guide us to regularly perform good deeds that He would accept and acknowledge, guide us away from our weaknesses and misgivings and forgive our sins whenever we forget or fall into error. Ameen.
Translated by `Ali As-Sayed Al-HalawaniDeputy Editor in Chief - English IslamOnline.net
Allah the Almighty says in His Glorious Qur'an: {(Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!" So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness)}. (Al-Hashr 16-17)
Ibn Jarir said that `Abdullah Ibn Mas`ud interpreted the above Qur'anic verse. Ibn Mas`ud (may Allah be pleased with him) said:
Once, there was a woman grazing sheep and goats. She had four brothers. She (for some reason) used to spend the night at a monk's cell. The monk committed fornication with her and she got pregnant. Satan came to him and said: Kill the woman and then bury her, for you are a reputable and highly respected man. (That is, don't risk your own reputation for such a simple woman). The monk killed her and then buried her. Thereupon, Satan visited her four brothers in a dream while they were asleep and said to them: The monk committed fornication with your sister, and because she got pregnant, he killed her and buried her in such-and-such location.
In the morning, one of them said: By Allah! Last night I dreamed of something and I do not know whether to relate it to you or just keep it to myself. They said: Relate it to us. He did so and one of them said: By Allah! I saw the same dream. Another said the same. And the fourth one said the same thing. They agreed that there must be something serious about that dream.
They went to the king and appealed for his help against the monk. The king's troops came to arrest him and he was taken away. On the way, Satan came to the monk (and whispered in his ears): I set you up. No one else can save you from this. Prostrate yourself before me just for once and in return, I will save you from this. Thereupon, the monk prostrated himself before Satan. When they presented themselves before the king, Satan said to him: I am free of you! Finally, the monk was killed.
The same story was narrated by the Leader of the Believers, `Ali Ibn Abi Talib (may Allah be pleased with him) with another wording. Ibn Jarir said: I was told by Khallad Ibn Aslam, on the authority of An-Nadr Ibn Shamil after Shu`bah, after Abu Ishaq, after `Abdullah Ibn Nahik saying: I heard `Ali as saying:
A monk worshiped Allah Alone for sixty years. Satan exerted himself to seduce him, but could not. He went to a woman and touched her with evil (maddened her). The woman had brothers who were visited by Satan, who told them to take her to that monk to receive treatment and cure. They took her to the monk and he treated her. Afterwards, she stayed for a while at his cell (house).
One day, he was attracted to her and he committed fornication with her. She got pregnant and he killed her (to conceal his first crime). Her brothers came (after knowing the matter) and Satan appeared again to the monk and said: I am your friend, I did not find a solution or way to mislead you, but (finally) I set you up. So, obey me and I will save you from this. Prostrate yourself before me and you will be saved. The monk did so.
Then, Satan said: {"I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!"}. (Al-Hashr 16)
This is the interpretation of Allah's Saying: {(Their allies deceived them) like Shaitan (Satan), when he says to man: "Disbelieve in Allah." But when (man) disbelieves in Allah, Shaitan (Satan) says: "I am free of you, I fear Allah, the Lord of the `Alamin (mankind, jinn and all that exists)!" So the end of both will be that they will be in the Fire, abiding therein. Such is the recompense of the Zalimun (i.e. polytheists, wrong-doers, disbelievers in Allah and in His Oneness)}. (Al-Hashr 16-17)
`Ali As-Sayed Al-Halawani is a doctoral candidate, the managing editor of the Shari`ah Department (English IslamOnline.net), and deputy editor in chief of the the same site. He graduated from Al-Azhar University and got his MA in religious translation from the Faculty of Al-Alsun (Languages), Al-Minia University. He writes occasionally for Islamonline.net. You can reach him at ali.halawani@iolteam.com.
Monday, July 13, 2009
Before and After
"Before & After ISLAM" - Poem by Yusuf Estes
I see now my quest in life had been in vain.
I desired pleasure and material gain.
For those around me, my goals where plain,
I tried to achieve them all without regard to pain.
I wanted the glitter and glamour this world provides.
I couldn't see the treasures that all this hide.
My 'Quest for wealth' - could never buy what I needed most.
My 'Search for fame' - was like trying to catch a ghost.
But when my prayers were for 'Guidance' from the 'One Above'.
I found success in 'Total Submission' to the Will of Him - in Love.
I found all the riches, glory and happiness that one might require,
But most of all I discovered my real heart's desire.
I found the which is the secret of Life's Lease,
I found the One Who Gave all, when He gave me PEACE.
It finally came after all those years of trouble and strife
That to do "ISLAM" is the PURPOSE OF LIFE.
link - http://islamtomorrow.com/success.asp
I see now my quest in life had been in vain.
I desired pleasure and material gain.
For those around me, my goals where plain,
I tried to achieve them all without regard to pain.
I wanted the glitter and glamour this world provides.
I couldn't see the treasures that all this hide.
My 'Quest for wealth' - could never buy what I needed most.
My 'Search for fame' - was like trying to catch a ghost.
But when my prayers were for 'Guidance' from the 'One Above'.
I found success in 'Total Submission' to the Will of Him - in Love.
I found all the riches, glory and happiness that one might require,
But most of all I discovered my real heart's desire.
I found the which is the secret of Life's Lease,
I found the One Who Gave all, when He gave me PEACE.
It finally came after all those years of trouble and strife
That to do "ISLAM" is the PURPOSE OF LIFE.
link - http://islamtomorrow.com/success.asp
Wednesday, July 08, 2009
Aqeedah in simple terms
Narrated Ibn 'Abbas (radiallaahu 'anhuma) : Once I was behind the Prophet (sallallaahu'alaihi wa sallaam) and he said:
"O boy, I will teach you a few words:
a) Be loyal and obedient to Allaah [worship Him (Alone)], remember Him always, obey His Orders. He will save you from every evil and will take care of you in all the spheres of life.
b) Be loyal and obedient to Allaah, you will find Him near (in front of you), i.e. He will respond your requests.
c) If you ask, ask Allaah.
d) If you seek help, seek help from Allaah.
e) Know that if all the people get together in order to benefit you with something, they will not be able to benefit you in anything except what Allaah has decreed for you. And if they all get together in order to harm you with something, they will not be able to harm you in anything except what Allaah has decreed for you. The pens have stopped writing [Divine (Allaah's) Preordainment]. And (the ink over) the papers (Book of Decrees) have dried." (Hadeeth is quoted from Sahih At-Tirmidhi)
"O boy, I will teach you a few words:
a) Be loyal and obedient to Allaah [worship Him (Alone)], remember Him always, obey His Orders. He will save you from every evil and will take care of you in all the spheres of life.
b) Be loyal and obedient to Allaah, you will find Him near (in front of you), i.e. He will respond your requests.
c) If you ask, ask Allaah.
d) If you seek help, seek help from Allaah.
e) Know that if all the people get together in order to benefit you with something, they will not be able to benefit you in anything except what Allaah has decreed for you. And if they all get together in order to harm you with something, they will not be able to harm you in anything except what Allaah has decreed for you. The pens have stopped writing [Divine (Allaah's) Preordainment]. And (the ink over) the papers (Book of Decrees) have dried." (Hadeeth is quoted from Sahih At-Tirmidhi)
Friday, June 19, 2009
Living a Single Life
Here's an article from islamonline.net which reminded me of a question once asked by a friend of mine. She had asked me, "Is it ok if I remained single?". I think this article is a different and probably a better perspective and answer on the nature of her question than what I had in mind.
Living a Single Life *
Weapon of the Believers
By Fatimah Asmaal
A Muslim Writer
During my first trip to Makkah as a 24-year-old, I met a mother who, 11 years after giving birth to her first child, desperately wanted another baby. Three years after going through a divorce, I too was desperate to get married again.
When I told this sister about the feelings of disillusionment and loneliness I was experiencing, she told me how she was addressing her need during her time in this blessed city and advised me to do the same. She told me that in every step she took during her pilgrimage, she would fervently make du`aa' (supplication) to Allah, asking Him to bless her with another child.
She said she did this during Sa`i (walking) between Safa and Marwah and that actually everywhere she went she reminded herself to make this du`aa'. She suggested that I too should implore Almighty Allah in a similar manner. I left the sister's hotel room, with a spring in my step, on a similar mission.
Supplications and Trials
Everywhere I went, I asked Allah the Bestower to bless me with a husband:
Oh Allah, grant me a husband who is a memorizer of the Qur'an.
Oh Allah, bless me with a husband who loves knowledge and is actively seeking it.
Oh Allah, bless me with a husband who is willing to give up his life in Your path.
I did not want to go home just to live the unfulfilling and empty life I felt I had been living. I rather kept pouring these feelings out in my prayers and crying my heart out every step of the way.
When I returned to South Africa, I received a phone call from a relative, who told me she wanted to introduce me to a brother who is a memorizer of the Qur'an and an active seeker of religious knowledge. Excited that Almighty Allah had answered my prayers, I immediately agreed to the introduction.
So, I met the brother and performed Istikharah (Prayer involving supplication for guidance in making a decision). However, I did not end up married to him. After three years of not having been introduced to marital prospects, I suddenly found myself — following Hajj — inundated with calls from friends and family members eagerly asking me to meet brothers they felt I would be compatible with. I met them all, yet, surprisingly, I did not end up married to any of them.
Awareness and Change
I realized that my Merciful Lord was showing me that the time was not quite right for me to marry — that although there were hundreds of brothers in the world who possessed the criteria I was looking for, they were not necessarily the marriage partners He had destined for me. I thought, "When it is the appropriate time for me to get married — according to His Divine Wisdom, not my limited understanding — He will surely bring the right person into my life."
Uplifted by this realization, I motivated myself over again and rechanneled my energy. I continued to make sincere du`aa' for marriage; I did not stop showing interest in meeting prospective husbands. But that was no longer the obsession I previously used to have or the yardstick by which I would measure fulfillment. Thus, I began to seek fulfillment in other ways. I immersed myself in teaching Islam to women and teenage girls, publishing Islamic reading material, and performing other forms of da`wah (inviting people to Islam).
I know that some are probably waiting for the part where I would talk about my happy ending — that, a few years later, I met the man who had everything I wanted and more, and we got married and lived happily ever after.
But, life is not a fairy tale. Happiness does not start and last with getting the person one wants and living a life of bliss with him or her. Happiness is about passing the tests we are faced with in this world while remaining firm in our faith, with the aim of standing before Almighty Allah on the Day of Judgment rich in good deeds.
I did get married, yes. But again, it did not work. Now I am living a single life again. However, it is not half as bad as people sometimes make it out to be.
Undoubtedly, I want to get married again. The same naturally holds true for all those who are not married. So, if anyone is unmarried, he or she should want to marry and make an earnest effort toward this. How can we not do that? The Messenger of Allah, Muhammad (peace and blessings be upon him), reportedly told us:
"Marriage is a sunnah of mine, and whoever does not follow my Sunnah is not of my followers." (Ibn Majah)
Therefore, we also have to remember that just as marriage is an integral part of faith, so is exercising trust in and patience with the decree of Allah, All-Wise. We have to realize that — ultimately — if we are still unmarried, it is simply because Almighty Allah has willed that we be single at this point in time.
We have to opt for one of two choices: to lose sleep over it, beat ourselves up everyday, and feel really sorry for ourselves, or to realize that the time we have in our hands is a gift from our Lord and a trust from Him that should not to be wasted in counterproductive thoughts and futile tears and fears.
Having come to grasp the value of time, we have to start spending it in the most beneficial way. We can engage in such activities that our married sisters might not always be able to enjoy. We can take part in seeking knowledge, engage in da`wah work, volunteer our time for organizations that serve the poor and the aged, spend quality time with our parents, and baby-sit the children of our married friends so that they can spend some time engaging in these activities as well. The list goes on and on.
This is how a single life should be lived. If Almighty Allah wills, somewhere in the midst of living and reveling in the joy and fulfillment such a life brings, Mr. Right will come along. And if he doesn't, so what? Perhaps he will be waiting in Paradise, as a reward for the patience you exhibited in this transient world.
Celibacy comes with its challenges, just like marriage does. But, this is not the end of the world. So, get up, take a deep breath, hand this affair over to Allah, and start living the life He has given to you!
* Excerpt from Sisters magazine courtesy of sisters-magazine.com
Fatimah Asmaal is a freelance writer and broadcast journalist based in Durban, South Africa. Her work has featured in many local and international publications. She is well known for her live, interactive radio shows broadcast on two South African Islamic radio stations over the past three years. She studied journalism in the late 1990s. Fatimah is also passionate about studying, teaching, and talking about Islam. She studied Arabic in South Africa and in Egypt. She taught the basics of Islam to children in the United Kingdom, as well as to adults and teenagers in South Africa.
Living a Single Life *
Weapon of the Believers
By Fatimah Asmaal
A Muslim Writer
During my first trip to Makkah as a 24-year-old, I met a mother who, 11 years after giving birth to her first child, desperately wanted another baby. Three years after going through a divorce, I too was desperate to get married again.
When I told this sister about the feelings of disillusionment and loneliness I was experiencing, she told me how she was addressing her need during her time in this blessed city and advised me to do the same. She told me that in every step she took during her pilgrimage, she would fervently make du`aa' (supplication) to Allah, asking Him to bless her with another child.
She said she did this during Sa`i (walking) between Safa and Marwah and that actually everywhere she went she reminded herself to make this du`aa'. She suggested that I too should implore Almighty Allah in a similar manner. I left the sister's hotel room, with a spring in my step, on a similar mission.
Supplications and Trials
Everywhere I went, I asked Allah the Bestower to bless me with a husband:
Oh Allah, grant me a husband who is a memorizer of the Qur'an.
Oh Allah, bless me with a husband who loves knowledge and is actively seeking it.
Oh Allah, bless me with a husband who is willing to give up his life in Your path.
I did not want to go home just to live the unfulfilling and empty life I felt I had been living. I rather kept pouring these feelings out in my prayers and crying my heart out every step of the way.
When I returned to South Africa, I received a phone call from a relative, who told me she wanted to introduce me to a brother who is a memorizer of the Qur'an and an active seeker of religious knowledge. Excited that Almighty Allah had answered my prayers, I immediately agreed to the introduction.
So, I met the brother and performed Istikharah (Prayer involving supplication for guidance in making a decision). However, I did not end up married to him. After three years of not having been introduced to marital prospects, I suddenly found myself — following Hajj — inundated with calls from friends and family members eagerly asking me to meet brothers they felt I would be compatible with. I met them all, yet, surprisingly, I did not end up married to any of them.
Awareness and Change
I realized that my Merciful Lord was showing me that the time was not quite right for me to marry — that although there were hundreds of brothers in the world who possessed the criteria I was looking for, they were not necessarily the marriage partners He had destined for me. I thought, "When it is the appropriate time for me to get married — according to His Divine Wisdom, not my limited understanding — He will surely bring the right person into my life."
Uplifted by this realization, I motivated myself over again and rechanneled my energy. I continued to make sincere du`aa' for marriage; I did not stop showing interest in meeting prospective husbands. But that was no longer the obsession I previously used to have or the yardstick by which I would measure fulfillment. Thus, I began to seek fulfillment in other ways. I immersed myself in teaching Islam to women and teenage girls, publishing Islamic reading material, and performing other forms of da`wah (inviting people to Islam).
I know that some are probably waiting for the part where I would talk about my happy ending — that, a few years later, I met the man who had everything I wanted and more, and we got married and lived happily ever after.
But, life is not a fairy tale. Happiness does not start and last with getting the person one wants and living a life of bliss with him or her. Happiness is about passing the tests we are faced with in this world while remaining firm in our faith, with the aim of standing before Almighty Allah on the Day of Judgment rich in good deeds.
I did get married, yes. But again, it did not work. Now I am living a single life again. However, it is not half as bad as people sometimes make it out to be.
Undoubtedly, I want to get married again. The same naturally holds true for all those who are not married. So, if anyone is unmarried, he or she should want to marry and make an earnest effort toward this. How can we not do that? The Messenger of Allah, Muhammad (peace and blessings be upon him), reportedly told us:
"Marriage is a sunnah of mine, and whoever does not follow my Sunnah is not of my followers." (Ibn Majah)
Therefore, we also have to remember that just as marriage is an integral part of faith, so is exercising trust in and patience with the decree of Allah, All-Wise. We have to realize that — ultimately — if we are still unmarried, it is simply because Almighty Allah has willed that we be single at this point in time.
We have to opt for one of two choices: to lose sleep over it, beat ourselves up everyday, and feel really sorry for ourselves, or to realize that the time we have in our hands is a gift from our Lord and a trust from Him that should not to be wasted in counterproductive thoughts and futile tears and fears.
Having come to grasp the value of time, we have to start spending it in the most beneficial way. We can engage in such activities that our married sisters might not always be able to enjoy. We can take part in seeking knowledge, engage in da`wah work, volunteer our time for organizations that serve the poor and the aged, spend quality time with our parents, and baby-sit the children of our married friends so that they can spend some time engaging in these activities as well. The list goes on and on.
This is how a single life should be lived. If Almighty Allah wills, somewhere in the midst of living and reveling in the joy and fulfillment such a life brings, Mr. Right will come along. And if he doesn't, so what? Perhaps he will be waiting in Paradise, as a reward for the patience you exhibited in this transient world.
Celibacy comes with its challenges, just like marriage does. But, this is not the end of the world. So, get up, take a deep breath, hand this affair over to Allah, and start living the life He has given to you!
* Excerpt from Sisters magazine courtesy of sisters-magazine.com
Fatimah Asmaal is a freelance writer and broadcast journalist based in Durban, South Africa. Her work has featured in many local and international publications. She is well known for her live, interactive radio shows broadcast on two South African Islamic radio stations over the past three years. She studied journalism in the late 1990s. Fatimah is also passionate about studying, teaching, and talking about Islam. She studied Arabic in South Africa and in Egypt. She taught the basics of Islam to children in the United Kingdom, as well as to adults and teenagers in South Africa.
Who Are the Companions?
article from islamonline.net
By Muhammad ibn Saleh Aal `Uthaymeen
Scholar - KSA
If you ask a group of Muslims: "Who are the Sahabah (or Prophet's Companions)?", you will most probably receive different answers. Some would say that the Companions are those who saw the Prophet (peace and blessings be upon him); others would say that they are those who accompanied the Prophet (peace and blessings be upon him) for a long time; and yet others would say that the Companions are any Muslims who lived during the time of Allah's Messenger (peace and blessings be upon him). These different answers shed light on the need to specify the exact definition of the Companions due to their high rank in Islam.
Who Is a Companion?
A Companion is any individual who met the Messenger of Allah (peace and blessings be upon him) or saw him, believed in him and his message and then died adhering to that belief. The great scholar, Ibn Hajar Al-`Asqalani said in Al–Ishabah, "The most correct of what I have come across is that one of Sahabah (or a Companion of the Prophet) is one who met the Prophet of Allah (peace and blessings be upon him) while believing in him and died as a Muslim. So, that definition includes those who remained with him (the Prophet) for a long or short time; those who narrated his sayings and those who did not; those who saw him but did not sit with him; and those who could not see him due to blindness."
So, a man who embraced Islam during the lifetime of the Messenger (peace and blessings be upon him) and met him but later became an apostate, and then repented and accepted Islam again and died as an adherent of Islam is a Companion, for example, Al–Ash`ath ibn Qays.
However, a person who embraced Islam during the lifetime of the Prophet of Allah (peace and blessings be upon him) but did not meet him, is not considered a Companion, for example, An-Najashi, the king of Ethiopia at the time of the Prophet (peace and blessings be upon him).
Likewise, a person whom embraced Islam and met the Messenger of Allah (peace and blessings be upon him), but later became an apostate and died as an unbeliever is also not a Companion, for example, `Abdullah ibn Khalaf and Rabi`ah ibn Umayyah who became apostates during the reign of `Umar ibn Al-Khattab and died in that state.
Number of the Companions and the Last of Them
There were too many Companions to give an accurate figure of them all. However, it has been estimated that there were around 114,000.
It is worth mentioning that none of the Companions died after the year 110 A.H. That is in accordance with a statement made by the Messenger (peace and blessings be upon him) one month before his death. `Abdulla h ibn `Umar narrated: "The Messenger of Allah (peace and blessings be upon him) prayed`Isha’ Prayer with us in the last days of his life, then just after he finished, he stood up, and said, "After one hundred years from this night, there will be no one from those who are living today on the face of the earth." (Al-Bukhari and Muslim)
Based on that hadith, none of the Companions died after the year 110 A.H. as the Prophet (peace and blessings be upon him) died in the year 10 A.H.
There are some benefits in knowing the Companions who died last. One of these benefits is that whoever claimed to be a Companion but died after the year 110 A.H., this claim is rejected outright. Below are the names of the Companions who died last and their place of death:
• The last Companion who died in Makkah was `Amr bin Wathilah Al-Laythi, who died in the year 110 A.H. No other Companion lived longer than him.
• The last Companion who died in Madinah was Muhammad ibn Ar-Rabi`ah Al-Ansari Al-Khazraji who died in the year 99 A.H.
• The last Companion who died in Damascus, was Wathilah bin Aska` Al-Laythi who died in the year 86 A.H.
• The last Companion who died in Hims was `Abdullaah bin Bisr Al-Mazini who died in the year 96 A.H.
• The last Companion who died in Basrah was Anas bin Maalik al-AnsarI Al-Khazraji, who died in the year 93 A.H.
• The last Companion who died in Kufah was `Abdullaah ibn Abi Awfa Al-Aslami, who died in the year 87 A.H.
• The last Companion who died in Egypt was `Abdullaah ibn Al-Harith ibn Jaz' Az-Zubaydi who died in the year 89 A.H.
May Allah be pleased with them all.
* Taken with modification from Sheikh Muhammad ibn Saleh Aal `Uthaymeen's "Mustalah Al-Hadith".
Muhammad ibn Saleh Aal `Uthaymeen is an eminent scholar of Fiqh and tafseer. He was born in KSA and died there in 1421 A.H.
By Muhammad ibn Saleh Aal `Uthaymeen
Scholar - KSA
If you ask a group of Muslims: "Who are the Sahabah (or Prophet's Companions)?", you will most probably receive different answers. Some would say that the Companions are those who saw the Prophet (peace and blessings be upon him); others would say that they are those who accompanied the Prophet (peace and blessings be upon him) for a long time; and yet others would say that the Companions are any Muslims who lived during the time of Allah's Messenger (peace and blessings be upon him). These different answers shed light on the need to specify the exact definition of the Companions due to their high rank in Islam.
Who Is a Companion?
A Companion is any individual who met the Messenger of Allah (peace and blessings be upon him) or saw him, believed in him and his message and then died adhering to that belief. The great scholar, Ibn Hajar Al-`Asqalani said in Al–Ishabah, "The most correct of what I have come across is that one of Sahabah (or a Companion of the Prophet) is one who met the Prophet of Allah (peace and blessings be upon him) while believing in him and died as a Muslim. So, that definition includes those who remained with him (the Prophet) for a long or short time; those who narrated his sayings and those who did not; those who saw him but did not sit with him; and those who could not see him due to blindness."
So, a man who embraced Islam during the lifetime of the Messenger (peace and blessings be upon him) and met him but later became an apostate, and then repented and accepted Islam again and died as an adherent of Islam is a Companion, for example, Al–Ash`ath ibn Qays.
However, a person who embraced Islam during the lifetime of the Prophet of Allah (peace and blessings be upon him) but did not meet him, is not considered a Companion, for example, An-Najashi, the king of Ethiopia at the time of the Prophet (peace and blessings be upon him).
Likewise, a person whom embraced Islam and met the Messenger of Allah (peace and blessings be upon him), but later became an apostate and died as an unbeliever is also not a Companion, for example, `Abdullah ibn Khalaf and Rabi`ah ibn Umayyah who became apostates during the reign of `Umar ibn Al-Khattab and died in that state.
Number of the Companions and the Last of Them
There were too many Companions to give an accurate figure of them all. However, it has been estimated that there were around 114,000.
It is worth mentioning that none of the Companions died after the year 110 A.H. That is in accordance with a statement made by the Messenger (peace and blessings be upon him) one month before his death. `Abdulla h ibn `Umar narrated: "The Messenger of Allah (peace and blessings be upon him) prayed`Isha’ Prayer with us in the last days of his life, then just after he finished, he stood up, and said, "After one hundred years from this night, there will be no one from those who are living today on the face of the earth." (Al-Bukhari and Muslim)
Based on that hadith, none of the Companions died after the year 110 A.H. as the Prophet (peace and blessings be upon him) died in the year 10 A.H.
There are some benefits in knowing the Companions who died last. One of these benefits is that whoever claimed to be a Companion but died after the year 110 A.H., this claim is rejected outright. Below are the names of the Companions who died last and their place of death:
• The last Companion who died in Makkah was `Amr bin Wathilah Al-Laythi, who died in the year 110 A.H. No other Companion lived longer than him.
• The last Companion who died in Madinah was Muhammad ibn Ar-Rabi`ah Al-Ansari Al-Khazraji who died in the year 99 A.H.
• The last Companion who died in Damascus, was Wathilah bin Aska` Al-Laythi who died in the year 86 A.H.
• The last Companion who died in Hims was `Abdullaah bin Bisr Al-Mazini who died in the year 96 A.H.
• The last Companion who died in Basrah was Anas bin Maalik al-AnsarI Al-Khazraji, who died in the year 93 A.H.
• The last Companion who died in Kufah was `Abdullaah ibn Abi Awfa Al-Aslami, who died in the year 87 A.H.
• The last Companion who died in Egypt was `Abdullaah ibn Al-Harith ibn Jaz' Az-Zubaydi who died in the year 89 A.H.
May Allah be pleased with them all.
* Taken with modification from Sheikh Muhammad ibn Saleh Aal `Uthaymeen's "Mustalah Al-Hadith".
Muhammad ibn Saleh Aal `Uthaymeen is an eminent scholar of Fiqh and tafseer. He was born in KSA and died there in 1421 A.H.
Wednesday, June 10, 2009
Perfecting Your Manners
article from readingislam.com..
Pearls of Wisdom
Perfecting Your Manners
By Fethullah Gülen
When interacting with others, always regard whatever pleases and displeases you as the measure. Desire for others what your own ego desires, and do not forget that whatever conduct displeases you will displease others.
If you do this, you will be safe not only from misconduct and bad behavior, but also from hurting others.
Considering that favors received make you feel a liking, affection, and attachment for those who bestowed the favor upon you, you should understand how to make others like you, and feel affection and attachment for you. It is said that "people are the slaves of the favors done to them." Therefore, doing others a favor and being good to them is a reliable defense against any harm that may come from them.
Maturity and perfection of spirit is being just in your treatment of others, especially with those who have done you an injustice. Answer their evil with good. Do not stop doing good, even to those who have harmed you.
Rather, treat them with humanity and nobility, for harming someone is brutish behavior. Returning evil with evil implies a deficiency in character; returning good for evil is nobility.
There is no limit to doing good to others. Those who have dedicated themselves to the good of humanity can be so altruistic that they will even sacrifice their lives for others. However, such altruism is a great virtue only if it originates in sincerity and purity of intention, and if it does not define the "others" by racial preferences.
Our humanity and nobility are directly proportional to our closeness to our friends and our maintenance of these friendships. Talking of nobility and kindness without expressing warmth and intimacy in relationships is mere assertion. Doing good in return only for good received, or sometimes ceasing to do good to others in order to punish them, implies moral imperfection and immaturity.
It is a sign of great generosity and goodness to others if you ignore some of their faults, improprieties, or bad manners, and tolerate their imperfections. Prying into others' affairs and finding fault is rude and uncivil, and publicizing such affairs is unforgivable. Declaring them to the other's face is a severe blow to the bonds of unity between people, a blow from which, sadly, it is almost impossible for friendship to recover fully.
Those who regard even the greatest good they have done for others as insignificant, while greatly appreciating even the least favor done to themselves, are perfected ones who have acquired the Divine standards of behavior and found peace in their conscience. Such individuals never remind others of the good they have done for them, and never complain when others appear to be indifferent to them.
Fethullah Gülen is a modernist Islamic scholar, writer, and leader of the Gülen movement. He is the author of over 60 books. Gülen was recently listed among the top hundred public intellectuals by Foreign Policy magazine.
Pearls of Wisdom
Perfecting Your Manners
By Fethullah Gülen
When interacting with others, always regard whatever pleases and displeases you as the measure. Desire for others what your own ego desires, and do not forget that whatever conduct displeases you will displease others.
If you do this, you will be safe not only from misconduct and bad behavior, but also from hurting others.
Considering that favors received make you feel a liking, affection, and attachment for those who bestowed the favor upon you, you should understand how to make others like you, and feel affection and attachment for you. It is said that "people are the slaves of the favors done to them." Therefore, doing others a favor and being good to them is a reliable defense against any harm that may come from them.
Maturity and perfection of spirit is being just in your treatment of others, especially with those who have done you an injustice. Answer their evil with good. Do not stop doing good, even to those who have harmed you.
Rather, treat them with humanity and nobility, for harming someone is brutish behavior. Returning evil with evil implies a deficiency in character; returning good for evil is nobility.
There is no limit to doing good to others. Those who have dedicated themselves to the good of humanity can be so altruistic that they will even sacrifice their lives for others. However, such altruism is a great virtue only if it originates in sincerity and purity of intention, and if it does not define the "others" by racial preferences.
Our humanity and nobility are directly proportional to our closeness to our friends and our maintenance of these friendships. Talking of nobility and kindness without expressing warmth and intimacy in relationships is mere assertion. Doing good in return only for good received, or sometimes ceasing to do good to others in order to punish them, implies moral imperfection and immaturity.
It is a sign of great generosity and goodness to others if you ignore some of their faults, improprieties, or bad manners, and tolerate their imperfections. Prying into others' affairs and finding fault is rude and uncivil, and publicizing such affairs is unforgivable. Declaring them to the other's face is a severe blow to the bonds of unity between people, a blow from which, sadly, it is almost impossible for friendship to recover fully.
Those who regard even the greatest good they have done for others as insignificant, while greatly appreciating even the least favor done to themselves, are perfected ones who have acquired the Divine standards of behavior and found peace in their conscience. Such individuals never remind others of the good they have done for them, and never complain when others appear to be indifferent to them.
Fethullah Gülen is a modernist Islamic scholar, writer, and leader of the Gülen movement. He is the author of over 60 books. Gülen was recently listed among the top hundred public intellectuals by Foreign Policy magazine.
Read with an open mind..
APABILA GOLONGAN AGAMA MENYEBABKAN AGAMA MENJADI LEMAH
Oleh Dr. Mohd Asri Zainul Abidin
Penulis adalah Penyelaras Sekreteriat Falsafah & Sains Islam, Universiti Sains Malaysia, Pulau Pinang (USM).Makalah di bawah asalnya diterbitkan untuk majalah 1 bil 37/Nov 05 terbitan Karangkraf Sdn Bhd.
(I'm posting this hopefully to increase awareness of its content. An Eye-opener and a meaningful article to be reflected upon.)
Pada bulan September lepas saya turut membentangkan kertas kerja dalam Seminar Hukum di UM. Ramai yang email dalam meminta bahan tersebut dari saya kerana mereka tidak dapat hadir. Secara umum fokus kertas kerja saya mengenai Islam Liberal. Saya cuba menjelaskan tentang kelemahan golongan agama di sudut pemikiran, ilmu dan sikap telah menjadi punca munculnya aliran-aliran yang menyanggahi agama yang tulen.
Dunia Islam yang sepatutnya menerajui tamadun pembangunan insan dan kebendaan telah mundur dan hilang peranan. Hasil dari hilangnya akidah yang menjadi asas tamadun umat, maka hilanglah tamadun. Bahkan sebahagian masyarakat Islam hidup dalam kesyirikan dan khurafat yang tebal. Lihat sahaja apa yang wujud di Indonesia, Mesir dan Morocco. Mereka bukan sahaja ketinggalan zaman, mereka juga ketinggalan Islam yang tulen.
Bahkan ada istiadat dan pegangan bangsa yang menyanggahi syarak menggantikan tempat agama. Wanita Islam di Pakistan umpamanya, begitu ditindas di sudut hak sebagai wanita, bahkan sebagai insan. Anak perempuan bagaikan hak dagangan bapanya yang mempunyai kuasa mutlak mengahwinkan dia kepada sesiapa yang dikehendakinya tanpa diizinkan sebarang bantahan dari empunya tubuh. Isteri pula bagaikan hamba abdi suaminya yang diberi kuasa oleh budaya setempat memukul dan menyiksa.
Wajah-wajah buruk bangsa yang menganut Islam ini telah benar-benar menconteng keindahan Islam di mata dunia. Setelah menggambarkan keagungan generasi Islam yang lampau, 'Ali Tantawi berkata: "Majoriti kaum muslimin hari ini, disebabkan kecuaian mereka dengan kewajipan-kewajipan agama ini, maka mereka berada di belakang umat-umat yang lain, mereka menjadi hujah untuk musuh-musuh Islam (menghina Islam-pen). Sehingga Jamal al-Din al-Afghani, atau Muhammad 'Abduh menyebut perkataan yang hebat: "Islam itu terlindung oleh penganutnya".['Ali Tantawi, Mauqifuna min al-Hadarat al-Gharbiyyat, m.s. 45, Jeddah: Dar al-Manarah(1986)]
Secara umumnya, kemunduran ini berpunca dari beberapa faktor. Jika difokuskan kepada pemikir hukum atau perkembangan pegangan syariat di dunia Islam, faktor-faktor berikut menjadi penyumbang utama:
i. Hilangnya Teras Akidah Dalam Penyampaian Syariat
Hilang kefahaman yang betul terhadap tuntutan syahadatain. Islam tidak difahami bermula dari persoalan akidah. Pada hal itu adalah teras dan asas. Maka syirik serta khurafat berleluasa dalam Dunia Islam. Syirik, tahyul dan khurafat telah menghilangkan Islam tulen yang merupakan teras kepada ketamadunan. Bermula dari tangkal, mentera syirik, hingga kepada meyakini sistem yang lain setanding dengan Islam. Kata Muhammad Qutb: "Berpunca daripada kemunduran akidah, timbullah segala macam kemunduran yang menimpa dunia Islam.. kemunduran ilmu, ketamadunan, ekonomi, peperangan, pemikiran dan kebudayaan." ['Ali Tantawi, Mauqifuna min al-Hadarat al-Gharbiyyat, m.s. 45, Jeddah: Dar al-Manarah(1986)]
Ramai muslim yang akidah mereka menyimpang dari daerah kemurnian menuju kesesatan, bahkan mungkin ke arah kemurtadan. Di sesetengah negeri, pengajaran tentang perkara-perkara yang membatalkan wuduk, solat, puasa dan beberapa tajuk-tajuk fekah yang lain lebih diutamakan dibandingkan dengan pengajaran mengenai perkara-perkara yang membatalkan akidah. Hasilnya, ramai muslim yang mengetahui perkara-perkara yang membatalkan wuduk, solat, puasa dan seumpamanya, namun jahil tentang perkara-perkara yang membatalkan iman.
Jika pun dibincangkan persoalan akidah, mereka dipengaruhi pula oleh falsafah Greek lama yang kadang-kala perbincangannya tidak membawa sebarang kekuatan kepada akidah, bahkan kepada kepenatan akal dan kecelaruan sahaja. Ini seperti Allah ada lawannya tiada, dengar lawannya pekak, melihat lawannya buta, tidak berjisim, tidak berjirim dan seumpamanya. Kemudian diikuti dengan falsafah-falsafah yang memeningkan. Sehingga guru yang mengajar pun tidak faham. Untuk mengelakkan dia dipersoalkan, dia berkata: "Barang siapa banyak bertanya maka lemahlah imannya...". Maka akidah sebenar hilang dalam kepincangan perbahasan falsafah kalam warisan Greek dan Yunan.
Akidah yang diajar oleh Nabi s.a.w adalah akidah yang bersih dan mudah difahami. Dalam ajaran Islam, persoalan tauhid dan akidah adalah perkara yang paling mudah dan senang untuk dimengertikan oleh semua lapisan umat. Ini kerana persoalan akidah mesti difahami oleh mereka yang buta huruf, badwi di padang pasir sehinggalah kepada golongan yang terpelajar dan cerdik pandai.
Kalaulah perbahasan akidah begitu sukar dan susah seperti yang difahami oleh golongan ahli kalam dan falsafah, bagaimana mungkin golongan awam yang buta huruf atau tidak memiliki kecerdasan akal yang tinggi untuk memahaminya?!! Malangnya, kemasukan pengaruh Yunan ke dalam pemikiran sebahagian umat Islam telah menyebabkan mereka menjadikan ilmu kalam sebagai akidah dan meminggirkan persoalan-persoalan asasi dalam akidah Islamiyyah.
Kata Dr Yusuf al-Qaradawi: "Tambahan pula, perbahasan ilmu kalam, sekalipun mendalam dan kepenatan akal untuk memahami dan menguasainya, ia bukannya akidah... Lebih daripada itu dan cara Yunan dalam menyelesaikan masalah akidah. Justeru itu imam-imam salaf mengutuk ilmu kalam dan ahlinya serta berkeras terhadap mereka". (Al-Qaradawi, Thaqafat al-Dai'iyat, m.s. 92 Beirut: Muassasah al-Risalat (1991)
Kemuncak dan tujuan daripada perbahasan tauhid ilmu kalam ialah untuk membuktikan keesaan Allah dan tiada sekutu baginya. Mereka menyangka ini yang dimaksudkan dengan tuntutan La ilah illah Allah. (Lihat: Dr Sulaiman al-Asyqar, Al-akidat fi Allah m.s. 32-33. Kuwait: Maktabat al-Falah (1984). Sedangkan akidah La ilah illa Allah adalah seruan untuk mengabdikan diri kepada Allah. Hukum-hakam syarak dibina atas tuntutan ini.
Dengan hilangnya teras La ilah illa Allah maka penyampaian hukum-hakam syarak menjadi hambar dan hilang kekuatan terasnya.
ii. Ancaman Bid'ah Dalam Amalan Syariah
Kemasukan fahaman-fahaman karut yang dianggap agama telah melemah dan merosakkan wajah Islam yang tulen. Amalan-amalan bid'ah telah mengilangkan fokus umat terhadap pembangunan minda dan kefahaman yang jitu. Kata Abu al-Hasan 'Ali al-Nadwi:"Halangan-halangan syirik, kejahilan dan kesesatan hampir menutupi tauhid Islam yang bersih. Maka masuk ke dalam sistem agama bid'ah-bid'ah yang mengambil tempat yang luas dalam kehidupan muslimin dibandingkan umat-umat yang di dunia ini hanyalah disebabkan agama ini, yang dibawa oleh Muhammad s.a.w.
Keistimewaan dan mukjizat agama ini pula ialah kepada kesahihan dan keasliannya. Ia menjadi istimewa kerana ia wahyu Allah dan syariatNya. Yang mencipta peraturannya (agama ini) ialah Tuhan Tidak Dapat Dicabar dan yang membuat syariatnya ialah Tuhan Yang Maha Bijaksana "Diturunkan dari Yang Maha Bijaksana Lagi Terpuji" (Fussilat:42)
Apabila akal, perbuatan dan hawa nafsu manusia masuk ke dalam agama ini, maka tiada lagi kelebihannya atas agama-agama lain yang diselewengkan oleh pengikut agama-agama itu dan peraturan yang ditenun oleh tangan manusia, melainkan dengan kadar wahyu yang masih tinggal terpelihara padanya. Tidak lagi menjadi penjamin-penjamin kebahagiaan dunia dan akhirat dan tidak lagi benar-benar menundukkan akal dan menarik manusia kepadanya". (Abu al-Hasan al-Nadwi, Madha Khasira al-'Alam bi Inhitat al-Muslimin, m.s. 195, Kaherah: Maktabat al-Sunnat (1990)
iii. Golongan Agama Yang Lemah
Dalam sejarah Islam, golongan agama adalah tunggak kepada kebangkitan umat. Islam yang syumul telah membentuk pemikiran para ulama agar kritis, maju dan membangun. Golongan ulama yang berkualiti ini terus wujud di sepanjang zaman. Namun, jumlah dan penguasaan merka berbeza dari satu zaman ke satu zaman. Jumlah para ulama yang berkualiti seperti yang disebut dalam hadith ini adalah kurang:
"Akan selalu membawa ilmu ini mereka yang adil dari para penyambung (dari setiap generasi): mereka menafikan(menentang) penyelewengan golongan yang melampaui batas, dakwaan bohong golongan yang batil dan takwilan golongan yang jahil" (Hadith ini hasan. Para ulama berkhilaf pendapat mengenai kedudukan hadith ini. Sebahagian mereka mensahihkan, sebahagian mendhaifkannya. Ibn al-Qayyim dalam Miftah Dar al-Sa'adah menyatakan hadith ini thabit. Beliau menghimpunkan jalan-jalan periwayatan hadith. Beliau turut menyebut kata-kata al-Imam Ahmad:"Ia hadith sahih" (lihat: Ibn Qayyim al-Jauziyyah, Miftah Dar al-Sa'adah, m.s. 227-229, Saudi: Dar Ibn Hazm). 'Ali Hasan al-Halabi menilai hadith ini sebagai hasan disebabkan jalan periwayatan yang banyak.(Sadiq Hasan Khan, Al-Hittah fi Dhikr al-Sihah al-Sittah, tahqiq: 'Ali Hasan al-Halabi, Beirut: Dar al-Khail). Demikian Salim bin 'Id al-Hilali menyatakan hadith ini hasan. Bahkan beliau menulis buku khas menerangkan kesabitan hadith tersebut (lihat: Salim bin 'Id al-Hilali, Limadha Akhtartu al-Manhaj al-Salafi, m.s. 63 Saudi: Dar Ibn al-Qayyim (2000)
Walaupun wujud, tetapi tidak ramai. Mungkin juga banyak ulama seperti itu, dan pengikut mereka juga ramai, namun secara nisbah jumlah umat yang wujud, mereka masih dianggap kecil.
Kata Muhammad Qutb ketika membincangkan tentang kemunduran ilmu, tamadun, ekonomi pemikiran dan budaya di Dunia Islam:"Dari sudut yang lain, dijumudkan ilmu-ilmu syarak dalam bentuk yang dipelajari sebelum lima kurun lalu - sekurang-kurangnya. Ditambah dengan masuk ke dalamnya serangan pemikiran Greek dari ilmu kalam yang tidak berguna dan bermanfaat. Lebih dari itu, ilmu kalam telah menukarkan pengajian akidah kepada perkara-perkara yang menyusahkan minda lagi tidak berguna dan memayahkan.
Mengubah akidah dari inti kandungan yang hidup kepada isu-isu falsafah yang membawa kepada pertengkaran tanpa sebarang natijah dan tujuan. Lebih daripada itu, pelajar-pelajar agama telah bertukar menjadi para penghafal bukan pemikir. Seseorang pelajar kelihatan berilmu hanya dengan kadar apa yang dia hafal daripada teks, syarah dan nota kaki. Namun dia tidak dapat berfikir untuk dirinya dan tidak juga dapat berfikir secara sendiri.
Maka para ulama kehilangan keaslian ilmu, jadilah mereka itu golongan taklid yang hanya memetik dari orang lain. Bahkan ditambahkan lagi keburukan ketiga, iaitu taksub mazhab yang mengenai keseluruhan para pelajar. Setiap orang taksub dengan mazhab yang dia membesar di dalamnya. Dia menjadikan kemuncak jihadnya untuk agamanya, semata-mata untuk membuktikan mazhab dan syeikhnya melebihi mazhab dan syeikh orang lain..".(Muhammad Qutb, Waqi'una al-Mu'asir, m.s. 176)
Golongan agama dikuasai oleh golongan yang lemah kemampuannya. Singkat pula penguasaanya terhadap nas-nas agama dan pengetahuan semasa. Golongan yang mempelajari agama bukan lagi terpilih. Sehingga orang Melayu, umpamanya, menganggap mana-mana anak yang kurang kemampuan akedemik, dihantar ke pengajian agama atau pondok. Akhirnya lahirlah golongan ustaz dan tok guru yang lemah kekuatan minda dan analisanya.
Serentak dengan kekuatan kebendaan yang muncul di Barat, kekuatan institusi agama pula bertambah lemah. Pengajian agama dibentuk dengan begitu sempit dengan nilai-nilai taksub mazhab lalu mereka membela mazhab melebihi dari membela Islam. Di samping mereka pula terpencil dari dunia akibat diracun pemikiran kesufian yang melampau dan terbabas, memusuhi perkara-perkara baru yang mereka jahil mengenainya. Ini seiras dengan tindakan gereja yang membawa kebangkitan Revolusi Industri atau Revolusi Perancis.
iv. Cenderung Kepada Fiqh Yang Memayahkan (Ta'sir)
Golongan agama yang lemah inilah yang membesarkan fatwa 'pintu ijtihad telah tertutup' lalu mengharamkan segala pandangan baru, hanya kerana mereka jahil mengenainya. Bukan kerana ia bercanggah dengan agama. Golongan agama ini mengasingkan diri dari pentas pengetahuan moden. Mereka kelihatan kolot dan tidak mahu mengambil tahu dunia sekitar. Fatwa-fatwa agama lebih condong kepada pengharaman, sedangkan dalam agama asal sesuatu perkara bersifat mu'amalah adalah harus. Mereka pula menjadikan asal apa yang mereka tidak faham dan tidak tahu adalah haram. Hukum-hakam menjadi sempit. Perbincangan fekah yang diperdengarkan untuk generasi moden seakan untuk manusia pada 1000 atau 500 tahun yang lalu, agar senada dengan teks mazhab tanpa meraikan perkara-perkara yang berlaku dalam fekah. Mereka seakan manusia yang kehilangan kerja, lalu membahaskan masalah mudah menjadi payah. Soal wuduk sahaja disyarah hampir berbulan dengan andaian-andaian yang bukan-bukan. Sedangkan pendengar perlu berwuduk segera, lima kali sehari.
Contoh yang lain ialah soal niat yang begitu mudah. Setiap amalan itu dengan niat. Namun ia dibahaskan dengan begitu payah. Diletakkan syarat-syarat yang bukan memudahkan, sebaliknya memayahkan. Persoalan bagaimana hendak melafazkan niatkan sahaja telah mengambil masa umat begitu lama dan berkesudahan dengan bertambah sukar dan was-was dalam solatnya.
Kata Ibn Taimiyyah (meninggal 728H):"Bahkan melafazkan niat itu adalah cacat pada akal dan agama. Adapun pada agama kerana ia adalah bid'ah. Adapun pada akal, kerana ia seperti orang yang hendak makan sesuatu makanan lalu berkata:"Aku berniat meletakkan tanganku pada bekas ini kerana aku hendak mengambil satu suap darinya, lalu aku letakkannya dalam mulutku, lalu aku kunyah kemudian aku menelannya supaya aku kenyang". Sama seperti orang yang menyebut:"Aku niat bersolat fardu ini pada masuk waktunya, empat rakaat dalam jamaah, tunai kerana Allah". Ini semua adalah bodoh dan jahil. Ini kerana niat adalah kesampaian pengetahuan. Apabila seseorang hamba Allah tahu apa yang sedang dia buat, maka dengan sendirinya dia telah berniat perkara itu. Tidak terbayang dengan wujud pengetahuan dalam akalnya untuk dia melakukan tanpa niat. Tidak mungkin pula tanpa pengetahuan, terhasilnya niat. Telah sepakat para imam yang empat bahawa menguatkan suara dalam berniat dan mengulanginya tidak disyariatkan. Bahkan sesiapa yang terbiasa dengan itu hendaklah diberi hukuman(untuk mengajarnya) bagi menghalangnya melakukan ibadah secara bid'ah dan mengganggu orang ramai dengan mengangkat suara.(Ibn Taimiyyah, Al-Fatawa al-Kubra, 2/95. Beirut: Dar al-Kutub al-'Ilmiyyat (1987)
Kata Dr Yusuf al-Qaradawi: "Niat ini adalah amalan hati semata. Bukan amalan lidah. Tidak diketahui daripada Nabi s.a.w, tidak juga dari para sahabah dan para tabi'in yang mengikut mereka dengan baik - yang merupakan salaf umat ini - sebarang lafaz bagi niat ibadat seperti solat, puasa, mandi, berwuduk dan seumpamanya, apa yang kita lihat sebahagian manusia bersungguh-sungguh melakukannya, seperti mereka menyebut: Aku berniat mengangkat hadas kecil atau besar, atau solat zohor, atau asar empat rakaat kerana Allah Yang Maha Besar, atau aku berniat puasa esok hari pada bulan ramadhan dan sebagainya. Ini semua tidak dibawa(diajar) oleh sebarang ayat al-Quran atau Sunnah. Tidak ada faedah baginya, di mana seorang insan tidak akan berkata ketika hendak ke pasar: aku niat hendak ke pasar. Atau ketika dia hendak bermusafir: Aku niat bermusafir. Al-Zarkasyi dalam fatwa-fatwanya memetik perkataan al-Ghazali: "Urusan niat dalam ibadah itu, namun apa yang menyusahkan ialah disebabkan kejahilan dengan hakikat niat atau (disebabkan) was-was,".(http//:qaradawi.net)
Mereka lupa sifat agama yang diturunkan kepada Nabi Muhammad s.a.w seperti yang dinyatakan oleh al-Quran:
Firman Allah:(maksudnya) "Mereka yang mengikut Rasulullah(Muhammad s.a.w) Nabi yang Ummi, yang mereka dapati tertulis(namanya dan sifat-sifatnya) di dalam Taurat dan Injil yang ada di sisi mereka. Dia menyuruh mereka dengan perkara-perkara yang baik, dan melarang mereka daripada melakukan perkara-perkara yang keji; dan dia menghalalkan bagi mereka segala benda yang baik, dan mengharamkan kepada mereka segala benda yang buruk; dan ia juga menghapuskan dari mereka beban-beban dan belenggu-belenggu yang ada pada mereka. Maka orang-orang yang beriman kepadanya, dan memuliakannya, juga menolongnya, serta mengikut nur(cahaya) yang diturunkan kepadanya(al-Quran), mereka itulah orang-orang yang berjaya". (Surah al-'Araf: 157)
Firman Allah: (maksudnya)"Allah menghendaki kamu beroleh kemudahan, dan Ia tidak menghendaki kamu menanggung kesukaran", (Surah al-Baqarah: 185)
Firman Allah: (maksudnya) "Allah (sentiasa) hendak meringankan (beban hukumnya) daripada kamu, kerana manusia itu dijadikan berkeadaan lemah",(Surah al-Nisa:28)
v. Taklid Hukum Tanpa Kajian
Sikap taksub mazhab fekah begitu kuat, sehingga mereka enggan melihat pandangan-pandangan luar mazhab mereka yang mungkin lebih kukuh dan bermanfaat. Kelompok agama jenis ini hanya berusaha agar pengikutnya tidak keluar, sekalipun terpaksa menolak dalil yang sahih. Kata Dr Yusuf al-Qaradawi:"Golongan yang taksub ini tidak membolehkan sesiapa yang mengikut sesuatu mazhab keluar daripadanya, sekalipun dalam beberapa masalah yang jelas kepada pengikut mazhab bahawa dalil mazhabnya yang jelas kepada pengikut mazhab bahawa dalil mazhabnya lemah. Sehingga mereka menyifatkan sesiapa yang keluar mazhab sebagai tidak berpendirian. Perbuatan ini sebenarnya mewajibkan apa yang tidak diwajibkan oleh Allah SWT. Seakan-akan mereka menganggap imam-imam mazhab mempunyai kuasa membuat syari'at dan perkataan mereka adalah hujah syarak yang dipegang dan tidak boleh dibangkang. Ini sebenarnya menyaggahi tunjuk ajar imam-imam mazhab itu sendiri, kerana sesungguhnya mereka telah melarang orang ramai bertaklid kepada mereka atau selain mereka. Ini juga menyanggahi apa yang dipegang oleh golongan salaf umat ini iaitu para sahabah dan mereka yang selepas sahabah sepanjang kurun-kurun yang awal yang merupakan sebaik-baik kurun dan yang paling dekat kepada petunjuk Nabi. Justeru itu, para ulama besar umat ini dan para muhaqqiqnya membantah sikap melampau dalam taklid mazhab yang menyamai apa yang dilakukan oleh ahli kitab yang mengambil paderi-paderi mereka sebagai tuhan-tuhan selain Allah".( Dr Yusuf al-Qaradawi, Al-Sahwat al-Islamiyyat bain al-Ikhtilaf al-Masyru' wa al-Tafarruq al-Madhmum, m.s. 202, Kaherah: Dar al-Sahwat (1991))
iv. Fokus Hukum Yang Sempit
Selain dari kesempitan pemikiran, fiqh yang menyusahkan, taklid tanpa kajian ditambah pula dengan fokus fiqh yang amat terbatas. Pengajian hukum hanya tertumpu kepada persoalan perukunan. Hukum-hakam syarak hanya digambar berkisar mengenai taharah, haid dan nifas, solat, puasa, zakat dan haji. Akhirnya Umat Islam mulai jahil tentang kesyumulan sistem Islam yang menyeluruh.
Hasilnya, negara-negara Islam kelihatan begitu miskin dan lemah. Kotor, tidak berperaturan, rasuah, mundur dan diperbodohkan. Padahal umat Islam memiliki bumi yang subur dan kedudukan yang strategik. Kata Dr Yusuf al-Qaradawi:"Kekuatan ekonomi kita terbengkalai. Kita hidup di bumi Allah yang paling strategik, paling baik dan subur. Bumi yang paling banyak galian yang tersimpan dalam perutnya dan kekayaan yang bertebaran di atasnya. Malangnya, kita tidak menggerakkan kekayaan kita, tidak bertani di bumi kita, tidak menghasilkan keluaran dari galian sedangkan bahan mentahnya dikeluarkan dari bumi kita...jadilah kita dalam banyak keadaan pengguna bukan pengeluar, pengimpot bukan pengilang. Kadang kala kita menghasilkan produk yang kita tidak memerlukannya dan kita abai menghasilkan barangan yang sangat kita perlukan. Kita berbangga dengan memiliki kereta-kereta mewah antarabangsa, sedang kita tidak tahu untuk membuat basikal sekalipun",(Dr Yusuf al-Qaradawi, Ain al-Khalal, m.s. 12-13, Beirut: Muassasat al-Risalat (2001)
Abu Hasan 'Ali al-Nadwi r.h. pernah mengkritik dunia Arab dalam tulisannya dengan menyatakan:"Mestilah bagi dunia Arab sebagai dunia Islam bebas (memiliki sendiri) dalam perniagaan, harta, industri dan pendidikan. Bangsa mereka tidak boleh memakai melainkan apa yang tumbuh di buminya dan ditenun dengan tangannya...sesungguhnya dunia Arab tidak dapat memerangi Barat - jika keadaan memerlukan demikian - selagi mereka memerlukan Barat dalam soal harta, pakaian dan barangan. Tidak ada pena yang digunakan untuk menandatangani sesuatu perjanjian dengan Barat, melainkan pena tersebut dibuat di Barat. Tidak ada senjata yang digunakan untuk memerangi Barat, melainkan senjata itu dibuat di Barat. Sesungguhnya adalah memalukan apabila umat Arab tidak dapat mengambil manfaat daripada sumber kekayaan dan kekuatan mereka sendiri. Adalah memalukan apabila air kehidupan yang mengalir di dalam urat mereka akhirnya sampai ke tubuh orang lain".(Abu al-Hasan al-Nadwi, Madha Khasira al-'Alam bi Inhitat al-Muslimin, m.s. 416)
Apa tidak, ruh kekuatan negara telah dihilangkan. Mereka tidak menjadikan Islam sebagai ruh dan urat saraf. Jadilah mereka bagaikan insan kegelapan kehilangan cahaya. Pun jika dia mempunyai akal, dia dapat berfikir, bergerak dan meraba bagi mengapatkan semula lampunya semula. Malangnya dia bodoh lalu dia merasakan aman tanpa cahaya kerana dia tidak lagi takut kepada bahaya dihadapannya disebabkan dia tidak nampak. Akhirnya dia jatuh ke dalam kemusnahan. Jika dia jatuh bersendirian, tidak mengapa, itu adalah hasil kebodohannya, namun yang menjadi masalah apabila rakyatnya turut menjadi mangsa.
Hasil dari para pemerintah yang tidak bertanggungjawab dan kontang akal, negara-negara umat Islam berwajah dan dengan wajah kemunduran. Samada senjata, pengangkutan, bahkan makanan, kita terpaksa meminta sedekah, atau membeli dari orang lain. Pemerintah dan raja negara-negara umat Islam kelihatan mewah dengan hasil mahsul yang dijual atau disamun oleh Barat. Negara terus berada dalam kemunduran teknologi dan minda. Rakyat pula ramai yang miskin, buta huruf dan tidak terurus.
Lemahnya pemikiran golongan agama lemahlah agama...Faktor-faktor di atas antara pemangkin mengapa agama dipandang rendah. Faktor-faktor ini mesti dihapuskan. Ruh kekuatan agama mesti dikembalikan. Kita menyeru kepada keluasan pemikiran dan pendekatan yang memampukan kita menghadapi cabaran zaman.
Kesemua ini dengan syarat tidak membelakangkan al-Quran dan al-Sunnah.
Oleh Dr. Mohd Asri Zainul Abidin
Penulis adalah Penyelaras Sekreteriat Falsafah & Sains Islam, Universiti Sains Malaysia, Pulau Pinang (USM).Makalah di bawah asalnya diterbitkan untuk majalah 1 bil 37/Nov 05 terbitan Karangkraf Sdn Bhd.
(I'm posting this hopefully to increase awareness of its content. An Eye-opener and a meaningful article to be reflected upon.)
Pada bulan September lepas saya turut membentangkan kertas kerja dalam Seminar Hukum di UM. Ramai yang email dalam meminta bahan tersebut dari saya kerana mereka tidak dapat hadir. Secara umum fokus kertas kerja saya mengenai Islam Liberal. Saya cuba menjelaskan tentang kelemahan golongan agama di sudut pemikiran, ilmu dan sikap telah menjadi punca munculnya aliran-aliran yang menyanggahi agama yang tulen.
Dunia Islam yang sepatutnya menerajui tamadun pembangunan insan dan kebendaan telah mundur dan hilang peranan. Hasil dari hilangnya akidah yang menjadi asas tamadun umat, maka hilanglah tamadun. Bahkan sebahagian masyarakat Islam hidup dalam kesyirikan dan khurafat yang tebal. Lihat sahaja apa yang wujud di Indonesia, Mesir dan Morocco. Mereka bukan sahaja ketinggalan zaman, mereka juga ketinggalan Islam yang tulen.
Bahkan ada istiadat dan pegangan bangsa yang menyanggahi syarak menggantikan tempat agama. Wanita Islam di Pakistan umpamanya, begitu ditindas di sudut hak sebagai wanita, bahkan sebagai insan. Anak perempuan bagaikan hak dagangan bapanya yang mempunyai kuasa mutlak mengahwinkan dia kepada sesiapa yang dikehendakinya tanpa diizinkan sebarang bantahan dari empunya tubuh. Isteri pula bagaikan hamba abdi suaminya yang diberi kuasa oleh budaya setempat memukul dan menyiksa.
Wajah-wajah buruk bangsa yang menganut Islam ini telah benar-benar menconteng keindahan Islam di mata dunia. Setelah menggambarkan keagungan generasi Islam yang lampau, 'Ali Tantawi berkata: "Majoriti kaum muslimin hari ini, disebabkan kecuaian mereka dengan kewajipan-kewajipan agama ini, maka mereka berada di belakang umat-umat yang lain, mereka menjadi hujah untuk musuh-musuh Islam (menghina Islam-pen). Sehingga Jamal al-Din al-Afghani, atau Muhammad 'Abduh menyebut perkataan yang hebat: "Islam itu terlindung oleh penganutnya".['Ali Tantawi, Mauqifuna min al-Hadarat al-Gharbiyyat, m.s. 45, Jeddah: Dar al-Manarah(1986)]
Secara umumnya, kemunduran ini berpunca dari beberapa faktor. Jika difokuskan kepada pemikir hukum atau perkembangan pegangan syariat di dunia Islam, faktor-faktor berikut menjadi penyumbang utama:
i. Hilangnya Teras Akidah Dalam Penyampaian Syariat
Hilang kefahaman yang betul terhadap tuntutan syahadatain. Islam tidak difahami bermula dari persoalan akidah. Pada hal itu adalah teras dan asas. Maka syirik serta khurafat berleluasa dalam Dunia Islam. Syirik, tahyul dan khurafat telah menghilangkan Islam tulen yang merupakan teras kepada ketamadunan. Bermula dari tangkal, mentera syirik, hingga kepada meyakini sistem yang lain setanding dengan Islam. Kata Muhammad Qutb: "Berpunca daripada kemunduran akidah, timbullah segala macam kemunduran yang menimpa dunia Islam.. kemunduran ilmu, ketamadunan, ekonomi, peperangan, pemikiran dan kebudayaan." ['Ali Tantawi, Mauqifuna min al-Hadarat al-Gharbiyyat, m.s. 45, Jeddah: Dar al-Manarah(1986)]
Ramai muslim yang akidah mereka menyimpang dari daerah kemurnian menuju kesesatan, bahkan mungkin ke arah kemurtadan. Di sesetengah negeri, pengajaran tentang perkara-perkara yang membatalkan wuduk, solat, puasa dan beberapa tajuk-tajuk fekah yang lain lebih diutamakan dibandingkan dengan pengajaran mengenai perkara-perkara yang membatalkan akidah. Hasilnya, ramai muslim yang mengetahui perkara-perkara yang membatalkan wuduk, solat, puasa dan seumpamanya, namun jahil tentang perkara-perkara yang membatalkan iman.
Jika pun dibincangkan persoalan akidah, mereka dipengaruhi pula oleh falsafah Greek lama yang kadang-kala perbincangannya tidak membawa sebarang kekuatan kepada akidah, bahkan kepada kepenatan akal dan kecelaruan sahaja. Ini seperti Allah ada lawannya tiada, dengar lawannya pekak, melihat lawannya buta, tidak berjisim, tidak berjirim dan seumpamanya. Kemudian diikuti dengan falsafah-falsafah yang memeningkan. Sehingga guru yang mengajar pun tidak faham. Untuk mengelakkan dia dipersoalkan, dia berkata: "Barang siapa banyak bertanya maka lemahlah imannya...". Maka akidah sebenar hilang dalam kepincangan perbahasan falsafah kalam warisan Greek dan Yunan.
Akidah yang diajar oleh Nabi s.a.w adalah akidah yang bersih dan mudah difahami. Dalam ajaran Islam, persoalan tauhid dan akidah adalah perkara yang paling mudah dan senang untuk dimengertikan oleh semua lapisan umat. Ini kerana persoalan akidah mesti difahami oleh mereka yang buta huruf, badwi di padang pasir sehinggalah kepada golongan yang terpelajar dan cerdik pandai.
Kalaulah perbahasan akidah begitu sukar dan susah seperti yang difahami oleh golongan ahli kalam dan falsafah, bagaimana mungkin golongan awam yang buta huruf atau tidak memiliki kecerdasan akal yang tinggi untuk memahaminya?!! Malangnya, kemasukan pengaruh Yunan ke dalam pemikiran sebahagian umat Islam telah menyebabkan mereka menjadikan ilmu kalam sebagai akidah dan meminggirkan persoalan-persoalan asasi dalam akidah Islamiyyah.
Kata Dr Yusuf al-Qaradawi: "Tambahan pula, perbahasan ilmu kalam, sekalipun mendalam dan kepenatan akal untuk memahami dan menguasainya, ia bukannya akidah... Lebih daripada itu dan cara Yunan dalam menyelesaikan masalah akidah. Justeru itu imam-imam salaf mengutuk ilmu kalam dan ahlinya serta berkeras terhadap mereka". (Al-Qaradawi, Thaqafat al-Dai'iyat, m.s. 92 Beirut: Muassasah al-Risalat (1991)
Kemuncak dan tujuan daripada perbahasan tauhid ilmu kalam ialah untuk membuktikan keesaan Allah dan tiada sekutu baginya. Mereka menyangka ini yang dimaksudkan dengan tuntutan La ilah illah Allah. (Lihat: Dr Sulaiman al-Asyqar, Al-akidat fi Allah m.s. 32-33. Kuwait: Maktabat al-Falah (1984). Sedangkan akidah La ilah illa Allah adalah seruan untuk mengabdikan diri kepada Allah. Hukum-hakam syarak dibina atas tuntutan ini.
Dengan hilangnya teras La ilah illa Allah maka penyampaian hukum-hakam syarak menjadi hambar dan hilang kekuatan terasnya.
ii. Ancaman Bid'ah Dalam Amalan Syariah
Kemasukan fahaman-fahaman karut yang dianggap agama telah melemah dan merosakkan wajah Islam yang tulen. Amalan-amalan bid'ah telah mengilangkan fokus umat terhadap pembangunan minda dan kefahaman yang jitu. Kata Abu al-Hasan 'Ali al-Nadwi:"Halangan-halangan syirik, kejahilan dan kesesatan hampir menutupi tauhid Islam yang bersih. Maka masuk ke dalam sistem agama bid'ah-bid'ah yang mengambil tempat yang luas dalam kehidupan muslimin dibandingkan umat-umat yang di dunia ini hanyalah disebabkan agama ini, yang dibawa oleh Muhammad s.a.w.
Keistimewaan dan mukjizat agama ini pula ialah kepada kesahihan dan keasliannya. Ia menjadi istimewa kerana ia wahyu Allah dan syariatNya. Yang mencipta peraturannya (agama ini) ialah Tuhan Tidak Dapat Dicabar dan yang membuat syariatnya ialah Tuhan Yang Maha Bijaksana "Diturunkan dari Yang Maha Bijaksana Lagi Terpuji" (Fussilat:42)
Apabila akal, perbuatan dan hawa nafsu manusia masuk ke dalam agama ini, maka tiada lagi kelebihannya atas agama-agama lain yang diselewengkan oleh pengikut agama-agama itu dan peraturan yang ditenun oleh tangan manusia, melainkan dengan kadar wahyu yang masih tinggal terpelihara padanya. Tidak lagi menjadi penjamin-penjamin kebahagiaan dunia dan akhirat dan tidak lagi benar-benar menundukkan akal dan menarik manusia kepadanya". (Abu al-Hasan al-Nadwi, Madha Khasira al-'Alam bi Inhitat al-Muslimin, m.s. 195, Kaherah: Maktabat al-Sunnat (1990)
iii. Golongan Agama Yang Lemah
Dalam sejarah Islam, golongan agama adalah tunggak kepada kebangkitan umat. Islam yang syumul telah membentuk pemikiran para ulama agar kritis, maju dan membangun. Golongan ulama yang berkualiti ini terus wujud di sepanjang zaman. Namun, jumlah dan penguasaan merka berbeza dari satu zaman ke satu zaman. Jumlah para ulama yang berkualiti seperti yang disebut dalam hadith ini adalah kurang:
"Akan selalu membawa ilmu ini mereka yang adil dari para penyambung (dari setiap generasi): mereka menafikan(menentang) penyelewengan golongan yang melampaui batas, dakwaan bohong golongan yang batil dan takwilan golongan yang jahil" (Hadith ini hasan. Para ulama berkhilaf pendapat mengenai kedudukan hadith ini. Sebahagian mereka mensahihkan, sebahagian mendhaifkannya. Ibn al-Qayyim dalam Miftah Dar al-Sa'adah menyatakan hadith ini thabit. Beliau menghimpunkan jalan-jalan periwayatan hadith. Beliau turut menyebut kata-kata al-Imam Ahmad:"Ia hadith sahih" (lihat: Ibn Qayyim al-Jauziyyah, Miftah Dar al-Sa'adah, m.s. 227-229, Saudi: Dar Ibn Hazm). 'Ali Hasan al-Halabi menilai hadith ini sebagai hasan disebabkan jalan periwayatan yang banyak.(Sadiq Hasan Khan, Al-Hittah fi Dhikr al-Sihah al-Sittah, tahqiq: 'Ali Hasan al-Halabi, Beirut: Dar al-Khail). Demikian Salim bin 'Id al-Hilali menyatakan hadith ini hasan. Bahkan beliau menulis buku khas menerangkan kesabitan hadith tersebut (lihat: Salim bin 'Id al-Hilali, Limadha Akhtartu al-Manhaj al-Salafi, m.s. 63 Saudi: Dar Ibn al-Qayyim (2000)
Walaupun wujud, tetapi tidak ramai. Mungkin juga banyak ulama seperti itu, dan pengikut mereka juga ramai, namun secara nisbah jumlah umat yang wujud, mereka masih dianggap kecil.
Kata Muhammad Qutb ketika membincangkan tentang kemunduran ilmu, tamadun, ekonomi pemikiran dan budaya di Dunia Islam:"Dari sudut yang lain, dijumudkan ilmu-ilmu syarak dalam bentuk yang dipelajari sebelum lima kurun lalu - sekurang-kurangnya. Ditambah dengan masuk ke dalamnya serangan pemikiran Greek dari ilmu kalam yang tidak berguna dan bermanfaat. Lebih dari itu, ilmu kalam telah menukarkan pengajian akidah kepada perkara-perkara yang menyusahkan minda lagi tidak berguna dan memayahkan.
Mengubah akidah dari inti kandungan yang hidup kepada isu-isu falsafah yang membawa kepada pertengkaran tanpa sebarang natijah dan tujuan. Lebih daripada itu, pelajar-pelajar agama telah bertukar menjadi para penghafal bukan pemikir. Seseorang pelajar kelihatan berilmu hanya dengan kadar apa yang dia hafal daripada teks, syarah dan nota kaki. Namun dia tidak dapat berfikir untuk dirinya dan tidak juga dapat berfikir secara sendiri.
Maka para ulama kehilangan keaslian ilmu, jadilah mereka itu golongan taklid yang hanya memetik dari orang lain. Bahkan ditambahkan lagi keburukan ketiga, iaitu taksub mazhab yang mengenai keseluruhan para pelajar. Setiap orang taksub dengan mazhab yang dia membesar di dalamnya. Dia menjadikan kemuncak jihadnya untuk agamanya, semata-mata untuk membuktikan mazhab dan syeikhnya melebihi mazhab dan syeikh orang lain..".(Muhammad Qutb, Waqi'una al-Mu'asir, m.s. 176)
Golongan agama dikuasai oleh golongan yang lemah kemampuannya. Singkat pula penguasaanya terhadap nas-nas agama dan pengetahuan semasa. Golongan yang mempelajari agama bukan lagi terpilih. Sehingga orang Melayu, umpamanya, menganggap mana-mana anak yang kurang kemampuan akedemik, dihantar ke pengajian agama atau pondok. Akhirnya lahirlah golongan ustaz dan tok guru yang lemah kekuatan minda dan analisanya.
Serentak dengan kekuatan kebendaan yang muncul di Barat, kekuatan institusi agama pula bertambah lemah. Pengajian agama dibentuk dengan begitu sempit dengan nilai-nilai taksub mazhab lalu mereka membela mazhab melebihi dari membela Islam. Di samping mereka pula terpencil dari dunia akibat diracun pemikiran kesufian yang melampau dan terbabas, memusuhi perkara-perkara baru yang mereka jahil mengenainya. Ini seiras dengan tindakan gereja yang membawa kebangkitan Revolusi Industri atau Revolusi Perancis.
iv. Cenderung Kepada Fiqh Yang Memayahkan (Ta'sir)
Golongan agama yang lemah inilah yang membesarkan fatwa 'pintu ijtihad telah tertutup' lalu mengharamkan segala pandangan baru, hanya kerana mereka jahil mengenainya. Bukan kerana ia bercanggah dengan agama. Golongan agama ini mengasingkan diri dari pentas pengetahuan moden. Mereka kelihatan kolot dan tidak mahu mengambil tahu dunia sekitar. Fatwa-fatwa agama lebih condong kepada pengharaman, sedangkan dalam agama asal sesuatu perkara bersifat mu'amalah adalah harus. Mereka pula menjadikan asal apa yang mereka tidak faham dan tidak tahu adalah haram. Hukum-hakam menjadi sempit. Perbincangan fekah yang diperdengarkan untuk generasi moden seakan untuk manusia pada 1000 atau 500 tahun yang lalu, agar senada dengan teks mazhab tanpa meraikan perkara-perkara yang berlaku dalam fekah. Mereka seakan manusia yang kehilangan kerja, lalu membahaskan masalah mudah menjadi payah. Soal wuduk sahaja disyarah hampir berbulan dengan andaian-andaian yang bukan-bukan. Sedangkan pendengar perlu berwuduk segera, lima kali sehari.
Contoh yang lain ialah soal niat yang begitu mudah. Setiap amalan itu dengan niat. Namun ia dibahaskan dengan begitu payah. Diletakkan syarat-syarat yang bukan memudahkan, sebaliknya memayahkan. Persoalan bagaimana hendak melafazkan niatkan sahaja telah mengambil masa umat begitu lama dan berkesudahan dengan bertambah sukar dan was-was dalam solatnya.
Kata Ibn Taimiyyah (meninggal 728H):"Bahkan melafazkan niat itu adalah cacat pada akal dan agama. Adapun pada agama kerana ia adalah bid'ah. Adapun pada akal, kerana ia seperti orang yang hendak makan sesuatu makanan lalu berkata:"Aku berniat meletakkan tanganku pada bekas ini kerana aku hendak mengambil satu suap darinya, lalu aku letakkannya dalam mulutku, lalu aku kunyah kemudian aku menelannya supaya aku kenyang". Sama seperti orang yang menyebut:"Aku niat bersolat fardu ini pada masuk waktunya, empat rakaat dalam jamaah, tunai kerana Allah". Ini semua adalah bodoh dan jahil. Ini kerana niat adalah kesampaian pengetahuan. Apabila seseorang hamba Allah tahu apa yang sedang dia buat, maka dengan sendirinya dia telah berniat perkara itu. Tidak terbayang dengan wujud pengetahuan dalam akalnya untuk dia melakukan tanpa niat. Tidak mungkin pula tanpa pengetahuan, terhasilnya niat. Telah sepakat para imam yang empat bahawa menguatkan suara dalam berniat dan mengulanginya tidak disyariatkan. Bahkan sesiapa yang terbiasa dengan itu hendaklah diberi hukuman(untuk mengajarnya) bagi menghalangnya melakukan ibadah secara bid'ah dan mengganggu orang ramai dengan mengangkat suara.(Ibn Taimiyyah, Al-Fatawa al-Kubra, 2/95. Beirut: Dar al-Kutub al-'Ilmiyyat (1987)
Kata Dr Yusuf al-Qaradawi: "Niat ini adalah amalan hati semata. Bukan amalan lidah. Tidak diketahui daripada Nabi s.a.w, tidak juga dari para sahabah dan para tabi'in yang mengikut mereka dengan baik - yang merupakan salaf umat ini - sebarang lafaz bagi niat ibadat seperti solat, puasa, mandi, berwuduk dan seumpamanya, apa yang kita lihat sebahagian manusia bersungguh-sungguh melakukannya, seperti mereka menyebut: Aku berniat mengangkat hadas kecil atau besar, atau solat zohor, atau asar empat rakaat kerana Allah Yang Maha Besar, atau aku berniat puasa esok hari pada bulan ramadhan dan sebagainya. Ini semua tidak dibawa(diajar) oleh sebarang ayat al-Quran atau Sunnah. Tidak ada faedah baginya, di mana seorang insan tidak akan berkata ketika hendak ke pasar: aku niat hendak ke pasar. Atau ketika dia hendak bermusafir: Aku niat bermusafir. Al-Zarkasyi dalam fatwa-fatwanya memetik perkataan al-Ghazali: "Urusan niat dalam ibadah itu, namun apa yang menyusahkan ialah disebabkan kejahilan dengan hakikat niat atau (disebabkan) was-was,".(http//:qaradawi.net)
Mereka lupa sifat agama yang diturunkan kepada Nabi Muhammad s.a.w seperti yang dinyatakan oleh al-Quran:
Firman Allah:(maksudnya) "Mereka yang mengikut Rasulullah(Muhammad s.a.w) Nabi yang Ummi, yang mereka dapati tertulis(namanya dan sifat-sifatnya) di dalam Taurat dan Injil yang ada di sisi mereka. Dia menyuruh mereka dengan perkara-perkara yang baik, dan melarang mereka daripada melakukan perkara-perkara yang keji; dan dia menghalalkan bagi mereka segala benda yang baik, dan mengharamkan kepada mereka segala benda yang buruk; dan ia juga menghapuskan dari mereka beban-beban dan belenggu-belenggu yang ada pada mereka. Maka orang-orang yang beriman kepadanya, dan memuliakannya, juga menolongnya, serta mengikut nur(cahaya) yang diturunkan kepadanya(al-Quran), mereka itulah orang-orang yang berjaya". (Surah al-'Araf: 157)
Firman Allah: (maksudnya)"Allah menghendaki kamu beroleh kemudahan, dan Ia tidak menghendaki kamu menanggung kesukaran", (Surah al-Baqarah: 185)
Firman Allah: (maksudnya) "Allah (sentiasa) hendak meringankan (beban hukumnya) daripada kamu, kerana manusia itu dijadikan berkeadaan lemah",(Surah al-Nisa:28)
v. Taklid Hukum Tanpa Kajian
Sikap taksub mazhab fekah begitu kuat, sehingga mereka enggan melihat pandangan-pandangan luar mazhab mereka yang mungkin lebih kukuh dan bermanfaat. Kelompok agama jenis ini hanya berusaha agar pengikutnya tidak keluar, sekalipun terpaksa menolak dalil yang sahih. Kata Dr Yusuf al-Qaradawi:"Golongan yang taksub ini tidak membolehkan sesiapa yang mengikut sesuatu mazhab keluar daripadanya, sekalipun dalam beberapa masalah yang jelas kepada pengikut mazhab bahawa dalil mazhabnya yang jelas kepada pengikut mazhab bahawa dalil mazhabnya lemah. Sehingga mereka menyifatkan sesiapa yang keluar mazhab sebagai tidak berpendirian. Perbuatan ini sebenarnya mewajibkan apa yang tidak diwajibkan oleh Allah SWT. Seakan-akan mereka menganggap imam-imam mazhab mempunyai kuasa membuat syari'at dan perkataan mereka adalah hujah syarak yang dipegang dan tidak boleh dibangkang. Ini sebenarnya menyaggahi tunjuk ajar imam-imam mazhab itu sendiri, kerana sesungguhnya mereka telah melarang orang ramai bertaklid kepada mereka atau selain mereka. Ini juga menyanggahi apa yang dipegang oleh golongan salaf umat ini iaitu para sahabah dan mereka yang selepas sahabah sepanjang kurun-kurun yang awal yang merupakan sebaik-baik kurun dan yang paling dekat kepada petunjuk Nabi. Justeru itu, para ulama besar umat ini dan para muhaqqiqnya membantah sikap melampau dalam taklid mazhab yang menyamai apa yang dilakukan oleh ahli kitab yang mengambil paderi-paderi mereka sebagai tuhan-tuhan selain Allah".( Dr Yusuf al-Qaradawi, Al-Sahwat al-Islamiyyat bain al-Ikhtilaf al-Masyru' wa al-Tafarruq al-Madhmum, m.s. 202, Kaherah: Dar al-Sahwat (1991))
iv. Fokus Hukum Yang Sempit
Selain dari kesempitan pemikiran, fiqh yang menyusahkan, taklid tanpa kajian ditambah pula dengan fokus fiqh yang amat terbatas. Pengajian hukum hanya tertumpu kepada persoalan perukunan. Hukum-hakam syarak hanya digambar berkisar mengenai taharah, haid dan nifas, solat, puasa, zakat dan haji. Akhirnya Umat Islam mulai jahil tentang kesyumulan sistem Islam yang menyeluruh.
Hasilnya, negara-negara Islam kelihatan begitu miskin dan lemah. Kotor, tidak berperaturan, rasuah, mundur dan diperbodohkan. Padahal umat Islam memiliki bumi yang subur dan kedudukan yang strategik. Kata Dr Yusuf al-Qaradawi:"Kekuatan ekonomi kita terbengkalai. Kita hidup di bumi Allah yang paling strategik, paling baik dan subur. Bumi yang paling banyak galian yang tersimpan dalam perutnya dan kekayaan yang bertebaran di atasnya. Malangnya, kita tidak menggerakkan kekayaan kita, tidak bertani di bumi kita, tidak menghasilkan keluaran dari galian sedangkan bahan mentahnya dikeluarkan dari bumi kita...jadilah kita dalam banyak keadaan pengguna bukan pengeluar, pengimpot bukan pengilang. Kadang kala kita menghasilkan produk yang kita tidak memerlukannya dan kita abai menghasilkan barangan yang sangat kita perlukan. Kita berbangga dengan memiliki kereta-kereta mewah antarabangsa, sedang kita tidak tahu untuk membuat basikal sekalipun",(Dr Yusuf al-Qaradawi, Ain al-Khalal, m.s. 12-13, Beirut: Muassasat al-Risalat (2001)
Abu Hasan 'Ali al-Nadwi r.h. pernah mengkritik dunia Arab dalam tulisannya dengan menyatakan:"Mestilah bagi dunia Arab sebagai dunia Islam bebas (memiliki sendiri) dalam perniagaan, harta, industri dan pendidikan. Bangsa mereka tidak boleh memakai melainkan apa yang tumbuh di buminya dan ditenun dengan tangannya...sesungguhnya dunia Arab tidak dapat memerangi Barat - jika keadaan memerlukan demikian - selagi mereka memerlukan Barat dalam soal harta, pakaian dan barangan. Tidak ada pena yang digunakan untuk menandatangani sesuatu perjanjian dengan Barat, melainkan pena tersebut dibuat di Barat. Tidak ada senjata yang digunakan untuk memerangi Barat, melainkan senjata itu dibuat di Barat. Sesungguhnya adalah memalukan apabila umat Arab tidak dapat mengambil manfaat daripada sumber kekayaan dan kekuatan mereka sendiri. Adalah memalukan apabila air kehidupan yang mengalir di dalam urat mereka akhirnya sampai ke tubuh orang lain".(Abu al-Hasan al-Nadwi, Madha Khasira al-'Alam bi Inhitat al-Muslimin, m.s. 416)
Apa tidak, ruh kekuatan negara telah dihilangkan. Mereka tidak menjadikan Islam sebagai ruh dan urat saraf. Jadilah mereka bagaikan insan kegelapan kehilangan cahaya. Pun jika dia mempunyai akal, dia dapat berfikir, bergerak dan meraba bagi mengapatkan semula lampunya semula. Malangnya dia bodoh lalu dia merasakan aman tanpa cahaya kerana dia tidak lagi takut kepada bahaya dihadapannya disebabkan dia tidak nampak. Akhirnya dia jatuh ke dalam kemusnahan. Jika dia jatuh bersendirian, tidak mengapa, itu adalah hasil kebodohannya, namun yang menjadi masalah apabila rakyatnya turut menjadi mangsa.
Hasil dari para pemerintah yang tidak bertanggungjawab dan kontang akal, negara-negara umat Islam berwajah dan dengan wajah kemunduran. Samada senjata, pengangkutan, bahkan makanan, kita terpaksa meminta sedekah, atau membeli dari orang lain. Pemerintah dan raja negara-negara umat Islam kelihatan mewah dengan hasil mahsul yang dijual atau disamun oleh Barat. Negara terus berada dalam kemunduran teknologi dan minda. Rakyat pula ramai yang miskin, buta huruf dan tidak terurus.
Lemahnya pemikiran golongan agama lemahlah agama...Faktor-faktor di atas antara pemangkin mengapa agama dipandang rendah. Faktor-faktor ini mesti dihapuskan. Ruh kekuatan agama mesti dikembalikan. Kita menyeru kepada keluasan pemikiran dan pendekatan yang memampukan kita menghadapi cabaran zaman.
Kesemua ini dengan syarat tidak membelakangkan al-Quran dan al-Sunnah.
Sunday, May 31, 2009
Fluctuations of Life
article from islamonline.net..
Tests for the Believers: Fluctuations of Life *
By Sheikh. Salim Al-Hilali
A Scholar of Hadith
A person’s life in this world is not stable. One passes through alternating periods of happiness and dismay, strength and weakness, wealth and poverty, health and sickness, etc. A true believer is one who maintains a clear level of faith throughout the worldly fluctuations. He continues to remember Allah and ascribe the bounties to Him, and he turns to Him in submission, asking for relief from his affliction. This is described by the Messenger (peace and blessings be upon him), who said:
“Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease of living he is thankful; and this is best for him. And if he is afflicted with a hardship, he perserveres; and this is best or him.” (Muslim)
And Allah said:
[Certainly, We shall test you with fear, hunger, loss of wealth, lives and fruits; but give glad tidings to the patient—those who, when afflicted with calamity say, “Truly to Allah we belong, and truly to Him shall we return.” It is those who will be awarded blessings and mercy from their Lord; and it is those who are the guided ones.] (Al-Baqarah 2:155–157)
Thus, a believer shows gratitude and thankfulness for all the wonderful blessings that Allah grants him. And he displays patience and submission during sickness and hardships, hunger, or other afflictions.
Hardships Benefit the Believer
Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvement in the worldly life. For a believer, on the other hand, they are instances of rest and remembrance, tests that promise great rewards, and indications of atonement and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgiveness and elevated rank in Paradise. The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah’s forgiveness and benevolence.
Expiations of Sins
Abu Hurairah (may Allah be pleased with him) reported that the Prophet said, "Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah burdened with no sins” (At-Tirmidhi).
Sign of Allah’s Love
Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “Whenever Allah wills good for a person, He subjects him to adversity” (Al-Bukhari and others).
Sign of Faith
Abu Hurairah (may Allah be pleased with him) and Ka`b ibn Malik (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake—until it is uprooted all at once.” (Al-Bukhari and Muslim)
Sign of Righteousness
The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa`d (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his faith. If his faith is firm, his affliction is hard, and if his faith is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins.” (Ahmad and At-Tirmidhi)
Early Punishment
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection.” (At-Tirmidhi)
Multiplication of Rewards
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“The amount of reward is in accordance with the amount of suffering. When Allah loves some people, He tries them (with affliction). He who then is content (with Allah’s decree) has achieved the acceptance (of Allah), and he who is dissatisfied (with Allah’s decree) will attain the anger (of Allah).” (At-Tirmidhi)
Rewards for Sickness
One should not look to sickness as a gloomy episode, but should remember the great good in it. It is one form of affliction with which Allah tests His servants, giving them a chance to acquire rewards, as was explained above, as is further emphasized below.
Removal of Sins and Elevation in Ranks
Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “Whenever a Muslim is afflicted by harm from sickness or other matters, Allah will drop his sins because of that, like a tree drops its leaves” (Al-Bukhari and Muslim).
Abu Sa`id Al-Khudri (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “A Muslim is not afflicted by hardship, sickness, sadness, worry, harm, or depression—even if pricked by a thorn—but Allah expiates his sins because of that” (Al-Bukhari and Muslim).
Sa`id said, “I was with Salman (may Allah be pleased with him) when he visited a sick man in Kindah (in Persia), and he said to him, “Expect good because Allah makes a believer’s sickness an expiation (for his sins) and a period of rest. However, when a disbeliever falls sick, he is like a camel whose owner ties it then lets it loose—it does not understand why it was tied nor why it was freed.” (Al-Bukhari)
`A’ishah (may Allah be pleased with her) narrated that once some pain afflicted the Prophet (peace and blessings be upon him) causing him to suffer and turn about in his bed. She said, “Had one of us done this, you would have blamed him.” He (peace and blessings be upon him) replied:
“An ailment is intensified for the righteous. Whenever a believer is afflicted by a hardship, whether it is a thorn or more, a sin is taken off from him because of it, and he is elevated by one rank (in Paradise).” (Ahmad)
Retaining Rewards for Deeds Before Sickness
Usually, when a believer falls sick, he would not be able to do the same amount of good (prayer, fasting, helping Muslims, etc.) that he used to do when he was well. But Allah, out of His great mercy, continues to record for him the good deeds that he was forced to stop because of his sickness. Abu Musa Al-Ash`ari narrated that the Prophet (peace and blessings be upon him) said, “For a traveling or sick person, his deeds will be recorded in accordance with what he used to do when he was resident or well.” (Al-Bukhari)
`Abdullah ibn `Amr reported that the Prophet said, “No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well.” (Al-Bukhari)
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“No Muslim body is afflicted by Allah, but He will record (his deeds) for him in accordance with what he used to do when he was well—as long as he is sick. Thus, if He takes his life, He forgives him; and if He cures him, He washes him (from sins).” (Al-Bukhari)
Reason for the Reward
`Atta ibn Rabaah reported that Ibn `Abbas (may Allah be pleased with him) told him, “Do you want to see a woman from the people of Paradise?” He said, “Yes.” He said, “It is this black woman. She came to the Prophet (peace and blessings be upon him) saying, ‘I have (epileptic) seizures, and I get exposed, so supplicate to Allah for me.’ He (peace and blessings be upon him) said, ‘If you wish, be patient and you will attain Paradise; or if you wish, I will ask Allah to cure you.’ She replied, ‘I will be patient! But my body gets exposed (because of the fall), so supplicate to Allah for me that I do not become exposed.’ And he (peace and blessings be upon him) did.” (Al-Bukhari and Muslim)
The scholars have differed in opinion as to whether a sick person will be rewarded for the sickness itself or for being patient during it. The correct opinion is that if he is patient and submits to Allah’s will, as in the above hadith, he would be rewarded for both the submission and the sickness; otherwise, he would not be rewarded at all because he resented Allah’s decree. This is what should be understood from Ibn Hajar Al-`Asqalani’s words: “The authentic hadiths are clear in that the rewards are recorded once affliction strikes a Muslim. As for patience and acceptance, they are virtues for which a person may get additional rewards over those for the affliction.”
`Abdullah ibn `Amr reported that the Prophet (peace and blessings be upon him) said, “If a Muslim is pricked by (as little as) a thorn in the worldly life, and he seeks its reward from Allah, some of his sins will be removed, because of it, on the Day of Judgment.” (Al-Bukhari)
* Taken from The Inevitable Journey: Sickness, Death, and the Grave, Quran and Sunnah Society of North America.
Sheikh Salim Al-Hilali is a Scholar of Hadith. He studied under the prominent Hadith Scholar Al-Albani.
Tests for the Believers: Fluctuations of Life *
By Sheikh. Salim Al-Hilali
A Scholar of Hadith
A person’s life in this world is not stable. One passes through alternating periods of happiness and dismay, strength and weakness, wealth and poverty, health and sickness, etc. A true believer is one who maintains a clear level of faith throughout the worldly fluctuations. He continues to remember Allah and ascribe the bounties to Him, and he turns to Him in submission, asking for relief from his affliction. This is described by the Messenger (peace and blessings be upon him), who said:
“Indeed amazing are the affairs of a believer! They are all for his benefit. If he is granted ease of living he is thankful; and this is best for him. And if he is afflicted with a hardship, he perserveres; and this is best or him.” (Muslim)
And Allah said:
[Certainly, We shall test you with fear, hunger, loss of wealth, lives and fruits; but give glad tidings to the patient—those who, when afflicted with calamity say, “Truly to Allah we belong, and truly to Him shall we return.” It is those who will be awarded blessings and mercy from their Lord; and it is those who are the guided ones.] (Al-Baqarah 2:155–157)
Thus, a believer shows gratitude and thankfulness for all the wonderful blessings that Allah grants him. And he displays patience and submission during sickness and hardships, hunger, or other afflictions.
Hardships Benefit the Believer
Allah has decreed that, in this life, hardships and disasters strike both believers and non-believers. For a non-believer, they are inconveniences that hinder him from proceeding with his normal involvement in the worldly life. For a believer, on the other hand, they are instances of rest and remembrance, tests that promise great rewards, and indications of atonement and expiation of sins. Regardless of how little is the harm that strikes a believer, it carries with it good news of forgiveness and elevated rank in Paradise. The Righteous Predecessors used to be pleased when a hardship afflicted them, seeing it as a token of Allah’s forgiveness and benevolence.
Expiations of Sins
Abu Hurairah (may Allah be pleased with him) reported that the Prophet said, "Hardships continue to befall a believing man and woman in their body, family, and property, until they meet Allah burdened with no sins” (At-Tirmidhi).
Sign of Allah’s Love
Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “Whenever Allah wills good for a person, He subjects him to adversity” (Al-Bukhari and others).
Sign of Faith
Abu Hurairah (may Allah be pleased with him) and Ka`b ibn Malik (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“The parable of a believer is that of a fresh and moist plant; the wind tilts it this way and that way; and so is the believer; he continues to be subject to affliction. And the parable of a hypocrite is that of a firm cedar tree; it does not shake—until it is uprooted all at once.” (Al-Bukhari and Muslim)
Sign of Righteousness
The prophets and righteous people are afflicted the most, and their rewards are the highest. Sa`d (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“The most in their suffering among the people are the prophets, then the best, then the (next) best. One is afflicted in accordance with his faith. If his faith is firm, his affliction is hard, and if his faith is weak, his affliction is light. Indeed, one would be so much subjected to adversity until he walks among the people without any sins.” (Ahmad and At-Tirmidhi)
Early Punishment
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“When Allah wills good for a servant of His, He expedites his punishment in this life; and when He wills retribution for a servant of His, He holds his sins for Him to judge him by them on the Day of Resurrection.” (At-Tirmidhi)
Multiplication of Rewards
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“The amount of reward is in accordance with the amount of suffering. When Allah loves some people, He tries them (with affliction). He who then is content (with Allah’s decree) has achieved the acceptance (of Allah), and he who is dissatisfied (with Allah’s decree) will attain the anger (of Allah).” (At-Tirmidhi)
Rewards for Sickness
One should not look to sickness as a gloomy episode, but should remember the great good in it. It is one form of affliction with which Allah tests His servants, giving them a chance to acquire rewards, as was explained above, as is further emphasized below.
Removal of Sins and Elevation in Ranks
Abu Hurairah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “Whenever a Muslim is afflicted by harm from sickness or other matters, Allah will drop his sins because of that, like a tree drops its leaves” (Al-Bukhari and Muslim).
Abu Sa`id Al-Khudri (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “A Muslim is not afflicted by hardship, sickness, sadness, worry, harm, or depression—even if pricked by a thorn—but Allah expiates his sins because of that” (Al-Bukhari and Muslim).
Sa`id said, “I was with Salman (may Allah be pleased with him) when he visited a sick man in Kindah (in Persia), and he said to him, “Expect good because Allah makes a believer’s sickness an expiation (for his sins) and a period of rest. However, when a disbeliever falls sick, he is like a camel whose owner ties it then lets it loose—it does not understand why it was tied nor why it was freed.” (Al-Bukhari)
`A’ishah (may Allah be pleased with her) narrated that once some pain afflicted the Prophet (peace and blessings be upon him) causing him to suffer and turn about in his bed. She said, “Had one of us done this, you would have blamed him.” He (peace and blessings be upon him) replied:
“An ailment is intensified for the righteous. Whenever a believer is afflicted by a hardship, whether it is a thorn or more, a sin is taken off from him because of it, and he is elevated by one rank (in Paradise).” (Ahmad)
Retaining Rewards for Deeds Before Sickness
Usually, when a believer falls sick, he would not be able to do the same amount of good (prayer, fasting, helping Muslims, etc.) that he used to do when he was well. But Allah, out of His great mercy, continues to record for him the good deeds that he was forced to stop because of his sickness. Abu Musa Al-Ash`ari narrated that the Prophet (peace and blessings be upon him) said, “For a traveling or sick person, his deeds will be recorded in accordance with what he used to do when he was resident or well.” (Al-Bukhari)
`Abdullah ibn `Amr reported that the Prophet said, “No (believing) person gets sick, but (his deeds) will be recorded for him in accordance with what he used to do when he was well.” (Al-Bukhari)
Anas (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said:
“No Muslim body is afflicted by Allah, but He will record (his deeds) for him in accordance with what he used to do when he was well—as long as he is sick. Thus, if He takes his life, He forgives him; and if He cures him, He washes him (from sins).” (Al-Bukhari)
Reason for the Reward
`Atta ibn Rabaah reported that Ibn `Abbas (may Allah be pleased with him) told him, “Do you want to see a woman from the people of Paradise?” He said, “Yes.” He said, “It is this black woman. She came to the Prophet (peace and blessings be upon him) saying, ‘I have (epileptic) seizures, and I get exposed, so supplicate to Allah for me.’ He (peace and blessings be upon him) said, ‘If you wish, be patient and you will attain Paradise; or if you wish, I will ask Allah to cure you.’ She replied, ‘I will be patient! But my body gets exposed (because of the fall), so supplicate to Allah for me that I do not become exposed.’ And he (peace and blessings be upon him) did.” (Al-Bukhari and Muslim)
The scholars have differed in opinion as to whether a sick person will be rewarded for the sickness itself or for being patient during it. The correct opinion is that if he is patient and submits to Allah’s will, as in the above hadith, he would be rewarded for both the submission and the sickness; otherwise, he would not be rewarded at all because he resented Allah’s decree. This is what should be understood from Ibn Hajar Al-`Asqalani’s words: “The authentic hadiths are clear in that the rewards are recorded once affliction strikes a Muslim. As for patience and acceptance, they are virtues for which a person may get additional rewards over those for the affliction.”
`Abdullah ibn `Amr reported that the Prophet (peace and blessings be upon him) said, “If a Muslim is pricked by (as little as) a thorn in the worldly life, and he seeks its reward from Allah, some of his sins will be removed, because of it, on the Day of Judgment.” (Al-Bukhari)
* Taken from The Inevitable Journey: Sickness, Death, and the Grave, Quran and Sunnah Society of North America.
Sheikh Salim Al-Hilali is a Scholar of Hadith. He studied under the prominent Hadith Scholar Al-Albani.
Saturday, May 30, 2009
Belief of the Names and Attributes of Allah
Stumbled upon this entry @ ibnyusof.blogspot.com. Posted with slight modifications.
Say (O Muhammad): 'He is Allah, (the) One,
Allaah-us-Samad [Allaah - the Self Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]
He begets not, nor was He begotten
And there is none coequal or comparable to Him.'
(Surah Al-Ikhlas 112: 1-4)
Tauhid Al-Asma' Wa Sifat is one of the most important branches of tauhid yet the most misunderstood aspects of "Lordship" in Islam. It is an area where many go astray in their thinking and belief. The knowledge of understanding and knowing God's attributes (Ma'rifatullah) is obligatory upon every Muslim.
Islam in fact describes ninety-nine names of God, in each ninety-nine names reflecting the attributes of God. It is termed as Asma' Al-Husna or The Beautiful Names, a subject of much adoration and celebration among Muslims. The most common name for the one true God in Islam is Allah.
Some confusion regarding understanding the attributes of Allah are answered in several verses in the Holy Quran.
That is He, the All-Knower of the unseen and the seen,
the All-Mighty, the Most Merciful.
(Surah As-Sajdah 32:6)
He is Allah beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He)
The All-Knower of the unseen and the seen.
He is the Most Gracious, the Most Merciful.
(Surah Al-Hashr 59:22)
He is Allah beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He)
the King, the Holy, the One Free from all defects,
the Giver of Security, the Watcher over His creatures
the All-Mighty, the Compeller, the Supreme.
Glorified is Allah! (High is He) above all that they associate as partners with Him.
(Surah Al-Hashr 59:23)
He is Allah, the Creator, the Inventor of all things, the Bestower of forms.
To Him belong the Best Names.
All that is in the heavens and earth glorifies Him.
He is the All-Mighty, the All-Wise.
(Surah Al-Hashr 59:24)
Therefore, the correct way of understanding Allah's attributes is how it has been practiced by the companions which was described by the Prophet (peace and blessings be upon him) himself as the best generation.
Allah must not be named or qualified by anything other than what Allah Himself and His Messenger, have named or qualified Him. No attribute or quality should be offered in explaining or describing the Lord of Universe unless He or His Prophet (peace and blessings be upon him) has already offered this description.
Allah will not leave the believers in the state which you are now, until He distinguishes the wicked from the good. Nor will Allaah disclose to you the secrets of the Ghaib (Unseen),but Allaah chooses of His Messengers whom He wills. So believe in Allaah and His Messengers. And if you believe and fear Allaah, then for you there is great reward. (Surah Al-Imran 3:179)
As to the brain-twister such as the paradoxical question: "Where is Allah before He build 'Arasy?" raised by some quarters. The key lies in the proper understanding of the branch of Tauhid (field of "Unique Oneness of God").- Tauhid Al-Asma' Wa Sifat as what has been mentioned earlier.
The answer to matters of the unseen (al-Ghaib) is that no one knows them but He since it is not mentioned in the Holy Quran and neither by the Prophet (peace and blessings be upon him). We're only required to be steadfast with what have been revealed to us.
This is of the news of the Unseen which We reveal to you (O Muhammad); neither you nor your people knew it before this. So, be patient. Surely, the (good) end is for the Muttaqoon (the pious) (Surah Hud 11:49)
In conclusion, total submission towards the Qur'an and Sunnah is needed when us Muslims interact with matters of the Unseen. There is no need to include logic, philosophy, debate and so forth in understanding God's names, attributes and actions as it is clearly and obviously stated that no one knows Himself better than He does.
And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Surah Al-Anaam 6:59).
Ibn Yusof
17 May 2009 / 21 Jumad Al-Awal 1430
3.30 p.m
www.ibnyusof.blogspot.com
Say (O Muhammad): 'He is Allah, (the) One,
Allaah-us-Samad [Allaah - the Self Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]
He begets not, nor was He begotten
And there is none coequal or comparable to Him.'
(Surah Al-Ikhlas 112: 1-4)
Tauhid Al-Asma' Wa Sifat is one of the most important branches of tauhid yet the most misunderstood aspects of "Lordship" in Islam. It is an area where many go astray in their thinking and belief. The knowledge of understanding and knowing God's attributes (Ma'rifatullah) is obligatory upon every Muslim.
Islam in fact describes ninety-nine names of God, in each ninety-nine names reflecting the attributes of God. It is termed as Asma' Al-Husna or The Beautiful Names, a subject of much adoration and celebration among Muslims. The most common name for the one true God in Islam is Allah.
Some confusion regarding understanding the attributes of Allah are answered in several verses in the Holy Quran.
That is He, the All-Knower of the unseen and the seen,
the All-Mighty, the Most Merciful.
(Surah As-Sajdah 32:6)
He is Allah beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He)
The All-Knower of the unseen and the seen.
He is the Most Gracious, the Most Merciful.
(Surah Al-Hashr 59:22)
He is Allah beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He)
the King, the Holy, the One Free from all defects,
the Giver of Security, the Watcher over His creatures
the All-Mighty, the Compeller, the Supreme.
Glorified is Allah! (High is He) above all that they associate as partners with Him.
(Surah Al-Hashr 59:23)
He is Allah, the Creator, the Inventor of all things, the Bestower of forms.
To Him belong the Best Names.
All that is in the heavens and earth glorifies Him.
He is the All-Mighty, the All-Wise.
(Surah Al-Hashr 59:24)
Therefore, the correct way of understanding Allah's attributes is how it has been practiced by the companions which was described by the Prophet (peace and blessings be upon him) himself as the best generation.
Allah must not be named or qualified by anything other than what Allah Himself and His Messenger, have named or qualified Him. No attribute or quality should be offered in explaining or describing the Lord of Universe unless He or His Prophet (peace and blessings be upon him) has already offered this description.
Allah will not leave the believers in the state which you are now, until He distinguishes the wicked from the good. Nor will Allaah disclose to you the secrets of the Ghaib (Unseen),but Allaah chooses of His Messengers whom He wills. So believe in Allaah and His Messengers. And if you believe and fear Allaah, then for you there is great reward. (Surah Al-Imran 3:179)
As to the brain-twister such as the paradoxical question: "Where is Allah before He build 'Arasy?" raised by some quarters. The key lies in the proper understanding of the branch of Tauhid (field of "Unique Oneness of God").- Tauhid Al-Asma' Wa Sifat as what has been mentioned earlier.
The answer to matters of the unseen (al-Ghaib) is that no one knows them but He since it is not mentioned in the Holy Quran and neither by the Prophet (peace and blessings be upon him). We're only required to be steadfast with what have been revealed to us.
This is of the news of the Unseen which We reveal to you (O Muhammad); neither you nor your people knew it before this. So, be patient. Surely, the (good) end is for the Muttaqoon (the pious) (Surah Hud 11:49)
In conclusion, total submission towards the Qur'an and Sunnah is needed when us Muslims interact with matters of the Unseen. There is no need to include logic, philosophy, debate and so forth in understanding God's names, attributes and actions as it is clearly and obviously stated that no one knows Himself better than He does.
And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record. (Surah Al-Anaam 6:59).
Ibn Yusof
17 May 2009 / 21 Jumad Al-Awal 1430
3.30 p.m
www.ibnyusof.blogspot.com
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