Staying Firm on the deen of Allah

Article from 'DailyReminders.org'..

The believer who is guided by Allah (S.W.T.) to this deen is always faced in this life with the danger of not remaining firm on the deen. This is due to a number of reasons among which:

Running into the trial of doubtful acts and the trial of desires; these doubtful acts and desires that be stirred up by the Satans of man and Jinns from time to time.... Taking the opportunity when the believer is busy with his life and when he is unconscious of his Lord, also taking advantage of the lack of knowledge of the deen of Allah (S.W.T.) and the lack of its implementation, which has become among the diseases in the life of this ummah.

This problem is more severe now because of the exceptional case that Muslims live in this age and that is living in non-Islamic societies where they are not ruled by the divine rules and where the deen of Allah (S.W.T.) is not prevalent over the lives of people.... To the point that the status of a person is like what the prophet (S.A.W.) described, "Holding onto his deen is like holding onto ember (a burning piece of coal)."

Also the other reason for a believer not to remain firm on the deen is Building the firmness in the deen of Allah (S.W.T.) on the heart which is not stable and always changing about which the prophet (S.A.W.) said in an authentic hadith reported by Imams Ahmad and Al-Hakim, "The heart of the son of Adam is up to be more unstable than the boiling water in a pot." The prophet also said about it in another authentic hadith reported by Imam Ahmad, "It was called "al’qalb" (meaning the heart) from "Taqalub" because of its changing nature; the example of the heart is like a feather at the trunk of a tree that the wind keeps turning it upside down." For this reason, the prophet (S.A.W.) used to supplicate frequently which was reported in an authentic hadith by Imam At-Trimithi saying, "O’ Allah, The One Who changes hearts, make my heart firm on your deen."

What are the means that help us remain firm on the deen of Allah (S.W.T.)? There are many:

Firstly, reciting, memorizing, and reflecting upon the verses of Qur’an; It is the strong "rope" of Allah (S.W.T.), the clear light; whosoever holds on tight to it, Allah (S.W.T.) will protect him. Qur’an was revealed on different occasions over a long period of time to make the prophet (S.A.W.) firm on the deen of Allah. Allah (S.W.T.) replies to the question of the non-believers in surat Al-Furqan, (Verse 32), what can be translated as,

"And those who disbelieve say: "Why is the Qur’an not revealed to him all at once?" Thus (it is send down in parts), that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. (It was revealed to the prophet (S.A.W.) in 23 years.)"

Why was The Qur’an a source of firmness?

* * It implants the belief in Allah (S.W.T.); it purifies the soul with a tie to Allah, so it assures the heart of the believer so that it does not weaken during trials.

* * It provides the Muslim with the right perspectives and values, so the Muslim will be able to view the situations around him with the right perspectives, and look into things with the absolute true and just standard so the Muslim would not lose control and go astray.

* * It refutes all the heresies stirred by the enemies of Islam in all times and places.

Secondly, from the means that help us remain firm on the deen of Allah (S.W.T.), is abiding by the Ash-shar’iah (Islamic body of laws) and doing good deeds starting with saying the good firm word La-Ilaha-Illa-Lah the word of oneness. Allah (S.W.T.) says in surat Ibrahim, (Verse 27), what can be translated as,

"Allah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter."

Qatadah (a scholar from the generation that came after the companions of the prophet) said, "As to this life, Allah (S.W.T.) make them firm with the goodness and the righteous deed, and as to the Hereafter, in the grave." Allah (S.W.T.) says in surat An-Nissa’, (Verse 66), what can be translated as,

"If they had done what they were told, it would have been better for them, and would have strengthened their (Faith)."

Imam Bukhari reported that the prophet (S.A.W.) says in a Qudsi (the divine sacred hadith which he narrates on behalf of Allah), "...And my servant keeps getting closer to me with the recommended acts (An-nafal) until I love him, and if I loved him, I would be his hearing with which he hears, and his vision with which he sees, and his hand with which he beats, and his leg with which he walks...". This means the protection that Allah (S.W.T.) provides for his servant and the firmness on the truth.


Thirdly, from the means that help us remain firm on the deen of Allah (S.W.T.) is by studying the stories of the prophets and reflecting upon them and learning lessons and morals from them because these stories were not revealed for entertainment and wasting time, but they were revealed to make the prophet’s heart and the hearts of the believers firm because of what they suffered in carrying the message of Islam. Allah (S.W.T.) says in surat Huud, (Verse 120), what can be translated as,

"And all that We relate to you (o Muhammad) of the news of the Messengers is in order that We may make strong and firm your heart thereby. And in this (chapter of the Qur’an) has come to you the truth, as well as an admonition and a reminder for the believers."

These Qur’anic stories are numerous. For example:

Allah (S.W.T.) says about prophet Ibrahim (S.A.W.) in surat Al-Anbiya, (Verses 68-70), what can be translated as,

"They said: "Burn him and help you gods, if you will be doing. We (Allah) said: "O fire! Be you coolness and safety for Abraham! And they wanted to harm him, but We made them the worst losers.".

Here, we can see and feel the magnitude of being firm in front of the oppression and torture.

In another example Allah (S.W.T.) says about Musa and his followers, when they confronted Pharaoh and his soldiers, in surat Ash-shua’ara, (Verses 61-66), what can be translated as,

"And when the two hosts saw each other, the people of Moses said: We are sure to be overtaken. Moses said: "NO, verily! With me is my Lord, He will guide me. Then We inspired Moses (saying): "Strike the sea with your stick." And it parted, and each separate part (of that seawater) became like the huge, firm mass of a mountain. Then We brought near the others (Pharaoh’s party) to that place. And We saved Moses and all those with him. The We drowned the others (Pharaoh and his soldiers)."

Here, we see and feel the greatness of being firm on the truth when chased by the oppressors, and being firm in the moments of hardship, and the solution of Allah (S.W.T.) coming down in the decisive moment.

In another example Allah (S.W.T.) also says in the story of the magicians of Pharaoh when the truth was unveiled to them, so they accepted it and embraced it and remained firm on it despite the warnings of Pharaoh and his oppression when he said in surat Taha, (Verses 71,72) what can be translated as,

"(Pharaoh) said: "Believe you in him (Moses) before I give you permission? Verily! He is you chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of palm-trees, and you shall surely know which of us (I (Pharaoh) or the Lord of Moses (Allah)) can give the sever and more lasting torment."

Here, the firmness of the few believers comes with no backing down, no shake down, and no weakness, when they said what can be translated as,

"They said: "We don’t prefer you over the clear signs that have come to us, and Him (Allah) Who created us. So decide whatever you desire to decide, for you can only decide (regarding) this life of the world."

Why so Many Hadiths Abu Hurayrah?

Taken from SayingsOf TheSalaf.net..

 It is reported that Abû Hurayrah – Allâh be pleased with him – said, “People say, ‘Abû Hurayrah reports so many [hadîth ],’ but if it were not for two verses in Allâh’s book, I would not narrate a single hadîth .” Then he recited, “Verily, those who hide what Allâh has sent down of the Book (Al-Baqarah: 174),” and “Verily, those who hide what We have sent down of clear explanation and guidance. (Al-Baqarah: 159)” He then said, “Our brothers, the Muhâjirûn, used to be occupied with trading in the markets, and our brothers, the Ansâr, would be occupied with dealing with their wealth and property, but Abû Hurayrah used to stay with Allâh’s Messenger – Allâh’s peace and blessings be upon him – for his fill, and would be present when they were not.”

This wording has been reported by Al-Hâfidh Ibn ‘Abd Al-Barr, Jâmi’ Bayân Al-‘Ilm Vol.1 p464.

Commenting on this narration, Ibn ‘Abd Al-Barr states, “In this narration there are a number of meanings to understand, including:

[1] The hadîth from Allâh’s Messenger – Allâh’s peace and blessings be upon him – has the same ruling as the revealed Book of Allâh ‘azza wa jall.

[2] Knowledge should be shown, spread and taught.

[3] One should stick with the scholars.

[4] One should be satisfied with the little he can get of worldly provision in order to pursue his desire for knowledge.

[5] One should prefer knowledge over being occupied with worldly pursuits and income.

Weird But True..

This is a past video regarding the book 'Pelik Tapi Benar dalam Solat' which was ridiculed by a Malaysian ustaz at a certain seminar in Singapore recently which created controversy.

The book discusses the type of allowances permissible while performing solat, (such as carrying your child who needs attention), through authentic proofs of hadeeths from Prophet Muhammad but not commonly known to the average Muslim in our region.

Isn’t this that time?

It is reported that Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said:

How will you be if you reach a time when you will see people who do not distinguish truth from falsehood, believer from unbeliever, trustworthy from treacherous, nor ignorant from knowledgeable, and neither recognize what is right nor censure what is wrong?

Ibn Battah, Al-Ibânah Al-Kubrâ 1:188.

After reporting this narration, Imâm Ibn Battah (d. 387H) said:

To Allâh we belong and to Him we will return! We have reached that time, we have heard this and have come to know most of it and witnessed it. If a man to whom Allâh has bestowed sound reasoning looks and thinks carefully and ponders the matter of Islâm and its people and treads the rightly guided path as regards to them, it will become clear to him that most people have turned back on their heals, deviated from the correct path, and turned away from correct proof.

Many people have started to like what they used to hate, allow what they used to forbid and recognize what they used to reject. And for sure – Allâh have mercy on you – this is not the [right] character of the Muslims, nor the behaviour of those who have insight into this religion, and neither of those who believe in it and are certain about it.

--> The excerpt above is from this website sayingsofthesalaf.net, a website that I've been looking into recently. Be enlightened and humbled by quotes, deeds and stories of our Righteous Predecessors, the first three generations of Islam.

It's been a while..

It's getting cooler here. Felt like a big air conditioner has been switched on outside. Wonder how it'll be like when I visit Egypt next week. Masya Allah, Egypt uh. Thank you Allah for this opportunity, I can't thank enough. Last time I checked, the lowest temperature was at 9 degrees. It'll probably feel like I'm in a freezer just like when I was at Jordan. Brr. Should I go get that jacket?

Just one left for the exams. I think that this term will be okay. For someone who studies at the last minute, what more can you expect? Change. You just have to change. Set goals. Aim for it and be disciplined and focused. Hah. Easier said than done. Been trying since secondary school days. Tsk.

Will be doing a lot of driving this week. Sending off some friends home at the airport. Fetching my sis and her son home from the airport the day after tomorrow. The tasks will be made easier since I enjoy driving. My sis and her husband and their 7 month old son will be staying here at Makkah Al-Mukarramah. Her husband had just been accepted to study here. Isn't that great? All praises to Allah Almighty.

Kalimataan - the Seal of al-Bukhari

'There are two phrases which are beloved to the Most Merciful, light on the tongue, yet heavy on the scales (of reward): glory be to Allah and all praise to Him, glory be to Allah, the Almighty.'

Virtues of Blood Donation

Every year, there would be a blood donation drive just before the Haj season stationed at the foyer of my school building. And for the past two years, all I did was be part of the larger group of curious onlookers of the blood donors. The only thing that kept me from donating was fear. Fear of the thought of a thicker than normal needle being hooked through your vein while bearing the 'excruciating pain' that may come along with it. When I teased my schoolmates about donating, the excuses came in all shapes and forms;

"Oh, I think have too little blood"

"Nah, I think there's enough donors"

"Look at how skinny I am! Ask him, I think his blood reserves are aplenty (pointing to a bigger sized guy)"

This year I finally braved myself to donate. After pondering about it, I felt that whatever fear I may have about the experience of donating blood, whether if I may encounter a bad experience with an inefficient nurse poking a wrong spot and getting a bad bruise as a result of it or any pain that I may have to undergo, it is nothing compared to the pain and suffering that others may suffer due to insufficient supply of blood at the bloodbank.

You could sense the poor response each time there's a blood donation drive. We definitely could do with more blood donors. So the next time we encounter a blood donation drive, just donate! Don't hesitate!

Yea, I know, I know, it took me years to convince myself. Well it's not as painful as I thought it'd be.

Anyway, here's an article about the virtues of Blood Donation from islamonline.net

Name of Questioner: Nadia (United Kingdom)
Title: Virtues of Blood Donation

Question:

Dear scholars, As-salamu `alaykum. Is it permissible to donate blood to patients? Jazakum Allah khayran.

Date: 09/Jun/2004
Name of Mufti: Yusuf Al-Qaradawi
Topic: Morals & Values

Wa`alaykum as-salam wa rahmatullahi wa barakatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we commend your pursuit of knowledge and your keenness to seek what is lawful and avoid what is not. We earnestly implore Allah to bless your efforts in this honorable way.

First of all, we would like to stress that Islam encourages us to be charitable to all regardless of differences of religion or race. Blood donation comes at the top of charitable deeds; therefore every Muslim and Muslimah should not only participate in it but also take initiatives in their communities to encourage the act.

Responding to the question, the eminent Muslim scholar Sheikh Yusuf Al-Qaradawi, states the following:

Blood donation is the best assistance a man can offer a patient who needs a blood transfusion due to blood loss or surgery. Donating blood is a highly estimated deed, as it saves the life of a human being whether he is a Muslim or not. It is an act whose virtue is explicitly clarified in the Qur’anic verse in which Allah the Almighty says: “Whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind” (Al-Ma’idah: 32).

It is well-known that donating money is a highly esteemed deed in Islam; Allah is pleased with such deeds, so He accepts them and multiplies their reward up to seven-hundred-fold and more, by His Will. Donating blood is even greater in virtue and reward than donating money, as the former saves the life of a human being. Blood, which is a part of man, is more precious than money. The blood donor gives part of his body to his brother or sister out of love and solidarity.

The virtue of blood donation increases when it is done to support a person in a hazardous condition and relieve his hardship. This is an extra virtue that qualifies one for more reward from Allah the Almighty. It is reported that the Prophet (peace and blessings be upon him) said: “Verily, Allah likes supporting a man in need” (Reported by Abu Ya`la, Ad-Dailamy and Ibn `Asakir, on the authority of Ibn Anas, as related in Faidul-Qadir 2/287).

It is reported that the Prophet (peace and blessings be upon him) said: “If one removes a hardship of a Muslim in this life, Allah will relieve a hardship from him on the Day of Judgment” (Reported by Al-Bukhari and Muslim on the authority of Ibn `Umar, as related in Al-Lu’lu’ Wal-Marjan 1667).

Moreover, it is reported that the Prophet (peace and blessings be upon him) declared that supporting the needy, even animals, deserves great reward in Allah’s Sight. The Prophet (peace and blessings be upon him) said: “While a man was walking he felt thirsty and went down a well and drank water from it. On coming out of it, he saw a dog panting and eating mud because of excessive thirst. The man said, ‘This (dog) is suffering from the same problem as that of mine.’ So he (went down the well), filled his shoe with water, caught hold of it with his teeth and climbed up and gave the dog water. Allah thanked him for his (good) deed and forgave him.” The people asked, “O Allah’s Messenger! Is there a reward for us in serving (the) animals?” He replied, “Yes, there is a reward for serving any living creature” (Reported by Abu Hurayrah, as related in Al-Lu’lu’ Wal-Marjan 1447).

It seems that the Prophet’s Companions thought that serving such creatures does not entail any reward from Allah the Almighty and that there is no value for such an act in Islam. Hence the Prophet (peace and blessings be upon him) clarified to them that being good to any living creature, whether it be a dog or such, deserves great reward. So what about assisting a human being, and what if that human being is a true believer? It then entails much greater reward.

Blood donation generally entails great reward, and when it is done for the favor of someone’s kin, it deserves even greater reward, as it strengthens the ties of kinship and enhances good relations among relatives. The Prophet (peace and blessings be upon him) said: “Supporting a needy person is a charitable deed, while supporting a relative is two charitable deeds: spending money and strengthening the ties of kinship.” (Reported in Al-Jami` As-Saghir by Ahmad, At-Tirmidhi, An-Nasa’i, Ibn Majah, and Al-Hakim on the authority of Salman Ibn Amir; verified by Al-Hakim, and supported by Adh-Dhahabi, as related in Faydul-Qadir by Al-Manawi 4/237).

This reward especially multiplies if the relation between one and his kin is not originally good. In other words, if a man is having a dispute with his relatives and can overcome feelings of enmity and hatred that are rejected by Allah and by people, and extend a helping hand, whether with money or blood, he then offers the best act of charity, as the Prophet (peace and blessings be upon him) considered it so when he said: “Charity is to support a kin with a severed relation (that is, one who does not keep good relations with his kin).” (Reported in Al-Jami` As-Saghir by Ahmad and At-Tabarani on the authority of Abu Ayoub and Hakeem Ibn Hizam, and in Al-Adab Al-Mufrad by Abu Dawud, At-Tirmidhi and Al-Bukhari on the authority of Abu Sa`id. Reported also by At-Tabarani and Al-Hakim on the authority of Umm Kulthum bint `Uqbah, and verified by Al-Hakim, according to Muslim’s conditions; and supported by Adh-Dhahabi, as related in Faydul-Qadir: 2/38).

"... And live with your people wherever you like."

 Article from islamtoday.com..

by Shiekh Abd Allah b. Bayyih

The Prophet (peace be upon him) said: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.” [Sahîh Ibn Hibbân (4861)] The narrators of this hadîth are all reliable.

The meaning of the hadith:

Fudayk belonged to a tribe who were all non-Muslims. Fudayk, who had accepted Islam, used to live with them. Fudayk’s people had requested him to live with them and pledged to him that they would not impose upon him in his faith in any way.

Fudayk then went to the Prophet (peace be upon him) and asked about whether he should emigrate, saying: “O Messenger of Allah! There are people claiming that whoever does not emigrate will come to ruin.”

To this the Prophet (peace be upon him) replied: “O Fudayk, establish prayer, avoid bad deeds, and live with your people wherever you like.”

Ibn Hibbân explains the meaning of the hadîth as follows [Sahîh Ibn Hibbân (11/203)]:

The command to “establish prayer” is a command indicating obligation upon those being addressed under relevant circumstances.

The command to “avoid bad deeds” is a command indicating obligation upon all Muslims under all circumstances. They must not perpetrate evil and sinful deeds upon themselves or upon others. This refers to all deeds that Allah is displeased with

The imperative tense of the verb “live” in the phrase “and live with your people wherever you like” indicates permissibility. What it means is that if a person who shuns bad deeds as we have mentioned, then there is no harm in his living wherever he chooses to live, even if the location is not ideal.

Indeed, a Muslim who lives in a non-Muslim country should take the injunctions of this hadîth to heart and live his life accordingly. He should establish prayer. He should avoid fornication, drinking, and all other licentious, sinful deeds.

Its legal implications:

It is generally understood that a Muslim living in an Islamic country should not leave it for a non-Muslim country without a good reason. This hadîth is evidence that if a Muslim is already living in a non-Muslim country and is able to worship Allah and carry out the rites of his religion, then he is under no obligation to leave his country.

Scholars disagree regarding the emigration of a Muslim who lives in a non-Muslim country.

The first opinion is that a Muslim can live in a non-Muslim country as long as he is free to practice his religion. This is the opinion of the vast majority of jurists. It is the ruling followed by the Hanafî, Shâfi`î, and Hanbalî schools of law.

Those who hold this opinion cite the hadîth under discussion as evidence.

Another hadîth which is used as evidence for the permissibility of living in non-Muslim countries is where the Prophet (peace be upon him) said: “The countries are Allah’s countries and the people are Allah’s servants, so wherever you find good living atmosphere, then live.” [Musnad Ahmad (1420) – with a weak chain of transmission]

The second opinion is that of the Mâlikî and Zâhirî schools of law – that it is obligatory for a Muslim to emigrate from a non-Muslim country to a Muslim country if he is capable of doing so.

The cite hadîth like: “Do not be in sight of each other’s house fires.” [Sunan al-Tiimidhî (1604), Sunan Abî Dâwûd (2645), and Sunan al-Nasâ’î (4780)] There is disagreement about the authenticity of this hadîth as well as about its meaning.

The third opinion is quite the opposite of the second. Al-Mâwardî and many other Shâfi`î scholars hold the view that if a Muslim is able to practice his religion freely in a non-Muslim country, then he should not leave. They argue that it is his duty to remain in that country, because if he leaves, then the country will be devoid of a Muslim presence.

Conclusions:

What all this amounts to is that there is flexibility in the matter. If a Muslim feels the need to live in a Muslim country where he can practice his religion with greater freedom and comfort, then it is a good thing for him to do so if he gets the opportunity. However, if he finds it better for him to stay where he is, then he is free to do so. As long as he is free to practice his faith, then he may stay in his country. We might add another consideration that he must take into account: He should be able to raise his children as Muslims.

And Allah knows best.

The Five Categories of People who Pray

Article from subulassalaam.com..

Author: Al Imaam Ibn Qayyim al Jawzeeyah
Reference: Al Waabil as Saayib: Vol. 1 P. 138

The first: The category of the oppressor to himself, the negligent one, one who is deficient in performing ablution for it, negligent with its appointed time periods, its boundaries and its pillars.

The second: One who preserves it appointed time periods, its boundaries, its outward pillars and ablution for it. However, he forsakes striving against his own self from whisperings and thinking to himself, and so is preoccupied with whisperings and thoughts.

The third: One who preserves its appointed time periods, its pillars as well as strives against himself in repelling whisperings and distracting thoughts that overcome him, he is busy in striving against his enemy in order to prevent him from stealing his prayer, he is in prayer as well as Jihaad.

The fourth: One whom when he stands for prayer perfects its rights, its pillars and its boundaries. His heart is occupied with preserving its boundaries and preventing anything of it being lost, rather all his attention is directed to performing it as it should be, in its most complete and perfect form, his heart is occupied with the prayer and worshiping his Lord the Elevated with it.

The fifth: One who performs the prayer like the previous person, but in addition to this, he has taken his heart and presented it to his Lord. He looks at his Lord with his heart, fully concerned with Him, in utmost obedience out of love and reverence for Him, it is as if he sees and witnesses his Lord. All distracting thoughts and whisperings fade away and the veil between him and his Lord is removed. The difference between this person in his prayer and others, is greater and better than all that is between the heavens and earth, he is fully occupied and overjoyed with his Lord in his prayer.

The first category is punished, the second is held accountable, the third is pardoned, the fourth is rewarded and the fifth is brought close to his Lord, because he gains a portion of what made the prayer a delight to him.

For whoever is delighted with his prayer in the life of this world, will be delighted by being close to his Lord in the afterlife as well as being delighted with his Lord in this life, and whoever is delighted with Allaah, everything would be delighted with him, and whoever is not delighted with Allaah the Elevated, his soul will be torn apart for the life of this world in loss.

It is narrated that when a servant stands for prayer, Allaah the Glorified says; “Remove the veil.”, and if the servant turns away He says: “Replace it.”

This ‘turning away’ has been explained as the turning of the heart away from Allaah the Mighty to other than Him. So if he turns away, the veil is replaced between him and his Lord and Shaytaan enters and presents worldly affairs to him, he shows them to him in the image of a woman. But if he turns with his heart to Allaah and does not turn away, Shaytaan would not be able to come between Allaah and that heart, he only enters if the veil is replaced. If he returns to Allaah the Elevated with his heart, the Shaytaan would escape, and if he turns away, the Shaytaan would return, such is his state with his enemy in prayer.

Jahil agama punca mudah terjebak amalan syirik

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Oleh: Mohd Yaakub bin Mohd Yunus
Thursday, 01 October 2009

Rasulullah sendiri memperingatkan umat jangan keterlaluan menyanjungi serta memujinya. KEGIATAN kaki judi menjadikan kubur lama yang dianggap keramat dan ber-kuasa untuk menunaikan segala permintaan termasuk untuk mendapatkan nombor ekor, malah terdapat juga pihak tertentu menjadikan kubur sebagai tempat memohon disembuhkan penyakit.

Sering kali kubur orang soleh seperti Nabi, sahabat Rasulullah SAW, ulama dan wali dianggap memiliki keramat akan dikunjungi masyarakat Islam bertujuan untuk beribadah dan dijadikan perantaraan bagi membuat permohonan tertentu kepada Allah. Ada di antara kubur berkenaan dihiasi binaan indah, diterangi lampu bahkan ada juga sehingga didirikan masjid di atasnya.

Sikap berlebihan dalam mengagungkan orang soleh sebegini menjadi asal munculnya amalan syirik yang terburuk di atas muka bumi ini iaitu penyembahan berhala. Firman Allah, "Dan mereka berkata jangan sekali-kali kamu meninggalkan (penyembahan) tuhan kamu dan jangan pula kamu tinggalkan Wadd, dan jangan pula Suwaa', Yaghuts, Ya'uq dan Nasr." (Nuh: 23).

Menurut Ibnu Abbas r.a, Wadd, Suwaa', Yaghuts, Ya'uq dan Nasr adalah orang soleh daripada kalangan kaum Nabi Nuh. Apabila mereka meninggal dunia maka syaitan membisikkan ke telinga kaum itu agar membuat patung menyerupai mereka agar dapat mereka mengenang segala amalan soleh serta jasa orang soleh berkenaan. Patung itu turut dijadikan perangsang bagi mereka untuk mencontohi perbuatan orang soleh. Patung berkenaan pada peringkat awalnya tidak disembah oleh kaum itu. Namun masa berlalu dan generasi awal kaum ini meninggal dunia, generasi baru yang menggantikannya banyak melupakan ajaran agama sebenar. Syaitan sekali lagi memainkan peranan untuk menyesatkan umat manusia dengan membisikkan kepada mereka bahawa generasi sebelum mereka itu menyembah patung berkenaan untuk mendekat diri mereka kepada Allah.

Disebabkan kejahilan mereka terhadap ajaran agama maka bermulalah amalan menyembah patung orang soleh itu atas dasar mengagungkan dan kecintaan terhadap mereka serta ia dijadikan sebagai objek perantaraan untuk memohon doa serta syafaat. Al-Laata yang juga antara berhala terbesar pada zaman jahiliah di Makkah juga nama seorang yang masa hidupnya gemar memberi makanan kepada jemaah haji yang mengunjungi Kaabah.

Sehubungan itu, Rasulullah SAW sentiasa memperingatkan kepada umat manusia agar jangan berlebihan dalam menyanjungi serta memuji dirinya. Mengagungkan Rasulullah hanya akan tercapai dengan melaksanakan segala perintah dan larangannya seperti termaktub di dalam al-Quran serta sunnahnya. Baginda amat khuatir sekiranya umat Islam terjerumus melakukan kesilapan seperti umat lalu yang berlebihan dalam mengagungkan orang soleh sehingga melakukan perbuatan syirik. Ketika hayatnya baginda berkali-kali memperingatkan sahabat agar menghindari sikap melampaui batas golongan Yahudi dan Nasrani yang membangunkan tempat ibadah di atas kuburan orang soleh mereka. Amaran ini diulangi lagi ketika baginda sedang uzur bahkan menurut Aishah r.a. ketika baginda hampir wafat Rasulullah masih sempat bersabda: "Semoga laknat Allah ditimpakan kepada orang Yahudi dan Nasrani. Mereka menjadikan kuburan Nabi-Nabi mereka sebagai tempat ibadah (masjid)." (Hadis riwayat Imam al-Bukhari).

Beginilah peringatan yang begitu keras daripada Rasulullah kepada umatnya agar tidak didirikan masjid di atas kuburan orang soleh dan jangan menjadikan kuburan mereka sebagai tempat beribadah seperti solat, tawaf, membaca al-Quran, menyembelih haiwan korban, memohon doa serta pertolongan.

Solat menghadap kuburan adalah diharamkan sebagaimana sabdanya: "Jangan kamu solat menghadap kubur dan jangan duduk di atas kubur." (Hadis riwayat Imam Muslim) Baginda juga pernah bersabda: "Janganlah kalian jadikan rumah kalian seperti kuburan, kerana sesungguhnya syaitan akan lari dari rumah yang dibaca di dalamnya surat al-Baqarah." (Hadis riwayat Imam Muslim). Menerusi hadis ini dapat kita fahami bahawa dilarang menjadikan rumah seperti kuburan yang tidak dibaca al-Quran. Secara tidak langsung ia menunjukkan bahawa kawasan perkuburan bukanlah tempat untuk beribadah seperti membaca al-Quran sebagaimana di rumah. Majoriti ulama salaf seperti Imam Abu Hanifah, Imam Malik, Imam al-Syafi'i, Imam Ahmad dan imam lain melarang membaca al-Quran di kawasan perkuburan. Sebagai contoh Imam Abu Dawud berkata dalam kitab Masaa'il Imam Ahmad: "Aku mendengar Imam Ahmad ketika beliau ditanya mengenai membaca al-Quran di pemakaman? Beliau menjawab: "Tidak boleh". Menurut Ibnu Taimiyah di dalam Iqtidhaa' Shirathal Mustaqim: "Daripada al-Syafie sendiri tidak terdapat perkataan mengenai masalah ini, yang demikian ini menunjukkan bahawa (baca al-Quran di perkuburan) menurut beliau adalah bidaah. Imam Malik berkata: "Tidak aku dapati seorang pun daripada sahabat dan tabi'in yang melakukan hal itu."

Tindakan sesetengah pihak yang sanggup melakukan perjalanan yang jauh semata-mata untuk mengunjungi kuburan orang soleh dengan tujuan untuk beribadah dan mencari keberkatan sebenarnya bertentangan dengan syarak. Baginda bersabda: "Tidak boleh dipersiapkan perjalanan jauh (bertujuan untuk ibadah) kecuali kepada tiga masjid; Masjidilharam (di Makkah), Masjid Rasulullah (Masjid Nabawi di Madinah) dan Masjid al-Aqsa (di Palestin). (Hadis riwayat Imam al-Bukhari)

Rasulullah juga mengharamkan kuburan ditinggikan atau dibangunkan binaan seperti kubah di atasnya seperti yang sering dilakukan terhadap kuburan orang yang dianggap soleh serta memiliki kedudukan yang tinggi di dalam masyarakat. Ali r.a pernah berkata: "Mahukah kamu saya utuskan suatu tugas yang dulu pernah Nabi mengutuskan untukku tugas itu? Iaitu janganlah kamu biarkan satu patung kecuali sudah kamu hancurkan dan jangan pula ada kuburan yang tinggi melainkan kamu ratakan." (Hadis riwayat Muslim).

Wallaahu'alam.

Ikut dalil dan fakta buang taklid buta

Before You Regret

Article from islamonline.net

By Harun Yahya
Muslim Thinker - Turkey

{"Why should Allaah punish you if you have thanked (Him) and have believed in Him. And Allaah is Ever All-Appreciative (of good), All-Knowing."} (An-Nisaa’ 4:147)

People are created with many weaknesses and imperfections. Throughout our lives, we forget many things and make countless mistakes. However through repentance, which Allah grants us as a great favor, it is always possible in this world to correct our mistakes. Indeed, the world is created just for this purpose: We are trained, put to test, and purified of our mistakes in this world. It is likely that we may deeply regret our mistakes or the way we have led our lives. However, it is always possible to make up for this regret. After having lived through this regret, we can ask for repentance and hope for Allah’s forgiveness.

In the Qur’an, Allah gives the glad tidings that He will forgive any sin provided one repents sincerely. Allah knows our inner thoughts and every word we keep to ourselves. He knows whether we are true to Him or not. Allah, in the Qur’an, describes His closeness to His servants:

{"Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn to Him again and again in obedience, and in repentance."} (Al-Israa’ 17:25)

Yet, another important fact surfaces here: After death, it is not possible to make up for the mistakes and sins committed in this world unless Allah wills otherwise. So not a single moment do we have to lose. Minutes pass by in a blink of the eye and with every moment passing, we draw even closer to death. Furthermore, we can never foresee when death will confront us. Its date, hour, and minute can never be known. We all will certainly die one day and will give an account of our deeds in the presence of Allah.

For this reason, man must always bear in mind that he may soon die. If he is not to regret in the Hereafter, he must reconsider his life. If it were the time to meet the angels of death right now, would you be able to give an account of all the years you have spent in this world? What have you done so far to earn the consent of Allah? Have you been meticulous enough in fulfilling Allah’s commands?

A person might not have an affirmative answer to any of these questions. But if he repents and sincerely makes an absolute commitment to live to earn the good pleasure of Allah, then he can hope for Allah’s forgiveness. The Messenger of Allah (peace and blessings be upon him) frequently sought forgiveness from Allah:

“By Allah, I seek the pardon of Allah and return penitently to Him every day more than seventy times.” (Al-Bukhari)

We must take refuge in Allah, Who is Al-Ghaffar (The Forgiver, He Who is All-Forgiving), Al-Halim (Forbearing One, He Who is clement), and At-Tawwab (The Acceptor of repentance). Allah will absolutely give the rewards of those who persevere and often turn to Him. He will certainly forgive His servants who have faith and reward their good deeds according to the best of what they did. In one verse, Allah states this great glad tiding as follows:

{Whatever is with you, will be exhausted, and whatever is with Allaah (of good deeds) will remain. And those who are patient, We will certainly pay them a reward in proportion to the best of what they used to do. Whoever works righteousness - whether male of female - while he (or she) is a true believer (of Islaamic Monotheism), verily, to him he We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay then certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)} (An-Nahl 16:96-97)

Never forget that at any time any one of us might be caught by death and, though being full of regret, might not have again the opportunity to correct the wrongs we committed in the worldly life. For this reason, we should lose no time in asking for repentance from Allah and living by His commands and the Sunnah of the Prophet (peace and blessings be upon him). This is the only way to be a servant upon whom Allah bestows His mercy and love. This is, again, the only way to attain Paradise, the eternal abode Allah prepares for His true believers.

* Excerpted with some minor modifications from the book Before You Regret.

Harun Yahya was born in Ankara in 1956. He studied fine arts at Istanbul's Mimar Sinan University and philosophy at Istanbul University. Since the 1980s, he has published many books on political, faith-related, and scientific issues.