Perfecting One's Character

Perfecting One's Character

In the Name of Allāh, Most Gracious, Most Merciful;

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

Ibn ul Qayyim al Jawziyyah once wrote that the Prophet (Sallallāhu 'alaihi wa sallam) used to make a number of supplications related to good character:

•  "O Allāh, guide me to excellent character, none guides to excellent character but You..." [Muslim]
• "O Allāh, I seek refuge in you from bad character, deeds and desires." [At-Tirmidzi]
•  "O Allāh, You perfectly created me, so perfect my character." [Ahmad]
•  "O Allāh, I seek refuge in you from disability and laziness; from cowardice and avarice; from decrepitude and harshness; from negligence and impoverishment, from lowness and humiliation. And I seek refuge in You from poverty and disbelief; from sinfulness, disunity and hypocrisy; from notability and riyā' (show off)..." [Ahmad, Mālik, Bazār, Haithami and ibn `Abd al-Barr authenticated it]

Three Conditions to Acquire Excellent Manners

This is one example of the excellent manners with which Allāh has equipped his Messenger (Sallallāhu 'alaihi wa sallam).

Allāh described him as: "Verily, You [Muhammad] are on an exalted standard on character." [68:4]

`Aishah, (radiallāhu `anhu) described him as:"His character was just [a reflection of] the Qur'an." [Muslim, Abu Dawud, Ahmad]

Such excellent character cannot be attained without three conditions:

1. The foundation must be good. If one has a rough and dry nature, it will be hard for him to submit to this [excellence of character] through knowledge, will, or practice. On the other hand, a mild and smooth nature will be ready and willing to receive the plowing and the seeds [to prepare it for character excellence].

2. The soul must be strong and capable of conquering calls of laziness, transgression, and desire. Those matters contradict perfection, and souls which cannot defeat them will always be defeated and conquered.

3. [One must possess] a discerning knowledge of the truth of matters, enabling one to put them in the rightful position, and to distinguish between flash and cancer - between glass and jewels.

Ibnni Qayyim stressed that if these three qualities are present in a man, and Allāh's facilitation helps him, then he will be among those whom the best (Husna) has been decreed and for whom Allāh's care has been secured.

[Excerpted from "The Magnificent Journey" by ibn ul Qayyim, published by QSS; Via Islam.Com]

Meaning of Al-Hamdulillah

Meaning of Al-Hamdulillah
Sharifah Carlo

 

In the Name of Allāh, Most Gracious, Most Merciful;

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

What is the meaning of Al-Hamdulillāh? It is usually translated as, 'All praise is due to Allāh.' This has led many of us to use the phrase, ‘Al-Hamdulillāh wa shukr Allāh.’ But this is very incorrect because Al-Hamdulillāh is actually is a word of praise that includes within it a greater gratitude or syukur for what Allāh has ordained, and as Muslims, we are supposed to use it when we are presented with that which appears good and with that which appears bad.

But, in the reality of our lives, what is Al-Hamdulillāh? What does it truly mean? Is just a word on our lips? Or is it a genuine feeling in our hearts? Someone once told me that Al-Hamdulillāh means when you don't have something you need or want, you are content with your fate; when you have a limited quantity of that thing, you are content with it, and you try to share it, and when you have a lot, you are content, and you are searching for ways to share it more. In other words, no matter what your condition, you are grateful to Allāh for that condition. It is recognition that all that Allāh has given us or taken from us is the best for us.

In practical terms, what does this mean? There is an example that I like to use when I speak of Allāh’s Knowledge and Power over us that may help illustrate my meaning. When I was a new Muslimah, I had the most beautiful white cat. I loved this cat very much. It used to wake me up for fajar, and I considered it a great blessing in my life. The problem, however, was that my landlady did not allow pets in my apartment. This meant that the cat's presence had to remain a secret. One day, the landlady called and told me that she was coming that day to do the periodic spraying for roaches. I knew I had to hide the cat, but in such a way that he did not come home again from where I put him, so I decided to take him to a friend's house for the day. So, I grabbed my cat, and took him to my car. As I was driving to her house, the cat went crazy. He was clawing at me and at one point attached himself to the back of my head. I guess he had never been in a car before, and was terrified. He thought this was the worst thing that could have possibly happened to him. Now, I had information that the cat did not. I knew that my actions were actually a salvation for him. If my landlady had found the cat, we would have both been homeless. But, of course, there was no way for the cat to know this. It was beyond his comprehension.

What is the point here? Well, Allāh places us in many situations that are similar. He provides us with circumstances that in our limited understanding and perception we find to be disastrous. We can react to them as the cat did, with fear and pure animal instincts, or we can recognize Allāh’s Wisdom and Superior Knowledge, and be content with the situation because we have faith that it is somehow better for us to experience this. To be content with it would be to live out Al-Hamdulillah. It would show our acceptance of Allāh’s Power over us, our recognition of His care for us, and our gratitude for His Mercy.

Allāh says: "...This is of the grace of my Lord that He may try me whether I am grateful or ungrateful; and whoever is grateful, he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is Self-sufficient, Honoured.” [An-Naml, 27:40]

Allāh had given us so much, and our duty as Muslims is to be grateful for those many blessings. Ibni Abid Dunya mentioned that Dawud asked Allāh:

"What is the least of your blessings?" Allāh revealed to him to take a breath. Dawud did so, and Allāh told him, “This is the least of my blessings on you.” [Ibni Qayyim Al Jawziyyah, p. 70].

Imagine that, taking a breath as a blessing from Allāh. It is an involuntary action that basically sustains us. So much is involved, not only from the physiological perspective but also from the conditions that must exist on the earth to create the perfect combination of elements for us to breathe. One breath of a human involves the workings of all of his internal organs as well as the fact that we have plants that take our carbon dioxide and convert them back to oxygen which is essential for us to continue breathing. The processes involved are so many and so detailed that they cannot be covered except by an entire science course which will just outline the basics. Allāhu Akbar.

We must remember that all that we possess is from Allāh. But we cannot stop there. We must also recognize that that which we do not possess is also a blessing from Allāh. We must recognize the Power and Knowledge of Allāh by being grateful for His Blessings. Things are not always as they seem. We may consider something to be bad, horrible or disastrous, when in actuality it is purely Allāh’s blessing on us.

Remember the story of Musa (`alaihis-salam) and Al Khidir.

Narrated by Said bin Jubair, 'Moses (`alaihis-salam) got up to deliver a sermon before Bani Israel and he was asked, 'Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allāh then admonished Moses for he did not ascribe all knowledge to Allāh only (Then) came the Divine Inspiration:

'Yes, one of Our slaves at the junction of the two seas is more learned than you.'

Moses (`alaihis-salam) said, 'O my Lord! How can I meet him?' Allāh said:

'Take a fish in a basket and wherever the fish is lost, follow it (you will find him at that place).’

So Moses (`alaihis-salam) set out along with his attendant Yusha' bin Nun, and they carried with them a fish till they reached a rock and rested there. Moses put his head down and slept. (Sufyan, a sub-narrator said that somebody other than 'Amr said) 'At the rock there was a water spring called 'Al-Hayat' and none came in touch with its water but became alive. So some of the water of that spring fell over that fish, so it moved and slipped out of the basket and entered the sea. [Sahih Bukhari: Volume 6, Book 60, and Number 251]

“When they had passed on (some distance), Moses(`alaihis-salam)  said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey." He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvelous way!" Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come). So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.

Moses (`alaihis-salam) said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?" (The other) said: "Verily thou wilt not be able to have patience with me!" "And how canst thou have patience about things about which thy understanding is not complete?" He said: If Allāh pleases, you will find me patient and I shall not disobey you in any matter He said: If you would follow me, then do not question me about anything until I myself speak to you about it So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing. He said: Did I not say that you will not be able to have patience with me? He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.

So they went on until, when they met a boy, he slew him. (Musa, `alaihis-salam) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing. He said: Did I not say to you that you will not be able to have patience with me? He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case. So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it. He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience. As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.

And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them: So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion. And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.” [Al-Kahfi, 18:60-82].

Musa was not patient in learning the meanings of what he had seen. But he learned a very important lesson, one we should take to heart. Allāh’s Knowledge is so beyond ours, even when he gives one of us a bit more that the other, we cannot see easily beyond the superficial meanings of the events of life, and we must trust Allāh’s judgement and be grateful for the favours He confers on us. We must say and feel Al-Hamdulillah. We must make it a true part of our lives. The foundation of our faith. Such a simple word, but it carries so much in it. It tells of our faith in Allāh. It shows how we must accept the qadar of Allāh in times we consider good and times we consider bad, not turning our backs on Allāh, like the people of the boat, when Allāh gives us what we want, but being grateful for whatever occurs good or bad.

Allāh says: “He it is Who makes you travel by land and sea; until when you are in the ships, and they sail on with them in a pleasant breeze, and they rejoice, a violent wind overtakes them and the billows surge in on them from all sides, and they become certain that they are encompassed about, they pray to Allāh, being sincere to Him in obedience: If Thou dost deliver us from this, we will most certainly be of the grateful ones. But when He delivers them, lo! They are unjustly rebellious in the earth. O men! Your rebellion is against your own souls provision (only) of this world's life then to us shall be your return, so We will inform you of what you did.” [Yunus, 10:22-23]

We cannot only say Al-Hamdulillah, and be grateful slaves when we are blessed with what we want, we must also remain grateful when we are hit by the worst of disasters. In my humble opinion, the worst loss this nation ever had was the death of our beloved prophet, Muhammad. We recognize his humanity, but it was when he departed us that the splits began in the ummah. The blessing of unity, one he was not granted by his Lord, is a terrible black mark on the ummah. Yet, we must have faith that in some way, this is beneficial to us. In some way there is a blessing, and for it we must say, Al-Hamdulillah.

Allāh says, “And Muhammad is no more than a messenger; the messengers have already passed away before him; if then he dies or is killed will you turn back upon your heels? And whoever turns back upon his heels, he will by no means does harm to Allāh in the least and Allāh will reward the grateful.” [Ali-‘Imran, 3:144]

We Must Accept The Bitter With The Sweet

Our beloved prophet dies, and we are to be grateful? To the human mind and heart this is incomprehensible, but this is where our faith comes in. If we truly trust in Allāh’s Judgement, we must be grateful. Al-Hamdulillah rabbil ‘alamin for all that He brings to us. We must accept the bitter with the sweet because we believe in Allāh, we trust in Him and we know that He is the Best of Judges, the Most Wise, and His plan for us is the Fairest, Most Merciful and Best for us in this life and in the hereafter.

Allāh says:

• “Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.” [Al-Baqarah,2:152]

• “And hold fast, all together, by the rope which Allāh (stretches out for you), and be not divided among yourselves; and remember with gratitude Allāh’s favour on you; for ye were enemies and He joined your hearts in love, so that by His Grace, ye became brethren; and ye were on the brink of the pit of Fire, and He saved you from it. Thus doth Allāh make His Signs clear to you: That ye may be guided?” [Al-‘Imran,3:103]

• “O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allāh, if it is Him ye worship.” [Al-Baqarah, 2: 172]

Also, Let Us Remember To Be Extra Grateful.

Narrated by Abu Bakrah. “When anything came to the Prophet (peace be upon him) which caused pleasure (or, by which he was made glad), he prostrated himself in gratitude to Allāh." [Sunan Abu Dawud: Book 14, Number 2768.]

Whatever is for us is for us. We cannot avoid our Qadar. Our control comes in how we handle it when it comes.

Ali Ibni Abi Talib saw Adiyy Ibni Hatim looking sorrowful, and so he asked him:

"Why are you so sad, O Adiyy?" Adiyy replied, "How can I not be in such a state when both of my sons have been killed and my eye gouged out?" So Ali said to him, "O Adiyy, whoever is content with the decree of Allāh will surely experience it and be rewarded for it; and whoever is not content with the decree of Allāh will surely experience it, and Allāh will make his actions worthless." [Purification of the Soul, p119].

We will experience what Allāh has ordained for us. But will it bring us blessings or only misery. We must accept the decree of Allāh, be content with it and be grateful for it; because we know what Allāh has decreed is the best for us. This is the implementation of Al-Hamdulillah.

Now, the blessings of Al-Hamdulillah in it are many. Below I will show a few of these many blessings:

Narrated Ali: ‘Fatima went to the Prophet (Sallallāhu 'alayhi wa sallam) complaining about the bad effect of the stone hand-mill on her hand. She heard that the Prophet had received a few slave girls. But (when she came there) she did not find him, so she mentioned her problem to 'Aishah. When the Prophet came, 'Aishah informed him about that.

'Ali added, "So the Prophet (Sallallāhu 'alayhi wa sallam) came to us when we had gone to bed. We wanted to get up (on his arrival) but he said, “Stay where you are.” Then he came and sat between me and her and I felt the coldness of his feet on my abdomen.

He (Sallallāhu 'alayhi wa sallam) said, "Shall I direct you to something better than what you have requested? When you go to bed say 'Subhan Allāh' thirty-three times, 'Al-Hamdulillah' thirty three times, and Allāhu Akbar' thirty four times, for that is better for you than a servant." [Sahih Bukhari: Volume 7, Book 64, Number 274.]

Abu Malik al-Asha’ari narrated that The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said:“Cleanliness is half of faith and Al-Hamdulillah (Praise be to Allāh) fills the scale, and SubhanAllāh (Glory be to Allāh) and Al-Hamdulillah (Praise be to Allāh) fill up what is between the heavens and the earth, and prayer is a light, and charity is proof (of one's faith) and endurance is a brightness and the Qur’an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.” [Sahih Muslim: Book 2, Number 0432.]

Abu Dharr narrated: ‘Some of the people from among the companions of the Apostle of Allāh (Sallallāhu 'alayhi wa sallam) said to him: Messenger of Allāh, the rich has taken away (all the) reward. They observe prayer as we do, they keep the fasts as we keep them, and they give sadaqah from their surplus riches. Upon this he (the Holy Prophet) (Sallallāhu 'alayhi wa sallam)  said:

“Has Allāh not prescribed for you (a course) by following whom you can (also) do sadaqah? In every declaration of the glorification of Allāh (i.e. saying Subhānallāh) there is a sadaqah, every Takbir (i.e. saying AllāhuAkbar) is a sadaqah, every praise of Him (saying Al-Hamdulillah) is a sadaqah, every declaration that He is One (Lā ilāha illallāh) is sadaqah, enjoining of good is a sadaqah, forbidding of that which is evil is a Sadaqah, and in man's sexual intercourse (with his wife) there is a Sadaqah.”

They (the companions) said: ‘Messenger of Allāh is there reward for him who satisfies his sexual passion among us?’

He said: “Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.” [Sahih Muslim: Book 5, Number 2198.]

Samurah ibn Jundub narrated: ‘The dearest words to Allāh are four: Subhanallah (Hallowed be Allāh), Alhamdulillah (Praise be to Allāh), Laa ilaha illAllāh (There is no god but Allāh), and Allāhuakbar (Allāh is the Greatest)...’ [Sahih Muslim: Book 24, Number 5329]

Narrated Anas ibn Malik narrated that Allāh’s Apostle (Sallallāhu 'alayhi wa sallam) said: “Allāh is pleased with His servant who says: Alhamdulillah while taking a morsel of food and while drinking.” [Sahih Muslim: Book 34, Number 6592]

Abu Hurairah narrated: “Some poor people came to the Prophet (Sallallāhu 'alayhi wa sallam) and said, "The wealthy people will get higher grades and will have permanent enjoyment and they pray like us and fast as we do. They have more money by which they perform the Hajj, and 'Umrah; fight and struggle in Allāh’s Cause and give in charity."

The Prophet (Sallallāhu 'alayhi wa sallam) said, "Shall I not tell you a thing upon which if you acted you would catch up with those who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say "Sub-hān-al-lāh", "Alhamdu-lillāh" and "Allāhu Akbar" thirty three times each after every (compulsory) prayer."

We differed and some of us said that we should say, "Subhānallāh" thirty three times and "Al-Hamdu lillāh" thirty three times and "Allāhu Akbar" thirty four times. I went to the Prophet, who(Sallallāhu 'alayhi wa sallam)  said: "Say, "Subhānallāh" and "Al-Hamdu lillāh" and "Allāhu Akbar" all together for thirty three times."  [Sahih Bukhari: Volume 1, Book 12, Number 804]

I pray that Allāh give us the faith, patience and gratitude to implement Al-Hamdulillah into our lives as true pious slaves of Allāh. May He forgive us guide us and provide us with the best in this life and the next. Amin, amin Ya Rabbal ‘Alamīn

[Via Islamic Network]

Ibadah Puasa Asyura

 Puasa Asyura

Mohd. Yaakub Mohd. Yunus

Dengan  Nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allah Subhanahu wa ta’ala;

Selawat dan Salam keatas junjungan Nabi  Muhammad (Sallallāhu 'alaihi wa sallam)

Allah Subhanahu wa ta'ala dengan sifat-Nya yang Maha Pemurah (al-Rahmah) lagi Maha Penyayang (al-Rahman) telah menetapkan sesetengah bulan itu memiliki keutamaan yang lebih berbanding dengan bulan-bulan lain.

Penetapan itu agar Dia dapat memberi ganjaran yang lebih kepada hamba-hamba-Nya pada kadar-kadar masa tertentu itu.

Di antara bulan yang dianggap istimewa adalah Muharam yang merupakan bulan pertama dalam kalender hijrah.

Ia juga merupakan salah satu dari empat bulan yang penuh berkat.

Firman-Nya:

“Sesungguhnya bilangan bulan-bulan di sisi (hukum) Allah ialah dua belas bulan, (yang telah ditetapkan) dalam Kitab Allah semasa Dia menciptakan langit dan bumi, di antaranya empat bulan yang dihormati. Ketetapan yang demikian itu ialah agama yang betul lures, maka janganlah kamu menginanya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya); dan perangilah kaum kafir musyrik seluruhnya sebagaimana mereka memerangi kamu seluruhnya; dan ketahuilah sesungguhnya Allah berserta orang-orang yang bertakwa.”

[Al-Tawbah,9:36]

Menerusi firman-Nya; “maka janganlah kamu menganiaya diri kamu dalam bulan-bulan yang dihormati itu (dengan melanggar larangan-Nya)” ia menunjukkan bahawa pada bulan-bulan haram yang mana Muharam adalah salah satu darinya kita dilarang melakukan perbuatan-perbuatan yang terlarang.

Ini kerana dosa melakukan kemungkaran pada bulan-bulan ini adalah lebih buruk balasannya daripada Allah berbanding dengan bulan-bulan yang lain. Namun begitu bagi mereka yang melakukan amal-amal soleh, ganjaran pahalanya juga adalah lebih tinggi berbanding dengan bulan-bulan yang lain.

Jika firman-Nya di atas hanya menunjukkan terdapat empat bulan yang dihormati dalam setahun maka sabda Nabi Muhammad Sallallāhu 'alaihi wa sallam memperincikan lagi tentang nama bulan-bulan tersebut:

“Sesungguhnya zaman itu akan terus berlalu sebagaimana sa'at Allah menciptakan langit dan bumi. Setahun itu ada dua belas bulan. Empat di antaranya ialah bulan-bulan yang haram, tiga di antaranya ialah berturut-turut, iaitu bulan-bulan Zulkaedah, Zulhijah dan Muharam. Bulan Rejab adalah bulan Mudhar (nama satu kabilah) yang terletak di antara Jamadilakhir dan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

Oleh itu hendaklah pada bulan Muharam yang mulia ini kita hindarkan diri daripada melakukan amalan yang dilarang dan mempertingkatkan amal ibadah yang boleh mendekatkan diri kita kepada Allah s.w.t. terutamanya ibadah puasa.

Ini kerana Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

“Sebaik-baik puasa setelah Ramadhan adalah bulan Allah al-Muharam dan sebaik-baik solat setelah solat fardu adalah solat malam.”

[Hadis riwayat Imam Muslim.]

Sabda baginda, ‘Bulan Allah al-Muharam’ menunjukkan betapa mulianya bulan Muharam ini. Oleh itu hendaklah kita bersungguh-sungguh untuk berpuasa sebanyak mungkin pada bulan Muharam. Namun ini tidak bermakna kita disyariatkan untuk berpuasa sepanjang bulan ini kerana Rasulullah Sallallāhu 'alaihi wa sallam hanya berpuasa sebulan penuh pada bulan Ramadhan sahaja.

Aisyah r.a. berkata:

“Aku sama sekali tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam menyempurnakan puasa sebulan melainkan di bulan Ramadhan dan aku tidak pernah melihatnya lebih banyak berpuasa melainkan pada bulan Sya'aban.”

[Hadis riwayat Imam al-Bukhari.]

 Pada bulan Muharam ini juga terdapat hari yang digelar sebagai Asyura iaitu hari di mana Nabi Musa a.s. dan pengikutnya diselamatkan oleh Allah menyebrangi Laut Merah daripada tentera Firaun.

Nabi Sallallāhu 'alaihi wa sallam  datang ke Madinah dan dilihatnya orang-orang Yahudi, berpuasa pada hari Asyura. Menurut mereka: Ini hari baik di saat mana Allah membebaskan Nabi Musa daripada Firaun. Maka sabda Nabi Sallallāhu 'alaihi wa sallam, Kamu lebih berhak terhadap Musa daripada mereka maka berpuasalah.

[Hadis riwayat Imam al-Bukhari.]

 Melalui hadis itu juga dapat kita fahami bahawa amal ibadah khusus sempena hari Asyura yang diiktiraf oleh Rasulullah Sallallāhu 'alaihi wa sallam ialah ibadah puasa. Ternyata berpuasa pada hari Asyura ini memiliki kelebihan atau fadilat yang begitu besar.

Ibnu Abbas r.a. pernah ditanya mengenai masalah berpuasa pada hari Asyura, beliau menjawab:

Aku tidak pernah melihat Rasulullah Sallallāhu 'alaihi wa sallam berpuasa sehari pada hari Asyura untuk mencari kelebihan atau fadilat yang tidak ada pada hari-hari selain hari ini.

 [Hadis riwayat Imam al-Bukhari.]

Berpuasa pada hari Asyura juga dapat menghapuskan dosa-dosa kita pada tahun sebelumnya. Ini sebagaimana sabda Rasulullah Sallallāhu 'alaihi wa sallam:

“Puasa tiga hari dari setiap bulan sejak dari Ramadhan ke Ramadhan berikutnya dianggap berpuasa setahun penuh. Sedangkan puasa hari Arafah pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya dan setahun sesudahnya. Adapun puasa hari Asyura, pahalanya menurut Allah dapat menghapuskan dosa setahun sebelumnya.”

[Hadis riwayat Imam Muslim.]

 Allah juga mengurniakan taufik-Nya kepada mereka yang berpuasa pada hari Asyura. Dari Ibnu ‘Umar r.a., dia berkata:

”Tidaklah seorang hamba berpuasa di dalamnya (hari Asyura) kecuali puasanya akan memberikan taufik kepadanya.”

 [Hadis riwayat Imam al-Bukhari.]

Disunahkan juga untuk menambahkan puasa pada hari Asyura tersebut dengan berpuasa sehari sebelum ataupun sehari sesudahnya. Rasulullah s.a.w. memerintahkan hal ini bertujuan untuk menyelisihi amalan orang Yahudi.

Rasulullah Sallallāhu 'alaihi wa sallam bersabda:

”Berpuasalah kalian pada hari Asyura dan berselisihlah dengan orang Yahudi di dalamnya, dan berpuasalah sehari sebelumnya atau sehari sesudahnya.”

[Hadis riwayat Imam Ahmad.]

Menurut Ibn Qayyim al-Jauziyyah: Susunan (kelebihan) puasanya ada tiga, yang paling sempurna ialah puasa (dimulakan) sehari sebelumnya dan sehari selepasnya, berikutnya (boleh juga) puasa pada hari kesembilan (Tasu’aa) dan kesepuluh (‘Asyura), terdapat banyak hadis dalam perkara ini, berikutnya pula (boleh juga) puasa pada 10 Muharam sahaja.

[Rujuk Zaad al-Ma’ad.]

 Rasulullah Sallallāhu 'alaihi wa sallam tidak pernah memerintahkan amalan ibadah lain untuk dikhususkan sempena hari Asyura melainkan ibadah berpuasa sebegini sahaja.

Oleh itu sebaik-baiknya kita berusaha untuk mengamalkan sunah Nabi Sallallāhu 'alaihi wa sallam.

[Via Berita Harian oleh Mohd. Yaakub Mohd. Yunus ialah Penolong Naib Presiden Bahagian Perbankan Perniagaan, Affin Bank Berhad.]

Dua' al-Qunut During Solah

Dua' al-Qunut during Solah

Sheikh Muhammed Salih Al-Munajjid

A question was asked whether that the Qunut (raising hand after ruku’) in Solat was the practice of Prophet (sallallāhu 'alayhi wa sallam) or was it exceptional as the situation arouses. The amir of our masjid said Prophet (sallallāhu 'alayhi wa sallam) once asked which of the solat is best; He (sallallāhu 'alayhi wa sallam) replied the one which has longer Qunut.

In the Name of Allāh, Most Gracious, Most Merciful;

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

Dua' al-Qunut, according to the definition of the fuqaha’, “is the name of a dua' (supplication) offered during prayer at a specific point while standing.” It is prescribed in Witir prayer after the ruku’ (bowing), according to the more correct of the two scholarly opinions.


If a calamity (nazilah) befalls the Muslims, it is prescribed to say Dua' al-Qunut Nazilah after standing up from ruku’ in the last raka’ah of each of the five daily obligatory prayers, until Allah relieves the Muslims of that calamity.


(Tasyiih al-Du’aa’ by Shaikh Bakar Abu Zaid, p. 460).


With regard to saying Dua' al-Qunut in Fajar prayer all the time, in all circumstances, there is no sahih report that the Prophet (sallallāhu 'alayhi wa sallam)  singled out Fajr for Qunūt, or that he always recited it in Fajar prayer. Rather what is proven is that he (sallallāhu 'alayhi wa sallam) said Dua' al-Qunut at times of calamity with words that were appropriate to the situation. He said Dua' al-Qunut in Fajar and in other prayers, praying against Ra’l, Dhakwan and ‘Usaiyah for killing the Qur’an-readers whom the (sallallāhu 'alayhi wa sallam) had sent to them in order to teach them their religion. And it was proven that he prayed in Fajar prayer and other prayers for the weak and oppressed believers, that Allah would save them from their enemies. But he did not do that all the time. The Rightly-Guided khalifahs after him followed the same practice. It is better for the imam to limit Qunut to times of calamity, following the example of the Messenger of Allah (sallallāhu 'alayhi wa sallam), as it was proven that Abu Malik al-Asya’ari said: “I said to my father, ‘O my father, you prayed behind the Messenger of Allah (sallallāhu 'alayhi wa sallam)  and behind Abu Bakar, ‘Umar, ‘Uthman and ‘Ali (radiallāhu`anhum). Did they used to say Dua' al-Qunut in Fajar?’ He said, ‘O my son, this is a newly-invented matter.’” [(Narrated by the five, apart from Abu Dawud; classed as sahih by al-Albani in al-Irwa’, 435].

The best of guidance is the guidance of Muhammad (sallallāhu 'alayhi wa sallam).

And Allah is the Source of strength. May Allah send blessings and peace upon our Prophet Muhammad (sallallāhu 'alayhi wa sallam).and upon his family and companions (radiallāhu`anhum).

[Al-Lajnah al-Da’imah li’l-Buhuth al-‘Ilmiyyah wa’l-Ifta’, 7/47]


If you ask, whether there is a specific wording for Qunut during Witir prayer or Qunut at times of calamity?


The answer is: for Dua' al-Qunut in Witir prayer a number of wordings have been narrated, including the following:


1. The version which the Messenger of Allah (sallallāhu 'alayhi wa sallam) taught to al-Hasan ibn ‘Ali (radiallāhu`anhu), which is:


“Allāhumma ihdini fīman hadayta wa ‘aafini fīman ‘āfayta wa tawallani fīman tawallayta wa bārik li fīma a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa innahu lā yadhillu man wālayta wa lā ya’izzu man ‘ādayta, tabārakta Rabbana wa ta’ālait la munji minka illa ilaik"


(O Allah, guide me among those whom You have guided, pardon me among those whom You have pardoned, turn to me in friendship among those on whom You have turned in friendship, and bless me in what You have bestowed, and save me from the evil of what You have decreed. For verily You decree and none can influence You; and he is not humiliated whom You have befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord, and Exalted. There is no place of safety from You except with You).

(Narrated by Abu Dawud, 1213; al-Nasa’ie, 1725; classed as sahih by al-Albani in al-Irwa’, 429).

It was narrated from ‘Ali ibn Abi Talib (radiallāhu`anhu) that the Prophet (sallallāhu 'alayhi wa sallam)  used to say at the end of Witir:

“Allahumma inni a’ūdzu bi ridāka min sakhatika wa bi mu’āfaatika min ‘uqūbatika wa a’ūdzu bika minka, la uhsi thana’an ‘alayka anta kama athnaita ‘ala nafsika"

 

(O Allah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. I cannot praise You enough; You are as You have praised Yourself.)

[Narrated by al-Tirmidzi, 1727; classified as sahih by al-Albani in al-Irwa’, 430; Sahih Abi Dawud, 1282].

Then he should send blessings upon the Prophet (sallallāhu 'alayhi wa sallam) as it was narrated that some of the Sahabah (radiallāhu`anhum)– including Ubayy ibn Ka’ab and Mu’adh al-Ansāri (radiallāhu`anhum) – did that at the end of Qunut al-Witir.

[See Tasyiih al-Du’a by Shaikh Bakar Abu Zayd, p. 460].

2. Qunut at times of calamity (Qunut al-Nazilah)

When praying Qunut at the time of calamity, one should make supplication as is appropriate to the situation, as it was narrated that the Prophet (sallallāhu 'alayhi wa sallam) cursed some Arab tribes who had betrayed his companions and killed them, and he prayed for the weak and oppressed believers in Makkah, that Allah would save them. It was narrated that ‘Umar (radiallāhu`anhu) prayed Qunut with the following words:

"Allahumma inna nasta’eenuka wa nu’minu bika, wa natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid. Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari mulhaq. Allahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasudduuna ‘an sabeelika"

(O Allah, verily we seek Your help, we believe in You, we put our trust in You and we praise You and we are not ungrateful to You. O Allah, You alone we worship and to You we pray and prostrate, for Your sake we strive. We hope for Your mercy and fear Your punishment, for Your punishment will certainly reach the disbelievers. O Allah, punish the infidels of the People of the Book who are preventing others from following Your way).”

[Narrated by al-Baihaqi, 2/210; classified as sahīh by al-Albani in al-Irwa’, 2/170. Al-Albani said: This was reported from ‘Umar concerning Qunut in Fajar, and it seems that this Qunut is Qunut al-Nazilah (Qunut at times of calamity) as is indicated by his praying against the kuffar].

If you ask, can we make du’a using words other than those mentioned here?

The answer is:

Yes, that is permissible. Al-Nawawi said in al-Majmu’ (3/497): “The correct view which was stated definitively by the majority of scholars is that there are no specific words, rather any dua’ may be said.”

The version narrated from ‘Umar is not something that we have to follow, and the Prophet (sallallāhu 'alayhi wa sallam) did not pray using these words, so there is nothing wrong with adding more to them. Shaikh al-Albani (may Allah have mercy on him) said: “There is nothing wrong with adding more to this, cursing the infidels and sending blessings upon the Prophet (sallallāhu 'alayhi wa sallam), and praying for the Muslims.”

(Qiyam Ramadan by al-Albani, 31).

We still have an important question which is: should Du’a al-Qunut be said before ruku’ (bowing) or after?

The answer is: Most of the hadith and the opinion of most of the scholars state that Qunut comes after ruku’, but if you say Qunut before ruku’ that is acceptable. So you have the choice of doing ruku’ when you have finished reciting Qur’an, then standing up and saying “Rabbana wa laka al-hamd” then saying Qunut… or saying Qunut when you have finished reciting Qur’an, then saying “Allahu akbar” and bowing. Both of these were narrated in the Sunnah.

[Shaikh Muhammad ibn ‘Othaimeen (may Allah have mercy on him), al-Sharh al-Mumti’, 4/64]

Note: The questioner says that the best of prayer is that which has longer Qunut. Perhaps he is referring to the hadith narrated by Muslim (1257) from Jabir (radiallāhu`anhu) which says that the Prophet (sallallāhu 'alayhi wa sallam) said: 

“The best of prayer is tool al-qunut (the longest in standing).”

Al-Nawawi said: “What is meant by qunut here is the standing, according to the consensus of the scholars, as far as I know.”

So the hadith is not referring to Qunut in the sense of the dua’ said after standing up from ruku’, rather it is referring to standing for a long time.

And Allah knows best.

[Excerpted from Islam Q&A]

Menasihat Akhlak Orang Beriman

Oleh Engku Ahmad Zaki Engku Alwi

NASIHAT menasihati dan berpesan ke arah kebaikan sudah menjadi budaya hidup manusia. Sesungguhnya dalam Islam, nasihat memang tidak dapat dipisahkan daripada ajarannya kerana Islam adalah ad-Deen yang bercirikan nasihat.

Sabda Rasulullah SAW bermaksud: "Agama itu nasihat. Agama itu nasihat. Agama itu nasihat. Maka sahabat pun bertanya: Kepada siapa? Jawab Baginda: Kepada Allah, kepada Kitab-Nya, kepada Rasul-Nya, kepada pemimpin kaum muslimin dan juga orang awam muslimin." (Hadis riwayat Muslim)

Lebih menariknya, amalan nasihat termasuk antara amalan penyelamat seseorang daripada terjerumus ke lembah kerugian.

Firman Allah bermaksud: "Demi masa! Sesungguhnya manusia itu dalam kerugian. Kecuali orang yang beriman dan beramal soleh, mereka pula berpesan-pesan dengan kebenaran dan berpesan-pesan dengan sabar." (Surah al-'Asr, ayat 1-3)

Maksud ayat suci itu menyimpulkan antara ciri orang yang beriman kepada Allah ialah sentiasa berpesan atau nasihat-menasihat ke arah kebaikan dan kesejahteraan.

Tidak dapat dinafikan, manusia tidak boleh hidup bersendirian, jauh daripada kelompok masyarakat ramai.

Justeru, hidup bermasyarakat menjamin kerukunan dan keharmonian sejagat. Untuk itu, nasihat menasihat sewajarnya dijulang supaya yang benar dan hak dapat dijunjung tinggi bersama, sementara yang salah dan batil pula sama-sama dijauhi.

Demikianlah hidup bermasyarakat yang seiring jalan sejajar pepatah orang tua 'duduk seorang bersempit-sempit, duduk ramai berlapang-lapang. Maka, terserlah Islam adalah agama nasihat dan seluruh ruang lingkup Islam adalah nasihat.

Bagaimanapun, ada segelintir manusia yang melenting atau marah apabila diberi nasihat dengan alasan dia insan bijak dan pandai dalam segala bidang. Sedangkan, manusia dengan kesempurnaan kejadiannya dan keistimewaannya, selamanya tidak terlepas daripada melakukan kesilapan serta kesalahan kerana itu sifat semula yang diciptakan Allah.

Justeru, setiap insan berhajatkan kepada nasihat untuk kembali kepada landasan yang benar dan insaf dengan kekerdilan serta kedaifan manusia itu sendiri di hadapan Allah SWT.

Merujuk kepada hadis berkisar mengenai Islam sebagai agama nasihat, Rasulullah SAW membahagikan nasihat kepada beberapa jenis yang sewajarnya diterapkan penghayatannya dalam rentak kehidupan seharian iaitu:

Nasihat kepada Allah yang melahirkan Muslim bertakwa kepada-Nya.

Setiap Muslim wajib beriman kepada Allah dengan sebenar-benar iman yang tidak terselit sebarang rasa syak dan ragu yang boleh mencacatkan hubungannya dengan Allah.

Pada masa sama, setiap Muslim dituntut patuh dan tunduk kepada segala perintah Ilahi serta menjauhi larangan-Nya.

Lebih penting, pengisian iman dalam sudut jiwa akan menginsafkan setiap insan dari mana dia datang, untuk apa dia hidup di dunia ini dan ke mana pula dia akan kembali.

Iman juga akan menimbulkan kesedaran setiap insan yang bernyawa bahawa sesudah hidup di dunia ini ada lagi kehidupan kekal yang pasti dilalui.

Pendek kata, iman adalah harta tidak ternilai yang wajib diburu dan dijejaki setiap insan di dunia ini supaya berbahagia di dunia dan akhirat. Seterusnya, kecintaan kepada Allah hendaklah mengatasi kecintaan kepada dunia, isteri dan anak.

Nasihat kepada Kitab-Nya pula bermakna menjulang al-Quran sebagai rujukan utama dalam menyampaikan pedoman dan panduan hidup Muslim seharian. Ia mengandungi hukum-hakam, petunjuk serta peringatan kepada orang beriman kepada Allah.

Oleh itu, setiap Muslim dituntut mempraktikkan segala ajaran terkandung dalamnya, tidak cukup sekadar membacanya dan mengetahui hukum-hakamnya, tetapi diterjemahkan dalam kehidupan.

Nasihat kepada Rasul-Nya pula bererti meyakini kebenaran perutusan Rasulullah SAW untuk membawa rahmat untuk alam semesta.

Setiap Muslim wajib menerima segala apa dibawa olehnya sebagai ketaatan mutlak kepada Allah dan berkewajipan menghidupkan sunnah Rasulullah SAW, membanteras segala bentuk bid'ah, khurafat serta ajaran sesat yang bertentangan dengan syarak.

Apabila ada kesepaduan kecintaan kepada Allah dan Rasulullah SAW, natijahnya seorang Muslim akan dapat mengecapi nikmat kemanisan iman dalam hatinya.

Nasihat kepada pemimpin Muslim pula, kita sebagai rakyat hendaklah memberi sumbangan bermakna kepada kerajaan apabila kerajaan melaksanakan rancangan dan program yang memberi kebaikan serta faedah untuk rakyat.

Sebaliknya, jika pemimpin melakukan sesuatu menyebabkan kehancuran dan kemusnahan kepada negara, maka rakyat berhak menegur serta memberi nasihat yang membina dalam usaha mengelak negara daripada terjerumus ke lembah kebinasaan.

Ini penting bagi menjamin kerukunan, kesejahteraan serta keharmonian kalangan rakyat dengan kerajaan.

Khalifah Abu Bakar al-Siddiq ketika menyampaikan ucapan dasarnya berkata: "Apabila aku melakukan sesuatu yang betul maka bantulah aku, dan apabila aku menyeleweng maka perbetulkan daku."

Akhirnya, nasihat kepada umat Islam seluruhnya mencerminkan kesatuan hati dan keserasian jiwa orang Islam dalam menelusuri titian hidup penuh pancaroba.

Nasihat ini termasuk dalam segala tindak tanduk dan kegiatan kemasyarakatan supaya ia selari dengan landasan Islam.

Ia merangkumi hubungan institusi kekeluargaan, sesama jiran, masyarakat dan juga dalam pelbagai lapangan hidup manusia.

Ringkasnya, nasihat memainkan peranan penting kerana ia bakal menyuburkan perasaan kasih sayang dan kerjasama yang erat sesama anggota masyarakat bagi mengekalkan kelangsungan masyarakat yang harmoni lagi sejahtera.

Demikianlah indahnya konsep nasihat menasihat dalam Islam yang mencorakkan identiti sebuah masyarakat Islam yang sejahtera lagi harmoni.

Natijahnya, kesatuan ummah dapat dijana di samping pengukuhan iman kepada Allah selain perhiasan ketrampilan akhlak

Islam terukir indah pada keperibadian Muslim. Dengan adunan istimewa ini, barulah umat Islam mampu memartabatkan kembali keunggulan dan kecemerlangan dalam segala lapangan hidup sebagaimana pernah dirintis generasi Rasulullah SAW dan generasi sahabat.

®Utusan

Memahami Erti Sebenar Menutup Aurat

Oleh Masmawi Abdullah

WANITA zaman pasca moden ini, pakaian dan cara berpakaian sebahagian wanita sekarang gagal mencapai matlamat menutup aurat seperti dituntut Islam. Pakaian mereka hanya berjaya menutup kulit badan, tetapi masih tetap mempamerkan kecantikan dan keistimewaan bentuk serta susuk hingga boleh dikatakan, sama ada mereka berpakaian atau tidak, sama saja.

Tetapi itulah hakikatnya, mereka terbabit dengan amalan tabarruj iaitu perbuatan mendedahkan kecantikan rupa paras, sama ada kecantikan itu di bahagian muka atau anggota badan lain. Menurut al-Bakhari, tabarruj ialah wanita yang memperlihatkan kecantikan rupa parasnya.

Ketara sekali mereka yang berkenaan khususnya wanita yang mengakui Muslimat, tetapi sukar dikategorikan sebagai Mukminat, terlalu ingin memperagakan kecantikan diri atau keistimewaan sifat fizikal kewanitaan mereka.

Mereka berpakaian untuk menambahkan kecantikan, bukan untuk menutup aurat. Di samping itu, mereka bersolek dan menggayakan gerak serta lagak yang menarik ketika berada di luar rumah, sedangkan tidak demikian apabila berada di rumah.

Untuk mendapat perhatian orang ramai itulah mereka menghiasi diri dengan pakaian fesyen baru yang mengikut aliran semasa, indah serta mahal, diserikan dengan barang kemas mewah bergemerlapan, manakala wajah disolek bahan mekap berwarna-warni.

Pakaian mereka tidak berfungsi sebagai penutup aurat lagi, bukan untuk melindungi kecantikan daripada pandangan lelaki bukan mahram, sebaliknya mendedahkan habis-habisan. Sedangkan amalan itu ditegah.

Allah berfirman yang bermaksud: "Dan hendaklah kalian (wanita Islam) tetap di rumah kalian berhias (bersolek) dan mendedahkannya (bertabarruj) seperti mereka lakukan oleh orang-orang jahiliah dulu." (Surah al Ahzab, ayat 33)

Selain terbabit amalan tabarruj, tradisi berpakaian dan bersolek kalangan wanita moden sekarang membuktikan umat manusia akhir zaman terutama wanitanya, sudah jauh berundur ke belakang untuk kembali ke zaman kuno dan mewarisi cara hidup kolot manusia primitif zaman batu, atau setidak-tidaknya mengamalkan cara hidup zaman jahiliah.

Hal ini jelas sekali kerana bukankah amalan menghiasi muka dengan tempelan bahan mekap pelbagai warna yang dilakukan wanita moden sekarang sama dengan amalan menconteng muka yang dilakukan manusia primitif zaman kuno dulu?

Bukankah amalan mendedahkan aurat depan khalayak ramai yang dilakukan wanita moden ini adalah amalan wanita zaman jahiliah. Tidakkah ini satu kesinambungan antara tradisi zaman jahiliah dan tradisi zaman pasca moden ini?

Memang berlaku perubahan positif dalam hal berpakaian untuk menutup aurat di kalangan wanita Islam di negara kita dalam dekad mutakhir ini. Tetapi malangnya, perubahan itu tidak menyeluruh kerana masih ramai yang tetap dengan tradisi berpakaian mereka.

Jika ada yang memenuhi kewajipan menutup aurat, tidak memenuhi tuntutan mengikut kehendak hukum syarak. Contohnya, memang sudah ramai wanita memakai tudung tetapi pada masa sama, memakai baju dan kain atau seluar ketat yang jelas memperlihatkan bahagian tertentu badan mereka.

Berpakaian seperti itu sudah tentu tidak diterima sebagai menutup aurat, kerana menutup aurat dalam Islam bukan sekadar menutup kulit badan, tetapi melindungi rupa bentuk kulit semua bahagian anggota badan.

Allah berfirman yang bermaksud: "Dan katakanlah kepada wanita-wanita yang beriman, hendaklah mereka menahan pandangan mereka dan memelihara kemaluan mereka dan janganlah mereka menampakkan perhiasan mereka kecuali apa biasa nampak iaitu wajah dan kedua-dua tapak tangan) dan hendaklah mereka menutup dada mereka dengan kain tudung mereka dan janganlah menampakkan perhiasan mereka kecuali kepada suami mereka."

Maksud ayat itu sangat jelas, namun seolah-olah belum dapat difahami wanita. Buktinya mereka tidak mematuhi arahan menutup aurat itu sepenuhnya. Malah, ramai yang langsung tidak menghiraukannya.

Mereka sebenarnya mempersendakan hukum Allah apabila menutup kepala dan rambut sepenuhnya tetapi masih memperlihatkan bentuk anggota badan dalam pakaian yang ketat sendat atau mendedahkan bahagian anggota lain seperti kedua belah betis apabila memakai seluar, skirt atau sarung sempit yang berbelah di bawah.

Masih ramai lagi wanita yang enggan memakai tudung kepala, atau hanya menutup kepala dengan kelubung kecil, menampakkan bahagian depan dan ekor rambut. Ia juga adalah perbuatan yang boleh dianggap sebagai mempersendakan hukum Allah.

Demikian juga dengan amalan memakai tudung kepala pelbagai bentuk dan fesyen. Walaupun mereka berjaya menutup kepala dan rambut, namun masih mendedahkan tengkuk, leher serta sebahagian dada atau memperlihatkan bentuk dada dalam baju yang ketat.

Semua fenomena mendedahkan aurat itu adalah ciri amalan tabarruj, amalan kaum zaman jahiliah. Selain tradisi berpakaian, tradisi bersolek yang termasuk dalam amalan tabarruj kurang diberi perhatian. Seolah-olah larangan dalam hal ini tidak diketahui.

Keadaan wanita yang tidak terbabit dengan tabarruj ialah wanita yang tidak keluar rumah, tidak bercampur-gaul dengan lelaki bukan muhrim dan apabila keluar, tetap memakai pakaian menutup aurat sepenuhnya dan wajah mereka tanpa bersolek.

Golongan terbabit dengan tabarruj ialah wanita yang keluar rumah dengan berpakaian tidak sopan atau berpakaian ala Barat, mendedahkan banyak bahagian aurat atau berpakaian sopan tetapi tidak menutup aurat sepenuhnya atau berpakaian moden, ketat, singkat dan berbelah.

Allah mengetahui akibat baik dan buruk daripada segala tindak-tanduk hamba-Nya, termasuk akibat buruk daripada pendedahan aurat atau perlakuan tabarruj itu. Sehubungan itu, Allah mewajibkan wanita menutup aurat mereka.

Firman Allah bermaksud: "Wahai Nabi, suruhlah isterimu dan anak perempuanmu serta wanita yang beriman, supaya melabuhkan jilbab mereka bagi menutup seluruh tubuh mereka (semasa mereka keluar). Cara yang demikian lebih mudah untuk mereka dikenali (sebagai wanita yang baik), maka dengan itu mereka tidak diganggu. (Ingatlah) Allah adalah Maha Pengampun lagi Maha Penyayang." (Surah al-Ahzab, ayat 59)

®BH

Dua' Dalam Kehidupan Seorang Mukmin

Khutbah Jumaat 4 Januari 2008

Dua' adalah salah satu dari ibadat sunat yang sangat-sangat dituntut supaya dilakukan. Dengan kata-kata lain, doa adalah satu kewajipan ke atas seorang muslim. Kita dikehendaki sering berdoa untuk memohon sesuatu hajat tanpa mengira masa dan keadaan kerana mengharapkan pertolongan dan rahmat Allah. Pintu rahmat Allah SWT sentiasa terbuka untuk hambaNya.

Dua' dalam pengertian yang luas, ialah permohonan inayah dari seorang hamba kepada Allah SWT. Pada hakikatnya doa adalah penyataan keberhajatan seorang hamba kepada Allah dan pengakuannya bahawa keupayaan dan kekuatan semata-mata milik Allah SWT. Ia adalah lambang pengabadian dan rasa rendah diri berhadapan dengan keagungan Allah yang menciptanya. Di dalam dua' juga terkandung pengucapan pujian dan sandaran sifat pemurah dan penyayang kepada Allah SWT.

Ada orang berkata :

Apa faedahnya dua', sedangkan kadar untuk seseorang sudahpun ditetapkan oleh Allah?. Sesungguhnya dua' di syariatkan oleh Allah SWT, supaya ada di dalamnya diri seseorang hamba rasa berharap-harap untuk mencapai keinginannya. Rasa berharap-harap itulah yang mendorong manusia berusaha untuk mendapatkannya, sedangkan orang-orang yang merasa yakin memperolehinya, akan menjadi seorang yang fasik dan malas berusaha. Ingin memperolehi sesuatu dan bimbang akan terlepas, menjadikan manusia kuat bekerja dan berusaha. Harap dan bimbang itulah merupakan paksi ibadat, yang menuntut kesungguhan dan kerajinan dalam mengerjakannya.

Dalam dunia moden hari ini, kekuatan sesuatu bangsa atau golongan, diukur sekuat mana senjata yang dimiliki dan secanggih mana pula senjata itu. Oleh itu industri senjata dan peluru berlumba-lumba mempamerkan produk terbaru mereka. Tetapi di sana ada satu senjata yang tidak dicipta oleh mana-mana kilang senjata, samada di timur atau di barat. Senjata itu hanya milik sekumpulan manusia sahaja iaitu kelompok muslim. Senjata itu senjata rabbani. Senjata para Nabi dan Rasul, malah senjata para Muttaqin sepanjang zaman.

Dengan senjata itulah Nabi Allah Nuh AS terselamat, kaumnya yang kafir tenggelam dalam taufan. Dengan senjata itulah Nabi Allah Musa AS terselamat dari kezaliman Firaun. Dengan senjata itulah nabi Allah Salleh AS terselamat dan kaum Tsamud binasa. Dengan senjata itulah Nabi Allah Hud AS berjaya dan kaum Aad kecundang. Dengan senjata itulah Nabi Muhammad SAW menempa kejayaan gemilang dan kaum musyrikin penentangnya tersungkur. Dengan senjata itulah bangsa Rom dan Parsi di kalahkan oleh para sahabat Baginda.

Senjata yang dimaksudkan itu ialah doa, senjata mukmin sepanjang zaman. Doa disyariatkan sebagai ibadah. Abu Daud, Al-Tarmizi dan Ibnu Majjah ada meriwayatkan :

Daripada Al-Nu'man bin Bashir RA berkata :

Rasulullah SAW bersabda : Dua' adalah ibadah. Al-nu'man menjelaskan lagi selepas itu Rasulullah SAW membaca ayat 60 dari surah Ghafir yang bermaksud :

" Dan Tuhan kamu berfirman : "Berdua'lah kamu kepadaKu nescaya Aku perkenankan doa permohonan kamu. Sesungguhnya orang-orang yang sombong takbur daripada beribadat dan berdua' kepadaKu, akan masuk neraka jahanam dalam keadaan hina."

Sebenarnya setiap doa pasti akan dikabulkan Allah SWT, asalkan ia bertujuan baik, seperti mengharapkan kesejahteraan dunia dan akhirat, murah rezeki, kesihatan yang baik, tambahan ilmu yang baik, peningkatan iman dan sebagainya. Sebaliknya Islam sangat melarang dan mengharamkan doa yang bertujuan tidak baik, seperti minta dimatikan atau dibinasakan, kerana tidak mampu menghadapi dugaan Allah, dan meminta Allah menurunkan bala ke atas orang yang di dengki. Selain itu kemuliaan doa juga, tidak boleh dicemari melalui upacara-upacara yang bertentangan dengan syariat Islam.

Lapangan untuk kita berdoa sangat luas, tidak ada had sempadannya, kecuali dua' yang tidak baik seperti yang dijelaskan tadi. Begitu juga masa dan ketika untuk kita bermunajat dn berdoa kepada Allah SWT terbuka di hadapan kita seluas-luasnya, siang ataupun malam, dalam keadaan susah atau senang. Kalau kita mengingati Allah sewaktu dalam kesenangan, Allah akan mengingati kita waktu kita dalam kepayahan.

Namun, ada beberapa yang sangat-sangat digalakkan kita berdoa, antaranya hari arafat (hari ke sembilan bulan Zulhijjah), bulan Ramadan, hari Jumaat, waktu selepas tengah malam ketika orag lain sedang nyenyak tidur, waktu antara azan dan iqamah dan banyak lagi.

Rasulullah SAW ada menyebut dalam sebuah hadis yang dnyatakan oleh Anas RA, Baginda bersabda yang bermaksud :

" Dua' yang diucapkan antara azan dan iqamah tidak akan ditolak." (Riwayat Al-Tarmizi, Abu Dawud, dan Hassan).

Antara waktu-waktu yang terbaik dipanjatkan doa kehadrat Allah SWT seperti waktu berangkat ke medan perang untuk menegak atau mempertahankan agama Allah, ketika hujan, sewaktu berbuka puasa, dalam sujud dn dalam musafir yang bertujuan baik lagi diharuskan. Antara hadis yang dapat disebutkan antara lain :

" Waktu yang paling hampir seseorang hamba itu dengan Tuhannya ialah ketika ia sedang sujud, maka perbanyakkan olehmu dua' (dalam sujud)." (Hadis riwayat Muslim)

Bersopan santun dan bersungguh-sungguh ketika berdoa amat dituntut oleh agama. namun kita lihat di mana-mana jua, keadaan sambil lewa atau kurang berharap, banyak berlaku di kalangan mereka yang berdoa atau mengaminkan doa, seperti mengangkat tangan dengan tidak bermaya, meletakkan tangan di atas riba sambil berbual-bual dan lain-lain lagi.

Dalam kitab Ihya Ulumuddin, Imam Al-Ghazali menggariskan adab ketika berdoa :

· Dalam keadaan khusyuk

· Menghadap kiblat dan mengangkat tangan samapi ke paras bahu.

· Merendahkan suara, hanya sekadar didengar oleh telinga sendiri dan orang yang hampir dengan kita.

· Tidak perlu menggunakan kata-kata yang bersajak dan bermadah, cukupkah dengan kata-kata yang sederhana seperti yang selalu diamalkan oleh Rasulullah SAW dan para sahabat .

· Meyakini dengan dua' yang dilafazkan. Tidak kecewa dan gelisah jika dua' masih belum dikabulkan Allah.

· Memulakan dua' dengan memuji Allah dan Rasulnya.

· Bertaubat sebelum berdua'.

Ulamak lain ada menambah berdua' dengan nama-nama Allah yang mulia.

Allah SWT telah memilih untukNya nama-nama seperti :

· Al-Hakiimu (Yang Maha Bijaksana)

· Al-Kariimu ( Yang MahaPemurah/ Mulia)

· Al-'Aliimu ( Yang Maha Mengetahui)

· Al-Haliimu (Yang Maha Penyantun)

· Al-Hayyu (Yang Maha Hidup)

· Al-Qayyum (Yang Maha terus mengurus makhluk)

· Zuljalaliwalikram (Yang Maha agung Maha mulia) dan lainnya.

Sangat banyak hikmah dan manfaat dari berdoa, antaranya :

· Menampaakkan ketauhidan : Berdua' adalah bukti adanya hubungan dengan Allah.

· Jujur dan ikhlas dalam beribadat.

· Meraih cinta Allah :

Allah amat kasih kepada orang yang banyak berdua'.

. Mendekatkan hamba kepada Allah

. Percaya dengan janji Allah

. Mengusir Syaitan

Doa adalah hubungan langsung antara hamba dengan Allah. Allah Maha mengetahui segala kemahuan hambanya, lantas pintu munajat dan doa dibuka luas, untuk mereka memohon bantuan rahmatNya dan Allah sentiasa bersedia menanti dua' hambaNya untuk memperkenankannya.

"Apabila hamba-hambaKu bertanya kepadamu mengenai Aku, maka (beritahu kepada mereka) sesungguhnya Aku (Allah) sentiasa hampir (kepada mereka), Aku memperkenankan permohonan orang yang berdoa kepadaKu. Maka hendaklah mereka menyahut seruanKu (dengan mematuhi perintahKu) dan hendaklah mereka beriman kepadaKu supaya mereka sentiasa berada dalam kebenaran." (Al-Baqarah:186)


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