The Gateway to Paradise

The Gateway to Paradise

By Muhammad Hijab

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

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

On the authority of Mu‘adz bin Jabal (radiallāhu‘anhu), who said:

I said: "O Messenger of Allāh (Sallallāhu ‘alayhi wa sallam), tell me of an act which will take me into Paradise and will keep me away from Hell-fire."

Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "You have asked me about a major matter, yet it is easy for him for whom Allāh Almighty makes it easy. You should worship Allāh, associating nothing with Him, you should perform the prayers, you should pay the zakah, you should fast in Ramadhān, and you should perform Hajj to the House." 

He (Sallallāhu‘alayhi wa sallam) further said, "Shall I not guide you to the Gates of Goodness?  Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allāh during the last third part of the night (qiyamulail).''

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) recited: “Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them. No soul knows what is kept hid for them of joy, as a reward for what they used to do". (As-Sajdah, 32: 16-17)

Then Rasūlullah (Sallallāhu ‘alayhi wa sallam) said: “Shall I not tell you of the peak of the matter, its pillar, and its topmost part?"I said: "Yes, O Messenger of Allāh."Rasūlullah (Sallallāhu ‘alayhi wa sallam) said: "The peak of the matter is Islam; the pillar is prayer; and its topmost part is jihad."

Then Rasūlullāh (Sallallāhu ‘alayhi wa sallam) said: "Shall I not tell you of the controlling of all that?”I said:"Yes, O Messenger of Allāh". So, Rasūlullāh (Sallallāhu ‘alayhi wa sallam) took hold of his tongue and said: "Restrain this." I said: "O Prophet of Allāh, will what we say be held against us?” Rasūlullah (Sallallāhu ‘alayhi wa sallam) said: "May your mother be bereaved of you, Mu‘adz! Is there anything that topples people on their faces - or he said on their noses into Hell-fire other than the jests of their tongues?" 

(Related by At-Tirmidzi, who said it is good, sound hadith.)

Comments

This comprehensive hadith contains the good deeds which are required to qualify man to enter paradise, as well as the objective for which Allāh sent the messengers to humanity. The Prophet (Sallallāhu ‘alayhi wa sallam) described the matter asked by the Companion as a great one, and, at the same time, easy to perform if Allāh eased it for him. The Prophet (Sallallāhu ‘alayhi wa sallam) arranged the answer logically and chronologically. He started with the testimony that there is no god but Allāh and that Muhammad is the Messenger of Allāh, then he called on him to perform prayer, to give zakah, to fast the month of Ramadhān, and to perform Hajj.

The Prophet (Sallallāhu ‘alayhi wa sallam) offered the questioner the knowledge of the gateway of righteousness: He described Fasting as an actual protection from committing sins, and spoke of the effect of sadaqah visualizing it as putting off the sins as water does to fire, using a tangible example to expound the dimension of the effect of charity.

Among the great points included in the Prophet’s advice is Solat Tahajjud which is performed around midnight, the time at which the worshipers forsake their beds to pray to Allāh in spite of the dire need of sleep. The Qur’an says: 

“They forsake their beds as they call on their Lord in fear and hope…” (As-Sajdah 32: 16)

Then the Prophet (Sallallāhu ‘alayhi wa sallam) spoke of Islam as the head of subject-matter, prayer as the major pillar, jihad as its top, and the tongue as the controller of all these things. Speaking of the importance of the tongue, he (Sallallāhu ‘alayhi wa sallam) advised the inquirer to restrain the tongue for its harvest leads man to either Paradise or Hell-fire. 

The following lessons may be deduced from the hadith:

1.  This hadith has stressed the importance of observing the five pillars of Islam. For in answer to a question, the Prophet (Sallallāhu ‘alayhi wa sallam) revealed that by observing the pillars of Islam well one can easily enter Paradise.

2.  The hadith further teaches us that we are required to observe other things besides the five pillars of Islam. We are required to contribute towards jihad. Jihad here does not mean just war alone, but it means trying to do only those things that are allowed and to keep away from those things that are prohibited.

3.  All good actions can go waste if one fails to guard his tongue. One should, therefore, guard his tongue against that which Allāh has made prohibited; consequences of the bad tongue are Hell-Fire. Thus wet your tongue with the remembrance of Allāh.

Wallāhu’alam

[Via On Islam Thursday, 29 December 2011]

The Bankrupt Person

The Bankrupt Person on the Day of Judgment

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

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Abu Hurayrah (radhiallāhu‘anhu) narrated that The Prophet (Sallallāhu 'alayhi wa sallam) once asked his companions: “Do you know who the Bankrupt person is?” The companions said: a bankrupt man among us is the one who has neither dirham with him or wealth. The Prophet (Sallallāhu 'alayhi wa sallam) said: “The bankrupt of my Ummah is he who would come on the Day of Judgment with (good deeds, like) Solāh, and Siyam and Zakah; but who had offended one person , slandered another, unlawfully consumed the wealth of another person, shed the blood of this person and beat that person. Each one of these people would be given some of the wrongdoer’s good deeds. If his good deeds fall short of settling the account, then their sins will be taken from their account and entered into his account and he would be thrown in the Hell Fire”.

(Recorded by Muslim, Vol. 4, p. 11366, No. 6251; also in At-Tirmidzi)

“O you, who believe, avoid much suspicion; indeed some suspicion is a sin. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it. And have fear of Allāh. Verily, Allāh is the One Who forgives and accepts repentance, Most Merciful.” [Surah 49, Al Hujurat: 12]

Messenger of Allāh, (Sallallāhu 'alayhi wa sallam), said:  “Arrogance is refusing the truth and belittling people”.

[Recorded by Muslim]

‘Abdur-Rahmān ibn Mahdī (rahimahullāh), the Imām, the Hujjah, said:

“If I did not hate that Allāh be disobeyed, I would have wished that there was no one left in the whole city except that he has backbitten me! What is more rewarding than a man finding a good deed (written) in his book for something he did not even do?!”

And Almighty Allāh knows best.

The Seven under the Shade of Allāh

The Seven groups of people under the Shade of Allāh

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

All the praise and Thanks are due to Allāh, the Lord of al-'ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

On the Day of Resurrection, all people that ever lived will be gathered before Allāh to await His judgment for all they have done or said during their lives. During this time, the sun will come very close to the people - as close as one mile according to some narrations. People will want to get away from the heat of the sun but there will be no shade or shelter to go to and they will start sweating in proportion to their sins. The more sins a person has the more he or she will sweat profusely.

During this traumatic time, however, the seven groups of people who are mentioned in the following hadith (Prophetic narration) are completely immune to the sun’s heat and they will be in complete comfort; they will be enjoying the only shade available on that day and that is The Shade of Allāh. They will enjoy such an honor because of their piety and obedience to Allāh when they were alive.

The Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: “There are seven whom Allāh will shade in His Shade on the Day when there is no shade except His Shade: a just ruler; a youth who grew up in the worship of Allāh; a man whose heart is attached to the masjid; two men who love each other for Allāh's sake, meeting for that and parting upon that; a man who is called by a woman of beauty and position [for illegal intercourse], but he says: 'I fear Allāh'; a man who gives in charity and hides it, such that his left hand does not know what his right hand gives in charity; and a man who remembered Allāh in private and so his eyes shed tears.” (Recorded by Al-Bukhari and Muslim)

In this narration, the Prophet (Sallallāhu 'alayhi wa sallam) spoke about small acts of worship which result in such a huge reward: shade on the Day when there will be no shade except His Shade, i.e., the Shade of His Throne.

This may not seem like much at first but then reflect upon the following narration:

“On the Day of Resurrection, the sun would draw so close to the people that there would be left a distance of only one mile. The people will be submerged in perspiration according to their deeds, some up to their ankles, some up to their knees, some up to the waist and some would have the bridle of perspiration (and, while saying this, the Prophet (Sallallāhu 'alayhi wa sallam) put his hand towards his mouth).” (Recorded by Muslim)

Let us examine now the characteristics and virtues of these seven categories of people who will be worthy of such an exalted position on the Day of Gathering (Qiamah):

1. A Just Ruler.

The concept of Justice in Islam is very important and it is something which the Muslim - Ruler and the ruled - must apply in all matters without exception. Justice means to give each the right he deserves: Muslim or non-Muslim, relative or stranger, friend or enemy.

Allāh Says:

“...And do not let hatred because you to act unjustly, that are nearer to piety.”

(Al-Mâ'idah, 5:8)

Unfortunately, even if we admit this in theory, we quickly forget it in practice. So we find that when we speak about our friends and loved ones, we praise them beyond reason and when we speak about those whom we hold difference with, we can find no good in them and we just capitalize on their bad points.

The Prophet (Sallallāhu 'alayhi wa sallam) said: “Allāh does not bless a people among whom a weak man is not given his right." (Recorded by At-Tirmidzi)

The concept of justice is most important for the Ruler, since he is in charge of his people and the primary disposer of justice in the land. For this reason, the Ruler is given special mention as one of the seven who will be honored with Allāh's Shade.

2. A youth who grew up in the Worship of Allāh.

The great scholar, Imam Ayyub As-Sakhtiyâni (rahimallāh) stated: 'From the success of a youth is that Allāh guides him to a scholar of the Sunnah (to study under and learn from).' Indeed, it is a great blessing from Allāh for a youth be guided towards worship and be befriended by the righteous, since it is in youth that a person is most vulnerable to the temptations of life and liable to drift away from the Islamic Path. This becomes apparent when we look at society around us and we see that most of the worldly distractions, such as music, games, clubs, fashion etc. are all specifically targeted at the young.

'You're only young once!' they are told, which is why many Muslims nowadays waste their youth thinking that they will pray, wear Hijab and go tn Hajj, etc. when they are old, as if they have a guarantee of long life from Allāh! How well we would do to heed the Prophet's (Sallallāhu 'alayhi wa sallam) advice when he (Sallallāhu 'alayhi wa sallam) said:

“Take benefit of five before five: your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied and your life before your death.” (Recorded by Al-Hakim)

3. A man whose heart is attached to the Masjid.

There is great encouragement in the Sunnah for men to pray in the mosques and the reward associated with it is tremendous. Not only does it make the person eligible for Allāh's Shade on the Day of Judgment, but also:

“He does not take a step [towards the masjid except that because of it, he is raised by one rank and one sin is removed from him. Then when he prays, the Angels do not cease supplicating for him [for] as long as he remains at his place of Prayer [sayings]: O Allāh send blessings upon him, O Allāh have mercy upon him...” (Recorded by Al-Bukhari)

It must be emphasized here however, that all the narrations encouraging the men to be attached to the masjid are not intended to lead one to the conclusion that Islam is a Religion which should be confined to the masajids, as many people imagine. Nonetheless, the mosque should be at the heart of the Muslim community, and the role of those in authority of the masajids is vital here. They are the ones mainly responsible for making the mosque a welcome refuge for the Muslims.

4. Two men who love each other for Allāh's Sake, meeting for it and parting upon it.

Allāh says: “The believers are nothing else than brothers, so make reconciliation between your brothers, and fear Allāh, that you may receive mercy.” (Al-Hujurat, 49:10)

Having mutual love for the sake of Allāh is one of the great doors leading to the good of the Hereafter and a cause of tasting the sweetness of faith in this world.

Loving one another for Allāh's sake means that a Muslim does not love another person except for the correctness of religion. So it does not matter what the person looks like, what he wears, how rich or poor he is, where he comes from, or what the color of his skin is - perhaps you dislike everything about him, but you love him for his belief in Allāh: this is loving for Allāh's sake. The Prophet (Sallallāhu 'alayhi wa sallam) said Allāh Says in a Sacred Narration:

"Those who have mutual love for the sake of My Glory will have minarets of light and will be envied by the Prophets and martyrs." (Recorded by At-Tirmidzi and Ahmad)

Imagine being envied by Allāh's chosen Messengers and those who were slain in His Path! Such is the reward of those who love one another for Allāh's sake.

5. A man who is called (seduced) by a woman of beauty and position but he says: 'I Fear Allāh'.

Allāh says: “And come not near to the adultery. Verily, it is a shameful (deed) and an evil way (that leads one to Hell).” (Al-Isra’, 17: 32)

This world is full of temptations that lead to burning in the Fire and amongst them is that which comes from women. Many a man has led his soul into destruction on account of the lure of a woman, which is why the Prophet (Sallallāhu 'alayhi wa sallam) warned his nation specifically about this. 

The Prophet (Sallallāhu 'alayhi wa sallam) said: “The world is sweet and green and verily Allāh is going to install you as successors upon it in order to see how you act. So avoid the allurement of women: verily the first trial for the Children of Israel was caused by women.” (Recorded by Muslim)

The most important provision which we need to protect ourselves from this and all other temptations in life is the fear of Allāh. This fact is alluded to in the following verse: 

“And as for him who feared standing before his Lord and restrained himself from impure evil desires, verily Paradise will be his abode.” (An-Nazi’at, 79: 40-1)

6. A Man who gives in charity and hides it, such that his left hand does not know what his right hand gives in Charity.

This describes the type of person who goes to great lengths to protect himself from ostentation and showing off in worship.

Being ostentatious is to do deeds in order to earn the praise and recognition of people. This sin destroys all the benefits that lie in righteous deeds and brings on a serious punishment for the one who commits it. It is particularly dangerous because it is in man's nature to desire and enjoy the praise of others.

Thus, great care has to be taken to ensure that one's intentions begin and remain pure whenever good actions (such as charity) are being done. Allāh warns the believers: 

“O you who believe! Do not render vain your charity by reminders of your generosity or by injury, like him who spends his wealth to be seen of men and he does not believe in Allāh nor in the Last Day.” (Al-Baqarah, 2:264)

7. A man who remembered Allāh in private and so his eyes shed tears.

Prophet Muhammad (Sallallāhu 'alayhi wa sallam) informed us: “If you knew what I knew, you would laugh little and weep much.” (Recorded by Al-Bukhari)

Crying is not a sissy thing to do! The Prophet, (Sallallāhu 'alayhi wa sallam), who was the best of all creation, would weep, as would all of his Companions. Tears are a genuine expression of fear of Allāh's punishment and of our sincere love and awe of Him.

But how often do we remember Allāh in seclusion and are then moved to tears? How much do we laugh and how little do we weep? 

The Prophet (Sallallāhu 'alayhi wa sallam) said: "There is nothing more beloved to Allāh than two drops and two marks: A tear shed due to fear of Allāh, and a drop of blood spilled in the path of Allāh. And as for the two marks, then a mark caused in the path of Allāh, and a mark caused by fulfilling one of the duties made obligatory by Allāh." (Recorded by At-Tirmidzi)

Finally, through the seven types of people mentioned in the narration, we have been given clear signposts of the way to attain Allāh's pleasure and satisfaction. So you should devote yourself to being one amongst those seven, for indeed fortunate will be those who are granted Allāh's Shade on the Day when there will be no shade but His.

Wallāhu’alam

[Via On Islam as excerpted from Islamweb.net October 2011]

Please See Also:

1. The Meaning Of Silatul-Rahim;2. Guidelines On Ties Of The Kinship

3. The Obligation Of Upholding The Ties Of Kinship;4.The Rights Of The Kin In Islam

5.  The Rights And Duties Of Women In Islam;

6. All Occurs By The Will And Decree Of Allāh.

7. Allah Obligates Kindness To Parents; 8. Acknowledging The Parents

9. The Kindred Of Kinship

10.  Not Permissible To Forsake A Muslim

11.  Ruling On Disputes And The Virtue Of Reconciling

12.  Dealing With Relatives Who Backbite; 13. Dealing With Hurtful Relatives

14.  Giving Zakah To Deserving Relatives

15.  Is The Father’s Wife Among The Relatives (Rahm)

16.  Husband’s Duties Towards His Wife’s Family;

17. The Rights Of The Husband And The Wife.

18.  Upholding The Ties Of Kinship For Females; 19. A Woman’s Mahram.

Allah Rahsiakan Bila Kiamat

Allah Rahsiakan Bila Kiamat

Oleh  Dr. Zulkifli Mohamad Albakri

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;

Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawat dan Salam keatas Muhammad Rasullullah.

Mukadimah

Al-Maraghi berkata: Selepas Allah Subhanahu wa ta'ala menjelaskan kekuasaan-Nya dengan kebangkitan semula orang yang telah mati sebagaimana Dia berkuasa mencipta alam semesta. Kemudian Dia menerangkan berkenaan kebenaran yang diwahyukan kepada nabi-Nya bahawa hari kebangkitan manusia adalah milik Allah Tuhan Alam Semesta.

Ketika malapetakanya yang hebat melebihi segala bencana itu datang, ketika segala perbuatan diperlihatkan kepada para pengamalnya ketika itulah manusia mengingati apa yang telah dilakukannya.

Allah Subhanahu wa ta'ala memperlihatkan neraka di hadapan manusia sehingga semua mata dapat melihatnya. Pada hari itulah ditimpakan pembalasan kepada manusia yang melampaui batasan syariat Allah.

Ini kerana mereka mengutamakan kelazatan dunia dari akhirat untuk mereka itulah neraka sebagai tempat azab. Sementara manusia yang takut kepada kebesaran dan keagungan Tuhan-Nya serta mengawal hawa nafsunya, maka sudah pasti syurga tempatnya sebagai pembalasan apa yang telah mereka kerjakan dahulu.

Firman Allah Subhanahu wa ta'ala: Maka apabila datang hari yang bencananya amat besar. Ibn Abbas berkata: Iaitu hari kiamat. Ibn Kathir berkata: Disebut dengan perkataan Tammah kerana ia meliputi segala yang menakutkan lagi menyeramkan.

Firman Allah Subhanahu wa ta'ala: Iaitu hari manusia akan mengingati apa yang telah diusahakannya. Al-Maraghi berkata: Pada hari itu manusia melihat perbuatannya termaktub dalam buku catatan amalannya yang hampir dilupakan tetapi dia segera mengingati kembali apa yang dilakukan dahulu.

Firman Allah Subhanahu wa ta'ala: Dan neraka diperlihatkan kepada sesiapa sahaja yang dapat melihatnya. Syed Qutub berkata: Neraka kelihatan jelas kepada setiap mata yang membawa makna dan bunyi yang kasar dan keras dan menonjol pemandangan neraka di hadapan setiap mata.

Ketika itu manusia akan menerima balasan dan akibat yang berbeza-beza. Dan ketika itu lahirlah tujuan dan matlamat pentadbiran dan perencanaan Allah yang mewujudkan kehidupan dunia.

Firman Allah Subhanahu wa ta'ala: Maka (dapatlah masing-masing mengetahui kesudahannya), adapun orang yang melampau (perbuatan derhakanya). Serta ia mengutamakan kehidupan dunia semata-mata. Maka sesungguhnya neraka jahanamlah tempat kediamannya.

Al-Maraghi berkata: Orang yang sombong, melampaui batas dan mengutamakan kelazatan dunia serta nafsu syahwatnya daripada akhirat, maka nerakalah tempat tinggalnya.

Firman Allah Subhanahu wa ta'ala: Adapun orang yang takutkan keadaan semasa ia berdiri di mahkamah Tuhannya, (untuk dihitung amalnya), serta ia menahan dirinya dari menurut hawa nafsu. Maka sesungguhnya syurgalah tempat kediamannya.

Syed Qutub berkata: Pencegahan diri dari keinginan hawa nafsu merupakan tiang seri ketaatan. Keinginan hawa nafsu merupakan pendorong yang kuat kepada tindak-tanduk yang melampau dan kepada perbuatan maksiat.

Ia menjadi punca segala bala bencana dan kejahatan. Jarang manusia binasa kecuali dengan sebab mengikut hawa nafsu.

Kejahilan mudah diubati tetapi penyakit mengikut hawa nafsu selepas berilmu merupakan penyakit jiwa yang memerlukan mujahadah yang bersungguh-sungguh dan memerlukan masa yang lama untuk mengubatinya.

Perasaan takut kepada Allah Subhanahu wa ta'ala merupakan dinding yang teguh untuk mencegah segala keinginan nafsu yang kuat tetapi semua dinding yang lain jarang dapat mencegah gelojak hawa nafsu kerana itulah kedua-duanya dikumpulkan dalam satu ayat.

Yang bercakap di sini ialah Allah pencipta manusia. Kerana itu Dialah yang mengetahui tentang penyakit jiwa dan ubatnya. Begitu juga Maha Mengetahui dengan segala lorong dan likunya.

Dialah Maha Mengetahui di mana tersembunyinya keinginan nafsu dan apakah pula ubatnya dan bagaimana mengusir dan memburu hawa nafsu itu dari tempat-tempat persembunyiannya.

Firman Allah Subhanahu wa ta'ala: Mereka (yang ingkar) selalu bertanya kepadamu (Wahai Muhammad) tentang hari kiamat: "Bilakah masa datangnya?" Begitu juga persoalan berlegar kepada orang yang telah mati, bila akan dibangkitkan? Ibn Kathir berkata: Pengetahuan tentangnya tidak diberikan kepadamu.

Firman Allah Subhanahu wa ta'ala: Apa hubungannya tugasmu dengan (soal) menerangkan masa kedatangan hari kiamat itu?

Diriwayatkan oleh Aishah(radiallāhu‘anha) bahawa Rasulullah (Sallallāhu 'alayhi wa sallam) sering menyebut hari kiamat dan hal itu selalu ditanya sehinggalah ayat ini diturunkan.

Al-Maraghi berkata: Kamu jangan bersedih hati dalam menangani masalah ini serta jangan memaksa diri kamu untuk mengetahui rahsia-rahsianya dan ingin mengetahui sesuatu yang disembunyikan oleh Allah SWT kepada hamba-Nya.

Firman Allah Subhanahu wa ta'ala: Kepada Tuhanmulah terserah kesudahan ilmu mengenainya. Tugasmu hanyalah memberi amaran kepada orang yang takut akan huru-hara hari kiamat itu.

Ibn Kathir berkata: Barang siapa yang takut kepada Allah Subhanahu wa ta'ala dan takut kepada ancaman-Nya, maka dia akan mengikutimu. Oleh yang demikian, dia sangat beruntung dan memperoleh kegembiraan. Kegagalan dan kerugian hanya untuk orang yang mendustakan dan melakukan penentangan.

Firman Allah Subhanahu wa ta'ala: (Sangatlah dahsyatnya huru-hara hari itu, sehingga orang-orang yang bersalah merasa) pada masa melihatnya: seolah-olah mereka tidak tinggal di dunia melainkan sekadar satu petang atau paginya sahaja.

Al-Maraghi berkata: Dalam bahasa Arab terdapat ungkapan yang sama seperti kenyataan di atas: Aku akan mengunjungi kamu pada waktu petang atau pagi. Atau sebaliknya, ungkapan ini bermaksud mereka akan memendekkan masa kunjungannya dan sangkaan mereka hanya akan tinggal sepanjang waktu petang atau pagi.

Penutup

Syed Qutub berkata: Selesailah sudah kehidupan dunia yang selalu membuat penghuni-penghuninya berperang dan bertarung satu sama lain kerana merebut kenikmatannya. Dunia yang selalu membuat mereka mengutamakan kenikmatannya dan mengabaikan usaha mereka mendapat habuan di akhirat.

Dunia yang selalu membuat mereka sanggup melakukan untuknya segala jenayah, maksiat dan kezaliman, dan dunia yang selalu membuat mereka dihanyut nafsu dan hidup kerana nafsu.

Terlipatlah sudah kehidupan dunia ini dalam hati pencintanya hingga dirasakan mereka seolah-olah kehidupan itu hanya berlangsung selama satu petang atau satu pagi sahaja. Inilah kehidupan dunia yang singkat.

Adakah kerana kehidupan pagi dan petang, mereka sanggup mengorbankan kehidupan akhirat yang kekal?

Adakah kerana kepuasan hawa nafsu yang fana, mereka sanggup meninggalkan kediaman syurga yang kekal di akhirat? Tidakkah ini suatu kebodohan yang paling besar?

Wallahu'alam

[Via Utusan April 26, 2010]

Nikmat Syurga Tiada Bandingan

Nikmat Syurga Tiada Bandingan

Oleh Dr. Zulkifli Mohamad Albakri

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;

Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawat dan Salam keatas Muhammad Rasullullah.

 

Setelah Allah SWT menerangkan perbuatan para pendusta, berikutnya Dia menerangkan pula dengan lebih lanjut kemenangan yang diperolehi oleh orang yang bertaqwa, iaitu syurga yang digambarkan kewujudan dan isinya. Dia menerangkan bahawa syurga tidak lain adalah kurnia Allah SWT.

Perkara ini merupakan pendorong hasrat yang tinggi dan mengajak mereka agar lebih bersungguh dalam melakukan amal kebajikan dan menambahkan kedudukan yang dekat kepada Allah SWT dan ketaatan kepada-Nya.

Ayat ini juga merupakan gambaran penderitaan bagi orang yang tersesat lagi pendusta.

Firman Allah SWT: "Sesungguhnya orang-orang yang bertaqwa, disediakan syurga tempat mereka beroleh apa yang mereka ingini" [An-Naba’, 78: 31]

Ibn Abbas dan al-Dahhak berkata: Iaitu, dalam keadaan suci sedangkan Mujahid dan Qatadah berkata: Mereka selamat dari api neraka.

Firman Allah SWT: "(Mereka akan beroleh) taman-taman bunga dan kebun-kebun buah-buahan, terutama anggur. Dan perawan-perawan yang sebaya umurnya." [ An-Naba’, 78: 32-33]

Inilah sebahagian kenikmatan syurga dengan makanan dan bidadari. Al-Maraghi berkata:

Bernikmatan dengan bidadari menggambarkan kesenangan seseorang di dunia yang memperoleh kelazatan walaupun kita tidak mengetahui hakikatnya di akhirat kelak dan kita wajib beriman dengannya.

Jelas kenikmatan di sana melebihi kelazatan yang terdapat di dunia. Ini merupakan bentuk kesenangan di hari akhirat.

Firman Allah SWT: "Serta piala atau gelas yang penuh dengan minuman" [An-Naba’, 78:34] Ibn Abbas berkata: Ia terisi penuh dan berturut-turut dan Ikrimah berkata: Ia menjadi jernih.

Firman Allah SWT: "Mereka tidak mendengar di dalam syurga itu perkataan yang sia-sia, dan tiada pula perkataan yang dusta" [An-Naba’, 78: 35]

Ibn Kathir berkata: Dalam syurga tiada perkataan yang tidak bermanfaat, malahan pula dusta dan dosa. Syurga merupakan tempat yang terjamin keselamatannya penuh dengan nikmat yang tidak terkira.

Firman Allah SWT: "Sebagai balasan dari Tuhanmu, iaitu satu limpah kurnia yang dikira cukup (menurut yang dijanjikan-Nya)" [An-Naba’, 78: 36]

Syed Qutb berkata: Kita dapat melihat keindahan pengungkapan dan irama dalam pembahagian di antara jaza' (balasan) dan ata' (kurnia).

Keindahan itu dapat dilihat lebih kurang pada semua bunyi di akhir ayat. Inilah ciri yang nyata dalam keindahan seluruh juzuk ini.

Firman Allah SWT: "Tuhan yang mentadbirkan tujuh petala langit dan bumi serta apa yang ada di antara keduanya, Tuhan yang Maha Pemurah, tidak ada sesiapapun diberi kuasa berkata-kata dengannya (untuk memohon pertimbangan tentang balasan atau pengurniaan itu)" [An-Naba’, 78: 37]

Ibn Kathir berkata: Allah SWT menjelaskan berkenaan dengan Keagungan dan Kemuliaan-Nya. Dialah Rabb yang hakiki sama ada di bumi atau di langit dan semua makhluk tidak mampu berbicara kecuali dengan izin-Nya.

Firman Allah SWT: "(Tambahan pula) pada masa Jibril dan malaikat-malaikat yang lain berdiri bersaf-saf (menunggu perintah Tuhan), tidak ada yang berani berkata-kata (memohon pertimbangan) melainkan yang telah diizinkan baginya oleh Tuhan Yang Maha Pemurah, serta ia berkata benar" [An-Naba’, 78: 38]

Ulama tafsir khilaf berkenaan dengan maksud ruh di sini antaranya:

•  Ruh-ruh manusia seperti riwayat al-Awfi dari Ibn Abbas.
• Anak cucu Adam alaihis-salam seperti pendapat al-Hasan dan Qatadah.
• Salah satu daripada makhluk Allah dalam bentuk seperti manusia tetapi bukan malaikat dan manusia. Keadaan mereka juga makan dan minum. Inilah pendapat Ibn Abbas, Mujahid, Abu Salih dan al-A'mash.
• Iaitu Jibril alaihis-salam seperti pendapat Sya'bi, Said bin Jubair dan al-Dahak.
• Para malaikat yang mulia dan hampir dengan Allah SWT seperti kata Muqatil.
• Iaitu al-Quran. Inilah pendapat Ibn Zaid.
• Salah satu malaikat dengan ukuran sebesar seluruh makhluk.

Ibn Kathir mentarjihkan pendapat kedua iaitu: Anak cucu Adam Alaihis-Salam.

Firman Allah SWT: "Itulah keterangan-keterangan mengenai hari (kiamat) yang sungguh tetap berlakunya, maka sesiapa yang mahukan kebaikan dirinya, dapatlah ia mengambil jalan dan cara kembali kepada Tuhannya (dengan iman dan amal yang soleh)!" [An-Naba’, 78: 39]

Hari Kiamat pasti berlaku dan hendaklah seseorang itu beramal soleh dan dapat mendekatkan kepada Allah SWT dengan memperolehi kemuliaan dan pahala, di samping itu dapat menjauhkan dari seksaan azab neraka.

Firman Allah SWT: "Sesungguhnya (dengan keterangan-keterangan yang tersebut), Kami memberi amaran kepada kamu mengenai azab yang dekat (masa datangnya), Iaitu hari seseorang melihat apa yang telah diusahakannya; dan orang yang kafir akan berkata (pada hari itu): "Alangkah baiknya kalau Aku menjadi tanah (supaya Aku tidak dibangkitkan untuk dihitung amalku dan menerima balasan)"." [An-Naba’, 78: 40 ]

Ibn Kathir berkata: Pada hari itu orang kafir berangan-angan dengan menyatakan jika mereka dijadikan sebagai tanah dan bukannya makhluk yang wujud di muka bumi.

Ini kerana setelah diperlihatkan kepada mereka azab dari Allah SWT dan perbuatan buruk mereka yang telah dicatatkan oleh malaikat yang mulia.

Penutup

Alhamdulillah, selesailah sudah Surah Al-Naba' yang mengandungi kandungan rukun iman berkaitan hari akhirat.

Di samping itu, dijelaskan perihal natijah golongan yang derhaka dengan sepedih-pedih balasan. Semoga Allah SWT memelihara kita semua daripada seksaan-Nya.

Begitu juga digambarkan dengan terang sifat yang diperolehi dan diraih oleh penghuni syurga dengan pelbagai kenikmatan. Semoga Allah SWT mengurniakan kepada kita keredaan-Nya dan syurga-Nya.

Wallahu'alam

[Via Utusan, 26 Mac 2010 / 10 Rabiul Akhir 1431 ]

Justice of the Day of Judgement

Justice of the Day of Judgement

Lamaan Ball

Question: What does the Qur’an say about a final judgement? In the final judgement, are all issues of injustice fully dealt with? Will people get a real sense of 'judicial rest', meaning that all injustices have been perfectly considered by an objective judge and fully dealt with to the satisfaction of all involved-- all injustices paid, everything that was 'bent' being 'straightened'?

In Islam, what is the basis for forgiveness? Judicially, how can relational debts (abuse, betrayals, breach of trusts) be fully repaid? In other words, we can say: 'I forgive', but until the debt against me has been fully paid how can I forgive? Is there a final judgment that promises to pay all debts and right all wrongs somehow that I can access by faith now?

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.

All issues of injustice will be finally settled on the day of judgement and people will get a real sense of judicial rest. This also reflects the original teachings of all the prophets including those of Judaism and in particular the teachings of Eesa (peace be upon them all). To the extent that modern manifestations of Christianity and Judaism depart from this teaching they are deviating from the teachings of their Prophets. There are many references to the day of judgement in the Qur'an. Here are a few that seem relevant:

But how (will they fare) when we gather them together against a day about which there is no doubt, and each soul will be paid out just what it has earned, without (favour or) injustice? [Al-Imran, 3: 25]

We shall set up scales of justice for the Day of Judgement, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account. [Al-Anbiya’, 21: 47]

And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! Woe to us! What a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, place before them: And not one will thy Lord treat with injustice. [Al-Kahf, 18: 49]

To understand the basis of forgiveness in Islam, and how there is a final judgement that promises to pay all debts you need to know that there are two kinds of relationship that are dealt with on Judgement day. First there is the relationship between you and God and then there are the relationships between you and other people. God is able to give practically infinite punishment or infinite rewards and so your relation with God is the one that really matters. (You can compensate others for outstanding claims against you with the rewards you get from God for your good deeds)

This relationship and how it relates to our relationships with other people and indeed our relationships with all of creation are reflected in the basic moral ethic of Islam: Show mercy and forgiveness to others so that God shows mercy and forgiveness to you. Or - in the general form - be towards others the way you would like God to be towards you.

On judgement day, Allah's reward is sufficient to compensate for any suffering we receive in this life. The debt against each and every person will be fully paid out of God's mercy and generosity. The idea that God's generosity is in some way constrained to only give paradise to a select few who happen to obey the right church, or who are part of the "chosen people" would imply an injustice by God and is refuted clearly in the Qur'an

And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." Nay,-whoever submits His whole self to God and is a doer of good, - He will get his reward with his Lord; on such shall be no fear, nor shall they grieve. [Al-Baqarah, 2: 111 – 112]

Justice on the day of judgement isn't accessed "by faith" which would imply God is unjust under some circumstances. Rather, it is simply the way things will be – God is perfectly just. We are judged by God as to our faith based on the simple instruction that when we receive guidance from God then we may benefit from it and by submitting ourselves to His commands we can gain our reward.

In Islam where one key principle is that deeds are judged by their intentions. What matters is more our willingness to do God's work than how long us or our ancestors have been doing it, which may be just the result of an accident of birth or circumstance. There is no injustice because once we have shown willingness there is an agreement. Eesa [Jesus] was correcting a Jewish notion that the Jews are given special favour and that God was bound not to be generous to other people. They thought it was the amount of deeds they did that counted and that since they had been doing them longer than others that their position is special. Jesus contradicted this. The Qur'an also deals with the issue directly:

The Jews say: "God's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from God increaseth in most of them their obstinate rebellion and blasphemy. ... [Al-Maidah, 5: 64]

[Excerpted with minor modification from Q&A published in Islam Online -- Ask About Islam, 25 Jul 2002.]