Archive for the ‘hadith’ Category
6 amalan utama bulan zulhijjah
Posted December 2, 2010
on:Adapun keutamaan beramal di sepuluh hari pertama Dzulhijah diterangkan dalam hadits Ibnu ‘Abbas radhiyallahu ‘anhuma berikut,
“Tidak ada satu amal sholeh yang lebih dicintai oleh Allah melebihi amal sholeh yang dilakukan pada hari-hari ini (yaitu 10 hari pertama bulan Dzul Hijjah).” Para sahabat bertanya: “Tidak pula jihad di jalan Allah?” Nabi shallallahu ‘alaihi wa sallam menjawab, “Tidak pula jihad di jalan Allah, kecuali orang yang berangkat jihad dengan jiwa dan hartanya namun tidak ada yang kembali satupun.“[1]
Dalil lain yang menunjukkan keutamaan 10 hari pertama Dzulhijah adalah firman Allah Ta’ala,
“Dan demi malam yang sepuluh.” (QS. Al Fajr: 2). Di sini Allah menggunakan kalimat sumpah. Ini menunjukkan keutamaan sesuatu yang disebutkan dalam sumpah.[2] Makna ayat ini, ada empat tafsiran dari para ulama yaitu: sepuluh hari pertama bulan Dzulhijah, sepuluh hari terakhir bulan Ramadhan, sepuluh hari pertama bulan Ramadhan dan sepuluh hari pertama bulan Muharram.[3] Malam (lail) kadang juga digunakan untuk menyebut hari (yaum), sehingga ayat tersebut bisa dimaknakan sepuluh hari Dzulhijah.[4] Ibnu Rajab Al Hambali mengatakan bahwa tafsiran yang menyebut sepuluh hari Dzulhijah, itulah yang lebih tepat. Pendapat ini dipilih oleh mayoritas pakar tafsir dari para salaf dan selain mereka, juga menjadi pendapat Ibnu ‘Abbas.[5]
Lantas manakah yang lebih utama, apakah 10 hari pertama Dzulhijah ataukah 10 malam terakhir bulan Ramadhan?
Ibnul Qayyim rahimahullah dalam Zaadul Ma’ad memberikan penjelasan yang bagus tentang masalah ini. Beliau rahimahullah berkata, “Sepuluh malam terakhir bulan Ramadhan lebih utama dari sepuluh malam pertama dari bulan Dzulhijjah. Dan sepuluh hari pertama Dzulhijah lebih utama dari sepuluh hari terakhir Ramadhan. Dari penjelasan keutamaan seperti ini, hilanglah kerancuan yang ada. Jelaslah bahwa sepuluh hari terakhir Ramadhan lebih utama ditinjau dari malamnya. Sedangkan sepuluh hari pertama Dzulhijah lebih utama ditinjau dari hari (siangnya) karena di dalamnya terdapat hari nahr (qurban), hari ‘Arofah dan terdapat hari tarwiyah (8 Dzulhijjah).”[6]
Sebagian ulama mengatakan bahwa amalan pada setiap hari di awal Dzulhijah sama dengan amalan satu tahun. Bahkan ada yang mengatakan sama dengan 1000 hari, sedangkan hari Arofah sama dengan 10.000 hari. Keutamaan ini semua berlandaskan pada riwayat fadho’il yang lemah (dho’if). Namun hal ini tetap menunjukkan keutamaan beramal pada awal Dzulhijah berdasarkan hadits shohih seperti hadits Ibnu ‘Abbas yang disebutkan di atas.[7] Mujahid mengatakan, “Amalan di sepuluh hari pada awal bulan Dzulhijah akan dilipatgandakan.”[8]
6 Amalan Utama di Awal Dzulhijah
Ada 6 amalan yang kami akan jelaskan dengan singkat berikut ini.
Pertama: Puasa
Disunnahkan untuk memperbanyak puasa dari tanggal 1 hingga 9 Dzulhijah karena Nabi shallallahu ‘alaihi wa sallam mendorong kita untuk beramal sholeh ketika itu dan puasa adalah sebaik-baiknya amalan sholeh.
Dari Hunaidah bin Kholid, dari istrinya, beberapa istri Nabi shallallahu ‘alaihi wa sallam mengatakan,
“Rasulullah shallallahu ‘alaihi wa sallam biasa berpuasa pada sembilan hari awal Dzulhijah, pada hari ‘Asyura’ (10 Muharram), berpuasa tiga hari setiap bulannya[9], …”[10]
Di antara sahabat yang mempraktekkan puasa selama sembilan hari awal Dzulhijah adalah Ibnu ‘Umar. Ulama lain seperti Al Hasan Al Bashri, Ibnu Sirin dan Qotadah juga menyebutkan keutamaan berpuasa pada hari-hari tersebut. Inilah yang menjadi pendapat mayoritas ulama. [11]
Kedua: Takbir dan Dzikir
Yang termasuk amalan sholeh juga adalah bertakbir, bertahlil, bertasbih, bertahmid, beristighfar, dan memperbanyak do’a. Disunnahkan untuk mengangkat (mengeraskan) suara ketika bertakbir di pasar, jalan-jalan, masjid dan tempat-tempat lainnya.
Imam Bukhari rahimahullah menyebutkan,
Ibnu ‘Abbas berkata, “Berdzikirlah kalian pada Allah di hari-hari yang ditentukan yaitu 10 hari pertama Dzulhijah dan juga pada hari-hari tasyriq.” Ibnu ‘Umar dan Abu Hurairah pernah keluar ke pasar pada sepuluh hari pertama Dzulhijah, lalu mereka bertakbir, lantas manusia pun ikut bertakbir. Muhammad bin ‘Ali pun bertakbir setelah shalat sunnah.[12]
Catatan:
Perlu diketahui bahwa takbir itu ada dua macam, yaitu takbir muthlaq (tanpa dikaitkan dengan waktu tertentu) dan takbir muqoyyad (dikaitkan dengan waktu tertentu).
Takbir yang dimaksudkan dalam penjelasan di atas adalah sifatnya muthlaq, artinya tidak dikaitkan pada waktu dan tempat tertentu. Jadi boleh dilakukan di pasar, masjid, dan saat berjalan. Takbir tersebut dilakukan dengan mengeraskan suara khusus bagi laki-laki.
Sedangkan ada juga takbir yang sifatnya muqoyyad, artinya dikaitkan dengan waktu tertentu yaitu dilakukan setelah shalat wajib berjama’ah[13].
Takbir muqoyyad bagi orang yang tidak berhaji dilakukan mulai dari shalat Shubuh pada hari ‘Arofah (9 Dzulhijah) hingga waktu ‘Ashar pada hari tasyriq yang terakhir. Adapun bagi orang yang berhaji dimulai dari shalat Zhuhur hari Nahr (10 Dzulhijah) hingga hari tasyriq yang terakhir.
Cara bertakbir adalah dengan ucapan: Allahu Akbar, Allahu Akbar, Laa ilaha illallah, Wallahu Akbar, Allahu Akbar, Walillahil Hamd.
Ketiga: Menunaikan Haji dan Umroh
Yang paling afdhol ditunaikan di sepuluh hari pertama Dzulhijah adalah menunaikan haji ke Baitullah.
Keempat: Memperbanyak Amalan Sholeh
Sebagaimana keutamaan hadits Ibnu ‘Abbas yang kami sebutkan di awal tulisan, dari situ menunjukkan dianjurkannya memperbanyak amalan sunnah seperti shalat, sedekah, membaca Al Qur’an, dan beramar ma’ruf nahi mungkar.
Kelima: Berqurban
Di hari Nahr (10 Dzulhijah) dan hari tasyriq disunnahkan untuk berqurban sebagaimana ini adalah ajaran Nabi Ibrahim ‘alaihis salam.
Keenam: Bertaubat
Termasuk yang ditekankan pula di awal Dzulhijah adalah bertaubat dari berbagai dosa dan maksiat serta meninggalkan tindak zholim terhadap sesama.
Intinya, keutamaan sepuluh hari awal Dzulhijah berlaku untuk amalan apa saja, tidak terbatas pada amalan tertentu, sehingga amalan tersebut bisa shalat, sedekah, membaca Al Qur’an, dan amalan sholih lainnya.[14]
Sudah seharusnya setiap muslim menyibukkan diri di hari tersebut (sepuluh hari pertama Dzulhijah) dengan melakukan ketaatan pada Allah, dengan melakukan amalan wajib, dan menjauhi larangan Allah.[15]
Alhamdulillahilladzi bi ni’matihi tatimmush sholihaat. Segala puji bagi Allah yang dengan nikmat-Nya segala kebaikan menjadi sempurna.
Written by: Muhammad Abduh Tuasikal
——————————————————————————–
[1] HR. Abu Daud no. 2438, At Tirmidzi no. 757, Ibnu Majah no. 1727, dan Ahmad no. 1968, dari Ibnu ‘Abbas. Syaikh Al Albani mengatakan bahwa hadits ini shahih. Syaikh Syu’aib Al Arnauth mengatakan bahwa sanad hadits ini shahih sesuai syarat Bukhari-Muslim.
[2] Lihat Taisir Karimir Rahman, ‘Abdurrahman bin Nashir As Sa’di, Muassasah Ar Risalah, cetakan pertama, tahun 1420 H, hal. 923.
[3] Zaadul Masiir, Ibnul Jauziy, Al Maktab Al Islami, cetakan ketiga, 1404, 9/103-104.
[4] Lihat Tafsir Juz ‘Amma, Syaikh Muhammad bin Sholih Al ‘Utsaimin, Darul Kutub Al ‘Ilmiyyah, cetakan tahun 1424 H, hal. 159.
[5] Latho-if Al Ma’arif, Ibnu Rajab Al Hambali, Al Maktab Al Islamiy, cetakan pertama, tahun 1428 H, hal. 469.
[6] Zaadul Ma’ad, Ibnul Qayyim, Muassasah Ar Risalah, cetakan ke-14, 1407, 1/35.
[7] Lathoif Al Ma’arif, 469.
[8] Latho-if Al Ma’arif, hal. 458.
[9] Yang jadi patokan di sini adalah bulan Hijriyah, bukan bulan Masehi.
[10] HR. Abu Daud no. 2437. Syaikh Al Albani mengatakan bahwa hadits ini shahih.
[11] Latho-if Al Ma’arif, hal. 459.
[12] Dikeluarkan oleh Bukhari tanpa sanad (mu’allaq), pada Bab “Keutamaan beramal di hari tasyriq”.
[13] Syaikh Hammad bin ‘Abdillah bin Muhammad Al Hammad, guru kami dalam Majelis di Masjid Kabir KSU, dalam Khutbah Jum’at (28/11/1431 H) mengatakan bahwa takbir muqoyyad setelah shalat diucapkan setelah membaca istighfar sebanyak tiga kali seusai shalat. Namun kami belum menemukan dasar (dalil) dari hal ini. Dengan catatan, takbir ini bukan dilakukan secara jama’i (berjama’ah) sebagaimana kelakukan sebagian orang. Wallahu a’lam.
[14] Lihat Tajridul Ittiba’, Syaikh Ibrahim bin ‘Amir Ar Ruhailiy, Dar Al Imam Ahmad, hal. 116, 119-121.
[15] Point-point yang ada kami kembangkan dari risalah mungil “Ashru Dzilhijjah” yang dikumpulkan oleh Abu ‘Abdil ‘Aziz Muhammad bin ‘Ibrahim Al Muqoyyad.
Dear Diary..
Posted September 20, 2008
on:- In: hadith | islamic resource | personal | Ramadhan
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Assalamu’alaikum..
The final 10 nights of Ramadhan is here, alhamdulillah.
Before I embark on this final journey, I would like to pen down my thoughts, leave all misgivings here, in this blog.
First and foremost, ana sedar bahawa ana serba kekurangan.
I have a long journey ahead of me and I really, really need to be reminded always, not to give up and fall back, insyaAllah. I need to learn to beautify my recitation, improve and build on akhlak, iman, taqwa and all things related, need to learn to cook more dishes, etc etc.. Be the ideal muslimah, insyaAllah. It’s a long road ahead, and sometimes I feel disappointed with myself and I’ll ask myself, Why am I such a failure in Allah’s cause? Why did I not put in enough effort? It’s not easy, but I’ll strive hard, insyaAllah. I just need lots and lots of guidance and motivation. There’s so much I wanna achieve. (Starting with beautifying my recitation, memorising the Qur’an, memorising Hadith, mastering the Arabic language..)
This week has been a stressful week, full of upsets. But alhamdulillah, I see lots of Blessings and divine Guidance. InsyaAllah, I’ll take it in stride and strive to be an even better individual.
Hmm, I feel so stifled at home whenever there’s a mess. I just have to tidy it up! But just hours later, someone would either start another mess at the same spot or ask for something which I had just thrown away (yet it had been abandoned for months).. I want my own house which I can keep neat and tidy…
You know, I love hadiths that mention about a man waking up his wife for night prayer, or man and wife praying together, with the man as imam. It’s a beautiful image in my mind. It has always been my dream.
Anyway, a beautiful excerpt from the Qur’an:
One day we shall see the believing men and believing women with their Light running before them and on their right, A glad tiding for you today, gardens underneath which rivers flow, therein ti abide forever. This is the supreme triumph.
On that day, hypocrites (Munafiqun), both men and women, shall speak unto those Believers: ‘Wait for us, Let us have light from your light.’ But they will be told: ‘Turn back and seek a light of your own.’ And thereupon a wall will be raised between them with a gate in it. Inside it will be mercy and outside the wall wil be suffering and punishment.
Those who will be outside will call out to those who would be inside. ‘Were we not with you?’ To which the others will answer: ‘Yes, indeed, but you allowed yourself to be tempted and you were hesitant and you were in doubt abd your wishful thinking deceived you until Allah’s command came to pass. For, indeed, the deceiver deceived you concerning Allah. And so, no ransom shall be accepted today from you and neither from those who disbelieved. Your abode is the fire. It is your only refuge, and how evil a journey’s end.’
Is it not the time that the hearts of all those who have believed should feel humbled at the remembrance of Allah and all of the truth that has been given to them, lest they become like those who were granted revelation before and whose hearts have hardened with the passage of time, so that many of them have now become inquisitors?
But, know that Allah gives life to the earth after it has been lifeless! We have, indeed, made Our Messages clear unto you, so that you might use your reason.
Verily, as for men and women who accept the Truth as true, and who offer up unto Allah a goodly loan, they will be amply repaid, and shall have a noble reward (in the Life to Come).
[Al Hadid 57: 12-18]
Salam Lailatul Qadr…
Cinta
Posted September 11, 2008
on:- In: articles | hadith | islamic resource | mahabbah
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Kata Sahl bin ‘Abdullah:
Tanda cinta kepada Allah swt ialah cintakan al-Qur’an.
Tanda cintakan al-Qur’an adalah cintakan Nabi s.a.w.
Tanda cintakan Nabi s.a.w. adalah cintakan sunnah.
Tanda cintakan Allah swt, cintakan al-Qur’an, cintakan Nabi s.a.w. dan cintakan sunnah adalah cintakan akhirat.
Tanda cintakan akhirat adalah cintakan diri sendiri.
Tanda cintakan diri sendiri adalah bencikan dunia.
Tanda bencikan dunia:
Tidak mengambilnya melainkan sekadar untuk bekalan dan kecukupan.
Imam Muslim meriwayatkan di dalam kitab Sahihnya bahawa Rasulullah s.a.w. bersabda:
“Sesungguhnya apabila Allah menyintai seseorang hamba, Dia akan memanggil Jibril lalu bertitah: Sesungguhnya Aku cintakan seseorang, hendaklah kamu menyintainya. Sabda Nabi s.a.w.: Kemudian Jibril pun menyintai orang itu dan menyeru penghuni langit dengan mengatakan: Sesungguhnya Allah menyintai seseorang, hendaklah kamu semua menyintainya. Kemudian penghuni langit juga menyintainya. Kemudian manusia di bumi terbuka hati untuk menerimanya. Apabila Dia murka kepada seseorang hamba, Dia akan memanggil Jibril lalu bertitah: Sesungguhnya Aku murka kepada seseorang, maka hendaklah kamu benci kepadanya. Sabda Nabi s.a.w.: Kemudian Jibril pun membencinya dan menyeru penghuni langit: Sesungguhnya Allah murka kepada seseorang, hendaklah kamu juga membenci orang itu. Kemudian semua penghuni langit membencinya. Kemudian tercetuslah kebencian terhadap orang itu di muka bumi.”
Focus on your mission
Posted August 1, 2008
on:*The text below is adapted from Life and Teachings of the Prophet s.a.w. (Primary Level 6B), published by MUIS.* On Leaving Matters that does not concern you.
Abu Hurairah reported that he once heard Rasulullah s.a.w. said:
من حسن إسلام المرء ترخ ما لا يعنيه
“Part of perfection of one’s Islam is this: leaving alone matters which do not concern him.” (H.R. Al Tirmidhi)
In travelling the straight path, you will come across matters that concern you and those that do not.
What you attend to in your life has an effect on your faith.
Your faith increased when you leave aside things that do not concern you.
In Rasulullah’s (peace be upon him) life, fame, wealth and power of this life were not his concerns. Rasulullah s.a.w was very concerned of his relationship with Allah s.w.t, the success of his mission and caring for the ummah and humanity.
It is very important to be clear about your purpose and mission in life. When you are clear of them, you should know what your true concerns are. Reflect.
By not interfering with things which do not concern you, you will be able to focus on your mission. Be clear of your mission.
Adab Menguap dan Bersin
Posted June 18, 2008
on:An excerpt a book that I read. “Adab Menguap & Bersin”, published by Pustaka Imam Asy-Syafi’i.
لو كان حبك صادقا لأطعته
إن المحب لمن يحب مطيع
Jika cintamu benar, sungguh engkau akan mengikutinya,
sesungguhnya orang yang mencintai mengikuti orang yang dicintainya.
[Kitab Diiwaan Asy-Syafi’i]
…وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ…
“…Adapun orang-orang yang beriman sangat cinta kepada Allah…”
[Al Baqarah: 165]
Dari Abu Hurairah r.a. bahawa Nabi s.a.w. pernah bersabda:
“Sesungguhnya Allah menyukai bersin dan membenci menguap, maka apabila ia bersin, hendaklah memuji Allah (dengan ucapan Alhamdulillah). Dan merupakan kewajipan bagi setiap Muslim yang mendengar untuk mendoakannya. Adapun menguap, maka ia berasal dari syaitan, hendaklah setiap Muslim berusaha untuk menahannya sebisa mungkin, dan apabila mengeluarkan suara ‘ha’, maka saat itu syaitan mentertawakannya.”
[Sahih Bukhari]
اذا عطس آحدكم فليقل: الحمد لله رب العالمين و يقال له: يرحمك الله و ليقل يڠفر الله لكم
Jika seseorang di antara kalian bersin, maka ucapkan: Alhamdulillaahi rabbil ‘aalamiin (Segala puji bagi Allah, Rabb semesta alam), dan bagi yang mendengarnya hendaklah (tasymit) menjawab dengan Yarhamukallaah (Semoga Allah memberikan rahmat kepadamu). Lalu yang bersin mendoakan orang yang telah mendoakannya: *Yaghfirullaahu lakum (Semoga Allah mengampuni kalian).
[Diriwayatkan oleh Ibn Mas’ud, Kitab Sahih Bukhari]
*atau menyebut: يهديكم الله ويصلح بالكم Yahdiikumullaah wa yushlihu baalakum (Semoga Allah memberi petunjuk bagi kamu sekalian dan memperbaiki keadaanmu)
[Dalam riwayat Ahmad, Kitab al-Musnad]
In the Name of Allaah, the Most-Merciful, may His Salaah and Salaam be upon His final Messenger Muhammad, to proceed:
Verily from the most rewarding ventures a person can undertake is to pursue knowledge of Allaah’s Deen. The ones who are favored with understanding of the Religion, not only does Allaah want good for them, as the Prophet of Allaah (sallallaahu ‘alayhe wa sallam) said:
“If Allaah wants good for someone, He gives him understanding in the Religion.” [2]
But he inherits directly from the noble prophets of Allaah, as the Prophet (sallallaahu ‘alayhe wa sallam) said:
“Verily the prophets do not leave behind deenaars or dirhams (money), rather they leave behind knowledge, so whoever gets hold of it, gets a great amount of good.” [3]
And he becomes like the full moon compared to the rest of the stars, as the Prophet (sallallaahu ‘alayhe wa sallam) said:
“The example of the scholar compared to the worshipper is like the difference between the full moon and the rest of the heavenly bodies.” [4]
And he lives his life with the true fear of Allaah that He deserves, as Allaah says [5]:
( Verily the ones who (truly) fear Allaah from among His Servants are the scholars )
Upon hearing this verse, the Muslim who wants to fear his Lord and earn His Pleasure says to himself, “I want to be a scholar!”
The Intention of the Student of Knowledge
On the authority of ‘Umar, may Allaah be pleased with him, he heard the Prophet (sallallaahu ‘alayhe wa sallam) saying:
“Verily actions are only by their intentions, and every person shall have only what he intended.” [6]
The student of knowledge must intend to seek knowledge for Allaah’s Face, fearing His Punishment and seeking His Reward only. For if he seeks knowledge to become famous or to take a position leading the people, or to have the people speak well of him, then his intention is corrupted, his foundation is faulty, and his seemingly righteous actions will only be a source of agony in the Hereafter, even if it was partially for Allaah’s sake. Allaah says, in a hadeeth qudsee:
“I am free of needing an associate! Whoever does a deed (intending it) for Me along with someone else, I have abandoned him and his shirk.” [7]
And indeed the Prophet (sallallaahu ‘alayhe wa sallam) was very worried about members of his nation showing off, as he said:
“Verily what I fear most for you is minor shirk.”
The companions replied, “O Messenger of Allaah, what is minor shirk?”
He (sallallaahu ‘alayhe wa sallam) answered:
“Ar-Riyaa’ (showing off), for verily Allaah, Blessed and Exalted, will say on the Day He rewards His Servants for their actions, ‘Go to those in the Dunyaa you used to show off for! See if you find any reward with them!'” [8]
This danger is present in all our deeds, so we can never put our guard down against a corrupt intention. We must take the time to inspect our heart, and re-inspect it time after time, especially when it comes to an affair as tremendous as seeking knowledge. For verily the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) knew about the dangers that the student of knowledge would encounter and warned us accordingly:
“Do not seek knowledge to compete with the scholars, nor to argue with the foolish people, nor to gain control of gatherings; for whoever does that – the Fire, the Fire!” [9]
So know, with certainty, the one who does not purify his intention, even if he seeks knowledge for 50 years and dies without getting the fame he intended, his place is the Fire! And all the hard work he did in his life will be a source of agony for him in the Hellfire! So take heed of this warning now and correct your intention in seeking this knowledge.
The student of knowledge should intend to:
1. Worship Allaah by seeking knowledge of His Deen, seeking His Pleasure alone
2. Rid himself and others of ignorance, implementing what he learns without delay at every stage
3. Command all those around him (his family, neighbors, fellow students, etc.) to perform the obligations in Islaam that he learns about, as he does them himself
4. Recommend all those around him to practice the recommended deeds in Islaam that he learns about, as he does them himself
5. Discourage those around him from doing the disliked deeds in Islaam that he learns about, as he avoids them himself
6. Forbid those around him from doing the prohibited deeds in Islaam that he learns about, as he avoids them himself
7. Be patient with the harms that reach him because of this work
If these things are found in the heart of the seeker of knowledge, then every step along his path will be a source of happiness for him on the Day of Judgement. If he becomes famous and the people gather around him, asking him to lead and teach them, then his intention will be what separates him on the Day of Judgement from the one who sought these things with a corrupt intention.
Footnotes:
[1] written by Abul-‘Abbaas
[2] an authentic hadeeth collected by Al-Bukhaaree (71) and Muslim (1037) on the authority of Mu’aawiyah (may Allaah be pleased with him)
[3] an authentic hadeeth collected by Aboo Daawood (3641) and and At-Tirmithee (2683) on the authority of Aboo Ad-Dardaa’ (may Allaah be pleased with him), Al-Albaanee authenticated it in Saheeh Sunan Abee Daawood (2/407)
[4] from the same hadeeth mentioned in Footnote #2
[5] the meaning of Soorah Faatir (35):28
[6] an authentic hadeeth collected by Al-Bukhaaree (1) and Muslim (4904) on the authority of ‘Umar ibn Al-Khattaab (may Allaah be pleased with him)
[7] an authentic hadeeth collected by Muslim (7400) on the authority of Aboo Hurayrah (may Allaah be pleased with him)
[8] an authentic hadeeth collected by Ahmad #23630 (39/39) on the authority of Mahmood ibn Labeed (may Allaah be pleased with him), Al-Albaanee authenticated it in Silsilatul-Ahaadeethis-Saheehah #951.
[9] an authentic hadeeth collected by Ibn Maajah, Ibn Hibbaan, and Al-Bayhaqee, on the authority of Jaabir (may Allaah be pleased with him), Al-Albaanee authenticated it in Saheeh At-Targheeb wat-Tarheeb (#107).
[Source: http://bakkah.net/]
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“Allah does not place a burden on any soul greater than it can bear.” [al-Baqarah: 286]
Wallahu’alam.
A lengthy excerpt from the tremendous work of Tawheed, Fathul-Majeed by Imaam ‘Abdur-Rahmaan Ibn Hasan. The author begins by giving a proper definition of patience in Islaam from the speech of the Scholars. He then goes onto to mention the three kinds of patience and the various benefits attained by those who have it.
“And know that sabr (patient perseverance) is of three kinds: [i] sabr whilst (fulfilling) the orders of Allaah, [ii] sabr whilst (abandoning and keeping away) from the prohibitions of Allaah, and [iii] sabr with the Decree of Allaah with respect to afflictions and difficulties.”
The Virtues of Patience:
Imaam Ahmad (d.241H) said, “Allaah has mentioned sabr (patient perseverance) in over ninety places in His Book.” [2]
And there occurs in the authentic hadeeth, “Sabr (patient perseverance) is light.” [3] The Prophet (sallallaahu ’alayhi wa sallam) also said, “No one has been given anything more excellent and more comprehensive than sabr.” [4]
’Umar – radiyallaahu ’anhu – said, “We considered the best part of our lives to be that in which there was sabr.” [5]
’Ali – radiyallaahu ’anhu – said, “Indeed sabr is from eemaan (faith). Its position is like that of the head with respect to the rest of the body.” Then he raised his voice and said, “Verily, there is no eemaan (faith) for the one who has no sabr.” [6]
The Meaning of Patience:
The word sabr (in the Arabic language) is from sabara – to be patient and to persevere, and it indicates to holding back and restraining oneself. (In the Sharee’ah sense) it implies: restraining the soul from being agitated; restraining the tongue from complaining and restraining the hands from slapping the cheeks, tearing the clothes and doing other similar actions. This has been mentioned by Ibnul-Qayyim (d.750H). [7]
And know that sabr (patient perseverance) is of three kinds: [i] sabr whilst (fulfilling) the orders of Allaah, [ii] sabr whilst (abandoning and keeping away) from the prohibitions of Allaah, and [iii] sabr with the Decree of Allaah with respect to afflictions and difficulties.
Guidance for the Hearts:
Allah – the Most High – says: “And whosoever believes in Allah, He guides his heart aright. And Allaah has full knowledge over everything.” [8]
And this aayah begins with, “No affliction occurs, except by the permission of Allah.” About this Ibn ’Abbaas said, “By the command of Allah – meaning: by His Will and His Power.” [9]
So the meaning of this aayah is: No affliction occurs except by His Mashee‘ah (Will), His Iraadah (Desire) and His Hikmah (Wisdom) – as Allaah says: “No affliction occurs upon the earth, nor in yourselves, except that it is written before We bring it into existence. Indeed, this is easy for Allaah.” [10] And Allaah says, “Give glad-tidings to those who have sabr. Those who – when afflicted with a affliction – say: Indeed, we belong to Allaah and to Him shall we return. They are those on whom are the blessings from their Lord and His mercy. They are the ones who are guided.” [11]
And Allah’s saying, “And whosoever believes in Allah, He guides his heart aright.” Means, “Whosoever – when afflicted with a affliction – knows it is by the Decree of Allaah and His Power, and thus patiently submits to it, then Allaah rewards such a person by guiding their heart aright. So this is the root cause of all happiness, and the foundation of excellence in this world and in the Hereafter. And Allaah promises such a person (a reward) for what He has taken from them.” [12] And Allaah’s saying: “And Allaah has full knowledge over everything,” is a reminder that such a affliction is by His Knowledge which necessitates His Wisdom, which obligates sabr and being contented with His Decree.
Abu Dhibyaan said: We were with ’Alqamah [13] and this aayah was recited to him, “And whosoever believes in Allah, He guides his heart aright.” So he said, “It is the man who – when afflicted with an affliction – knows it is from Allah, so he is pleased with it and submits to it.” [14]
In the above narration is a proof that actions are a part of eemaan (faith).
Sa’eed Ibn Jubayr (d.104H) said about, “And whosoever believes in Allah, He guides his heart aright.” He said, “That (at the time of a affliction) a person says: Indeed, to Allaah we belong and to Him shall we return.”
In the above aayah is an explanation that having sabr is the cause for the heart’s guidance; this being the reward for the saabir (the one having patience).
Complaining against the Decree of Allaah:
The Prophet (sallallaahu ’alayhi wa sallam) said, “Two characteristics of the people are from disbelief: attack on one’s genealogy and bewailing the deceased.” [15] Meaning: that these two characteristics are actions of kufr (disbelief), since these are actions of jaahiliyyah (pre-Islaamic ignorance) which continue to remain in people. And no one will remain safe from them, except for the one to whom Allah grants safety, and the one to whom Allah grants knowledge and eemaan (faith).
Tender Hearts and Compassionate Tears:
The Prophet (sallallaahu ’alayhi wa sallam) said, “He is not one of us who strikes the cheeks, tears the clothes and calls with the call of jaahiliyyah (pre-Islaamic ignorance).” [17] This is one of those textual threats related in the Revelation. It is related from Sufyaan ath-Thawree and Imaam Ahmad that they disliked explaining the meaning of such threats, so that people would have fear of committing such actions and would remain far away from them. This narration is a proof that the actions mentioned are against complete eemaan (faith).
Ibnul-Qayyim – rahimahullaah – said, “Included in calling with the call of jaahiliyyah is calling to tribalism, partisanship and party-spirit; being zealous and bigoted towards one’s madhhab (school of thought), party, or Shaykh; giving precedence to one over the other and calling to this; and forming alliances and enmity based upon this. All of this is from the calls of jaahiliyyah.”
So this is a proof that these matters are from the major sins. Also, whosoever laments lightly-without being impatient with Allah’s Decree, nor complaining against it, and says only that which is true – then such lamenting is acceptable. Just like the lamenting of Aboo Bakr [21] and Faatimah [22] (radiyallaahu ’anhumaa) when the Messenger of Allah (sallallaahu ’alayhi wa sallam) died. There is a text also from Imaam Ahmad concerning this. [23]
However, this is not a proof for the prohibition of crying, since there occurs in an authentic narration: That when the Messenger of Allaah (sallallaahu ’alayhi wa sallam) came to know about the death of his son Ibraaheem, he said, “The eyes shed tears, the heart grieves, but we do not say except that which pleases our Lord. O Ibraaheem! It is because of you that we are grieving.” [24]
In the two Saheehs Usaamah Ibn Zayd relates: That the Messenger of Allaah (sallallaahu ’alayhi wa sallam) went to one of his daughters, who had with her a young child that was dying. So she raised the child and placed the child in his lap, who was gasping for air. On seeing this, tears rolled down the Prophet (sallallaahu ’alayhi wa sallam’s) eyes. So Sa’d said: O Messenger of Allah! What is this? So he replied, “This is mercy which Allaah puts into the hearts of His servants. And Allaah is merciful to those of His servants that show mercy to others.” [25]
Trials Faced by the Believers:
The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Whenever Allah intends to do good to a servant, He hastens to punish him in this world. And whenever Allaah intends evil for a servant, He postpones the punishment until the Day of Judgement.” [26]
His saying, “Whenever Allaah intends to do good to a servant, He hastens to punish him in this world.” means: that he is punished by being inflicted with afflictions and difficulties due to the sins he has committed, due to which he is cleansed from them all, and in the Hereafter he has no sins to account for.
Shaykhul-Islaam Ibn Taymiyyah said, “The occurrence of afflictions are actually a form of blessing, since they are an expiation for sins committed and they call for a person to have sabr – for which he is duly rewarded. Likewise they cause the person to turn to Allah in repentance, being humble and submissive before Him, whilst at the same time turning away from hoping in any of the creation. There are – besides these – other great advantages.
Thus, those afflictions which befall a person are actually the cause of Allah wiping away his sins, and this is one of the greatest blessings. So the occurrence of afflictions are a source of mercy and bounty, providing such a person does not enter into that which is a cause for even greater disobedience than before. For this affliction will then become a cause of great evil to the person’s Religion. Indeed, there are people who – when afflicted with a trial or a affliction; such as poverty, illness or starvation – causes hypocrisy to sprout in them, or causes their hearts to become diseased, or it causes them to fall into ingratitude and disbelief, or to abandon certain obligations or commit certain prohibited acts – all of which is extremely harmful to one’s Religion. So to remain safe from, and to be protected against such afflictions and trials, is better for a person, since the afflictions and trials – rather than being a source of blessings – becomes a source of great injury. However, if the person had sabr and remained obedient, then such an affliction would have been the cause of mercy and blessings from Allah – the Mighty and Majestic -which necessitates praising Him.
So whosoever is afflicted with a calamity and is provided with sabr, then this sabr is a blessing for the person and a mercy for him, since his sins are expiated due to it. Likewise his Lord bestows upon him praises and prayers, as Allaah – the Majestic – says,
“They are those on whom are the blessings and praises from their Lord and His mercy. They are the ones who are guided.” [27]
Such a person is also forgiven by his Lord for his sins, and is raised to higher ranks – all of this is due to the one who has sabr.” [28]
The saying of the Prophet, “Whenever Allah intends evil for a servant, He postpones the punishment until the Day of Judgement,” means: such a person’s punishment is delayed until the Hereafter, where he will receive severe punishment.
Al-’Azeezee (d.1070H) said, “Such a person is not punished in this world, so that in the Hereafter he can be punished for his sins in a way that he fully deserved.” [29]
In the above hadeeth is a lesson and a reminder that one must have good expectations in Allaah and a good opinion about Him with regard to what He has decreed for a person, as Allah – the Most High – says,
“It is possible that you hate a thing and it is good for you, and love a thing and it is evil for you. Allâh knows and you do not know.” [30]
Rewards are Proportional to Afflictions:
The Prophet sallallâhu ’alayhi wa sallam said, “Reward is directly proportional to the affliction. If Allaah loves a people, He inflicts them with a calamity. Whoever accepts it, Allaah is pleased with them, and whoever resents it, Allaah is displeased with them.” [31]
Likewise, the Prophet (sallallaahu ’alayhi wa sallam) said, “Whenever Allah loves a people, He sends affliction upon them. So whoever is patient, is one of the patient-ones, and whoever resents it, is one of the resenters.” [32]
The meaning of the first hadeeth is: the greater the affliction, the greater the reward. And it is said: Indeed, afflictions bring about a reward as well as expiating sins. This was the preferred saying of Ibnul-Qayyim that the one afflicted with a calamity is not only rewarded for it, but his sins are expiated as well. However, if this affliction was the cause of him doing certain righteous actions – such as having sabr, contentment with the Decree of Allah, repenting to Allah or asking for His forgiveness – then the person will be rewarded for such actions as well. Because of this it is said that the meaning of the hadeeth is: Indeed, the reward is proportional to the affliction, providing there is sabr and expectation of reward.
Similarly, in the hadeeth of Sa’d, ‘The Prophet (sallallaahu ’alayhi wa sallam) was asked, ‘Who from mankind suffers the greatest afflictions?’ He replied, ‘The Prophets, then those most like them, then those most like them. A person is afflicted with calamities in comparisons to his Religion, so if he is firm in his Religion, then his afflictions are strong and if he is weak in his Religion, then his afflictions are lighter. A person is afflicted with calamities until he is left walking upon the face of this earth without any sins.” [33]
This hadeeth and its like are from the proofs for Tawheed. Since if a person knew that the Prophets and the awliyaa‘ (the friends of Allah) are themselves afflicted with calamities and that none can remove these afflictions from them except Allaah, then it will be known that they can bring neither benefit nor ward of harm to themselves – so how can they ward off harm for others! Thus rather than turning to the Prophets and righteous people for the removal of harm, or relief from worries and grief, one should turn directly to Allaah alone – the One who is able to accomplish this.
ATTAINING TRANQUILITY:
And ar-Ridaa (the pleasure of Allah) – which occurs in the saying of the Prophet (sallallaahu ’alayhi wa sallam), “So whosoever is pleased, then Allah is pleased with him.” – is one of the Attributes that Allah has described Himself with in various places in His Book, such as His saying,
“Their rewards are Gardens of Adan, beneath which rivers flow, to dwell therein forever. Allah is well pleased with them, as they are with Him.” [34]
The way of the Salaf (the Pious Predecessors) and those who follow them from Ahlus-Sunnah (the followers of the Sunnah) is to affirm those attributes which Allah has affirmed for Himself, or which have been affirmed by His Messenger (sallallaahu ’alayhi wa sallam) – in a way which befits His Majesty and Greatness – without tamtheel (likening Allaah to any of His creation), and without ta’teel (divesting Allaah of His Attributes). So when Allaah – the Most High – is pleased with any one, then such a person has acquired all good and excellence and is safe from all evils.
Ar-Ridaa is: a servant’s surrendering his affairs to Allaah, whilst having a good opinion about Him and expecting His reward. Such a person will then experience tranquility and joy, love of Allaah and reliance upon Him.
Ibn Mas’ood – (radiyallaahu ’anhu) – said, “Indeed Allah – from His Justice and Fairness – made delight and tranquility the fits of yaqeen (certainty) and ridaa (pleasure). And He made grief, anxiety and worry the result of doubt and resentment.” [35]
The meaning of resentment being: “A dislike for something, with the absence of pleasure.” [36] Thus, whosoever resents what Allah has decreed, then Allah will resent that person; and this is sufficient as a punishment from Allah. Also, from the above hadeeth, some Scholars have deduced that ridaa (contentment and pleasure) with the Decree of Allah is obligatory – this being the view of Ibn ’Aqeel. However, al-Qaadee Aboo Ya’laa did not consider it to be obligatory [but rather preferable], and this was the preferred view of Shaykhul-Islaam Ibn Taymiyyah and Ibnul-Qayyim. [37]
Shaykhul-Islaam Ibn Taymiyyah said, “Just as there is a specific command attached to having sabr (patience), there is, however, no such command for having ridaa (contentment and pleasure). Rather, there is a praise and an excellence for those who have ridaa with the Decree of Allaah.” He further said, “The narration: ‘Whosoever does not have sabr with My afflictions, nor have ridaa with My Decree, has taken a Lord other than Me.’ [38] This narration is one of the Israa‘eeliyyaat and is not authentically related from the Prophet (sallallaahu ’alayhi wa sallam).” [39]
Shaykhul-Islaam Ibn Taymiyyah also said, “Indeed, there is a station higher than [both sabr and] ridaa, and that is to show shukr (gratitude) to Allaah for the affliction, since this is the cause of receiving excellence and bounties.” [40]
[Source (full article and references can be found in): http://www.troid.org/raqaaiq/fear-and-consciousness/patience-solution-for-life-s-sorrows.html]
Sayyid al-Istighfar
Posted June 8, 2008
on:- In: articles | hadith | invocations (duas)
- 4 Comments
Shaddad bin Aus (ra) narrated that the Prophet (saw) said,
“The most superior way of asking for forgiveness from Allah is:
‘O Allaah, You are my Lord, none has the right to be worshipped except You, You created me and I am You servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed. I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.’
The Prophet (saw) added. “If somebody recites this invocation during the night, and if he should die then, he will go to Paradise (or he will be from the people of Paradise). And if he recites it in the morning, and if he should die on the same day, he will have the same fate.”
[Sahih Bukhari, Volume 8, Book 75]
http://www.ahya.org/amm/modules.php?name=Sections&op=viewarticle&artid=23
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