Sabtu, 03 Desember 2011

Abdullah, Cahaya Bagi Muslim dan Non-Muslim.....

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 Abdullah, Cahaya Bagi Muslim dan Non-Muslim. Menyentuh!

Seorang mualaf terkadang lebih taat menjalankan ajaran Islam dan memiliki lebih banyak pengetahuan tentang agama Islam, dibandingkan dengan mereka yang memang sejak lahir berasal dari keluarga muslim. Itu karena para mualaf, biasanya lebih sungguh-sungguh dalam mempelajari dan menghayati ajaran Islam, sehingga bisa memberikan pengaruh positif bagi kehidupan mereka sendiri, dan orang-orang di sekitarnya. Kehadiran para mualaf ini, bahkan menjadi cahaya baik bagi komunitas Muslim, maupun non-Muslim.

Abdullah adalah salah satu dari sekian banyak mualaf di AS. Pendidikannya hanya sampai sekolah menengah atas, tapi ia pernah bertugas di kemiliteran AS selama beberapa tahun dimana ia belajar beberapa ketrampilan teknis. Sekarang, Abdullah mencari nafkah dengan menjadi tukang memperbaiki mesin fotokopi dan fax.

Tapi yang menarik adalah kisah Abdullah menjadi seorang muslim. Saat Perang Teluk kedua atau perang Irak yang diawali dengan invasi AS ke negeri itu, Abdullah masih aktif di dinas kemiliteran AS. Ia ditempatkan di basis militer AS di Arab Saudi. Suatu hari, Abdullah berbelanja di sebuah pasar di Saudi. Ia membeli beberapa barang kebutuhan.

Ketika Abdullah akan membayar barang-barang yang dibelinya pada penjaga toko, tiba-tiba terdengar suara azan dari masjid terdekat. Penjaga toko berkata, "sudah" sambil mengibaskan tangan dan menolak mengurus pembayaran Abdullah.

Abdullah menyaksikan bagaimana penjaga toko itu langsung menutup tokonya dan bergegas ke masjid. Abdullah cuma terbengong-bengong dan bertanya-tanya dalam hati melihat tingkah si penjaga toko itu, "Kenapa lelaki ini tidak mau mengambil uang pembayarannya, padahal harganya sudah disepakati."

Abdullah merasa, seumur hidupnya tidak pernah melihat orang yang menolak uang. Apalagi dalam bisnis, setiap orang pasti saling berlomba-lomba mendapatkan uang. "Orang macam apa penjaga toko ini, agama apa ini yang sangat diprioritaskan penjaga toko ini?" tanya Abdullah dalam hati.

Pikiran Abdullah dipenuhi dengan rasa ingin tahu. Ia ingin tahu lebih banyak tentang agama yang dianut penjaga toko itu. Ia lalu membaca buku-buku tentang Islam selama bertugas di Saudi, dan akhirnya memutuskan masuk Islam saat kembali ke AS.

Di New York, Abdullah belajar dengan sejumlah ustaz yang mengajarinya pengetahuan dasar tentang Islam dan mengajarkannya membaca Al-Quran. Abdullah pun menjadi seorang muslim yang taat dan selalu berusaha menunaikan salat di masjid. Saat pindah ke Detroit, Abdullah meneruskan kebiasaannya itu dan aktif dalam berbagai kegiatan di masjid Detroit.

Abdullah kini sudah hapal beberapa surat dalam Al-Quran dan mampu membaca Al-Quran dengan lantunan suara yang indah. Ia sering ditunjuk untuk menjadi imam salat dan hapalan Quran-nya terus bertambah setiap hari. Dalam keseharian hidupnya, Abdullah juga berusaha mencontoh apa yang biasa dilakukan Rasulullah Saw. sampai cara Rasulullah tidur dengan posisi menghadap kanan, dan tangan dilipat dibawah kepala.

Suatu hari, ada jamaah masjid yang melihatnya berbaring seperti dan khawatir kalau Abdullah sakit. Tapi Abdullah menjawab bahwa ia baik-baik saja, "Beginilah posisi tidur Rasulullah Saw," kata Abdullah menjawab kekhatiran jamaah tadi.

Abdullah tanpa malu-malu selalu berusaha mempraktekkan apa yang diajarkan oleh Al-Quran dan hadis. Berkat teladan yang ditampakkannya sebagai seorang muslim, Abdullah berhasil membuat banyak anggota keluarganya yang tertarik dengan Islam dan akhirnya memutuskan masuk Islam. Abdullah juga mengajar dan mendidik anak-anaknya sendiri untuk menghapal Quran dan membiasakan diri salat ke masjid, meski di kala Subuh dan dalam kondisi cuaca yang teramat dingin.

Abdullah juga belajar bahasa Arab dengan bimbingan seorang ulama bernama Dr. Syaikh Ali Suleiman. Kemampuan berbahasa Arab-nya yang baik, membuatnya mudah menghapal surat-surat Al-Quran. Abdullah juga belajar tentang hadis, dan sekarang kerap diminta untuk memberikan khutbah Jumat. Dengan keislamannya, Abdullah menjadi penerang bagi banyak non-Muslim menuju ke cahaya Islam.

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ASHURA FASTING SUNDAY AND MONDAY DEC 4TH AND 5TH

Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said:
"The best fasting after Ramadhan is fasting Allah's month of Muharram." [Reported by Muslim)
The Prophet, peace be upon him, said:
"For fasting the day of 'Ashura, I hope that Allah will accept it as expiation for the year that went before."
"It is mustahabb to fast on both the ninth and tenth days, because the Prophet, peace be upon him, fasted on the tenth, and intended to fast on the ninth."
 
The Virtues of the Sacred Month of Muharram and Fasting on 'Ashura
Courtesy of Islam-Qa.com
Description: http://www.sunnahonline.com/images/bismi11.gif
Praise be to Allah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.
Allah's sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allah says (interpretation of the meaning):
"Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein ... " [Al-Qur'an 9:36]
Abu Bakrah, may Allah be pleased with him, reported that the Prophet, peace be upon him, said:
"The year is twelve months of which four are sacred, the three consecutive months of Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between Jumada and Sha'ban." [Reported by al-Bukhari, 2958]
Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity.
Allah's words: "... so wrong not yourselves therein ... " mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months. It was reported that Ibn 'Abbas said that this phrase referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.
Qutadah said concerning this phrase that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time. Wrongdoing at any time is a serious matter, but Allah gives more weight to whichever of His commands He will. Allah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadhan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allah has told us to venerate. People of understanding and wisdom venerate the things that Allah has told us to venerate. [Summarized from the Tafsir of Ibn Kathir, may Allah have mercy on him.]
 
THE VIRTUE OF OBSERVING MORE NAFIL FASTS DURING MUHARRAM
Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah, peace be upon him, said:
"The best fasting after Ramadhan is fasting Allah's month of Muharram." [Reported by Muslim, 1982]
The phrase "Allah's month", connecting the name of the month to the name of Allah in a genitive grammatical structure, signifies the importance of the month. Al-Qari said:
"The apparent meaning is all of the month of Muharram."
But it was proven that the Prophet, peace be upon him, never fasted any whole month apart from Ramadhan, so this hadith is probably meant to encourage increasing one's fasting during Muharram, without meaning that one should fast for the entire month.
It was reported that the Prophet, peace be upon him, used to fast more in Sha'ban. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month. [Sharh an-Nawawi 'ala Sahih Muslim]
 
ALLAH CHOOSES WHATEVER TIMES AND PLACES HE WILLS
Al-'Izz ibn 'Abdus-Salam, may Allah have mercy on him, said:
"Times and places may be given preferred status in two ways, either temporal or spiritual. With regard to the latter, this is because Allah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadhan than for fasting at all other times, and also on the day of 'Ashura, the virtue of which is due to Allah's generosity and kindness towards His slaves on that day ... " [Qawa'id al-Ahkam, 1/38]
 
'ASHURA IN HISTORY
Ibn 'Abbas, may Allah be pleased with him, reported that the Prophet, peace be upon him, came to Madinah and saw the Jews fasting on the day of 'Ashura. He asked:
"What is this?"
They said: "This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day." He said:
"We have more right to Musa than you," so he fasted on that day and commanded [the Muslims] to fast on that day. [Reported by al-Bukhari, 1865]
"This is a righteous day" – in a report narrated by Muslim, [the Jews said:] "This is a great day, on which Allah saved Musa and his people, and drowned Pharaoh and his people."
"Musa fasted on this day" – a report narrated by Muslim adds: " ... in thanksgiving to Allah, so we fast on this day."
According to a report narrated by al-Bukhari: " ... so we fast on this day to venerate it."
A version narrated by Imam Ahmad adds: "This is the day on which the Ark settled on Mount Judi, so Nuh fasted this day in thanksgiving."
" ... and commanded [the Muslims] to fast on that day" – according to another report also narrated by al-Bukhari, he said to his Companions:
"You have more right to Musa than they do, so fast on that day."
The practice of fasting on 'Ashura was known even in the days of Jahiliyyah, before the Prophet's mission. It was reported that 'Aishah, may Allah be pleased with her, said:
"The people of Jahiliyyah used to fast on that day ... "
Al-Qurtubi said:
"Perhaps the Quraysh used to fast on that day on the basis of some past law, such as that of Ibrahim, upon whom be peace."
It was also reported that the Prophet, peace be upon him, used to fast on 'Ashura in Makkah, before he migrated to Madinah. When he migrated to Madinah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadith quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival, as was reported in the hadith of Abu Musa, may Allah be pleased with him, who said:
"The Jews used to take the day of 'Ashura as a festival [according to a report narrated by Muslim: the day of 'Ashura was venerated by the Jews, who took it as a festival. According to another report also narrated by Muslim: the people of Khaybar (the Jews) used to take it as a festival and their women would wear their jewellery and symbols on that day]. The Prophet, peace be upon him, said:
'So you [Muslims] should fast on that day.' " [Reported by al-Bukhari]
Apparently the motive for commanding the Muslims to fast on this day was the desire to be different from the Jews, so that the Muslims would fast when the Jews did not, because people do not fast on a day of celebration. [Summarized from the words of al-Hafidh Ibn Hajar, may Allah have mercy on him, in Fath al-Bari)
Fasting on 'Ashura was a gradual step in the process of introducing fasting as a prescribed obligation in Islam. Fasting appeared in three forms. When the Messenger of Allah, peace be upon him, came to Madinah, he told the Muslims to fast on three days of every month and on the day of 'Ashura, then Allah made fasting obligatory when He said (interpretation of the meaning):
" ... observing the fasting is prescribed for you ... " [Al-Qur'an 2:183] [Ahkam al-Qur'an by al-Jassas, Part 1]
The obligation was transferred from the fast of 'Ashura to the fast of Ramadhan, and this one of the proofs in the field of Usul ul-Fiqh that it is possible to abrogate a lighter duty in favour of a heavier duty.
Before the obligation of fasting 'Ashura was abrogated, fasting on this day was obligatory, as can be seen from the clear command to observe this fast. Then it was further confirmed later on, then reaffirmed by making it a general command addressed to everybody, and once again by instructing mothers not to breastfeed their infants during this fast. It was reported from Ibn Mas'ud that when fasting Ramadhan was made obligatory, the obligation to fast 'Ashura was lifted, i.e., it was no longer obligatory to fast on this day, but it is still desirable (mustahabb).
 
THE VIRTUES OF FASTING 'ASHURA
Ibn 'Abbas, may Allah be pleased with them both, said:
"I never saw the Messenger of Allah, upon whom be peace, so keen to fast any day and give it priority over any other than this day, the day of 'Ashura, and this month, meaning Ramadhan." [Reported by al-Bukhari, 1867]
The meaning of his being keen was that he intended to fast on that day in the hope of earning the reward for doing so.
The Prophet, peace be upon him, said:
"For fasting the day of 'Ashura, I hope that Allah will accept it as expiation for the year that went before."[Reported by Muslim, 1976]
This is from the bounty of Allah towards us: for fasting one day He gives us expiation for the sins of a whole year. Indeed Allah is the Owner of Great Bounty.
 
WHICH DAY IS 'ASHURA?
An-Nawawi, may Allah have mercy on him, said:
"'Ashura and Tasu'a are two elongated names [the vowels are elongated] as is stated in books on the Arabic language. Our companions said: 'Ashura is the tenth day of Muharram and Tasu'a is the ninth day. This is our opinion, and that of the majority of scholars. This is the apparent meaning of the ahadith and is what we understand from the general wording. It is also what is usually understood by scholars of the language." [Al-Majmu']
'Ashura is an Islamic name that was not known at the time of Jahiliyyah. [Kashshaf al-Qina', Part 2: Sawm Muharram]
Ibn Qudamah, may Allah have mercy on him, said:
"'Ashura is the tenth day of Muharram. This is the opinion of Sa'id ibn al-Musayyib and al-Hasan. It was what was reported by Ibn 'Abbas, who said: 'The Messenger of Allah, peace be upon him, commanded us to fast 'Ashura, the tenth day of Muharram.' [Reported by al-Tirmidhi, who graded it a sahih hasan hadith] It was reported that Ibn 'Abbas said: 'The ninth,' and reported that the Prophet, peace be upon him, used to fast the ninth. [Reported by Muslim] 'Ata reported that he said, 'Fast the ninth and the tenth, and do not be like the Jews.' If this is understood, we can say on this basis that it is mustahabb (encouraged) to fast on the ninth and the tenth, for that reason. This is what Ahmad said, and it is the opinion of Ishaq."
 
IT IS MUSTAHABB (ENCOURAGED) TO FAST TASU'A WITH 'ASHURA
'Abdullah ibn 'Abbas, may Allah be pleased with them both, said:
"When the Messenger of Allah, peace be upon him, fasted on 'Ashura and commanded the Muslims to fast as well, they said, 'O Messenger of Allah, it is a day that is venerated by the Jews and Christians.' The Messenger of Allah, peace be upon him, said:
'If I live to see the next year, insha'Allah, we will fast on the ninth day too.'
But it so happened that the Messenger of Allah, peace be upon him, passed away before the next year came."[Reported by Muslim, 1916]
Ash-Shafi'i and his companions, Ahmad, Ishaq and others said:
"It is mustahabb to fast on both the ninth and tenth days, because the Prophet, peace be upon him, fasted on the tenth, and intended to fast on the ninth."
On this basis it may be said that there are varying degrees of fasting 'Ashura, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well. The more one fasts in Muharram, the better it is.
 
THE REASON WHY IT IS MUSTAHABB TO FAST ON TASU'A
An-Nawawi, may Allah have mercy on him, said:
"The scholars – our companions and others – mentioned several reasons why it is mustahabb to fast on Tasu'a:
– the intention behind it is to be different from the Jews, who only venerate the tenth day. This opinion was reported from Ibn 'Abbas ...
– the intention is to add another day's fast to 'Ashura. This is akin to the prohibition on fasting a Friday by itself, as was mentioned by al-Khattabi and others.
– To be on the safe side and make sure that one fasts on the tenth, in case there is some error in sighting the crescent moon at the beginning of Muharram and the ninth is in fact the tenth."
The strongest of these reasons is being different from the People of the Book. Shaykh ul-Islam Ibn Taymiyyah,may Allah have mercy on him, said:
"The Prophet, peace be upon him, forbade imitating the People of the Book in many ahadith, for example, his words concerning 'Ashura:
'If I live until the next year, I will certainly fast on the ninth day.' " [Al-Fatawa al-Kubra]
Ibn Hajar, may Allah be pleased with him, said in his commentary on this hadith:
"What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim." [Fath, 4/245]
 
RULING ON FASTING ONLY ON THE DAY OF 'ASHURA
Shaykh ul-Islam said:
"Fasting on the day of 'Ashura is an expiation for a year, and it is not makruh to fast only that day ... " [Al-Fatawa al-Kubra].
In Tuhfat al-Muhtaj by Ibn Hajar al-Haytami, it says:
"There is nothing wrong with fasting only on 'Ashura."
 
FASTING ON 'ASHURA EVEN IF IT IS A SATURDAY OR A FRIDAY
At-Tahawi, may Allah have mercy on him, said:
"The Messenger of Allah, peace be upon him, allowed us to fast on 'Ashura and urged us to do so. He did not say that if it falls on a Saturday we should not fast. This is evidence that all days of the week are included in this. In our view – and Allah knows best – it could be the case that even if this is true (that it is not allowed to fast on Saturdays), it is so that we do not venerate this day and refrain from food, drink and intercourse, as the Jews do. As for the one who fasts on a Saturday without intending to venerate it, and does not do so because the Jews regard it as blessed, then this is not makruh ... " [Mushkil al-Athar]
The author of Al-Minhaj said:
"'It is disliked (makruh) to fast on a Friday alone ... ' But it is no longer makruh if you add another day to it, as mentioned in the sahih report to that effect. A person may fast on a Friday if it coincides with his habitual fast, or he is fasting in fulfilment of a vow, or he is making up an obligatory fast that he has missed, as was stated in a sahih report."
Al-Sharih said in Tuhfat al-Muhtaj:
"'If it coincides with his habitual fast' – i.e., such as if he fasts alternate days, and a day that he fasts happens to be a Friday. 'If he is fasting in fulfilment of a vow, etc.' – this also applies to fasting on days prescribed inShari'ah, such as 'Ashura or 'Arafah."
Al-Bahuti, may Allah have mercy on him, said:
"It is makruh to deliberately single out a Saturday for fasting, because of the hadith of 'Abdullah ibn Bishr, who reported from his sister: 'Do not fast on Saturdays except in the case of obligatory fasts' [Reported by Ahmad with a jayyid isnad and by al-Hakim, who said it was according to the conditions of al-Bukhari], and because it is a day that is venerated by the Jews, so singling it out for fasting means being like them ... except when a Friday or Saturday coincides with a day when Muslims habitually fast, such as when it coincides with the day of 'Arafah or the day of 'Ashura, and a person has the habit of fasting on these days, in which case it is notmakruh, because a person's habit carries some weight." [Kashshaf al-Qina']
 
WHAT SHOULD BE DONE IF THERE IS CONFUSION ABOUT THE BEGINNING OF THE MONTH?
Ahmad said:
"If there is confusion about the beginning of the month, one should fast for three days, to be sure of fasting on the ninth and tenth days." (Al-Mughni of Ibn Qudamah]
If a person does not know when Muharram began, and he wants to be sure of fasting on the tenth, he should assume that Dhul-Hijjah was thirty days – as is the usual rule – and should fast on the ninth and tenth. Whoever wants to be sure of fasting the ninth as well should fast the eight, ninth and tenth (then if Dhul-Hijjah was twenty-nine days, he can be sure of having fasted Tasu'a and 'Ashura).
But given that fasting on 'Ashura is mustahabb rather than wajib, people are not commanded to look for the crescent of the new moon of Muharram as they are to do in the case of Ramadhan and Shawwal.
 
FASTING 'ASHURA – FOR WHAT DOES IT OFFER EXPIATION?
Imam an-Nawawi, may Allah have mercy on him, said:
"It expiates for all minor sins, i.e., it brings forgiveness of all sins except major sins."
Then he said:
"Fasting the day of 'Arafah expiates for two years, and the day of 'Ashura expiates for one year. If when a person says 'amin' it coincides with the 'amin' of the angels, he will be forgiven all his previous sins ... Each one of the things that we have mentioned will bring expiation. If there are minor sins for which expiation is needed, expiation for them will be accepted; if there are no minor sins or major sins, good deeds will be added to his account and he will be raised in status… If he had committed major sins but no minor sins, we hope that his major sins will be reduced." (Al-Majmu' Sharh al-Muhadhdhab]
Shaykh ul-Islam Ibn Taymiyyah, may Allah have mercy on him, said:
"Taharah, salah, and fasting in Ramadhan, on the day of 'Arafah and on 'Ashura expiate for minor sins only."[Al-Fatawa al-Kubra]
 
NOT RELYING TOO MUCH ON THE REWARD FOR FASTING
Some people who are deceived rely too much on things like fasting on 'Ashura or the day of 'Arafah, to the extent that some of them say, "Fasting on 'Ashura will expiate for the sins of the whole year, and fasting on the day of 'Arafah will bring extra rewards." Ibn al-Qayyim said:
"This misguided person does not know that fasting in Ramadhan and praying five times a day are much more important than fasting on the day of 'Arafah and 'Ashura, and that they expiate for the sins between one Ramadhan and the next, or between one Friday and the next, so long as one avoids major sins. But they cannot expiate for minor sins unless one also avoids major sins; when the two things are put together, they have the strength to expiate for minor sins. Among those deceived people may be one who thinks that his good deeds are more than his sins, because he does not pay attention to his bad deeds or check on his sins, but if he does a good deed he remembers it and relies on it. This is like the one who seeks Allah's forgiveness with his tongue (i.e., by words only), and glorifies Allah by saying subhanallah one hundred times a day, then he backbites about the Muslims and slanders their honour, and speaks all day long about things that are not pleasing to Allah. This person is always thinking about the virtues of his tasbihat and tahlilat but he pays no attention to what has been reported concerning those who backbite, tell lies and slander others, or commit other sins of the tongue. They are completely deceived." [Al-Mawsu'ah al-Fiqhiyyah]
 
FASTING 'ASHURA WHEN ONE STILL HAS DAYS TO MAKE UP FROM RAMADHAN
The fuqaha' differed concerning the ruling on observing voluntary fasts before a person has made up days that he or she did not fast in Ramadhan. The Hanafi school said that it is permissible to observe voluntary fasts before making up days from Ramadhan, and it is not makruh to do so, because the missed days do not have to be made up straight away. The Maliki and Shafi'i schools said that it is permissible but is makruh, because it means that one is delaying something obligatory. Ad-Dusooqi said:
"It is makruh to observe a voluntary fast when one still has to make up an obligatory fast, such as a fast in fulfilment of a vow, or a missed obligatory fast, or a fast done as an act of expiation (kafarah), whether the voluntary fast which is being given priority over an obligatory fast is something confirmed in Shari'ah or not, such as 'Ashura and the ninth of Dhul-Hijjah, according to the most correct opinion."
The Hanbali school said that it is haram to observe a voluntary fast before making up any fasts missed in Ramadhan, and that a voluntary fast in such cases does not count, even if there is plenty of time to make up the obligatory fast. So a person must give priority to the obligatory fasts until he has made them up. [Al-Mawsu'ah al-Fiqhiyyah]
Muslims must hasten to make up any missed fasts after Ramadhan, so that they will be able to fast 'Arafah and 'Ashura without any problem. If a person fasts 'Arafah and 'Ashura with the intention from the night before of making up for a missed fast, this will be good enough to make up what he has missed, for the bounty of Allah is great.
 
BID'AHS COMMON ON 'ASHURA
Shaykh ul-Islam Ibn Taymiyyah, may Allah have mercy on him, was asked about the things that people do on 'Ashura, such as wearing kohl, taking a bath (ghusl), wearing henna, shaking hands with one another, cooking grains (hubub), showing happiness and so on. Was any of this reported from the Prophet, peace be upon him, in a sahih hadith, or not? If nothing to that effect was reported in a sahih hadith, is doing these things bid'ah, or not? Is there any basis for what the other group do, such as grieving and mourning, going without anything to drink, eulogizing and wailing, reciting in a crazy manner, and rending their garments?
His reply was:
"Praise be to Allah, the Lord of the Worlds. Nothing to that effect has been reported in any sahih hadith from the Prophet, peace be upon him, or from his Companions. None of the Imams of the Muslims encouraged or recommended such things, neither the four imams, nor any others. No reliable scholars have narrated anything like this, neither from the Prophet, peace be upon him, nor from the Companions, nor from those after them; neither in any sahih report or in a da'if (weak) report; neither in the books of Sahih, nor in as-Sunan, nor in the Musnad. No hadith of this nature was known during the best centuries, but some of the later narrators reported ahadith like the one which says, 'Whoever puts kohl in his eyes on the day of 'Ashura will not suffer from eye disease in that year, and whoever takes a bath (does ghusl) on the day of 'Ashura will not get sick in that year,' and so on. They also reported a fabricated hadith that is falsely attributed to the Prophet, peace be upon him, which says, 'Whoever is generous to his family on the day of 'Ashura, Allah will be generous to him for the rest of the year.' Reporting all of this from the Prophet, peace be upon him, is tantamount to lying."
Then he discussed in brief the tribulations that had occurred in the early days of this Ummah and the killing of al-Husayn, may Allah be pleased with him, and what the various sects had done because of this. Then he said:
"An ignorant, wrongful group – who were either heretics and hypocrites, or misguided and misled – made a show of allegiance to him and the members of his household, so they took the day of 'Ashura as a day of mourning and wailing, in which they openly displayed the rituals of Jahiliyyah such as slapping their cheeks and rending their garments, grieving in the manner of the Jahiliyyah ... The Shaytan made this attractive to those who are misled, so they took the day of 'Ashura as an occasion of mourning, when they grieve and wail, recite poems of grief and tell stories filled with lies. Whatever truth there may be in these stories serves no purpose other than the renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility among the Muslims, which they do by cursing those who came before them ... The evil and harm that they do to the Muslims cannot be enumerated by any man, no matter how eloquent he is. Some others – either Nasibis who oppose and have enmity towards al-Husayn and his family or ignorant people who try to fight evil with evil, corruption with corruption, lies with lies and bid'ah with bid'ah – opposed them by fabricating reports in favour of making the day of 'Ashura a day of celebration, by wearing kohl and henna, spending money on one's children, cooking special dishes and other things that are done on 'Eid and special occasions. These people took the day of 'Ashura as a festival like 'Eid, whereas the others took it as a day of mourning. Both are wrong, and both go against the Sunnah, even though the other group (those who take it as a day of mourning) are worse in intention and more ignorant and more plainly wrong ... Neither the Prophet, peace be upon him, nor his successors did any of these things on the day of 'Ashura, they neither made it a day of mourning nor a day of celebration ...
As for the other things, such as cooking special dishes with or without grains, or wearing new clothes, or spending money on one's family, or buying the year's supplies on that day, or doing special acts of worship such as special prayers or deliberately slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with one another, or visiting one another, or visiting the mosques and shrines and so on  all of this is reprehensible bid'ahand is wrong. None of it has anything to do with the Sunnah of the Messenger of Allah, peace be upon him, or the way of the Khulafa' ar-Rashidun. It was not approved of by any of the imams of the Muslims, not Malik, not at-Thawri, not al-Layth ibn Sa'd, not Abu Hanifah, not al-Awza'i, not al-Shafi'i, not Ahmad ibn Hanbal, not Ishaq ibn Rahwayh, not any of the Imams and Scholars of the Muslims." [Al-Fatawa al-Kubra]
Ibn al-Hajj, may Allah have mercy on him, mentioned that one bid'ah practiced on 'Ashura was deliberately paying zakat on this day, late or early, or slaughtering a chicken just for this occasion, or – in the case of women – using henna. [Al-Madkhal]
We ask Allah to make us followers of the Sunnah of His Noble Prophet, to make us live in Islam and die in a state of faith. May He help us to do that which He loves and which pleases Him. We ask Him to help us to remember Him and be thankful to Him, to worship Him properly and to accept our good deeds. May He make us of those who are pious and fear Him. May Allah bless our Prophet Muhammad and all his family and companions.
 
__._,_.___

Kisah Seorang Istri yang Salelah

Kisah Nyata: Kisah Seorang Istri yang Shalihah

Saif Al Battar
Senin, 14 November 2011 11:41:42
Usia istri Yaqin masih sangat muda, sekitar 19 tahun. Sedangkan usia Yaqin waktu itu sekitar 23 tahun. Tetapi mereka sudah berkomitmen untuk menikah.
Istrinya Yaqin cantik, putih, murah senyum dan tutur katanya halus. Tetapi kecantikannya tertutup sangat rapi. Dia juga hafal Al-Qur’an di usia yang relatif sangat muda , Subhanallah…
Sejak awal menikah, ketika memasuki bulan kedelapan di usia pernikahan mereka, istrinya sering muntah-muntah dan pusing silih berganti… Awalnya mereka mengira “morning sickness” karena waktu itu istrinya hamil muda.
Akan tetapi, selama hamil bahkan setelah melahirkanpun istrinya masih sering pusing dan muntah-muntah. Ternyata itu akibat dari penyakit ginjal yang dideritanya. 
Satu bulan terakhir ini, ternyata penyakit yang diderita istrinya semakin parah..
Yaqin bilang, kalau istrinya harus menjalani rawat inap akibat sakit yang dideritanya. Dia juga menyampaikan bahwa kondisi istrinya semakin kurus, bahkan berat badannya hanya 27 KG. Karena harus cuci darah setiap 2 hari sekali dengan biaya jutaan rupiah untuk sekali cuci darah.
Namun Yaqin tak peduli berapapun biayanya, yang terpenting istrinya bisa sembuh.
Pertengahan bulan Ramadhan, mereka masih di rumah sakit. Karena, selain penyakit ginjal, istrinya juga mengidap kolesterol. Setelah kolesterolnya diobati, Alhamdulillah sembuh. Namun, penyakit lain muncul yaitu jantung. Diobati lagi, sembuh… Ternyata ada masalah dengan paru-parunya. Diobati lagi, Alhamdulillah sembuh.
***
Suatu ketika , Istrinya sempat merasakan ada yang aneh dengan matanya. “Bi, ada apa dengan pandangan Ummi?? Ummi tidak dapat melihat dengan jelas.” Mereka memang saling memanggil dengan “Ummy” dan ” Abi” . sebagai panggilan mesra. “kenapa Mi ?” Yaqin agak panik “Semua terlihat kabur.” Dalam waktu yang hampir bersamaan, darah tinggi juga menghampiri dirinya… Subhanallah, sungguh dia sangat sabar walau banyak penyakit dideritanya…
Selang beberapa hari, Alhamdulillah istri Yaqin sudah membaik dan diperbolehkan pulang.
Memasuki akhir Ramadhan, tiba-tiba saja istrinya merasakan sakit yang luar biasa di bagian perutnya, sangat sakiiit. Sampai-sampai dia tidak kuat lagi untuk melangkah dan hanya tergeletak di paving depan rumahnya.
***
“Bi, tolong antarkan Ummi ke rumah sakit ya..” pintanya sambil memegang perutnya…
Yaqin mengeluh karena ada tugas kantor yang harus diserahkan esok harinya sesuai deadline. Akhirnya Yaqin mengalah. Tidak tega rasanya melihat penderitaan yang dialami istrinya selama ini.
Sampai di rumah sakit, ternyata dokter mengharuskan untuk rawat inap lagi. Tanpa pikir panjang Yaqin langsung mengiyakan permintaan dokter.
“Bi, Ummi ingin sekali baca Al-Qur’an, tapi penglihatan Ummi masih kabur. Ummi takut hafalan Ummi hilang.”
“Orang sakit itu berat penderitaannya Bi. Disamping menahan sakit, dia juga akan selalu digoda oleh syaitan. Syaitan akan berusaha sekuat tenaga agar orang yang sakit melupakan Allah. Makanya Ummi ingin sekali baca Al-Qur’an agar selalu ingat Allah.
Yaqin menginstal ayat-ayat Al-Qur’an ke dalam sebuah handphone. Dia terharu melihat istrinya senang dan bisa mengulang hafalannya lagi, bahkan sampai tertidur. Dan itu dilakukan setiap hari.
“Bi, tadi malam Ummi mimpi. Ummi duduk disebuah telaga, lalu ada yang memberi Ummi minum. Rasanya enaaak sekali, dan tak pernah Ummi rasakan minuman seenak itu. Sampai sekarangpun, nikmatnya minuman itu masih Ummi rasakan”
“Itu tandanya Ummi akan segera sembuh.” Yaqin menghibur dirinya sendiri, karena terus terang dia sangat takut kehilangan istri yang sangat dicintainya itu.
Yaqin mencoba menghibur istrinya. “Mi… Ummi mau tak belikan baju baru ya?? Mau tak belikan dua atau tiga?? Buat dipakai lebaran.”
“Nggak usah, Bi. Ummi nggak ikut lebaran kok” jawabnya singkat. Yaqin mengira istrinya marah karena sudah hampir lebaran kok baru nawarin baju sekarang.
“Mi, maaf. Bukannya Abi nggak mau belikan baju. Tapi Ummi tahu sendiri kan , dari kemarin-kemarin Abi sibuk merawat Ummi.”
“Ummi nggak marah kok, Bi. Cuma Ummi nggak ikut lebaran. Nggak apa-apa kok Bi.”
”Oh iya Mi, Abi beli obat untuk Ummi dulu ya…??” Setelah cukup lama dalam antrian yang lumayan panjang, tiba-tiba dia ingin menjenguk istrinya yang terbaring sendirian. Langsung dia menuju ruangan istrinya tanpa menghiraukan obat yang sudah dibelinya.
***
Tapi betapa terkejutnya dia ketika kembali . Banyak perawat dan dokter yang mengelilingi istrinya.
“ Ada apa dengan istriku??.” tanyanya setengah membentak. “Ini pak, infusnya tidak bisa masuk meskipun sudah saya coba berkali-kali.” jawab perawat yang mengurusnya.
Akhirnya, tidak ada cara lain selain memasukkan infus lewat salah satu kakinya. Alat bantu pernafasanpun langsung dipasang di mulutnya. 
Setelah perawat-perawat itu pergi, Yaqin melihat air mata mengalir dari mata istrinya yang terbaring lemah tak berdaya, tanpa terdengar satu patah katapun dari bibirnya.
“Bi, kalau Ummi meninggal, apa Abi akan mendoakan Ummi?” “Pasti Mi… Pasti Abi mendoakan yang terbaik untuk Ummi.” Hatinya seakan berkecamuk. “Doanya yang banyak ya Bi” “Pasti Ummi” “Jaga dan rawat anak kita dengan baik.”
Tiba-tiba tubuh istrinya mulai lemah, semakin lama semakin lemah. Yaqin membisikkan sesuatu di telinganya, membimbing istrinya menyebut nama Allah. Lalu dia lihat kaki istrinya bergerak lemah, lalu berhenti. Lalu perut istrinya bergerak, lalu berhenti. Kemudian dadanya bergerak, lalu berhenti. Lehernya bergerak, lalu berhenti. Kemudian matanya…. Dia peluk tubuh istrinya, dia mencoba untuk tetap tegar. Tapi beberapa menit kemudian air matanya tak mampu ia bendung lagi…
Setelah itu, Yaqin langsung menyerahkan semua urusan jenazah istrinya ke perawat. Karena dia sibuk mengurus administrasi dan ambulan. Waktu itu dia hanya sendiri, kedua orang tuanya pulang karena sudah beberapa hari meninggalkan cucunya di rumah. Setelah semuanya selesai, dia kembali ke kamar menemui perawat yang mengurus jenazah istrinya.
“Pak, ini jenazah baik.” kata perawat itu. Dengan penasaran dia balik bertanya. “Dari mana ibu tahu???” “Tadi kami semua bingung siapa yang memakai minyak wangi di ruangan ini?? Setelah kami cari-cari ternyata bau wangi itu berasal dari jenazah istri bapak ini.” “Subhanalloh…”
Tahukah sahabatku,… Apa yang dialami oleh istri Yaqin saat itu? Tahukah sahabatku, dengan siapa ia berhadapan? Kejadian ini mengingatkan pada suatu hadits
“Sesungguhnya bila seorang yang beriman hendak meninggal dunia dan memasuki kehidupan akhirat, ia didatangi oleh segerombol malaikat dari langit. Wajah mereka putih bercahaya bak matahari. Mereka membawa kain kafan dan wewangian dari surga. Selanjutnya mereka akan duduk sejauh mata memandang dari orang tersebut. Pada saat itulah Malaikat Maut ‘alaihissalam menghampirinya dan duduk didekat kepalanya. Setibanya Malaikat Maut, ia segera berkata: “Wahai jiwa yang baik, bergegas keluarlah dari ragamu menuju kepada ampunan dan keridhaan Allah”. Segera ruh orang mukmin itu keluar dengan begitu mudah dengan mengalir bagaikan air yang mengalir dari mulut guci. Begitu ruhnya telah keluar, segera Malaikat maut menyambutnya. Dan bila ruhnya telah berada di tangan Malaikat Maut, para malaikat yang telah terlebih dahulu duduk sejauh mata memandang tidak membiarkanya sekejap pun berada di tangan Malaikat Maut. Para malaikat segera mengambil ruh orang mukmin itu dan membungkusnya dengan kain kafan dan wewangian yang telah mereka bawa dari surga. Dari wewangian ini akan tercium semerbak bau harum, bagaikan bau minyak misik yang paling harum yang belum pernah ada di dunia. Selanjutnya para malaikat akan membawa ruhnya itu naik ke langit. Tidaklah para malaikat itu melintasi segerombolan malaikat lainnya, melainkan mereka akan bertanya: “Ruh siapakah ini, begitu harum.” Malaikat pembawa ruh itupun menjawab: Ini adalah arwah Fulan bin Fulan (disebut dengan namanya yang terbaik yang dahulu semasa hidup di dunia ia pernah dipanggil dengannya).” (HR Imam Ahmad, dan Ibnu Majah).
***
“Sungguh sangat singkat kebersamaan kami di dunia ini , akan tetapi sangat banyak bekal yang dia bawa pulang. Biarlah dia bahagia di sana ” Air matapun tak terasa mengalir deras dari pipi Yaqin.
Subhanallah…

Kedudukan Perempuan Dalam Pandangan Imam Ali as

assalaamu 'alaykum
mungkin artikel ini bisa menambah khasanah pengetahuan kita. mohon maaf kalau ada yang tidak berkenan.
salaam,
RR
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http://indonesian.irib.ir/keluarga/-/asset_publisher/aAd0/content/kedudukan-perempuan-dalam-pandangan-imam-ali-as-1;jsessionid=1BC7832029AFE9A58D05EDE423488C65.jvm1
Meski perempuan pada dasarnya memiliki fisik yang lemah dan lembut, namun ia memiliki perasaan dan naluri yang kuat, yang diciptakan oleh Allah Swt guna mengemban tugas pendidikan dan pengaja...ran masyarakat untuk menghantarkan umat manusia kepada kesempurnaan. Allah Swt menciptakan perempuan, yang merupakan manifestasi keindahan ilahi, yang juga tempat kaum lelaki memperoleh ketenangan dan ketentraman, dalam rangka menghiasi rumah dan keluarga dengan pancaran kasih sayang dan kelemah lembutannya. Imam Ali as berkata, "Perempuan adalah bagaikan sekuntum bunga yang menebar keharuman."
Berdasarkan pernyataan Imam Ali as ini, perempuan seperti bunga yang harus dijaga dan dipelihara agar tetap segar dan dan bugar, sehingga lembaga keluarga akan terhias oleh keindahannya dan tersirami oleh kesegarannya. Oleh karena nilai dan posisi perempuan yang diberikan oleh Islam, maka banyak sekali perintah yang menekankan, pemuliaan, penghormatan dan kecintaan kepada perempuan. Agama Islam memberikan penghormatan kepada perempuan dari posisinya sebagai perempuan. Dalam masalah ini, Imam Ali as menukil dari Rasul Allah Saw, mengatakan, "Seseorang tidak akan menghormati kaum perempuan, kecuali jika orang tersebut berjiwa besar dan mulia. Dan seseorang tidak akan merendahkan kaum perempuan, kecuali jika orang itu berjiwa rendah dan hina." Berkenaan dengan ibu, yang tak lain adalah perempuan, beliau berkata, "Betapa pun seorang anak berbakti kepada ibunya, ia tidak akan mampu menebus satu hari saja dari masa kehamilannya."

Di tengah masyarakat Arab sebelum Islam, kaum lelaki sama sekali tidak menghargai kaum perempuan. Jika istri dari seorang suami melahirkan anak perempuan, maka sang suami akan menguburnya hidu-hidup. Akan tetapi, setelah munculnya Islam dan dengan perjuangan Rasul Allah Saw, terjadi perubahan besar berkenaan dengan posisi kaum perempuan, dan muncullah pandangan baru di tengah masyarakat, yang sangat menghormati dan memuliakan perempuan. Rasul Allah Saw sendiri selalu memberikan contoh nyata dengan perbuatan beliau, baik terhadap istri-istri beliau, terutama Sayidah Khadijah as, terlebih lagi terhadap putri beliau Sayidah Fatimah alaihassalam.

Semua orang tahu bahwa Rasul Allah Saw sangat mencintai dan menghormati putri beliau ini. Setiap kali beliau tengah duduk di dalam rumah beliau, lalu Sayidah Fatimah datang, beliau berdiri, menyambut kedatangan sang putri, memeluk dan menciumnya, lalu beliau mempersilahkan Fatimah as untuk duduk di tempat duduk beliau, sementara beliau sendiri berpindah ke tempat duduk lain. Yang demikian ini juga dilakukan oleh Sayidah Fatimah as terhadap Ayahanda beliau. Pada dasarnya, penghormatan kepada kedudukan perempuan dapat disaksikan dengan jelas di dalam perilaku dan ucapan Ahlul Bait Rasul Saw. Imam ali as berkata, "Anak perempuan adalah kebaikan sedangkan anak lelaki merupakan nikmat. Kebaikan mendatangkan pahala, sedangkan nikmat mendatangkan hisab." Maksudnya ialah bahwa seseorang yang mendapat nikmat akan dihisab dan dimintai pertanggung jawaban tentang nikmatnya itu. Di tempat lain, Imam Ali as berkata, "Seorang yang memiliki anak perempuan, maka pertolongan, berkah dan ampunan Allah akan meliputinya."

Salah satu masalah yang menjadi perhatian para pembesar Islam ialah menghindarkan kaum perempuan dari berbagai ancaman dan gangguan jiwa dan jasmani. Di masa kita saat ini, ketidakperdulian terhadap masalah ini membuat sejumlah besar perempuan menjadi korban dekadensi moral dan penyimpangan seksual. Anthony Giddens, seorang sosiolog Barat mengatakan bahwa pelecehan seksual terhadap perempuan adalah sebuah fenomena yang lumrah di Barat. Menurutnya, perilaku pelecehan terhadap perempuan, sudah sedemikianparahnya di dunia Barat, membuat kaum perempuan, terutama mereka yang bekerja di luar rumah, tidak lagi memiliki ketenangan hidup.

Berkenaan dengan aksi kekerasan terhadap kaum perempuan di AS, Yohan Readley, wartawan perempuan Inggris, mengatakan, "Setiap hari, sejumlah perempuan menjadi korban aksi kekerasan suami mereka, atau teman-teman mereka, dan tidak sedikit yang berakhir dengan kematian. Jumlah korban ini mengalami peningkatan setelah peristiwa 11 September. Di tengah masyarakat seperti AS, mungkin akan dianggap aneh, akan tetapi realitas mengatakan bahwa kaum perempuan selalu menjadi sasaran kekerasan, diseret kepada kerusakan moral, dan dipaksa untuk disalahgunakan dengan berbagai cara.

Imam Ali as menyinggung beberapa hal dalam rangka melindungi perempuan dari berbagai gangguan jasmani dan ruhani. Dalam pandangan beliau, perempuan dapat ikut aktif di tangah masyarakatnya, di dalam aktifitas ekonomi, politik dan sosial, dengan tetap mempertahankan kemuliaan dan kesuciannya, dan mencegah pelanggaran kaum lelaki terhadapnya. Imam Ali as menasehatkan kepada kaum perempuan, jika mereka hadir di tengah masyarakat dan lembaga-lembaga umum, hendaklah mereka tetap menjaga pakaian dan penampilannya sesuai dengan ajaran Islam. Dengan demikian, maka dalam pergaulannya di tengah masyarakat luas, ia akan mendapat perlakuan yang baik dan terjaga dari hal-hal yang tak diinginkan.

Sifat pemalu dan kebersihan diri, meski baik dan perlu bagi setiap orang, akan tetapi ia lebih sesuai dan lebih tepat bagi perempuan. Untuk itu kita lihat bahwa Imam Ali as dalam salah satu khutbahnya dalam kitab Nahjul Balaghah mengatakan, "Pahala bagi seorang pejuang yang gugur syahid di atas jalan Allah tidak lebih besar daripada pahala seorang yang menjaga kebersihan dirinya dari dosa-dosa, padahal ia memiliki kemampuan untuk melakukan dosa-dosa tersebut. Seorang manusia yang bersih, adalah seorang malaikat dari malaikat-malaikat Allah Swt."

Dewasa ini, banyak sekali kaum perempuan, di berbagai belahan bumi, menghormati dan memuliakan kedudukan mulia manusia. Nadia, adalah seorang gadis sulung dari sebuah keluarga campuran Inggris - Asia, yang tengah belajar di fakultas kedokteran. Dia memilih busana muslimah sebagai pakaian sehari-harinya dan mengatakan, "Sebagai seorang perempuan, saya sangat menjaga perasaan malu dan kebersihan diri. Mengenakan hijab, membuat saya merasa terjaga dari berbagai ancaman yang saya hadapi di tengah masyarakat." Dengan mantap dan tegas, Nadia mengatakan, "Saya merasa sangat bangga bahwa model kehidupan saya ialah Fatimah Az-Zahra alaihiassalam."

Imam Ali as memandang tiga sifat; kewibawaan, kehati-hatian dan kecermatan, sebagai ciri-ciri penting perempuan muslimah. Dari ucapan beliau dapat disimpulkan bahwa dalam pergaulan di tengah masyarakat, seorang perempuan harus menjaga kewibawaan dan ketegasannya. Hal ini untuk menghindari kejahatan lelaki-lelaki yang berpenyakit di dalam hatinya. Demikian pula Imam Ali as menegaskan bahwa perempuan harus selalu bersikap hati-hati dan cerdas, sehingga akan menghindarkannya dari ketamakan dan penyalahgunaan kaum lelaki, dan agar masyarakat tidak memandangnya sebagai barang komoditi yang dapat dipermainkan sekehendak mereka.

Ciri-ciri lain seorang perempuan muslimah ialah perhitungan dan sikap cermat serta teliti, sebagaimana disebutkan oleh Imam Ali as. Sikap seperti ini akan membuat seorang perempuan selalu cermat dan berhati-hati dalam membelanjakan uang dan kekayaan suaminya, serta menjaga kehormatan sang suami dalam masalah ini. Dengan demikian, jika seorang perempuan memiliki tiga sifat mulia tersebut, maka ia akan dapat berpartisipasi dalam pergaulan sosial, dengan partisipasi yang konstruktif, bahu-membahu dengan kaum lelaki.
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