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Tuesday, November 6, 2012

The Wives Of Prophet Muhammad s.a.w

The Wives Of Prophet
Muhammad s.a.w

All of the wives of Prophet Muhammad(pbuh) had been good women, perfectly devoted and resigned to Allah and His Messenger. They had complete faith in the Prophet(pbuh) and in his sayings about Allah and His Attributes and about the reality of the hereafter. They were true believers and they never swerved in their views.

They were devout and prayerful, and earnestly punctual in the observance of religious obligations. If ever they happened to miss any of the duties, they were ready to seek forgiveness of the Lord. They were obedient wives, and they carried out all the instructions that the Prophet (pbuh) gave them. They imitated him in his habits, especially in his generosity. They gave away to the needy all that came to them. They did not hoard coins, gold silver, or even food. They adored Allah. They worshipped Him alone, and meticulously they obeyed all of His Commands in letter and in spirit, considering them as a part of worship. Like the Prophet himself, they fasted not only during Ramadan but also on other days. He had a special preference for fasting in Sha'ban. His wives helped him in his missionary ventures. They always gave him moral support, and never refrained from offering financial aid if and when required.

It was only by Allah revelations that Prophet Muhammad(pbuh) was allowed to marry many women: O Prophet (Muhammad) Verily, We made lawful to you your wives, to whom you have paid their Mahr (money given to wife at time of marriage), and those whom your right hand possesses out of prisoners of war whom Allah has assigned to thee; And daughters of thy paternal uncles and aunts; And daughters of thy maternal uncles and aunts, who migrated (from Makkah) with thee; And any believing woman who dedicates her soul to the prophet if the prophet wishes to wed her â€" this is only for thee, and not for the Believers (at large)….. Surah 33 Al-Ahzab, Verse 50. Also equally it was by Allah revelation that Prophet Muhammad (pbuh) did not marry more women: It is not lawful for you (O Muhammad, to marry more) women after this, nor exchange them for other wives, even though their beauty is pleasing to you, except those whom your right hand possesses; And Allah is always watching over everything. Surah 33 Al-Ahzab, Verse 52 after this revelation Prophet Muhammad(pbuh) did not marry again.

Each one of the Prophetsâ€TM wives were incredible women therefore we should mention each one them along with the characteristics they are most known for.

1) Khadija (R.A) was a lady of dignity and opulence. Khadija was married twice before and had become a widow on both occasions. She was a wealthy businesswoman. Khadija was 40 when she married Muhammad(pbuh). She was a true believer; she was steadfast and devout. She performed all of the rituals of Islam. She observed the stipulated Salat with Muhammad(pbuh). She fasted as Muhammad(pbuh) did. She gave alms, she gave in the cause of Allah all the wealth she had, she didnâ€TMt even think of keeping some for herself. Khadija in fact sacrificed her ease and comfort for the sake of Allah and his messenger. She was submissive and obedient to her husband; she was a devoted wife. She looked after Muhammad(pbuh), she took care of him, she helped him, she co-operated with him, she made all types of sacrifices for him as she realised he had been blessed with divine achievements. She was able to console and comfort him in his early days of his prophethood. Khadija was the first believer. She was the first to publicly declare, (the shadaha) “I bear witness that there is no god but Allah and I bear witness that Muhammad is the messenger of Allah.” She gave Muhammad unremitting encouragement. Besides Maria, Khadija was the only one of Prophet Muhammadâ€TMs(pbuh) wives to have his children. Their first child, a son whom they named Qasim, died when he was only two years old. They had two more sons called Tayyib and Tahir but they too died in their infancy. However Muhammad and Khadija also had four daughters who survived they were named Zaynab, Ruqayya, Umm Kulthum and Fatima. All of Prophet Muhammadâ€TMs(pbuh) children died in his lifetime except Fatima. Khadija died in December 619 AD, at the age of 65 after a short illness (RA). The Prophet mourned her deeply, they had shared 25 years of marriage together and she had given birth to seven of his children.

2) Saudah (R.A) was married to Muhammad after Khadijaâ€TMs death. Saudah was one of the earliest converts to Islam and had suffered much since she embraced Islam: she and her husband migrated for the sake of Islam. She was left a widow after the death of her husband. Muhammad worried after Khadijaâ€TMs death, as there was no one to look after his children. It was decided that Muhammad needed an affectionate sincere companion who could also look after his children. Saudah was about 50 years old when she married Muhammad in 2 AH (620 AD). Saudah was very obedient and dutiful; in this respect she surpassed all the other wives of the Prophet. She was also very generous, like the prophet and more so than any of his wives except Ayesha. Saudah died in 23 AH from old age (RA).

3) Ayesha was married to the Prophet in the 10th year of his prophethood. Ayesha rended a great service to Islam by spreading its teachings and the practices of the Holy Prophet long after his death. Ayesha was very intelligent, able and alert and gained immense knowledge of various problems from the Prophet.

A deep study of this relationship shows that it was basically a spiritual and intellectual relationship. The Prophet found Ayesha at a very high level of spiritual attainment and intellectual understanding of Tawheed (Oneness of Allah) and the knowledge of Islam. Ayeshaâ€TMs stature and character as a woman was of great integrity and knowledge whose love for Allahâ€TMs religion was beyond doubt or question. Ayesha died at the age of 57 (R.A). Ayesha has remained popularly respected and revered by the Muslim world. She narrated over 2210 hadith of the Prophet.

Ayesha could read and write. Ayesha prided herself on being the only virgin that the Prophet ever married and that she had been shown to him by the angel Gabriel. Prophet Muhammad received revelations in Ayeshaâ€TMs presence. Ayeshaâ€TMs love and devotion to Muhammad and his cause made her excel over his other wives in many ways. Ayesha was Muhammadâ€TMs favourite wife. She was a scholar in the Quran, faraid (inheritance), halal and haram (lawful and unlawful things), fiqh (jurisprudence), poetry, medicine, Arabic history and genealogy. She used to give Fatwa (judgement) in her lifetime. Prophet Muhammad died in Ayeshaâ€TMs lap.

4) Hafasah's (R.A) husband died as a martyr at the battle of Badr. Nothing was left by her husband after his death. Hafasahâ€TMs father tried in vain to find a husband for her, finally he went to the Prophet in a rage, and it was then that the Prophet said he would marry Hafasah. They were married in 3 AH (625 AD).

Hafasah was known for her devotion in prayer and fasting. Hafasah was also the rightful custodian of the original copy of the Quran. She passed away in 45 AH (R.A). Sixty Hadith are reported by her.

5) Zainab (daughter of Khuzaimah) (R.A) was very generous and charitable she fed the poor and needy generously. She became widowed after her husband was martyred in the battle of Uhud. She was married to the Prophet the same year but died only a few months after their marriage. She was the only wife after Khadija that died during the Prophetâ€TMs lifetime. She was thirty years old when she died (R.A).

6) Umm Salamah (R.A); her actual name was Hind but she was known as Umm Salamah as she had a son named Salamah from her first marriage. She embraced Islam with her husband and is considered to be one of the earliest Muslims. Umm Salamah was wise and brave. She remained with her husband until the battle of Uhud where he was mortally wounded. She was left with two children Salamah and Zainab. The Prophet proposed to her and they were married in 4 AH. Though all the wives of the Prophet were learned women and possessed great knowledge Ayesha and Umm Salamah had no rivals. Umm Salamah could read the Quran in the style of the Prophet. She narrated 378 hadith. She was very simple and lived a very pious life. She was the last of the Prophetâ€TMs wives to die. She died at the age of 84 in 63 AH (R.A).

7) Zainab (daughter of Jahsh) (R.A) â€" her original name was Barra, which the Prophet changed when she embraced Islam. Zainab had previously been married but within a year she had become divorced. When Zainab and the Prophet were married the Prophet gave a grand feast. A goat was slaughtered and about 300 people enjoyed the feast. Zainab was a beautiful woman; she was pious, kept fast, engaged in prayer at night and spent all of her wealth on the poor and needy. She was truthful, generous, charitable and engaged in the pleasure of Allah. In piety and taqwa (fear of Allah) she was at a very high level.

Zainab was very contented and generous by temperament. She made her living by her own hand and spent it all in the way of Allah. She died in the year 20 AH (R.A). Zainab was excellent at handwork, curing and tanning of skins and cobbling. All the things that she made at home were sold and the money given to the poor and needy. She was unique in the fact that her marriage was conducted by the command of Allah.

8) Juwairiyah (R.A) ; Her tribe fought against Prophet Muhammad and his troops. Juwairiyah along with others from her tribe was held captive. The captives were distributed and Juwairiyah gave a deed for her freedom. She was a most beautiful young lady. She captivated every man that saw her. Juwairiyah went the Prophet to seek help in this matter to which the Prophet Replied, “I shall discharge you your debt and marry you”. Juwairiyah accepted this proposal. She was a very devoted worshipper and rememberer of Allah. She was a devoted Muslim. Six traditions of the Prophet are narrated by her. She died in the year 50 AH when she was 65 years old (R.A). She used to fast 3 days a month.

9) Umm Habibah Ramla (R.A) was married to the Prophet in the year 6 AH (628 AD). Previously Umm Habibah had been married; her husband had become Muslim and then after some time converted to Christianity. Umm Habibah was a good Muslim so she left her husband. She was a lady of dignity and lived alone until she received the proposal of Prophet Muhammad, she was immensely pleased to marry the Prophet. She was one of the earliest converts to Islam and was a very good and sincere believer. She was very virtuous, of the highest character, charitable and of great courage. About 65 hadith were narrated by her. She died sometime between 40 and 44 AH (R.A).

10) Safiyah (R.A) belonged to a Jewish tribe. Safiyah and her first husband divorced. She married again but her husband was killed when Muslims fought against her colony. The Prophet married Safiyah. He gave her the choice of joining her people who were captives when they were set free or accepting Islam and marring him. She was intelligent and gentle and said, “I had hoped for Islam…. Allah and his messenger are dearer to me than my own freedom and my joining with my own people”. Safiyah was young and extremely beautiful. She greatly respected Muhammad as Allahâ€TMs messenger. She spared no pain to look after him, care for him and provide every comfort that she could think of. Safiyah had many good qualities; she was intelligent, learned and gentle. Gentleness and patience were her dominant qualities. She died sometime between 50 and 52 AH at the age of 60 (R.A).

11) Maimunah (R.A) original name, which was Barra, had been divorced. Her second husband died and she became a widow. She then married the Prophet. Maimunah was the most virtuous and Allah fearing of all of Prophet Muhammadâ€TMs wives and was the most considerate in treating her relatives well. She died in 51 AH (R.A).

12) Maryam Qibtiyah (R.A) also known as Maria al-Qibtiyah. Maryam and her sister were sent to Prophet Muhammad as gifts. They had been raised in Egypt as Copts, before they reached Madina both girls accepted Islam. Maryam is said to have married Prophet Muhammad(pbuh). Maryamâ€TMs sister was married to Hasan b. Salat.

Maryam was not allotted an ordinary hut where the other wives lived, but a garden house was built for Maryam in upper Madina. Maryam bore a son who was named Ibrahim. Maryam was the only wife beside Khadija to have the Prophetâ€TMs(pbuh) child. Maryam was loved and liked by all the wives as she had brought joy into the Prophetâ€TMs life. The Prophet(pbuh) spent much time with them in their garden home playing with his son. Unfortunately when Ibrahim was only 18 months old, Ibrahim became seriously ill and died.

Maryam spent three years with the Prophet, until his death, and died five years later in 16 AH. During the last five years of her life she remained a recluse and almost never went out except to visit the grave of the prophet or her sonâ€TMs grave.

 =(SAWS)Sallahahu Alaihe Wa Sallam - means may the peace and blessing of Allah be upon him.
R.A =Radhiallahu Anha - means may Allah be pleased with her.

There is much more we could say about these amazing women and learn from them... but just for ease I have summarized the main points... Insha Allah this will inspire you to read more about The Wives of Prophet Muhammad."

18 Nov 2007

Prophet Muhammad (pbuh); The Ideal Husband

By Fethullah Gulen

Muslim Intellectual - Turkey

Prophet Muhammad (pbuh)

Prophet Muhammad personifies the roles of perfect father and husband. He was so kind and tolerant with his wives that they could not envisage their lives without him, nor did they want to live away from him. He married Sawdah, his second wife, while in Makkah. After a while, he wanted to divorce her for certain reasons. She was extremely upset at this news and implored him, "O Messenger of Allah, I wish no worldly thing of you. I will sacrifice the time allocated to me if you don't want to visit me. But please don't deprive me of being your wife. I want to go to the hereafter as your wife. I care for nothing else" (Muslim).

The Messenger did not divorce her, nor did he stop visiting her.

Once he noticed that Hafsah was uncomfortable over their financial situation. "If she wishes, I may set her free," he said, or something to that effect. This suggestion so alarmed her that she requested mediators to persuade him not to do so. He kept his faithful friend's daughter as his trusted wife.

Separation Calamity

All of his wives viewed separation from the Messenger of Allah as a calamity, so firmly had he established himself in their hearts. They were completely at one with him. They shared in his blessed, mild, and natural life. If he had left them, they would have died of despair. If he had divorced one of them, she would have waited at his doorstep until the Last Day.

After his death, there was much yearning and a great deal of grief. Abu Bakr and `Umar found the Messenger's wives weeping whenever they visited them. Their weeping seemed to continue for the rest of their lives. Muhammad left an everlasting impression on everyone. At one point, he had nine wives and dealt equally with all of them and without any serious problems. He was a kind and gentle husband, and never behaved harshly or rudely. In short, he was the perfect husband.

Each of his wives thought that she was his most beloved.

A few days before his death, he said, "A servant has been allowed to choose this world or his Lord. He chose his Lord" (Al-Bukhari). Abu Bakr, intelligent and smart, began to cry, understanding that the Prophet was talking about himself. His illness got worse daily, and his severe headache caused him to writhe in pain. But even during this difficult period, he continued to treat his wives with kindness and gentleness. He asked for permission to stay in one room, as he had no strength to visit them one by one. His wives agreed, and the Messenger spent his last days in `A'ishah's room.

Most Beloved

Each wife, because of his generosity and kindness, thought she was his most beloved. The idea that any man could show complete equality and fairness in his relationships with nine women seems impossible. For this reason, the Messenger of Allah asked God's pardon for any unintentional leanings. He would pray, "I may have unintentionally shown more love to one of them than the others, and this would be injustice. So, O Lord, I take refuge in Your grace for those things beyond my power." (At-Tirmidhi).

What gentleness and sensitivity! I wonder if anyone else could show such kindness to his children or spouses. When people manage to cover up their lower inborn tendencies, it is as if they have done something very clever and shown tremendous willpower. But they sometimes expose these very defects unconsciously while bragging of their cleverness. The Messenger, despite showing no fault, sought only God's forgiveness.

His gentleness penetrated his wives' souls so deeply that his departure led to what they must have felt to be an unbridgeable separation. They did not commit suicide, as Islam forbids it, but their lives now became full of endless sorrow and ceaseless tears.

The Messenger was kind and gentle to all women, and advised all other men to follow him in this regard. Sa`d ibn Abi Waqqas described his kindness as follows:

`Umar said: One day I went to the Prophet and saw him smiling. "May God make you smile forever, O Messenger of God," I said, and asked why he was smiling. "I smile at those women. They were chatting in front of me before you came. When they heard your voice, they all vanished," he answered still smiling. On hearing this answer, I raised my voice and told them, "O enemies of your own selves, you are scared of me, but you are not scared of the Messenger of God, and you don't show respect to him." "You are hard-hearted and strict," they replied. (Al-Bukhari )

The Messenger discussed matters with his wives as friends.

`Umar also was gentle to women. However, the most handsome man looks ugly when compared to Joseph's beauty. Likewise, `Umar's gentleness and sensitivity seem like violence and severity when compared to those of the Prophet. The women had seen the Messenger's gentleness, sensitivity, and kindness, and so regarded `Umar as strict and severe. Yet `Umar shouldered the caliphate perfectly and became one of the greatest examples after the Prophet. He was a just ruler and strove to distinguish right from wrong. His qualities enabled him to be caliph. Some of his qualities might seem rather severe; however, those very qualities enabled him to shoulder very demanding responsibilities.


The Prophet did consult with his wives. The Messenger discussed matters with his wives as friends. Certainly he did not need their advice, since he was directed by revelation. However, he wanted to teach his nation that Muslim men were to give women every consideration. This was quite a radical idea in his time, as it is today in many parts of the world. He began teaching his people through his own relationship with his wives.

For example, the conditions laid down in the Treaty of Hudaybiyah disappointed and enraged many Muslims, for one condition stipulated that they could not make the pilgrimage that year. They wanted to reject the treaty, continue on to Makkah, and face the possible consequences. But the Messenger ordered them to slaughter their sacrificial animals and take off their pilgrim attire. Some Companions hesitated, hoping that he would change his mind. He repeated his order, but they continued to hesitate. They did not oppose him; rather, they still hoped he might change his mind, for they had set out with the intention of pilgrimage and did not want to stop half way.

Noticing this reluctance, the Prophet returned to his tent and asked Umm Salamah, his wife accompanying him at that time, what she thought of the situation. So she told him, fully aware that he did not need her advice. In doing this, he taught Muslim men an important social lesson: There is nothing wrong with exchanging ideas with women on important matters, or on any matters at all.

She said, "O Messenger of God, don't repeat your order. They may resist and thereby perish. Slaughter your sacrificial animal and change out of your pilgrim attire. They will obey you, willingly or not, when they see that your order is final" (Al-Bukhari).

He immediately took a knife in his hand, went outside, and began to slaughter his sheep. The Companions began to do the same, for now it was clear that his order would not be changed.

The Messenger encouraged us through his enlightening example to behave kindly with women.

Counsel and consultation, like every good deed, were practiced by God's Messenger first within his own family and then in the wider community. Even today, we understand so little about his relationships with his wives that it is as if we are wandering aimlessly around a plot of land, unaware of the vast treasure buried below our feet.

Two Halves

Women are secondary beings in the minds of many, including those self-appointed defenders of women's rights as well as many self-proclaimed Muslim men. In Islam, a woman is part of a whole, a part that renders the other half useful. We believe that when the two halves come together, the true unity of a human being appears. When this unity does not exist, humanity does not exist - nor can prophethood, sainthood, or even Islam
Our Prophet encouraged us through his enlightening words to behave kindly to women. He declared, "The most perfect believers are the best in character, and the best of you are the kindest to their families" (Abu Dawud and At-Tirmidhi). It is clear that women have received the true honor and respect they deserve, not just in theory but in actual practice, only once in history - during the period of Prophet Muhammad.

This World or the Next

The wives of the Messenger were given the choice of remaining with him or leaving:

[O Prophet, say to your wives: "If you desire the life of this world and its glitter, then come! I will provide for your enjoyment and set you free in a handsome manner. But if you seek God, His Messenger, and the Home of the Hereafter, verily God has prepared for you, the well-doers among you, a great reward."] (Al-Ahzab 33:29)

A few of his wives who wanted a more prosperous life asked, "Couldn't we live a little more luxuriously, like other Muslims do? Couldn't we have at least a bowl of soup every day, or some prettier garments?" At first sight, such wishes might be considered fair and just. However, they were members of the family that was to be an example for all Muslim families until the Last Day.

The Messenger reacted by going into retreat. The news spread, and everyone rushed to the mosque and began to cry. The smallest grief felt by their beloved Messenger was enough to bring them all to tears, and even the smallest incident in his life would disturb them. Abu Bakr and `Umar, seeing the event in a different light as their daughters were directly involved, rushed to the mosque. They wanted to see him, but he would not leave his retreat. Eventually, on their third attempt, they gained entry and began to rebuke their daughters. The Messenger saw what was happening, but only said, "I cannot afford what they want" (Muslim).

The Qur'an declared [O wives of the Prophet! You are not like any other women] (Al-Ahzab 33:32).

Others might save themselves by simply fulfilling their obligations, but those who were at the very center of Islam had to devote themselves fully so that no weakness would appear at the center. There were advantages in being the Prophet's wives, but these advantages brought responsibilities and potential risks. The Messenger was preparing them as exemplars for all present and future Muslim women. He was especially worried that they might enjoy the reward for their good deeds in this world and thereby be included in [You have exhausted your share of the good things in your life of the world and sought comfort in them](Al-Ahqaf 46:20).

Life in the Prophet's house was uncomfortable. For this reason, either explicitly or implicitly, his wives made some modest demands. As their status was unique, they were not expected to enjoy themselves in a worldly sense. Some godly people laugh only a few times during their lives; others never fill their stomachs. For example, Fudayl ibn `Iyad never laughed. He smiled only once, and those who saw him do so asked him why he smiled, for they were greatly surprised. He told them, "Today I learned that my son `Ali died. I was happy to hear that God had loved him, and so I smiled" (Abu Nu`aym, Hilyat al-Awliya'). If there were such people outside of the Prophet's household, his wives, who were even more pious and respectful of God and regarded as Mothers of the Believers, would certainly be of a higher degree.

It is not easy to merit being together with the Messenger in this world and the hereafter. Thus, these special women were put to a great test. The Messenger allowed them to choose his poor home or the world's luxury. If they chose the world, he would give them whatever they wanted and then dissolve his marriage with them. If they chose God and His Messenger, they had to be content with their lives. This was a peculiarity of his family. Since this family was unique, its members had to be unique. The head of the family was chosen, as were the wives and children.

The Messenger first called `A'ishah and said, "I want to discuss something with you. You'd better talk with your parents before making a decision." Then he recited the verses mentioned above. Her decision was exactly as expected from a truthful daughter of a truthful father: "O Messenger of Allah, do I need to talk with my parents? By Allah, I choose Allah and His Messenger" (Muslim).

`A'ishah herself tells us what happened next: "The Messenger received the same answer from all his wives. No one expressed a different opinion. They all said what I had said." They did so because they were all at one with the Messenger. They could not differ. If the Messenger had told them to fast for a lifetime without break, they would have done so and endured it with pleasure. However, they endured hardship until their deaths.

Some of his wives had enjoyed an extravagant lifestyle before their marriage to him. One of these was Safiyyah, who had lost her father and husband and had been taken prisoner during the Battle of Khaybar. She must have been very angry with the Messenger, but when she saw him, her feelings changed completely. She endured the same destiny as the other wives. They endured it because love of the Messenger had penetrated their hearts.

Mothers of the Believers

The Messenger was the perfect head of a family.

Safiyyah was a Jew. Once, she was dismayed when this fact was mentioned to her sarcastically. She informed the Messenger, expressing her sadness. He comforted her saying, "If they repeat it, tell them, 'My father is Prophet Aaron, my uncle is Prophet Moses, and my husband is, as you see, Prophet Muhammad, the Chosen One. What do you have more than me to be proud of?'"

The Qur'an declares that his wives are the Mothers of the Believers (Al-Ahzab 33:6). Although 14 centuries have passed, we still feel delight in saying "my mother" when referring to Khadijah, `A'ishah, Umm Salamah, Hafsah, and his other wives. We feel this because of him. Some feel more love for these women than they do for their real mothers. Certainly, this feeling must have been deeper, warmer, and stronger in the Prophet's own time.

The Messenger was the perfect head of a family. Managing many women with ease, being a lover of their hearts, an instructor of their minds, an educator of their souls, he never neglected the affairs of the nation or compromised his duties.

The Messenger excelled in every area of life. People should not compare him to themselves or to the so-called great personalities of their age. Researchers should look at him, the one to whom angels are grateful, always remembering that he excelled in every way. If they want to look for Muhammad they must search for him in his own dimensions. Our imaginations cannot reach him, for we do not even know how to imagine properly. God bestowed upon him, as His special favor, superiority in every field.

Ideal Father & Grandfather

Prophet Muhammad was an extraordinary husband, a perfect father, and a unique grandfather. He was unique in every way. He treated his children and grandchildren with great compassion, and never neglected to direct them to the straight path and to good deeds. He loved them and treated them tenderly, but did not allow them to neglect matters related to the afterlife. He showed them how to lead a humane life, and never allowed them to neglect their religious duties or to become spoiled. His ultimate goal was to prepare them for the hereafter. His perfect balance in such matters is another dimension of his divinely inspired intellect.

Anas ibn Malik, the Messenger's servant for 10 continuous years, says, "I have never seen a man who was more compassionate to his family members than Muhammad." (Muslim) If this admission were made just by us, it could be dismissed as unimportant. However, millions of people, so benign and compassionate that they would not even offend an ant, declare that he embraced everything with compassion. He was a human like us, but God inspired in him such an intimate affection for every living thing that he could establish a connection with all of them. As a result, he was full of extraordinary affection toward his family members and others.

All of the Prophet's sons died. Ibrahim, his last son, died in infancy. The Prophet often visited his son before the latter's death, although the Prophet was very busy. Ibrahim was looked after by a nurse. The Prophet would kiss and play with him before returning home. (Muslim) When Ibrahim took his last breaths, the eyes of the Prophet started shedding tears. `Abdur-Rahman ibn `Awf said, "O Allah's Messenger, even you (weep)!" The Prophet said, "O Ibn `Auf, this is mercy." Then he wept more and said, "The eyes shed tears and the heart grieves, and we will not say except what pleases our Lord, O Ibrahim ! Indeed we are grieved by your separation." (Al-Bukhari)

The Messenger was completely balanced in the way he brought up his children. He loved his children and grandchildren very much, and instilled love in them. However, he never let his love for them be abused. None of them deliberately dared to do anything wrong. If they made an unintentional mistake, the Messenger's protection prevented them from going even slightly astray. He did this by wrapping them in love and an aura of dignity. For example, once Hasan or Husain wanted to eat a date that had been given to be distributed among the poor as alms. The Messenger immediately took it from his hand, and said, "Anything given as alms is forbidden to us." (Ibn Hanbal, Muslim) In teaching them while they were young to be sensitive to forbidden acts, he established an important principle of education.

Whenever he returned to Madinah, he would carry children on his mount. On such occasions, the Messenger embraced not only his grandchildren but also those in his house and those nearby. He conquered their hearts through his compassion. He loved all children.

He loved his granddaughter Umamah. He often went out with her on his shoulders, and even placed her on his shoulders while praying. When he prostrated, he put her down; when he had finished praying, he placed her on his back again. (Muslim) He showed this degree of love to Umamah to teach his male followers how to treat girls. This was a vital necessity; only a decade earlier, it had been the social norm to bury infant or young girls alive. Such public paternal affection for a granddaughter had never been seen before in Arabia.

The Messenger proclaimed that Islam allows no discrimination between son and daughter. How could there be? One is Muhammad, the other is Khadijah; one is Adam, the other is Eve; one is 'Ali, the other is Fatima. For every great man there is a great woman.

As soon as Fatimah, the daughter of the Messenger, entered the room where the Messenger was, he would stand, take her hands, and make her sit where he was sitting. He would ask about her health and family, show his paternal love for her, and compliment her.

Fatimah, knowing how fond he was of her, loved him more than her own self. Her great mission was to be the seed for godly people. She always watched her father and how he called people to Islam. She wept and groaned when the Messenger told her that he would die soon, and rejoiced when he told her that she would be the first family member to follow him. (Al-Bukhari and Muslim) Her father loved her, and she loved her father.

* This article was taken, with slight modifications, with kind permission from theauthor's website.
is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters. Fethullah Gulen.

Song for Gaza

WE WILL NOT GO DOWN (Song for Gaza)

(Composed by Michael Heart)
Copyright 2009

A blinding flash of white light
Lit up the sky over Gaza tonight
People running for cover
Not knowing whether they're dead or alive

They came with their tanks and their planes
With ravaging fiery flames
And nothing remains
Just a voice rising up in the smoky haze

We will not go down
In the night, without a fight
You can burn up our mosques and our homes and our schools
But our spirit will never die
We will not go down
In Gaza tonight

Women and children alike
Murdered and massacred night after night
While the so-called leaders of countries afar
Debated on who's wrong or right

But their powerless words were in vain
And the bombs fell down like acid rain
But through the tears and the blood and the pain
You can still hear that voice through the smoky haze

We will not go down
In the night, without a fight
You can burn up our mosques and our homes and our schools
But our spirit will never die
We will not go down
In Gaza tonight

Monday, October 29, 2012

Jangan eksklusifkan Islam

•Dr Mohd Asri Zainul Abidin
•5:42PM Okt 27 2012

 Jangan eksklusifkan Islam

Amat memeritkan perasaan apabila melihat sesetengah pihak menyebut: "Nak faham Islam ini susah, kami tidak cukup masa, ada macam-macam kena buat masa muda ini. Tunggulah kami dah tua".
Ungkapan ini lahir dari salah tanggapan mereka bahawa Islam adalah agama yang sukar difahami dan sukar untuk diamalkan. Ini berpunca dari cara pengajarannya yang susah dan isi yang dipayah-payahkan oleh sesetengah pihak.

Dengan kita akur untuk menjadi pakar ilmu-ilmu Islam memanglah tidak mudah, bahkan menjadi pakar apa-apa ilmu pun tidak mudah. Namun memahami dan mengamalkan Islam secara umumnya adalah mudah dan mampu dicapai oleh setiap lapisan manusia.
Jika tidak bagaimana mungkin Islam menjadi agama sejagat yang diutuskan untuk setiap insan tanpa mengira lantar kehidupan dan pendidikan.

Antara cuai dengan memayahkan

Memang, mudah-mudahkan agama dalam erti kata melaksanakannya dalam keadaan yang cuai dan tidak menepati kehendak nas-nas al-Quran dan hadis yang sahih adalah kesalahan dalam agama.

Namun begitu, menjadikan agama begitu payah dan sukar hingga melampaui batasan yang diperuntukkan oleh nas-nas agama juga satu kesalahan. Firman Allah (maksudnya):

Mereka yang mengikut Rasulullah (Muhammad SAW) nabi yang ummi, yang mereka dapati dia tertulis (namanya dan sifat-sifatnya) di dalam Taurat dan Injil yang ada di sisi mereka. Dia menyuruh mereka dengan perkara-perkara yang baik, dan melarang mereka daripada melakukan perkara-perkara yang keji; dan dia menghalalkan bagi mereka segala benda yang baik, dan mengharamkan kepada mereka segala benda yang buruk; dan dia juga menghapuskan dari mereka beban-beban dan belenggu-belenggu yang ada pada pada mereka. (Surah al-‘Araf: 157)

Firman Allah lagi (maksudnya): Allah menghendaki kamu beroleh kemudahan, dan Ia tidak menghendaki kamu menanggung kesukaran. (Surah al-Baqarah: 185).

Firman Allah juga (maksudnya): Allah (sentiasa) hendak meringankan (beban hukumnya) daripada kamu, kerana manusia itu dijadikan berkeadaan lemah. (Surah al-Nisa: 28).

Menyusahkan gambaran Islam

Saya tidak ingin membicarakan tentang golongan yang cuai terhadap agama. Ini telah banyak diperkatakan oleh ustaz-ustaz kita. Saya bicarakan tentang sikap sesetengah pihak yang cuba menonjolkan Islam seakan ia agama yang begitu sukar untuk dihayati, dan seakan tidak akan sampai ke dataran Islam ini melainkan beberapa kerat manusia sahaja.

Maka hukum-hakam yang mereka ajar kelihatan begitu susah untuk difahami, apatah lagi untuk dihayati. Lihat sahajalah, haji yang hanya beberapa hari untuk ditunaikan, tetapi kursus yang dibuat berbulan-bulan lamanya.

Ia diajar dengan cara yang sukar disebabkan berbagai faktor. Salah satunya; tokok tambah ajaran agama yang menyebabkan orang awam sentiasa keliru dan tidak mampu kerana terpaksa menghafal berbagai ayat dan peraturan yang sebahagian besarnya tidak pernah diajar pun oleh hadis-hadis Nabi SAW yang sahih.

Ini seperti menetapkan berbagai bacaan khas bagi setiap pusingan tawaf. Lalu mereka buat bisnes pula bagi yang tidak mampu menghafal dengan menjual buku atau alatan tertentu.

Demikian juga kecenderungan sebahagian pengajar hukum-hakam syarak untuk menjatuhkan hukuman haram dan batal amalan seperti terbatal akad nikah hanya kerana terputus nafas, atau terbatal solat kerana pergerakan lebih dari tiga kali, terbatal puasa kerana berenang dalam kolam dan seumpamanya.

Sedangkan nas-nas al-Quran dan al-Sunnah tidak pun menyatakan demikian. Di samping itu, kecenderungan memperincikan perkara yang tidak perlu sehingga ramai yang jadi keliru. Umpamanya memperincikan syarat niat yang bukan-bukan.

Sehingga ada buku yang menetapkan puluhan syarat niat. Bukannya menjadikan orang faham maksud niat, sebaliknya bertambah kabur. Pada hal setiap aktiviti insan secara sedar mempunyai niat.

Maka dengan itu kita katakan "membunuh dengan niat", sekalipun si pembunuh tidak melafazkannya secara lisan ketika hendak membunuh atau menghafal syarat niat. Malangnya, akibat salah ajaran, seseorang berulang kali bertakbir dalam solatnya.

Kononnya, belum masuk niat. Padahal, jika dia tidak berniat solat, bagaimana mungkin dia boleh berada di saf untuk solat?

Demikian juga memperincikan tentang jenis-jenis air dalam berwuduk berbulan perbahasannya sedangkan solat diperlukan lima kali sehari. Inilah yang menyebabkan ada yang baru masuk Islam tidak solat berbulan kerana bab wuduk belum habis dibincangkan.

Ekslusifkan agama

Pendekatan ini menyebabkan Islam menjadi eksklusif seakan hanya untuk sekelompok manusia sahaja. Sementara selain mereka hanyalah manusia yang terpaksa bertaklid buta disebabkan kononnya tidak mampu untuk memahami apa sahaja hal ehwal agama ini kerana akal mereka tidak kesampaian.

Sebenarnya, bukan tidak kesampaian, tetapi pendekatan pengajaran yang telah melanggar garis panduan Nabi SAW lantas menyanggahi logik insan. Hal ini berbeza dengan arahan baginda SAW.

Baginda bersabda: "Agama itu mudah. Tiada seorang yang memberat-beratkannya melainkan dia menjadi susah. Maka bersederhanalah, dekatilah yang tepat dan gembirakanlah mereka." (Riwayat al-Bukhari)

Pendekatan Nabi SAW adalah pendekatan mudah yang membolehkan sebanyak mungkin manusia merasai kebersamaan mereka dalam Islam ini.

Antaranya baginda mengkritik imam yang memanjangkan solatnya, tanpa meraikan keadaan makmun yang berbagai di belakangnya. Baginda bersabda:

"Wahai manusia! sesungguhnya di kalangan kamu ada yang menyebabkan orang lari. Sesiapa di kalangan kamu yang bersolat (menjadi imam) untuk orang ramai, maka ringkaskanlah, kerana di kalangan mereka ada yang tua, lemah dan yang mempunyai urusan. (Riwayat al-Bukhari dan Muslim).

Pendekatan yang menyukarkan ini berlarutan sehingga dalam masalah pengajian akidah. Sesetengah perbincangan akidah dipengaruhi oleh falsafah lama yang kadangkala tidak membawa sebarang kekuatan kepada akidah, bahkan kepada kepenatan akal dan kecelaruan sahaja.

Ini seperti Allah ada lawannya tiada, dengar lawannya pekak, melihat lawannya buta, tidak berjisim, tidak berjirim dan seumpamanya. Kemudian diikuti dengan falsafah-falsafahnya yang memeningkan.

Keletihanlah anak-anak muda untuk memahaminya. Bahkan kadang-kala guru yang mengajar pun tidak faham.

Untuk mengelakkan dia dipersoalkan dia akan berkata: "Barang siapa banyak bertanya maka lemahlah imannya."

Maka tidak hairanlah jika yang baru menganut Islam kehairanan bertanya: Mengapa Tuhan itu ada, selepas lawan maka Dia sudah tiada?

Maka akidah sebenar hilang dalam kepincangan perbahasan falsafah.

Akidah itu mudah difahami

Akidah Islam adalah akidah yang bersih dan mudah difahami. Bacalah al-Quran dan al-Sunah, lihatlah perbincangan akidah dalam kedua sumber agung itu, sangat jelas dan tidak berbelit-belit.

Dalam hanya beberapa ayat seperti isi al-Ikhlas, al-Quran menyerlah konsep akidahnya, tidak perlu memayah-mayah. Dalam ajaran Islam, persoalan tauhid dan akidah adalah perkara yang paling mudah dan senang untuk difahami oleh semua lapisan umat.

Ini kerana memahami akidah satu kemestian termasuk yang buta huruf, Badawi di padang pasir sehinggalah kepada golongan yang terpelajar dan cerdik pandai.

Maka tidak hairanlah pada zaman Nabi SAW, para perwakilan yang datang mengambil ajaran Islam dari baginda dalam beberapa ketika sahaja, namun mampu mengislamkan keseluruhan kabilahnya. Sebab, konsep yang jelas dan mudah.

Kalaulah perbahasan akidah begitu sukar dan susah seperti yang difahami oleh golongan ahli kalam dan falsafah, bagaimana mungkin golongan awam yang buta huruf atau tidak memiliki kecerdasan akal yang tinggi untuk memahaminya?

Kata Dr Yusuf al-Qaradawi: "Tambahan pula, perbahasan ilmu kalam, sekalipun mendalam dan kepenatan akal untuk memahami dan menguasainya, ia bukannya akidah....Lebih daripada itu perbahasan ilmu kalam telah terpengaruh dengan pemikiran Yunani dan cara Yunani dalam menyelesaikan masalah akidah. Justeru itu imam-imam salaf mengutuk ilmu kalam dan ahlinya serta berkeras terhadap mereka." (Al-Qaradawi, Thaqafah al-Da'iyah, ms. 92, Beirut: Muassasah al-Risalat)

Sebab itu, barangkali dakwah kepada akidah Islam di tempat kita tidak subur. Sebaliknya cerita keluar Islam yang disuburkan. Proses pemulihan akidah pun dalam banyak rekodnya adalah gagal.

Ini kerana kita banyak berfalsafah dari membahaskan akidah berdasarkan al-Quran dan al-Sunah. Maka bacalah buku-buku akidah yang jelas membimbing jiwa dan akal secara fitrah. Bukan falsafah yang menyusahkan.

Ruang untuk semua

Ramai orang muda atau profesional yang menghadiri kelas-kelas pengajian saya. Saya katakan kepada mereka hadirlah dengan kebiasaan anda dan fahamilah apa yang hendak disampaikan.

Anda tidak diwajibkan berkopiah, atau berjubah. Pakailah apa sahaja yang anda selesa. Bukan syarat masuk ke masjid mesti berketayap. Jangan kita letakkan syarat hendak memahami agama ini yang bukan-bukan.

Nanti ramai yang tidak sampai maklumat Islam kepadanya. Atau syarat-syarat itu akan menjadi peraturan yang dianggap agama, akhirkan diwajibkan secara tidak sedar. Lihat saja sebahagian wanita Muslimah kita, mereka sekalipun telah menutup aurat, namun jika tidak memakai telekung mereka rasa sukar untuk solat.

Bahkan ada yang rasa tidak boleh bersolat tanpa telekung. Padahal telekung itu, hanyalah budaya Asia Tenggara. Solatlah dengan pakaian anda selagi menutup aurat.

Kehidupan Islam praktikal

Demikian sebahagian buku atau filem menggambarkan seorang saleh dalam rupa yang sempit. Digambarkan insan yang beramal dengan Islam itu terpaksa mengasingkan hidupnya dan beruniform berbeza dengan orang lain.
Ini seperti apabila ditonjolkan watak orang saleh ialah lelaki yang berserban, tangan memegang tasbih sentiasa, tidak bergaul dengan manusia biasa, sebaliknya hanya berjalan sendirian. Itulah wali kononnya.

Adakah Nabi SAW dan para sahabahnya berwatak demikian sehingga kita jadikan itu ciri-ciri orang saleh? Tidakkah berjalan dengan sentiasa memegang tasbih lebih menampakkan ciri-ciri riyak dalam amalan?

Sebab itu al-Imam Ibn Jauzi (meninggal 597H) mengkritik sebahagian dari sikap ini dengan menyatakan:

"Di kalangan golongan zuhhad (golongan sufi) ada mereka yang memakai baju yang koyak tidak dijahit dan membiarkan serban dan janggutnya tidak berurus untuk menunjukkan dia tidak mementingkan dunia. Ini sebahagian dari riyak (menunjuk-nunjuk)." (Ibn Jauzi, Talbis Iblis, ms 179-180, Beirut: Dar al-Kutub al-`Ilmiyyah)

Lebih buruk lagi, penonjolan watak yang seperti itu menjadikan Islam tidak praktikal untuk semua manusia, sebaliknya hanya untuk beberapa kerat manusia ajaib sahaja.

Demikian juga, kadang-kala buku-buku kerohanian menggambarkan untuk mendekatkan diri kepada Allah begitu sukar sehingga seakan tidak akan dicapai oleh manusia biasa.

Pengamal Islam itu seakan manusia maksum seperti malaikat. Bebas dari urusan dunia. Ini boleh mematahkan semangat orang awam dari menghayati Islam.

Padahal Nabi SAW dan para sahabah tidak demikian rupa kehidupan mereka. Sehingga Dr Yusuf al-Qaradawi mengkritik beberapa pandangan al-Imam al-Ghazali RH dengan katanya:

"Apa yang dapat difahami dari himpunan kitab-kitab sufi al-Ghazali yang mengandungi pengaruh kezuhudan yang kuat - sekalipun secara tidak langsung - bahawa insan contoh di sisi al-Ghazali dan golongan sufi secara amnya bukanlah insan yang dikenali oleh para sahabah RA, yang difahami dari al-Quran, al-Sunah dan sirah.

Insan contoh yang difahami oleh para sahabah ialah insan yang menghimpunkan antara dunia dan akhirat, antara hak dirinya dan Tuhannya, antara meningkatkan roh dan berkhidmat kepada masyarakat, antara menikmat nikmat dunia dan bersyukur kepada Allah Taala, antara beribadah dan berjalan serta bertebaran atas muka bumi mencari kurniaan rezeki-Nya, yang bekerja untuk dunia seakan hidup selamanya dan beramal untuk akhirat seakan akan mati esoknya." (Dr Yusuf al-Qaradawi, al-Imam al-Ghazali: Baina Madihih wa Naqidih, ms 164, Beirut: Muassasah al-Risalah)

Mesti bersifat alternatif

Apabila ada wartawan bertanya saya tentang; adakah ubat tertentu haram kerana kononnya ada najis tertentu, saya jawab, begitulah kita berterusan, jika asyik mencari perkara untuk dihukum haram sedangkan dalam masa kita tidak berusaha menjadi pengeluar.

Maka sempitlah umat ini dengan keputusan-keputusan haram dalam banyak perkara. Sebelum menjawab saya ingin kata: kita semua hidup dalam keadaan haram kerana selalu bergantung kepada orang lain dan tidak menunaikan fardu kifayah memerdekakan umat.

Sehingga akhirnya masyarakat dunia kata; kita hanyalah umat yang tahu mengharamkan, bukan menghasilkan produk untuk kebaikan manusia.

Dalam usaha menarik semua lapisan mendekati Islam, marilah kita mempersembahkan kepada masyarakat, Islam yang mudah dan praktikal seperti mana wajahnya pada zaman teragungnya iaitu era Nabi SAW dan para sahabah baginda.

Jika tidak, agama ini akan menjadi begitu eksklusif hanya untuk kelompok tertentu sahaja dan ditinggalkan lautan umat yang dalam kesesakan.



Wednesday, August 29, 2012

The Quran and Cosmology

AT the time the Holy Quran was revealed, the human understanding of the nature of the cosmos and the movement or the stillness of the heavenly bodies was extremely primitive and obscure. This is no longer the case, as our knowledge of the universe has considerably advanced and expanded by the present age.

Some of the theories relating to the creation of the universe have been verified as facts, whereas some others are still being explored. The concept of the expanding universe belongs to the former category, and has been universally accepted by the scientific community as 'fact'. This discovery was first made by Edwin Hubble in the 1920s. Yet some thirteen centuries before this, it was clearly mentioned in the Quran:

And the heaven We built with Our own powers (aydin) and indeed We go on expanding it (musi'un).1

It should be remembered that the concept of the continuous expansion of the universe is exclusive to the Quran. No other Divine scriptures even remotely hint at it. The discovery that the universe is constantly expanding is of prime significance to scientists, because it helps create a better understanding of how the universe was initially created. It clearly explains the stage by stage process of creation, in a manner which perfectly falls into step with the theory of the Big Bang. The Quran goes further and describes the entire cycle of the beginning, the end and the return again to a similar beginning. The first step of creation as related in the Quran accurately describes the event of the Big Bang in the following words:
Do not the unbelievers see that the heavens and the earth were a closed-up mass (ratqan), then We clove them asunder (fataqna)? And We made from water every living thing. Will they not then believe?2

It is significant that this verse is specifically addressed to non-believers, implying perhaps, that the unveiling of the secret mentioned in this verse would be made by the non-believers, a sign for them of the truth of the Quran.

In this verse the words ratqan (closed-up mass), and fataqna (We clove them asunder), carry the basic message of the whole verse. Authentic Arabic lexicons3 give two meanings of ratqan, that have great relevance to the topic under discussion. One meaning is 'the coming together of something and the consequent infusion into a single entity' and the second meaning is 'total darkness'. Both these meanings are significantly applicable. Taken together, they offer an apt description of the singularity of a black hole.

A BLACK HOLE is a gravitationally collapsed mass of colossal size. It begins with the collapse of such massive stars as are 15 or more times the size of the sun. The immensity of their inward gravitational pull causes the stars to collapse into a much smaller size. The gravitational pull is further concentrated and results in the further collapse of the entire mass into a supernova. At this stage the basic bricks of matter such as molecules, atoms etc. begin to be crushed into a nondescript mass of energy. Thus that moment in space-time is created which is called event horizon. The inward gravitational pull of that something becomes so powerful that all forms of radiation are pulled back so that even light cannot escape. A resultant total darkness ensues which earns it the name black hole, reminding one of the word ratqan used by the Quran indicating total darkness. This is called singularity which lies beyond the event horizon.

A black hole once created grows rapidly because even distant stars begin to be pulled in with the progressive concentration of gravitational energy. It is estimated that the mass of a black hole could grow as large as a hundred million times the mass of the sun. As its gravitational field widens, more material from space is drawn in at a speed close to that of light. In 1997 there was observational evidence suggesting that in our galaxy a black hole of 2,000,000 solar masses existed. But other calculations show that in our universe there could be many black holes as big as 3,000,000,000 solar masses.4 At that concentration of gravitational pull even distant stars would stagger and lose their mooring to be devoured by a glutton of such magnitude. Thus the process of ratqan is completed resulting into that singularity which is both completely closed as well as comprising total darkness. In answer to the question as to how the universe was initially created, the two most recent theories are both Big Bang theories. They claim that it was initiated from a singularity which suddenly erupted releasing the trapped mass leading yet again into the creation of a new universe through the event horizon. This dawn of light sprouting from the event horizon is called the white hole5,6. One of the two theories relating to the expansion predicts that the universe thus created will carry on expanding forever. The other claims that the expansion of the universe will, at some time, be reversed because the inward gravitational pull will ultimately prevail. Eventually, all matter will be pulled back again to form perhaps another gigantic black hole. This latter view appears to be supported by the Quran.

Whilst speaking of the first creation of the universe, the Quran clearly describes its ending into yet another black hole, connecting the end to the beginning, thus completing the full circle of the story of cosmos. The Quran declares:
Remember the day when We shall roll up the heavens like the rolling up of written scrolls ...7

Plate 1: The Ultimate Black Hole

The clear message of this verse is that the universe is not eternal. It speaks of a future when the heavens will be rolled up, in a manner similar to the rolling up of a scroll. Scientific descriptions illustrating the making of a black hole, very closely resemble what the Quran describes in the above verse. (See plate 1).

A mass of accretion from space falling into a black hole, as described above, would be pressed into a sheet under the enormous pressure created by the gravitational and electromagnetic forces. As the centre of the black hole is constantly revolving around itself, this sheet—as it approaches—will begin to be wrapped around it, before disappearing into the realm of the unknown at last.

The verse continues:

... As We began the first creation, so shall We repeat it; a promise binding on Us; that We shall certainly fulfil.7
Plate 2: The Emergent Universe
Following the eventual collapse of the universe into a black hole, here we have the promise of a new beginning. God will recreate the universe, as He had done before. The collapsed universe will re-emerge from its darkness and the whole process of creation will start yet again (see plate 2). This wrapping up and unfolding of the universe appears to be an ongoing phenomenon, according to the Holy Quran.

This Quranic concept of the beginning and the end of the creation is undoubtedly extraordinary. It would not have been less amazing if it had been revealed to a highly educated person of our contemporary age, but one is wonder-struck by the fact that this most advanced knowledge, regarding the perpetually repeating phenomenon of creation, was revealed more than fourteen hundred years ago to an unlettered dweller of the Arabian desert.

The Quran and the Heavenly Bodies

Now we turn to another aspect of the description of the cosmos which relates to the motion of the heavenly bodies. The most striking feature of this description relates to the way the motion of the earth is described without glaringly contradicting the popular view prevailing in that age. All the scholars and sages of that time were unanimous in their belief that the earth is stationary while other heavenly bodies like the sun and the moon are constantly revolving around it. In view of this, the motion of the earth as described by the Quran may not be apparent to the casual reader, but to a careful student the message is loud and clear. If the Quran had described the earth as stationary and the heavenly bodies as revolving around it, then although the people of that time might have been satisfied with this description, the people of the later ages would have treated that statement as a proof of the ignorance of the Quran's author. Such a statement, they would emphasize, could not have been made by an All-Knowing, Supreme Being.

Rather than literally comparing the motion of the earth to that of other heavenly bodies, the Quran makes the following statement:

The mountains that you see, you think they are stationary while they are constantly floating like the floating of clouds. Such is the work of Allah Who made everything firm and strong...8

If the mountains are declared to be in constant motion, then the only logical inference to be drawn from this would be that the earth is also rotating along with them. But thanks to the masterly language of the Quran this observation went unnoticed. They had the impression, shared with the rest of mankind, that the earth was stationary and it was this false impression that was not obtrusively challenged. If they had read with care the end of the same verse they would have been left with no room for any misunderstanding. It ends with a lasting tribute to the creative faculty of God, Who has created all things with such firmness that they cannot be dislodged. Anything which cannot be dislodged can never be catapulted out of the earth, to fly alone, leaving the earth behind.

Again, in many other verses the Quran refers to the mountains as ravasiya which means 'firmly rooted in the earth':
He has created the heavens without any pillars that you can see, and He has placed in the earth firm mountains that it may not quake with you, and He has scattered therein all kinds of creatures; and We have sent down water from the clouds, and caused to grow therein every noble species.9


And We have made in the earth firm mountains, that they may provide them the living food, and We have made therein wide pathways that they may be rightly guided.10


And He has placed in the earth firm mountains that they may provide you food, and rivers and routes that you may be guided.11

Thus, the Holy Quran exquisitely succeeds in making this revelation in a manner that the prevalent knowledge of that time is not too loudly challenged. It is likely that the people may have believed verse 89 of Surah Al-Naml, referred to a future event associated with Doomsday. But as has been demonstrated, this misinterpretation would be absolutely unacceptable for the following reasons:

1.The verse clearly speaks in the present tense and not in the future tense. The letter ( ) vaow used here can literally be translated as 'while' instead of 'and', so the meaning could be, 'you think the mountains are stationary, while they are moving'. To refer this part of the statement to the future is impermissible.

2.If they, the mountains, were to fly in the future then how could man, even if he were perched at a safe distance on another planet, believe them to be stationary despite watching them flying in space? Hence such a translation is out of the question. Also, to translate this verse to indicate that though humans today consider the mountains to be stationary, they are not so because in future they will fly, would be evidently wrong. If the mountains are stationary today the humans would certainly see them to be stationary. It is not a question of their thinking them to be stationary. The Quran would have said 'You know them to be stationary and so they are but in future they will no longer be so'. This is not what the Quran says at all.

3.At the end of the same verse, a tribute to the firmness of God's creation is the last clinching proof that the mountains, despite flying, are firmly entrenched.

It is noteworthy that the early commentaries maintain silence on the true meaning of this verse which suggests that it was too difficult for them to interpret.

The Holy Quran also pronounces that all heavenly bodies are in a constant state of motion; none of them is stationary:

... everything is gliding along smoothly in its orbit.12

This all-embracing statement covers the entire universe, our solar system being no exception. In addition to this, there are many other verses which mention the elliptical movement of all the heavenly bodies. But they also speak of their movement towards their destined time of death. Following are some of the verses which cover both subjects:

Allah is He Who raised up the heavens without any pillars that you can see. Then He settled Himself on the Throne. And He pressed the sun and the moon into service. All pursue their course until an appointed time. He regulates it all. He clearly explains the Signs, that you may have a firm belief in the meeting with your Lord.13
Hast thou not seen that Allah makes the night pass into the day, and makes the day pass into the night, and He has pressed the sun and the moon into service; all pursuing their course till an appointed term, and Allah is well aware of what you do?14

He merges the night into the day, and He merges the day into the night. And He has pressed into service the sun and the moon; each one runs its course to an appointed term. Such is Allah, your Lord; His is the kingdom, and those whom you call upon beside Allah own not even a whit.15

He created the heavens and earth in accordance with the requirements of wisdom. He makes the night to cover the day, and He makes the day to cover the night; and He has pressed the sun and the moon into service; each pursues its course until an appointed time. Hearken, it is He alone Who is the Mighty, the Great Forgiver.16

NOW we turn to another amazing revelation of the Quran regarding a specific motion of the sun which is mentioned nowhere else. This verse 36:39, pronounces,

And the sun is constantly moving in the direction of its ultimate abode of rest. This is the decree of the Almighty, the All-Knowing.17

It clearly speaks of a point in space to be the sun's final resting place. Despite the fact that it is only the sun which is mentioned, the verses which immediately follow bind the entire universe to the movement of the sun in the same specific direction:

And the sun is constantly moving in the direction of its ultimate abode of rest. This is the decree of the Almighty, the All-Knowing.

And for the moon We have regulated stages until it looks like a thin branch of an old palm tree.

Nor does it behove for the sun to overtake the moon nor for the night to overtake the day ...18

If it were only the sun which was moving in a fixed direction, the verse which follows this statement would not have proclaimed that the sun and the moon strictly maintain their mutual distance; they will never be able to gain or move away from each other, an unchangeable destiny till their appointed time. This clearly shows that in whatever direction the sun is moving, the moon is also moving.

But it is not only the question of the sun and the moon. All the heavenly bodies are described in the Quran as soundlessly floating. Again there are numerous verses in the Quran which describe the heavenly bodies bound together with invisible links. Hence if one of them moves in a direction other than its orbital and elliptical motion, all the other heavenly bodies must also move along to maintain their mutual balance.

And He it is Who created the night and the day, and the sun and the moon; everything gliding along in orbit.19

It is not for the sun to overtake the moon, nor can the night outstrip the day. All float in an orbit.20

This is a unique style of the Quran also employed for indicating the movement of the earth upon its axis. The people of the time of both these revelations could not clearly grasp the underlying idea. If the mountains are moving the earth must also move along, but this is not what the people of that age inferred. Nor could they grasp the idea that if the sun is moving in the direction of a specific space, the entire universe must also be moving along with it to the same destination. This vision of the entire universe drifting away in space is an idea which perhaps has not as yet been conceived by contemporary scientists. Yet it can be implied from an in-depth study of the Quran that the entire cosmos is moving towards some point in space. If that implication is true then one is left with no choice but to visualize all 180 billion or more galaxies, of which our planetary system is but a tiny dot, to be moving along with the sun in a set direction.

ELSEWHERE IN THE CHAPTER we have suggested the possibility of an all-consuming gigantic black hole which may pull back the entire universal mass into its singularity.

As such, we have concluded that according to the Quran the case of the universe is an open and shut case. At the moment of the Big Bang it began to expand almost at the speed of light. At the end it will once again be drawn back into the abyss which we refer to as a black hole.

As far as the concept of a single universal black hole is concerned, it is based on the Big Bang theory which is fully supported by the Quran. Some scientists however, propose the case of an open universe. They believe that the universe will continue to expand forever and ever until the spacial matter becomes too thin and sparse, and extends beyond the gravitational pull of the centre of the universe. This scenario leaves no room for the universe to be reassembled and recreated. The Quran categorically rejects this open concept. It is loud, clear and specific that from a singularity the universe erupted, and back into another singularity it will sink again. The Unity of God and its creative outburst and the return of the creation again to the Unity of God could not have been better expressed than:
... to God we belong and to Him shall we return.21


1.Translation of 51:48 by the author.

2.Translation of 21:31 by the author.

3.LANE, E.W. (1984) Arabic—English Lexicon. Islamic Text Society, William & Norgate, Cambridge.

4.Space Telescope Science Institute. (1997) Press release no. STScI-PR97-01, Baltimore, Maryland, USA.

5.RONAN, C. A. (1991) The Natural History of the Universe. Transworld Publishers Ltd., London.

6.Reader's Digest Universal Dictionary. (1987) The Reader's Digest Association Limited. London.

7.Translation of 21:105 by the author.

8.Translation of 27:89 by the author.

9.Translation of 31:11 by Maulawi Sher Ali.

10.Translation of 21:32 by the author.

11.Translation of 16:16 by the author.

12.Translation of 21:34 by the author.

13.Translation of 13:3 by the author.

14.Translation of 31:30 by Maulawi Sher Ali.

15.Translation of 35:14 by Maulawi Sher Ali.

16.Translation of 39:6 by Maulawi Sher Ali.

17.Translation of 36:39 by the author.

18.Translation of 36:39–41 by the author.

19.Translation of 21:34 by the author.

20.Translation of 36:41 by the author.

21.Translation of 2:157 by the author.

Nukilan Ashcroftstylus Az pada 9/25/2009 06:35:00 PM

Labels: cnp copy and paste, Quran


Tuesday, August 28, 2012

Ahli Fizik Masuk Islam Kaji Matahari Terbit Ikut Barat

Oleh: ismanusa

Perkembangan Islam di Ukraine yang pesat menyaksikan hampir setiap dua minggu terdapat rakyat asal Ukraine samada lelaki atau wanita memeluk agama Islam di Pusat Islam Kyiv. Tetapi kejadian berikut ada kelainan apabila pusat tersebut didatangi oleh saintis Ukraine bernama Dimitry Boliakov. Beliau seorang saintis muda yang tekun dalam kajian bidang fiziknya. Beliau memasuki masjid di pusat tersebut ditemani bersama seorang ahli yang aktif di pusat tersebut.

Selepas Imam menyampaikan kuliah biasanya di masjid tersebut dan kemudiannya diikuti dengan majlis lafaz syahadah oleh saudara Dimitry. Apakah kelainan perisytiharan syahadah kali ini berbanding dengan yang lain sebelumnya. Ketika inilah Dimitry mula menjelaskan perjalanannya menuju keimanan terhadap Islam. Dia menyatakan kemasukannya didalam Islam ialah hasil dari kajian sains terutamanya dalam fizik yang menjadi pengkhususannya. Sidang jemaah dengan penuh khusyuk dan tanda tanya bagaimana kajian fizik yang beliau jalankan dapat membawanya memeluk Islam.

Dimitry mula menerangkan bahawa ia menjalankan kajiannya bersama sepasukan saintis yang berwibawa dalam bidang kajian Vacuum Physics dibawah kelolaan Prof Nikolay Kosinikov yang merupakan pelopor dalam bidang tersebut. Dia menyatakan mereka membuat ujikaji terhadap sebuah globe bagi mengesahkan teori terbaru yang menjelaskan tentang putaran bumi dipaksinya, dan mereka berjaya mengukuhkan teori itu. Akan tetapi Dimitry mengetahui terdapat riwayat dalam sebuah hadis dari Nabi saw yang diketahui umat Islam, bahkan termasuk dalam asas akidah mereka. Hadis ini mengukuhkan lagi tentang kajian yang telah dibuatnya. Dimitri merasa yakin bahwa pengetahuan seperti ini, yang terdapat lebih dari 1.400 tahun yang lalu hanya mungkin didapati dari Tuhan yang mencipta alam ini sendiri.

Teori yang dikemukan oleh Prof. Kosinov merupakan teori yang paling baru dalam menjelaskan fenomena perputaran bumi pada paksinya. Kumpulan pengkaji ini menyediakan sebuah sampel berupa globe yang diisi penuh dengan cairan dari logam, kemudiannya mengenakannya dengan medan magnet yang terhasil dari electrode akibat caj dua elektronik. Iaitu proses aliran arus letrik DC melalui electrode yang menghasilkan medan magnet kemudiaanya menyebabkan globe diisi cairan logam itu berputar pada paksinya. Fenomena ini dinamakan “electo-magno-dynamic phenomenon”. Gerak ini pada asanya menjadi aktivitas perputaran bumi pada paksinya.

Realitinya di alam ini, daya matahari merupakan “kekuatan penggerak” yang melahirkan medan magnet yang mendorong bumi untuk berputar pada paksinya. Kemudian gerak putaran bumi ini samada cepat atau lambatnya seiring dengan daya kekuatan daya matahari. Atas dasar ini pula bergantung kedudukan arah kutub utara dan juga kearah manakah kedudukan tersebut.

Telah didapati bahawa kutub magnet bumi hingga tahun 1970 bergerak dengan kecepatan tidak lebih dari 10 km dalam setahun, akan tetapi pada tahun-tahun terakhir ini kecepatan tersebut bertambah hingga 40 km dalam setahun.

Bahkan pada tahun 2001 kutub magnet bumi bergeser dari tempatnya hingga mencapai jarak 200 km dalam sekali gerak. Ini berarti bumi dengan pengaruh daya magnet tersebut mengakibatkan dua kutub magnet bergantian tempat. Artinya bahwa “gerak” perputaran bumi akan mengarah pada arah yang berlawanan. Ketika itu matahari akan terbit (keluar) dari Barat.

Ilmu pengetahuan dan maklumat seperti ini tidak didapati Dimitry dalam buku-buku atau didengar dari manapun, akan tetapi ia memperoleh kesimpulan tersebut dari hasil kajian dan uikaji makmal yang dijalankan. Ketika dia meneliti berbagai-bagai kitab agama lain, ia tidak mendapatkan satupun petunjuk kepada maklumat tersebut selain dari Islam.

Ia mendapati maklumat tersebut dari sebuah hadis yang diriwayatkan oleh Abu Hurairah, bahawa Rasulullah saw bersabda,” “Tidak akan terjadi kiamat sehingga matahari terbit dari tempat terbenamnya, apabila ia telah terbit dari barat dan semua manusia melihat hal itu maka semua mereka akan beriman, dan itulah waktu yang tidak ada gunanya iman seseorang yang belum pernah beriman sebelum itu.” (Riwayat Bukhari dan Muslim dari Abu Hurairah. Dan riwayat Ahmad, Abu Dawud dan Ibn Majah)

Matahari terbit dari Barat akan terjadi selama satu tempoh, kemudian tertutuplah pintu taubat. Setelah itu, gerakan matahari pun akan kembali seperti sebelumnya terbit dari timur sampai terjadinya kiamat. Saintis NASA juga mengesahkan fenomena ini seperti dalam artikel dibawah.

Dari Ibn ‘Abbas, “Maka Ubai bin Ka’ab berkata: “Maka bagaimana jadinya matahari dan manusia setelah itu?” Rasulullah menjawab: “Matahari akan tetap menyinarkan cahayanya dan akan terbit sebagaimana terbit sebelumnya, dan orang-orang akan menghadapi (tugas-tugas) dunia mereka, apabila kuda seorang laki-laki melahirkan anaknya, maka ia tidak akan dapat menunggang kuda tersebut sampai terjadinya kiamat.” (Fathul Baari, Kitaburriqaq, Juz 11, Thulu’issyamsi Min Maghribiha).

Monday, July 23, 2012

Sifat-Sifat Rasulullah Menurut Al-Qur’an

2 Ramadhan 1433H. [MOD] -

Assalamualaikum dan salam sejahtera kepada para pembaca. Hari ini, Mat ingin memulakan tulisan ini dengan menyampaikan dua buah hadith tentang kecintaan kepada Rasulullah saw. Pertama, hadis yang masyhur diriwayatkan dalam kitab-kitab ahli sunnah, di antaranya dalam Al-Targhib wal Takhib, sebuah kitab hadis yang sangat popular di antara kita. Kedua, hadis yang dikutip dari Bihar Al-Anwar, kitab hadis yang cukup besar dan menjadi rujukan mazhab Ahlul Bayt.

Hadis yang pertama menceritakan bahawa pada suatu hari ketika Rasulullah saw sedang berbincang-bincang dengan para sahabatnya, seorang pemuda datang mendekati Rasul sambil berkata, “Ya Rasulullah, aku mencintaimu.” Lalu Rasulullah saw berkata: “Kalau begitu, bunuh bapakmu!” Pemuda itu pergi untuk melaksanakan perintah Nabi. Kemudian Nabi memanggilnya kembali seraya berkata, “Aku tidak diutuskan untuk menyuruh orang berbuat dosa.” Aku hanya ingin tahu, apa betul kamu mencintai aku dengan kecintaan yang sesungguhnya? ”

Tidak lama selepas itu, pemuda ini jatuh sakit dan pengsan. Rasulullah saw datang menjenguknya. Namun pemuda itu masih dalam keadaan tidak sedar. Nabi berkata, “Nanti kalau anak muda ini bangun, beritahu aku.” Rasululah saw kemudian kembali ke tempatnya. Lewat tengah malam pemuda itu bangun. Yang pertama kali ia tanyakan ialah apakah Rasulullah saw telah berkunjung kepadanya. Diceritakanlah kepada pemuda itu bahawa Rasulullah saw bukan sahaja berkunjung, tapi beliau juga berpesan agar diberitahu jika pemuda itu bangun. Pemuda itu berkata, “Tidak, jangan beritahu Rasulullah saw. Bila Rasulullah harus pergi pada malam seperti ini, aku khuatir orang-orang Yahudi akan mengganggunya di perjalanan. “Segera setelah itu, pemuda itu menghembuskan nafasnya yang terakhir.

Pagi hari selepas solat subuh, Rasulullah saw diberitahu tentang kematian pemuda itu. Rasul datang melayat jenazah pemuda itu dan berdo’a dengan do’a yang pendek tetapi sangat menyentuh hati, “Ya Allah, sambutlah Thalhah di sisi-Mu, Thalhah tersenyum kepada-Mu dan Engkau tersenyum kepadanya.”

Dengan hal itu Nabi menggambarkan kepada kita, bahawa orang yang mencintainya akan didoakan oleh Nabi untuk berjumpa dengan Allah swt. Allah akan redha kepadanya dan dia redha kepada Allah, Radhiyyatan Mardhiyyah. Dia tersenyum melihat Allah dan Allah tersenyum melihatnya.

Hadis yang kedua mengisahkan seorang peniaga minyak goreng di Madinah. Setiap kali dia hendak pergi, termasuk pergi ke pasar, dia selalu melewati rumah Rasulullah saw. Dia selalu singgah di tempat itu sampai dia puas memandang wajah Rasul.Setelah itu ia pergi ke pasar. Suatu saatetelah melepaskan rindunya kepada Rasul, seperti biasanya dia pergi ke pasar. Tapi tidak berapa lama selepas itu, dia datang lagi. Nabi terkejut sehingga bertanya, “Kenapa kau balik lagi?” Dia menjawab, “Ya Rasulullah, setelah saya sampai di pasar hati saya gelisah. Saya ingin kembali lagi.Izinkan saya memandang Engkau sebentar saja untuk memuaskan kerinduan saya. “Kemudian Rasul berbincang-bincang dengan orang itu.

Tidak lama selepas itu Nabi tidak lagi melihat tukang minyak itu lewat di depan rumahnya. Berhari-hari orang itu tidak lagi kelihatan batang hidungnya di hadapan Rasulullah saw. Lalu Rasul mengajak sahabat-sahabatnya untuk menjenguk dia.Berangkatlah mereka ke pasaran dan mendapat khabar bahawa orang itu telah meninggal dunia. Rupanya pertemuan sampai dua kali waktu itu merupakan isyarat bahawa dia tidak boleh lagi memandang wajah Rasulullah saw.

Rasul bertanya kepada orang-orang di pasar, “Bagaimana akhlak orang itu?” Mereka berkata, “Orang itu peniaga yang sangat jujur. Cuma ada sedikit sahaja, orang ini senang perempuan. “Kemudian Rasul berkata,” Sekiranya orang itu dalam dagangnya agak lancung sedikit, Allah akan mengampuni dosanya kerana kecintaannya kepadaku. “Tetapi orang itu sangat jujur dan kecintaannya kepada Rasul dibuktikan dalam kejujurannya di dalam berniaga.

Dua hadis di atas menceritakan kepada kita tentang pentingnya mencintai Rasulullah saw. Sudah sering kita mendengar hadis yang berbunyi, “Belum beriman kamu sebelum aku lebih kamu cintai daripada dirimu, anak-anak kamu, dan seluruh umat manusia.”

Kita semua diperintahkan mencintai Rasulullah saw. Mencintai Rasul merupakan sebahagian dari seluruh bangunan keislaman kita. Oleh kerana itu, dahulu para ulama melakukan pelbagai cara agar kecintaan kepada Nabi terus-menerus dibangkitkan. Di antaranya dengan menghias majlis-majlis mereka dengan bacaan selawat, mengadakan peringatan maulid, dan mengungkapkan kecintaan mereka dengan puisi-puisi, sehingga sepanjang sejarah sudah terkumpul beribu-ribu puisi yang ditulis untuk mendedahkan kecintaan kepada Rasululah saw.

Beberapa waktu yang lalu di masjid Asy-Syifa, Universiti Diponegoro, saya mengajak semua orang untuk kembali membangkitkan kecintaan kepada junjungan kita Rasulullah saw. Ada orang yang bertanya kepada saya: “Saya ingin mencintai Rasulullah, tapi apa yang harus saya lakukan supaya kecintaan itu tertanam di dalam hati saya. Kalau saya ini mencintai seorang perempuan, saya bayangkan wajahnya, rambutnya, dan bibirnya supaya tumbuh kerinduan saya kepada perempuan itu.Adakah saya perlu membayangkan wajah Rasululah saw, supaya saya boleh men-cintainya? “Waktu itu saya menjawab:” Inilah bencana yang paling besar yang menimpa kita sekarang ini. Kita hanya boleh mencintai sesuatu yang boleh dilihat, diraba, dan disaksikan. Kita ini sama dengan orang-orang kafir yang disebutkan dalam Al-Quran. Mereka hanya mencintai yang zahir saja, mata mereka tidak dapat menembusi hal-hal yang bathiniyah.

Jadi, kalau kita mahu mencintai, maka cinta kita hanya cinta fizikal saja, cinta yang sensual. Kita tidak dididik untuk mencintai orang bukan kerana tubuhnya. Di dalam ilmu percintaan, cinta kerana tubuh adalah tahap cinta yang paling rendah. Para ahli jiwa mengatakan, cinta pertama pada anak-anak adalah cinta pada sesuatu yang boleh dilihat. Menurut Sigmund Freud, pertama kali seseorang mencintai ialah ketika dia merasakan kenikmatan pada menyusu kepada ibunya. Itulah cinta yang paling rendah. Makin dewasa orang itu, makin abstrak atau makin tidak kelihatan cintanya.Sayang, nampaknya kedewasaan kita ini lambat.

Salah satu ciri ketidakdewasaan kita adalah bila kita mencintai sesuatu, itu disebabkan oleh hal-hal yang kukuh dan boleh dilihat. Kita cinta kepada gunung, kerana kehijauannya yang boleh dilihat dan kesejukkan anginnya yang boleh dirasakan. Bukan kerana keanggunannya dan misteri yang ada di sebalik gunung itu.Kalau kita menceritakan laut, yang kita ceritakan adalah gelombangnya, batu-batu karangnya, dan ikan-ikannya. Tidak kita ceritakan keluasan samudera itu, kedahsyatannya, dan pengaruhnya kepada jiwa kita. Sebab, semua hal itu terlalu abstrak dan kita terbiasa dengan hal-hal yang kukuh.

Ketika Pemilu, kita memilih parti bukan program-program. Kerana program bersifat abstrak, tidak kelihatan. Kita jugamemilih bukan kerana perilaku para politisinya, kerana perilaku itu tidak kelihatan.

Tapi saya tidak akan menceritakan hal itu, saya akan membawa anda mencintai Rasulullah saw dengan kecintaan yang lebih tinggi tingkatnya. Bukan kecintaan fizikal atau jasmaniah. Kecintaan jasmaniah itu adalah kecintaan ala ABG, yang tidak layak buat orang-orang dewasa seperti kita.

Kalau kita buka ayat Al-Quran, ketika Allah berkisah tentang Rasulullah saw, tidak pernah diceritakan sifat-sifat jasmaniah Rasulullah saw. Al-Quran selalu menceritakan sifat-sifat rohaniah Rasulullah saw. Bercerita tentang akhlak Rasulullah saw, bukan penampilan fizikalnya.

Berbeza dengan para sahabat. Kalau sahabat bercerita tentang Rasulullah saw sering berupa penampilan fizikalnya. Misalnya diceritakan bahawa Rasul itu kalau ketawa sampai kelihatan gusinya. Atau diceritakan tentang titisan peluh Rasul. Siti Aisyah pernah terpesona dengan titisan peluh di dahi Rasul, sampai dia berkata: “Ya Rasulullah, ingin saya bacakan sebuah puisi kepada.” Lalu Siti Aisyah menuliskan puisinya dengan mengutip syair seorang Arab tentang titisan keringatnya. Saya tidak bermaksud mengatakan bahawa Siti Aisyah hanya mencintai Rasulullah saw kerana jasmaninya.

Saya ingin mengetengahkan satu ayat Al-Quran. Ada riwayat yang agak lucu tentang ayat ini. Katanya selepas Al-Quran terkumpul dan tertulis pada zaman Abu Bakar, seseorang berkata bahawa ada satu ayat yang hilang. Pada waktu itu, seseorang yang mengumpul-kan ayat mesti membawa saksi satu orang. Sehingga jumlah pengumpul ayat ada dua orang. Seseorang berbicara, “Ada yang terlewat, satu ayat belum masuk ke situ.” Dia hanya seorang diri, tidak mempunyai saksi. Namanya Khuzaimah bin Tsabit. Lalu orang-orang berkata, “Kesaksian Khuzaimah bin Tsabit dikira menjadi dua, kerana hanya dia yang mengetahui ayat Al-Quran ini.”

Lepas dari persoalan hadis ini sahih atu tidak, ayat itu bercerita tentang akhlak Rasullullah saw dan ayat itu sering menjadi wirid kita semua. Mungkin ini juga merupakan cara agar kita mampu memasukkan akhlak itu dalam kehidupan kita.Ayat itu berbunyi, “Laqad Jâ’akum Rasûlum min anfusikum …” (Surah al-Taubah 128).Menurut Fakhrur Razi, kata anfusikum menurut qira’at nabi saw, qira’at Fatimah as, dan qira’at Aisyah dari Ibnu Abbas as harus dibaca Anfasikum. Dibacanya difathahkan bukan didhammahkan. Hal ini akan kita ceritakan kemudian.

Fakhrur Razi menjelaskan ada empat sifat Nabi yang tergambar dalam Surah At-Taubah ayat 128. Pertama, min anfusikum, dari kalangan sendiri. Nabi berasal dari sesama manusia seperti kamu. Nabi yang datang itu bukanlah Nabi yang datang sebagai makhluk ghaib, bukan pula Superman, tapi Nabi yang datang dari tengah-tengah manusia. Bahkan Nabi diperintahkan untuk berkata bahawa Nabi adalah manusia seperti kita semua, seperti dalam ayat “Qul innama ana basyârum mitslukum …” (Surah Al-Kahfi 110) Nabi adalah manusia biasa. Kalau ia berjalan, ada bayang-bayang badannya. Kalau terkena panas matahari, berkeringat kulitnya.Kalau terkena anak panah, berdarah tubuhnya. Ia bukan manusia istimewa dari segi jasmaniahnya, ia pun merasakan lapar dan dahaga. Al-Qur’an menegaskan bahawa kehidupan Nabi itu sama seperti kehidupan manusia biasa. Nabi dapat merasakan kepedihan dan penderitaan seperti manusia biasa yang mendapatkan musibah.

Dalam qira’at Min Anfasikum, diterangkan bahawa kata Anfas mengandungi erti yang paling mulia. Jadi ayat ini bererti, “Sudah datang di antara kamu seorang Rasul yang paling mulia.” Ertinya Rasulullah diakui kemuliaannya, bahkan sebelum Rasul membawa ajaran Islam. Dia adalah orang yang paling baik di tengah-tengah masyarakatnya dilihat dari segi akhlaknya. Sebahagian orang ada yang menyebutkan bahawa Rasulullah berasal dari kabilah yang paling baik. Jadi sifat pertama nabi adalah yang paling mulia akhlaknya, sampai orang-orang di sekitarnya memberi gelar Al-Amin, orang yang dipercayai.

Sifat kedua-dua Nabi ialah, berat hatinya melihat penderitaan umat manusia. Para ahli tafsir mengatakan yang dimaksudkan dengan berat hati Nabi ialah kalau manusia menemui hal-hal yang tidak enak. Dalam riwayat yang lain, yang diertikan dengan berat hati Rasul ialah jika orang Islam berbuat dosa kepada Allah. Dalam sebuah hadis, diriwayatkan bahawa sampai sekarang Rasulullah masih dapat melihat perbuatan-perbuatan kita dan Rasul akan menderita jika melihat kita berbuat dosa. Kerana beliau sangat ingin supaya kita memperoleh petunjuk Allah. Bahkan Rasul sampai bersujud di hadapan Allah agar diizinkan untuk dapat memberi syafaat kepada umatnya.

Jalaluddin Rumi bercerita dalam salah satu syairnya yang dibukukan dalam Al-Matsnawi tentang Rasulullah saw. Pada suatu hari di masjid, Rasul kedatangan serombongan kafir yang meminta untuk bertamu. Mereka berkata, “Kami ini datang dari jarak yang jauh, kami ingin bertamu kepada Engkau, Ya Rasulullah.” Lalu Rasul membawa para tetamu tersebut kepada para sahabatnya. Salah seorang kafir yang bertubuh besar seperti raksasa tertinggal di masjid, kerana tidak ada seorang sahabat pun yang mahu menerimanya. Dalam syair itu disebutkan, ia tertinggal di masjid seperti tertinggalnya ampas di dalam gelas. Mungkin para sahabat takut menjamu dia, kerana membayangkan harus menyediakan bekas yang sangat besar.

Lalu Rasul membawa dan menempatkannya di sebuah rumah. Dia diberi jamuan susu dengan mendatangkan tiga ekor kambing dan seluruh susu itu habis diminumnya. Dia juga menghabiskan makanan untuk lapan belas orang, sampai orang yang ditugaskan melayani dia jengkel. Akhirnya pegawai itu menguncinya di dalam. Tengah malam, orang kafir itu menderita sakit perut. Dia hendak membuka pintu tapi pintu itu terkunci. Ketika rasa sakit tidak tertahankan lagi, akhirnya orang itu mengeluarkan kotoran di rumah itu.

Setelah itu, ia merasa malu dan terhina. Seluruh perasaan bergolak dalam fikirannya.Dia menunggu sampai menjelang subuh dan berharap ada orang yang akan membuka pintu. Pada saat subuh dia mendengar pintu itu terbuka, segera saja dia lari keluar. Yang membuka pintu itu adalah Rasulullah saw.

Rasul tahu apa yang terjadi kepada orang kafir itu. Ketika Rasul membuka pintu itu, Rasul sengaja bersembunyi agar orang kafir itu tidak merasa malu untuk meninggalkan tempat tersebut.

Ketika orang kafir itu sudah pergi jauh, dia teringat bahawa azimatnya tertinggal di rumah itu. Jalaluddin Rumi berkata, “Kerasukan mengalahkan rasa malunya.Keinginan untuk mendapatkan barang yang berharga menghilangkan rasa malunya. “Akhirnya dia kembali ke rumah itu.

Sementara itu, seorang sahabat membawa tikar yang dikotori oleh orang kafir itu kepada Rasul, “Ya Rasulullah, lihat apa yang dilakukan oleh orang kafir itu!” Kemudian Rasul berkata, “Ambilkan wadah, biar aku bersihkan.” Para sahabat meloncat dan berkata, “ ya Rasulullah, engkau adalah Sayyidul Anam. Tanpa engkau tidak akan diciptakan seluruh alam semesta ini. Biarlah kami yang membersihkan kotoran ini. Tidak layak tangan yang mulia seperti tangan membersihkan kotoran ini. “” Tidak, “kata Rasul,” ini adalah kehormatan bagiku. “Para sahabat berkata,” Wahai Nabi yang namanya dijadikan sumpah kehormatan oleh Allah, kami ini diciptakan untuk berkhidmat kepadamu. Kalau engkau melakukan ini, maka apalah ertinya kami ini. ”

Begitu orang kafir itu datang ke tempat itu, dia melihat tangan Rasulullah saw yang mulia sedang membersihkan kotoran yang ditinggalkannya. Orang kafir tidak sanggup menahan emosinya. Ia memukul-mukul kepalanya sambil berkata, “Hai kepala yang tidak mempunyai pengetahuan.” Dia memukul-mukul dadanya sambil berkata, “Wahai hati yang tidak pernah memperoleh fail cahaya.” Dia bergetar ketakutan menahan rasa malu yang luar biasa. Kemudi-an Rasul menepuk bahunya menenangkan dia. Singkat cerita, orang kafir itu masuk Islam.

Boleh jadi cerita Jalaluddin Rumi ini adalah sebuah metafora. Suatu lambang bahawa kedatangan Rasul adalah untuk membersihkan kotoran dan noda-noda yang ada pada diri kita. Betapa banyaknya kaum muslimin menodai rumah Rasul dengan kemaksiatan dan akhlak yang buruk. Kita ini sama dengan orang kafir yang menaburkan kotoran di rumah Rasul yang suci. Bezanya ialah, kita percaya kerana kecintaan Nabi kepada kita, Rasul akan menghulurkan syafaatnya kepada kita.Derita kita adalah juga derita Rasul. Kerana itu, jangan ragu-ragu untuk datang meminta syafaatnya dan bersimpuh di hadapan Nabi sambil mengucapkan, “Yâ Abal Qasim, Ya Rasulallah, Yâ wajihan ‘indallah, Isyfa’lanâ’ indallah.”

Terlalu banyak kotoran yang kita taburkan di rumah Nabi yang mulia. Seperti tertulis dalam sebuah puisi Iqbal. Ketika sakit keras, Iqbal pernah berdoa: “Ya Allah kalau Engkau adili aku di hari kiamat nanti, jangan dampingkan aku di samping Nabi Al-Musthafa. Kerana aku malu mengaku sebagai umatnya padahal hidupku bergelumang dalam dosa. ”

Kita sebenarnya perlu malu seperti malunya orang kafir itu. Kita datang berziarah kepada Rasul di bulan Maulid ini dengan membawa seluruh kemaksiatan. Kita sudah banyak mengotori rumah Rasul yang mulia dengan akhlak yang tercela. Tapi kita percaya bahawa Nabi mendengar jeritan kita. Kita sedari kejelekan akhlak-akhlak kita dan kita malu bertemu dengan Rasul dengan membawa dosa. Tetapi kita percaya bahawa kita menantikan tepukan tangan Rasul untuk mententeramkan batin kita dan mengharapkan syafaatnya.

Sifat ketiga Rasullullah saw, ialah bahawa ia sangat ingin agar kaum muslimin memperoleh kebaikan. Ia ingin memberikan petunjuk kepada umatnya. Keinginan untuk memberikan petunjuk kepada kita begitu besar, sehingga Rasul bersedia memikul seluruh penderitaan dalam berdakwah.

Adapun sifat keempat Rasulullah saw, ialah bahawa ia sangat penyantun dan penyayang kepada kaum mukminin. Menurut para ahli tafsir, belum pernah Allah menghimpunkan dua nama-Nya sekaligus pada nama seorang Nabi, kecuali kepada Nabi Muhammad saw. Nama-nama yang dimaksudkan ialah nama Raûfur Rahîm.

Raûfur Rahîm itu adalah nama Allah. Nama itu pun dinisbahkan Allah kepada Rasulullah. Menurut sebahagian ulama, Raûfun ertinya penyayang dan Rahîm ertinya pengasih. Jika kedua-dua kata itu digabungkan dalam satu tempat, maka ertinya berbeza. Menurut sebahagian ahli tafsir, nama itu bererti sifat Nabi yang penyayang tidak hanya kepada orang yang taat kepadanya, tapi juga penyayang kepada orang yang berbuat dosa. Nabi melihat amal kita setiap hari. Beliau berduka cita melihat amal-amal kita yang buruk.

Dalam riwayat yang lain, Rasul itu Raûfun Liman Râ’ah, Raĥīmun Liman Lam yarah.Ertinya, Rasul itu penyayang kepada orang yang pernah berjumpa dengannya dan juga penyayang kepada orang yang tidak pernah berjumpa dengannya. Suatu hari Rasul berkata, “Alangkah rindunya aku untuk berjumpa dengan ikhwani.” Para sahabat bertanya, “Bukankah kami ini ikhwânuka.” “Tidak,” jawab Rasul, “kalian ini sahabat-sahabatku. Saudara-saudaraku adalah orang yang tidak pernah berjumpa denganku, tapi membenarkanku dan beriman kepadaku. “Rasul sangat sayang kepada orang yang tidak pernah berjumpa dengan Rasul tetapi beriman kepadanya.

Di dalam Tafsir al-Durrul Mantsur, diriwayatkan sebagai berikut, “Berbahagialah orang yang beriman kepadaku, padahal tidak pernah berjumpa denganku.” Rasul menye-butnya sampai tiga kali. Rasul juga sayang bukan hanya kepada orang Islam sahaja, tetapi juga kepada orang kafir.

Saya akan menceritakan hadis lain. Diriwayatkan bahawa ketika Rasul berdakwah di Thaif, Rasul dilempari batu sehingga tubuhnya berdarah. Kemudian Rasul berlindung di kebun Uthbah bin Rabi’ah. Rasul berdo’a dengan do’a yang sangat mengharukan.Rasul memanggil Allah dengan ucapan, “Wahai yang melindungi orang-orang yang tertindas, kepada siapa Engkau akan serahkan aku, kepada saudara jauh yang mengusir aku?” Kemudian datang malaikat Jibril dan berkata: “Ya Muhammad, ini Tuhanmu menyampaikan salam kepadamu. Dan ini malaikat yang mengurus gunung-gunung, diperintah Allah untuk mematuhi semua perintahmu. Dan dia tidak akan melakukan apa-apa kecuali atas perintahmu. “Lalu malaikat dan gunung berkata kepada Nabi,” Allah memerintahkan aku untuk berkhidmat kepadamu. Jika engkau mahu, biarlah aku jatuhkan gunung itu kepada mereka. “Namun Nabi berucap,” Hai malaikat dan gunung, aku datang kepada mereka kerana aku berharap mudah-mudahan akan keluar dari keturunan mereka orang-orang yang mengucapkan kalimah Lailaha illallah. “Nabi tidak mau menurunkan azab kepada mereka. Nabi berharap kalau pun mereka tidak beriman, keturunan mereka nanti akan beriman.Kemudian berkata para malaikat dan gunung, “Engkau seperti disebut oleh Tuhanmu, sangat penyantun dan penyayang.”

Kasih sayangnya tidak terhad kepada umatnya. Perasaan cinta kita kepada Nabi tidak setanding dengan besarnya kecintaan Nabi kepada kita semua. Kecintaan Nabi terhadap orang-orang yang menderita begitu besar. Menurut Siti Aisyah, Nabi tidak makan selama tiga hari berturut-turut dalam keadaan kenyang. Ketika Aisyah bertanya apa sebabnya, Nabi menjawab, “Selama masih ada ahli shufah-orang-orang miskin yang kelaparan di sekitar masjid-saya tidak akan makan kenyang.” Dan itu tidak cukup hanya pada saat itu, Nabi juga memikirkan umatnya di kemudian hari.Beliau khuatir ada umatnya yang makan kenyang sementara tetangga di sekitarnya kelaparan.

Kerana itu, Nabi berpesan, “Tidak beriman kamu, jika kamu tidur dalam keadaan kenyang sementara tetanggamu kelaparan.” Nabi pun berkata, “Orang yang senang membantu melepaskan penderitaan orang lain, akan sentiasa mendapat bantuan Allah swt.” Empat sifat Rasulullah kepada umatnya, yang sangat luar biasa.

Marilah kita kenang kecintaan Rasulullah yang agung kepada kita dan bandingkanlah apa yang boleh membuktikan kecintaan kita kepadanya. Sekarang kita bertanya, sudah sejauh mana kita mengikuti sunnah Rasulullah saw? Bolehkah akhlak kita seperti akhlak Nabi sebagaimana yang disebut dalam surah Al-Taubah 128? Bagai-mana kita dapat ikut merasakan penderitaan orang-orang di sekitar kita?Bagaimana kita menjadi orang yang berusaha agar orang-orang lain itu hidup bahagia dan memperoleh petunjuk Allah? Bagaimana kita menumbuh-kan sikap Raûfur Rahîm di dalam diri kita seperti Rasulullah saw contohkan kepada kita?

Marilah kita sebarkan kecintaan kepada Rasulullah saw di dalam diri kita, keluarga kita, dan pada masyarakat di sekitar kita. Akhirul kalam, yang harus selalu kita ingatkan pada diri kita adalah misi Rasulullah yang paling utama, iaitu misi akhlak yang mulia. Tidak ada artinya menisbahkan diri kita kepada Rasulullah saw tanpa memelihara akhlak yang mulia. Hendaknya kita selalu malu untuk mengucapkan selawat kepada junjungan kita, sementara di belakang kita penuh dengan dosa dan maksiat. Kita telah mengotori rumah Rasulullah saw dengan akhlak buruk kita.