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dailytafsirofquran · 5 months ago

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Tafsir Ibn Kathir: Surah Al-Nahl Ayah 126-128

In the Name of Allah, the Most Gracious, the Most Merciful.

16:126 And if you punish them, then punish them with the like of that with which you were afflicted.

But if you have patience with them, then it is better for those who are patient.

16:127 And be patient, and your patience will not be, but by the help of Allah.

And do not grieve over them, and do not be distressed by their plots.

16:128 Truly, Allah is with those who have Taqwa, and the doers of good.

The Command for Equality in Punishment

Allah says:

And if you punish them, then punish them with the like of that with which you were afflicted. But if you have patience with them, then it is better for those who are patient.

Allah commands justice in punishment and equity in settling the cases of rights.

Abdur-Razzaq recorded that Ibn Sirin said concerning the Ayah, (then punish them with the like of that with which you were afflicted),

"If a man among you takes something from you, then you should take something similar from him.''

This was also the opinion of Mujahid, Ibrahim, Al- Hasan Al-Basri, and others.

Ibn Jarir also favored this opinion. Ibn Zayd said:

"They had been commanded to forgive the idolators, then some men became Muslim who were strong and powerful. They said, `O Messenger of Allah, if only Allah would give us permission, we would sort out these dogs!'

Then this Ayah was revealed, then it was latter abrogated by the command to engage in Jihad.''

And be patient, and your patience will not be but by the help of Allah.

This emphasizes the command to be patient and tells us that patience cannot be acquired except by the will, help, decree and power of Allah.

Then Allah says:

And do not grieve over them,

meaning, those who oppose you, for Allah has decreed that this should happen.

and do not be distressed, means do not be worried or upset.

by their plots.

meaning; because of the efforts they are putting into opposing you and causing you harm, for Allah is protecting, helping, and supporting you, and He will cause you to prevail and defeat them.

Truly, Allah is with those who have Taqwa, and the doers of good.

meaning; He is with them in the sense of supporting them, helping them and guiding them.

This is a special kind of "being with'', as Allah says elsewhere:

(Remember) when your Lord revealed to the angels, "Verily, I am with you, so support those who believe.'' (8:12)

And Allah said to Musa and Harun:

Fear not, verily I am with you both, hearing and seeing. (20:46)

The Prophet said to (Abu Bakr) As-Siddiq when they were in the cave:

Do not worry, Allah is with us.''

The general kind of "being with'' some one, or something is by means of seeing, hearing and knowing, as Allah says:

And He is with you wherever you may be. And Allah sees whatever you do. (57:4)

Have you not seen that Allah knows whatever is in the heavens and whatever is on the earth There is no secret counsel of three but He is their fourth, - nor of five but He is their sixth, - nor of less than that or more, but He is with them wherever they may be. (58:7)

You will not be in any circumstance, nor recite any portion of the Qur'an, nor having done any deeds, but We are witnessing you. (10:61)

those who have Taqwa,

means, they keep away from that which is forbidden.

and the doers of good.

meaning they do deeds of obedience to Allah. These are the ones whom Allah takes care of, He gives them support, and helps them to prevail over their enemies and opponents.

This is end of the Tafsir of Surah Al-Nahl. To Allah be praise and blessings, and peace and blessings be upon Muhammad and his family and Companions.

#allah #quran #revert #dua #islam #help #religion #revert help #ayat #hadith #revert help team

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lightup0nlight · 1 year ago

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One of the most personally impactful ahadith that I’ve come across is the following. Rasulullah salla Allahu ‘alayhi wa sallam said to Ubayy ibn Ka’ab radi Allahu ‘anhu:

❛Allah has commanded me to recite the Qur’an to you.❜

Ubayy asked: ❛Did Allah mention me to you by name?❜

Rasulullah ﷺ said: ❛(Yes), Allah made a mention of your name to me.❜

[Upon hearing this] Ubayy ibn Ka’ab wept. 【Sahih Muslim 799a】

________

Ubayy ibn Ka’ab was not known to donate a lot of money like Uthman ibn Affan.

He was not known to be very strong in the battlefield like Khalid ibn Al-Walid.

He was not known to be a collector of ahadith like Abu Huraira — radi Allahu ‘anhum.

But he was someone who tried his absolute best to understand, apply, and live every Commandment of Allah subhanahu wa ta’ala.

People usually measure us by worldly standards — we’re not successful enough, not wealthy enough, not glamorous enough, not elite enough — in fact, we’re never enough by people’s standards. But if we get to be amongst those whom Allah mentions by our names, then what is worldly success in comparison to that?

This doesn’t mean we shouldn’t work for our dunya. Just like the Companions, we utilize the skills and capabilities Allah gives us, but we do not let ourselves be defined by worldly measurements.

Listen, in this dunya, some of us will never be rich, will never marry, will never have children, will never have successful businesses. Rather, most of us will remain unknown, and that does not mean we are failures in the Sight of Allah. Don’t let anything or anyone define your self-worth other than your taqwa of your Creator. Come close to Allah with the obedience of “sami’na wa ata’na”, and Allah the Most High will honour you.

🌸 ❛Verily, the most honourable of you with Allah is that (believer) who has at-Taqwa.❜ 【Surah Al-Hujraat 49:13】

Your sister in Deen, Aida Msr ©

#hadith reflections #salafiyyah #deen #islam #islamicreminders #taqwa

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loverandservantoftheahlulbayt · 1 year ago

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🍃🕊🍃 Inward Piety 🍃🕊🍃

One of the other cases in relation to which man should observe Taqwa in order to keep away from deviation and pollution is the heart which is sometimes defined as passion, desire, self, soul and even wits. Some of the scholars reject the heart as being sometimes synonymous to the soul, spirit or intellect. Allamah Majlisi believes that it is very difficult to get to know the heart and its essence. Even our Imams (AS) have spoken of it implicitly. Sometimes the heart has been described as “the book of thoughts”1, “the book of vision”,2 the “the treasurer of the tongue”3, or as the “fountain of wisdom and its ear or source”.4

It is also said: “The position of the heart to the body is as the position of an Imam to people”,5 or “the heart is a king that has an army. If the king is pious, the army will be pious and if the king is corrupt, the army will be corrupt too.”6

There are other definitions for “the heart” by the Imams (AS), but what we have said so far will suffice.

Scholars of ethics and researchers have likened the heart to a pond into which water flows from every direction. At other times, they have likened the heart to a target towards which arrows are thrown. They have also likened it to a mirror which is installed in a place and people pass by it, or a building which different people enter through different gates. I personally liken the heart to a market with different shops and shopkeepers who treat people differently according to what their minds and hearts say to them. Hence, it is necessary for us to get to know this heart into which everything enters through five senses as well as imagination, passion and anger.

What occurs to the heart is sometimes divine and at other times Satanic. Obviously, what is beneficial for us in this world and the hereafter is divine, and what is harmful is Satanic against which man should have Taqwa. There are many Quranic verses about Satanic temptations;

“Say: I seek refuge in the Lord of men, the King of men, the God of men, from the whisperings of the slinking Satan, who whispers into the hearts of men, from among the jinn and the men.”7

Some of the interpreters of the Holy Quran have said that the reason why God begins this life-giving Book with the letter ‘B’ and ends it with the letter ‘S’ which forms the word ‘Bas’ meaning “sufficient” is: O people! This Holy book is sufficient for you. This book of light is life-giving, peace-giving as well as healing and guiding.

Truly, man is always exposed to Satanic temptations. Hence, he should always be on guard against Satan. Satan’s enmity against human beings is not hidden to anyone. For further details and Satanic temptations, kindly refer to the book I have written under the title of “Satan and Passions”.

Imam Sadiq (AS) has been reported by Abu Baseer as saying: “There are two ears for every heart. Whenever a man intends to commit a sin, the spirit of faith says to him: ‘Do not do!, but Satan says to him: ‘Do it!’ When he is (sleeping) on her (adulteress) abdomen, the spirit of faith is taken away from him.”8

From this narration, it is inferred that a human being is always subject to Satanic temptations and he has to choose between truth and falsehood, between good and evil. The spirit of faith invites him to the path of truth and good, but Satan pushes him to falsehood and evil. It is up to man to choose between these two.

When the atmosphere of a house is warm and bright, it means there is light in the house, and when it is cold, it means that there is no sign of light in it. The same is true with the heart. When Satan tempts man to commit sin, the heart becomes dark, and when an angel persuades man to obey God’s command, the man’s heart becomes illuminated.

In this relation, the Messenger of Allah (SAW) has said: “There is no believer except that there two ears to his heart in his chest; one ear into which an angel blows and another ear into which the slinking Satan blows. God helps the believer with the angel, for Allah the Glorified has said: “And He assisted them with a spirit from Him.”9

Imam Sadiq (AS) has said the same thing: “There is no believer except that in his heart there are two inward ears.”10

The Messenger of Allah (SAW) has been reported as saying: “In man there is a piece of flesh. If it is healthy, the other parts of the body are healthy too and when it gets sick, the other parts of the body get sick too. That piece of flesh is the heart.”11

The Holy Prophet (SAW) has also said: “When the man’s heart is clean, his body shall be clean too, and whenever his heart is wicked, his whole body shall be wicked too.”12

The Holy Prophet (SAW) said: “The worst kind of blindness is the blindness of the heart.”13

An advice of Ameerul Mo’minin (AS) to his son is as follows: “O my son! One of the calamities is destitution. Worse than that is the disease of the heart. Surely, wealth is a blessing. Better than wealth is health and better than health is the Taqwa of the heart.”14

In a sermon, Imam Ali (AS) says: “Therefore, whoever makes his heart habituated to fear Allah achieves a forward position and his action is successful.”15

Imam Baqir (AS) has been reported by Abu Hamzah ath-Thumali as saying: “The hearts are of three kinds; there is a heart which is inverted; it does not enjoy any good. It is the heart of an unbeliever. There is a heart with a black point in it; good and evil are fighting each other in it; whichever is stronger it shall overcome the other. Finally, there is an open heart in which there is a lantern giving light and its light is not extinguished until the Day of Judgment. This is the heart of a believer.”16

This is an advice by the Holy Prophet (SAW) to Imam Ali (AS): “O Ali! There are four features which denote wretchedness; dryness of the eye, hardheartedness, endless wishing, and the love for survival.”17

Imam Sajjad (AS) has been reported as saying: “Be aware! There are four eyes for man; two eyes with which he sees the affair of his faith and the world, and two eyes with which he sees the affair of his hereafter. When God intends a good for His servant, He will open his eyes of the heart with which he will see the invisible and the affair of his hereafter. When God intends no good for him, He will leave his heart in what it is.”18

Imam Sadiq (AS) has reported his father as saying: “There is no corruption worse than sin is for the heart. The heart gets involved in sin until sin overcomes it. In that case, the bottom will come to the top and the top will go down to bottom.”19

The Messenger of Allah (SAW) has been reported as saying: “If Satan did not approach the hearts of the children of Adam, they could see the Kingdom of God with their own eyes.”20

An advice by Imam Musa ibn Ja’far al-Kadhim (AS) to Hisham is this: “Jesus (AS) admonished the children of Israel as follows: ‘Make your hearts as the house of Taqwa. Do not make your hearts as the abode of Satan. O Bani Israel! Question the scholars even though you stand on your toes or sitting on your knees, for God enlivens the dead hearts with the light of wisdom in the same way that He enlivens a dead land with rain.”21

The Messenger of Allah (SAW) has been reported as saying: “If it was not for exaggerations in your sayings and corruption in your hearts, you could certainly see what I can see and could hear what I can hear.”22

The heart is one of the wonders created by God. It is beyond the understanding of the human beings. The heart of a wise man is quite different from that of a fool. A peaceful heart is very distant from a diseased heart.

A burnished heart is like a mirror; it is filled with insight and easily breaks. It is quite different from a tarnished heart which is harder than stone is.

It is through the heart that man approaches God and reaches a sublime station: “So he was the measure of two bows or even closer.”23

It is through the very heart that man takes distance from God. It is through this heart that man has seen the Kingdom of heavens and the earth. It is through this heart that man will not only be unable to see the Kingdom, but he will not see himself either. It is through this heart that man traverses the sublime stations of the angels and it is through the same heart that man cannot move an inch forward.

It is in this heart that wisdom, mercy, courage, power, faith, consciousness, virtue, devotion, obedience and piety abide. It is in the very heart that darkness, cruelty, ignorance, atrocity, murder, looting, fear, sluggishness, intoxication, rebellion, idolatry, xenophilism, oppression, and crimes abide.

It is in the heart that the belief in One God, the belief in prophethood and the Imams, the Day of Judgment, Sirat, Balance, Reckoning, Paradise, Hell and the reward of deed are observed.

It is in the very heart that the denial of God, blasphemy, disbelief, hypocrisy, and atheism can be seen.

It is in the heart that confidence, vision, hearing, contemplation, purification, and good will can be seen and it is in the same heart that blindness, deafness, turning away from the truth, polytheism, blindness of the heart, disease and veils of ignorance are seen.

It is in the heart that such virtues as modesty, humbleness, good temper, generosity, benevolence, pity, love, zeal, and chastity. And to sum it up, all the spiritual merits are seen, and it is in the very heart that arrogance, bad temper, avarice, greed, cruelty, suspicion, rancor, jealousy, and all vices can be seen in it.

The heart is the sanctum of God. In the words of Imam Sadiq (AS): “The heart is the sanctum of God! Therefore, do not give place to anyone but God to be in it.”24

The heart is the pasture of Satan, the dustbin of vices and the love of worldly pleasures. The heart is the best receptacle of truths and knowledge and the best divine treasury. The heart, too, is the worst receptacle and the worst store. Therefore, it is incumbent on all human beings to take care to purify it from all diseases and keep it safe from blindness, deafness, diseases, passions, and other vices, and to purify it with the light of the Quran, and the love of the Ahlul Bayt, and piety.

Human beings should keep their hearts lively and humble before God and always observe moderation. God says: “The day on which property will not avail, nor sons, except him who comes to Allah with a heart free from evil.”25

Human beings should know that: “…they whose hearts Allah has proved for guarding (against evil); they shall have righteousness and a great reward.”26 and they are those who are courteous before the Messenger of Allah (SAW).

This is the heart which man asks God in his supplications: “And try my heart with the piety of hearts!”

And it is the very heart that we ask God to purify in another supplication: “O Allah, purify my heart from hypocrisy and my deed from pretension. O Lord! Purify my heart from all illusions.” At other times, we say: “O Lord! Enlighten my heart with the light of the month of Ramadhan, O You the Enlightener of the hearts of mystics!”

In these supplications, both the positive and negative aspects have been observed. It means that man should purify his heart from all vices and adorn it with the light of knowledge, Gnosticism, faith and piety. In one of the daybreak supplications of Ramadhan, we say: “O Allah, fill my heart with love for You, fear of You, acknowledgment of You, belief in You, awe of You and willingness towards You, O Lord of Majesty and Honor.”

🌹¸•*`*•.¸🌹¸.•*`*•.¸🌹¸•*`*•.¸🌹

Reference’s

1. Ghurar al-Hikam.

2. Mizan al-Hikmah.

3. Ghurar al-Hikam.

4. Mizan al-Hikmah.

5. Bihar al-Anwar (vol. 67, p. 53)

6. Mizan al-Hikmah.

7. Holy Quran (114:1-6)

8. Bihar al-Anwar (vol. 67, p. 44)

9. Bihar al-Anwar (vol. 67, p. 48)

10. Wafi (vol. 3, p. 169)

11. Bihar al-Anwar (vol. 67, p. 50)

12. Ibid.

13. Ibid (p. 51)

14. Ibid.

15. Nahjal Balagha (Sermon 132)

16. Bihar al-Anwar (vol. 67, p. 51)

17. Ibid (p. 52)

18. Khisal.

19. Bihar al-Anwar (vol. 67, p. 54)

20. Ibid (p. 59)

21. Ibid (vol. 75, p. 308)

22. Ten Discourses quoted from al-

Mizan.

23. Holy Quran (53:9)

24. Bihar al-Anwar (vol. 67, p. 25)

25. Holy Quran (26:88-89)

26. Holy Quran (49:3)

🌹¸•*`*•.¸🌹¸.•*`*•.¸🌹¸•*`*•.¸🌹

🍃🕊🍃 al-Islam.org 🍃🕊🍃

#ahlulbayt #islam and shia #imam hussain #imam mahdi #fatima #imam ali #prophet muhammad #ahlulbait #fatima zahra #imam husayn

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ruanguntukku · 2 years ago

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Terkadang, kita tidak menyadari betapa berharganya diri kita. Kita tidak menyadari bahwa kita bagaikan sebuah permata yang sangat berharga.

Kita tidak akan pernah menyadari nilai diri kita sampai kita merasakan penyesalan.

Ya, penyesalan karena telah menganggap remeh diri sendiri.

Penyesalan atas setiap tindakan yang merugikan diri sendiri.

Penyesalan atas setiap kesia-siaan yang telah dilalui dengan rasa aman dan nyaman.

Sering kali kita merasa bosan dan jenuh berada di atas jalan yang lurus. Pandangan kita terus tertuju kepada jalan-jalan yang berkelok yang ada di sekitar kita.

Lampu-lampu kemilau yang meneranginya sungguh menyilaukan mata.

Hingga akhirnya kita pun terpana, merasa di sanalah letak kebahagiaan dan kesuksesan berada.

Jalan lurus yang kita tapaki dengan bosan, seakan tidak lagi menjanjikan.

Padahal jalan itu diterangi oleh cahaya yang tidak akan padam.

Namun, seperti itulah hakikat fitnah. Meskipun jalan berkelok itu hanya disinari oleh lampu yang fana, warna-warninya membuat kita terpana dan terpesona, padahal itu semua akan sirna.

Lagi. Kita kembali kepada sebuah pembelajaran yang pahit. Belajar dari penyesalan diri. Belajar dari pecutan kegagalan yang terulang lagi.

Jangan pernah biarkan keteguhan itu runtuh hanya karena janji-janji palsu yang terurai dari lisan tipu-tipu. Tidak ada kebenaran yang sejati di dalam zona abu-abu. Justru di sanalah letak syubhat, kebingungan di dalam mencerna dan menemukan kebenaran.

Jangan sampai berharganya kamu dipatahkan oleh ucapan manusia yang tidak sejalan denganmu.

Perjuanganmu di dalam taqwa—baik secara zahir maupun batin—adalah sebuah harta simpanan yang berharga.

Kamu berharga dan bernilai ketika kamu menegakkan perintah-Nya dan menjauhi larangan-Nya.

Kamu berharga ketika menjalankan Sunnah Rasulullah dan menjauhi kebid'ahan dalam agama.

Meskipun suara-suara sumbang itu terus mencela, dan fitnah dunia yang berwarna-warni menyilaukan mata, jangan pernah tinggalkan jalan kebenaran.

Lebih baik kita lelah di atas taqwa dan menangis karena memperjuangkannya, daripada kita lelah di atas kesia-siaan dan dosa sembari tertawa riang menikmati jengkal-jengkal ajal.

—SNA, Ruang Untukku #98

Kamis, 06-04-2023 | 07.37

Venetie Van Java.

#ruanguntukku #tulisan #hijrah #ruanguntukku98

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basicsofislam · 2 years ago

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THE COMPANIONS OF THE PROPHET (PBUH) : Zayd bin Haritha (r.a.)

Little Zayd had to leave his hometown when he was only eight years old. He was captivated along with his mother when they were visiting the graves of their grandparents; they were put on sale in the Fair of Ukaz. Hakim Ibn Khuzam bought him for 400 dirhams for hz. Khadijah. The divine power started Zayd's life with problems when he was a child. However, great happiness was due to come after those problems.

Hz. Khadijah, who married Hz. Muhammad (pbuh), gave him Zayd as a slave and servant.

Zayd, who was brought up under the compassion and protection of Hz. Muhammad (pbuh), served the Prophet and tried not to hurt him. It looked as if his little spirit felt his prophethood. He regarded serving Hz. Muhammad (pbuh) as an honor and worshipping. As a matter of fact, when his father and uncle came after years, Hz. Prophet left him free to go with his father and uncle but he refused to go by them saying, "I am glad to be with the best man in the world and in this holy land." He preferred to stay with the Prophet. The Messenger of Allah freed him and adopted him as his son.

When the divine call to Islam came, he accepted Islam after Hz. Khadijah and Hz. Ali and became the third Muslim. After that, he was more loyal to the Prophet and started to serve him with more enthusiasm and excitement. He ate and drank with the Prophet; he worshipped with him and spent his time with him. However, this honor and spiritual rank brought some hardships too. In the first years of Islam, he also received his share of the oppression and tortures inflicted upon the Messenger of Allah (pbuh). He went to the tribes and groups riding pillion with the Messenger of Allah . They were sometimes welcomed by those tribes and groups but they were usually stoned, rejected and driven away. When the cruel polytheists of Taif stoned the Prophet, he used his body as a shield to protect the Prophet from harms and injuries but he could not prevent the Prophet's feet from bleeding and his body from being injured. He himself was also injured but he was thinking of the Prophet.

When Hz. Hamza became a Muslim, the Prophet made him brothers with Zayd. When he reached the age of marriage, the Messenger of Allah married him off to Umm Ayman, who was the nanny of his children. She gave birth to Usama. Zayd was attached to Hz. Muhammad so much that his son Usama was called "Zayd bin Muhammad (Zayd, son of Muhammad)" up to the time when verse 5 of the chapter of al-Ahzab ordering Muslims that children should be attributed to their real fathers was sent down.

Zayd bin Haritha, who migrated to Madinah with the Prophet, returned to Makkah with Abu Rafi, a young Muslim, after the construction of Masjid an-Nabawi; they took the wives and daughters of the Messenger of Allah to Makkah.

Hz. Zayd took part in all battles from the Battle of Badr to the Battle of Muta, in which he was martyred. His bravery, sacrifice and heroism were famous among the Companions. When the Messenger of Allah set off for Muraysi Expedition, he appointed Zayd as his deputy in Madinah. Thus, the Prophet appreciated his prudence and management ability; he also drew attention to the fact that being an administrator was not based on one's lineage but on taqwa, sacrifice and prudence. It was very significant that the Prophet left his freed slave as his deputy in a period when he tried to eliminate slavery gradually.

Apart from wars and battles, Hz. Prophet used Hz. Zayd as a leader of important small teams and delegations. He became successful in all of them.

In the 8th year of the Migration, the Prophet sent Harith bin Umayr as an envoy to the governor of Busra in order to inform him about Islam. However, Shurahbil, the Byzantine governor of Damascus, saw Harith on the way and killed him though he knew that he was an envoy. The Prophet was very distressed by this news and he prepared an army of 3 thousand soldiers in order to teach Byzantines, who violated the rule "Do not kill the messenger" a lesson; he appointed Zayd bin Haritha as the commander of this army. If Hz. Zayd were to be martyred, Hz. Jafar would replace him; if he were to be martyred, Hz. Abdullah bin Rawaha would replace him. All of them especially Zayd fought heroically in Muta. As the Prophet pointed out, he was martyred there.

Before the Islamic army returned to Madinah, the Messenger of Allah saw Zayd bin Haritha's daughter. This innocent child, who was the daughter of a martyr, was looking at the Messenger of Allah sadly. When the Messenger of Allah saw her, she could not bear it and started to weep due to his compassion. Sa'd bin Ubada, a Companion who was there, asked, "O Messenger of Allah! What is the matter?" The Prophet said,

"This is the longing of the darling for the darling."

Hz. Zayd bin Haritha was an exceptional representative of the Prophet's high ethics. His son Usama, who was also brought up in the house of the Prophet, continued his father's altruism and sacrifice, becoming a good successor for his father.

May Allah be pleased with all of them!

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fluffy-appa · 4 days ago

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The Prophet ﷺ combined between fear of Allah (Taqwa) and good manners for Taqwa rectifies what is between a slave and his Lord and good manners rectify what is between and the creation, so Taqwa makes it imperative that he earns the love of Allah and and good manners invoke people to love him,

The following Hadith mentioned in footnotes:

From Abu Hurayrah رضي الله عنه who said that the Prophet ﷺ was asked what will make most people go paradise? So he said: "Fear of Allah and good manners."

● [الأدب المفرد ٢٨٩، وأحمد ٢/٢٩١، والترمذي ٢٠٠٤، وابن ماجه ٤٢٤٦]

● [وابن حبان ٤٧٦، والحاكم ٤/٣٢٤، والبغوي في شرح السنة ٣٤٩٨، ٣٤٩٨]

● [صححه الترمذي والمنذري وابن حبان والحاكم والذهي وحسنة البغوي وشيخنا]

● [كتاب الفوائد اللإمام ابن القيم صحفة ٨٩-٩٠]

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al48 · 2 years ago

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Kita terkadang tidak siap untuk menjadi guru

Ketika kita diingatkan sebuah kesalahan, sering muncul keangkuhan

Padahal tanda keikhlasan adalah menerima kritikan yang baik

Kita terkadang tidak siap untuk menjadi besar, mudah terkena ujub dan merasa nikmat dengan kehormatan

Jika kita merasa direndahkan kesombongan seringkali muncul menggelapkan hati

(Ustadz Abu Yahya Badrussalam, dikutip dari salamdakwah.com).

Menyentuh jiwa sekali ungkapan hikmah di atas, betapa kritikan seakan terasa pedas menyayat hati ketika dimaknai berbeda, sejatinya kritikan yang disampaikan dengan perasaan cinta ingin menasehati saudaranya dan berharap cinta Allah niscaya berbuah kebaikan. Terkadang seseorang berat menerima saran atau kritikan dan merasa dirinya dipojokkan tatkala cara mengkritiknya tak beradab. Hal ini diperparah lagi ketika yang bersangkutan memiliki karakter sensitif atau mudah tersinggung secara berlebihan.

Ibnu Hazm rahimahullah berkata: “Siapa berpikir dengan jernih dan melatih dirinya untuk tenang dengan kebaikan, maka sebenarnya kritikan lebih menguntungkan dari pada pujian, karena pujian bila sesuai fakta membuat orang ujub dan dan hancurlah semua kelebihannya, bila mengada-ada lalu ia bangga dengan kepalsuan dan demikian itu jelas suatu bentuk cacat berat. Sementara kritikan orang bila sesuai fakta maka mendorong untuk mengoreksi kekurangan tersebut dan demikian itu suatu keuntungan besar yang semua orang butuh kecuali orang kerdil. Jika kritikan tersebut mengada-ada sedang ia bersabar maka ia terlatih untuk bersabar dan lapang dada lalu ia meraup kebaikan, karena kebaikan orang yang mengkritik akan diberikan kepadanya pada hari pembalasan sehingga ia meraup pahala tanpa susah payah. Yang demikian itu semua orang pasti senang kecuali orang gila” (Siyar wal Akhlak, hal. 114).

Seorang mukmin hendaklah tawadhu’ ketika dinasehati dan menasehati orang lain. Berbaik sangkalah karena setiap diri pasti punya aib dan kekurangan. Yakinlah saat orang lain mengoreksi aib kita berarti ia perhatian pada kita dan berharap kita senantiasa dalam kebaikan. Ketika orang yang mengkritik dan pihak yang dikritik sama-sama memiliki iman kuat dan akhlak mulia niscaya kritikan akan dianggap hadiah yang diberikan dengan perasaan suka cita. Dan yang menerima juga akan merasa bahagia karena tujuannya untuk kebaikan dan taqwa, asal disampaikan dengan hikmah dan bijaksana.

Hikmah menurut Ibnu Qoyyim rahimahullah adalah sesuatu yang tepat dengan cara yang tepat dalam waktu dan tempat yang tepat (Madarijus Salikin: 2/479).

Kritikan adalah media untuk memperbaiki diri agar seorang mukmin senantiasa instropeksi diri dan segera berbenah sehingga berada di level tertinggi dalam segala kebaikan. Hindari sikap apriori (praanggapan_ed) dan pikiran-pikiran negatif atau su’udzon pada orang lain. Jangan biarkan dendam dan hasad menguasai, baik ketika menasehati atau dinasehati orang lain. Bukankah dengan kritikan atau nasehat seorang akan mengetahui kekurangan kita?

Ibnu Hibban Al Busti rahimahullah pernah menyampaikan: “Seorang yang berakal, aib-aib dirinya tidak akan tersembunyi olehnya. Seorang yang tidak mengetahui aibnya, iapun tidak mengetahui kebaikan-kebaikan orang lain. Sesungguhnya hukuman terberat atas seseorang adalah ia tidak mengetahui aibnya sendiri. Karena, orang yang tidak mengetahui aibnya maka ia tidak dapat menghilangkannya dari dirinya” (Raudhatul ‘Uqala, I/22).

Ibnu Rajab berkata: “Konon para salaf jika ingin menasehati seorang mereka menyampaikannya secara rahasia, sampai-sampai ada yang mengatakan barangsiapa yang menasehati saudaranya secara rahasia berarti ia betul-betul menasehati saudaranya dan barangsiapa yang menasehatinya di depan orang banyak, berarti ia hanya ingin menjatuhkan martabatnya” (Jami’ul ‘Ulum Wal Hikam, I/225).

Wallahu a’lam.

Sumber: https://muslimah.or.id/11915-hikmah-dalam-mengkritik.html

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