#Abu-Hayyan

[affascinailtuocuore]

S. Abulhawa-MORNINGS IN JENIN. Un viaggio umano e poetico tra i profughi di Palestina. Essere Ebrei, essere Palestinesi

A Thea Khamis che mi ha consigliato questo intenso romanzo. La storia “Palestine 1941. In the small village of Ein Hod a father leads a procession of his family and workers through the olive groves. As they move through the trees the green fruits drop onto the orchard floor; the ancient cycle of the seasons providing another bountiful harvest. Palestine 1948. The Abulheja family are forcibly…

[asma-al-husna]

Allah’s name Al-Hayyee— The Shy One— is not mentioned in the Quran but occurs in a narration of the Prophet salallahu ‘alayhi wa sallam. Al-Hayyee is the one who loves and inspires modesty and shyness in His slaves and who possesses the perfect modesty, so much so that He feels shy to leave those who ask Him empty-handed and doesn’t like to expose the misdeeds of His slaves!

The Shy One, the one of perfect modesty

Hayyee comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to greet, and the third is to revive, vitalize and call into being. The fourth main meaning is to be shy or ashamed.
This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (“grants life”), hayyan (“alive”), and istihyaa’in (” shyness”).

Linguistically, haya refers to the attribute of modesty, shyness, humility, and bashfulness. Hayyee refers to the one who owns the perfect modesty and who controls the haya of creation, ashamed Himself to leave us empty-handed and so shy that He dislikes exposing the sins of His slaves.

The Prophet salallahu ‘alayhi wa sallam said: Verily Allah Mighty and Majestic is Haleem (Forebearing), Hayee (Shy), Sitteer (Covering). He loves modesty and shyness and covering. Therefore when any of you bathe let him cover himself (i.e. from the sight of people). [Abu Dawud, An-Nasaa’ee, al-Baihaqi, Ahmed, graded as saheeh]

Modesty: a blessing from Allah

Haya refers to an uneasy feeling combined with embarrassment when someone is scared of being exposed for some unworthy behaviour. Islamically, haya can be of two kinds; the good haya is to be ashamed to commit a deed which Allah ‘azza wa jall forbade or discouraged and bad haya is to feel ashamed to do something that Allah ordered.
Society often portrays shyness and modesty as weakness or lack of confidence; in reality these are among the most beloved characteristics by Allah.  Having a deep sense of haya is a true blessing.

Five virtues of modesty

1. Allah ‘azza wa jall loves modesty and shyness. The Prophet salallahu ‘alayhi wa sallam said: Surely Allah (is One who) has haya and is the Protector. He loves haya and people who cover each others’ faults.[Al-Bukhaari].

2. Secondly, haya is the character of Islam.  The Prophet said: Every deen has an innate character. The character of Islam is modesty. [Abu Dawood]

3. Thirdly; haya brings good to everything in which it’s found. The Prophet said: Haya does not bring anything except good. [Al-Bukhaari]

4. A fourth virtue is that one’s level of haya is an indication of one’s faith, as the Prophet salallahu ‘alayhi wa sallam said: Faith (emaan) consists of more than sixty branches (i.e. parts). And haya is a part of faith. [Al-Bukhaari]

5. Fifthly, haya leads to Paradise! The Prophet salallahu ‘alayhi wa sallam said: Haya comes from emaan; emaan leads to Paradise. Obscenity comes from antipathy; and antipathy leads to the fire. [Al-Bukhaari]

How can you live by this name?

1. Don’t be ashamed to be modest.
The Prophet salallahu ‘alayhi wa sallam said: When lewdness is a part of anything, it becomes defective; and when haya is a part of anything it becomes beautiful. [At-Tirmidhee] Haya beautifies, realizes it’s not something to be ashamed of. Instead you should be concerned if you notice you do not have much sense of modesty and shame in your relationship with others, your way of thinking, your appearance, words, and deeds.

Narrated Abdullah ibn Umar radiyallahu ‘anhu: The Prophet salallahu ‘alayhi wa sallam passed by a man who was admonishing his brother regarding haya and was saying: You are very shy, and I am afraid that might harm you. On that, the Prophet said: Leave him, for haya is (a part) of faith. [Al-Bukhaari]. So haya is not just something for women, it’s an attribute men should have too and it’s crucial to start cultivating a sense of haya in children!

2. Strive for haya with Allah.
The greatest modesty you must have is with Allah ‘azza wa jall, which means you are shy and ashamed to do anything He dislikes and when you do so, you rush to repent. It is He who showers His blessings upon us, but we often use these very blessings to sin, even though modesty is the thing we need most! Know that Allah is Al-Hayy (the Ever-Living) and that every thought and act is witnessed by Him. Let this motivate you to increase in haya! Allah says: Whatever you (O Muhammad) may be doing, and whatever portion you may be reciting from the Quran– and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it . . . [Quran, 10:61]

3. Don’t be embarrassed to tell the truth.
Sometimes people are embarrassed to stand up for the truth and to forbid an evil or encourage good. You find people shy to defend Islamic concepts, like the hijaab, or even embarrassed to pray in their workplace! Haya means you feel most shyness for Allah ‘azza wa jall and never let shyness of people stand in the way of the orders of Al-Hayyee. Allah is the Shy one but not when it comes to setting forth parables of the truth: Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it . . . [Quran, 2:26] And: … Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth… [Quran, 33:53]

4. Ask Al-Hayyee.
The Messenger of Allah sallAllahu alayhi wa sallam said: Indeed your Lord – tabaaraka wa ta’ala – is The Shy One, The Generous, Allah is Shy from His slave if the slave raises his hands towards Him, that He would return them without anything. [Abu Dawood, At-Tirmidhi, Ibn Maajah – authenticated by al-Albaani] Be amazed and inspired by this beautiful shyness and ask Him for your every need and turn to Him in good and bad times!

5. Revive the concept of gheerah.
We live in times in which many men and women lost their sense of shame and modesty, are obsessed with appearances and attracting attention from non-mahrams and marriage is often seen as old-fashioned. Gheerah is an Islamic concept which means protectiveness or (a good type of) jealousy. The Prophet sallallahu ‘alayhi wa sallam had the most gheerah for his wives and all of the companions were known for their gheerah. The sahaabah were impressed by the strong gheerah of Sa’d ibn ‘Ubaadah radiyallahu ‘anhu, and the Prophet salallahu ‘alayhi wa salalm said: Are you amazed by the gheerah of Sa’d? I have more gheerah than him, and Allah has more gheerah than me. [al-Bukhaari, Muslim] Also: There are three at whom Allaah will not look at (with Mercy) on the day of Resurrection: the one who disobeys his parents, the woman who imitates men, and the duyooth (a man who has no protective jealousy towards his womenfolk). [Saheeh Al-Jaami’ As-Sagheer] Strive to revive your sense of gheerah and remember that honourable gheerah never leads to inappropriate actions according to Islam!

6.Take concealing your ‘awrah seriously.
Study trustworthy Islamic texts to see what is considered ‘awrah (parts of the body which cannot be seen by non-mahrams) of both men and women, so you can conceal them. Allah says: Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty . . . [Quran, 30-31]

O Allah, Al-Hayyee, we know that You are the One who is shy and who possesses perfect modesty. Adorn us with a strong sense of haya and guide us in being modest towards the creation and in our relationship with You. Aid us to never being embarrassed in standing up for Your Deen and make our sense of shame a way to enter Your Paradise, ameen!

[auliasalsabilamp]

Nikmat ilmu merupakan nikmat yang sangat besar.

Para ulama mengatakan,

"Ilmu adalah kehidupan itu sendiri."

(Al Muqabasat Abu Hayyan)

Artinya, kehidupan tidak akan berisi ketenangan dan kedamaian, kecuali kehidupan yang penuh dengan ilmu yang bermanfaat.

Bandung, 22 September 2023.

[doriangray1789]

1. İbn Sina: Onun hakkında ateistlerin imamı, tasavvufî Karmatîlerden dalalet sahibi, Allah'a, meleklerine, kitaplarına, elçilerine ve bugün ahirete inanmayan biri olarak ilan edildi..

2. Razi: Onun en büyük sapkın ve ateistlerden biri olduğunu, âlemlerin kadim olduğunu söyleyen filozofların küfrünü aştığını, sapkınlığının meşhur olduğunu ve kanı döküldüğünü söylediler..

3. Hasan bin el-Heysem: İslam dinini terk etmiş en büyük sapık ve ateist olarak anlatılmış ve kanı boşa gitmiştir..

4. El-Kindi: Kendi diniyle suçlanan, sapkın bir astrolog olduğu söyleniyordu, o kadar dalalet içindeydi ki sözleriyle Kur'an'a karşı çıkmaya çalışıyordu..

5. Farabi: Filozofların en büyüğü, en ateisti, en inatçısı, filozofu peygambere tercih eden, dünyanın kadim olduğunu söyleyen, peygamberleri yalanlayan biriydi..

6. Taberi: Hanbeliler onu, üzerinde büyük bir tepe oluncaya kadar taşlarla taşlayarak öldürdüler..

7. Abbas bin Firnas: Dini nedeniyle suçlanmış, büyücü ve kâfir olarak nitelendirilmiştir..

8. İbn Battuta: Ciddi, batıl inançlı ve yalancı olarak nitelendirilmiş ve alimlere iftira atmakla suçlanmıştır..

9. Nasıreddin el-Tusi: Küfür, şirk ve ateizmin savunucusu ve sapık bir ateist filozof olduğu anlatılmıştır..

10. Sabit bin Kurra: Sabii, kafir ve ateist olduğu söyleniyordu..

11. İbni Rüşd: Sapık ateist filozof. Peygamberlerin insanlara gerçeğe aykırı bir yanılsama verdiklerini söyledi... Dünyanın kadim olduğunu söyler ve yeniden dirilişi inkar ederdi.. Kitapları yakıldı ve Fas'a sürgün edildi..

12. İbnü'l-Mukaffa: Ölmeden önce uzuvları kesilip tencerede pişirilip kızartılmış ve yemeye zorlanmıştır.. Dönemin bir islam alimi onun hakkında şöyle demiştir: (İbnü'l-Mukaffa'nın aslı olmayan hiçbir sapkın kitabını bulamadım)..

13. El-Cahiz: Sapkınlıkların ve hurafelerin imamı olarak nitelendirildi, dalaletle suçlandı ve kanı döküldü..

14. Hallac: Sapkınlık suçlamasıyla bin değnekle dövüldü, sonra eli ve ayağı kesildi, ardından boynu kesildi ve cesedi yakıldı..

15. Abu Al-Ala Al-Maarri: Küfür suçlamasıyla hapsedilen Maarri, Brahman filozoflarının tarzında bir kafir olarak biliniyordu.

. 16. Lisaneddin ibn el-Hatib: Sapkınlık suçlamasıyla hapsedildi ve ardından hapishanede boğularak öldürüldü..

17. Cabir bin Hayyan: Sihir ve büyücülükle suçlandı ve öldürüldü..

18. Gazali ve İsfahani'nin kitapları yakıldı..

19. İbn el-Ferid ve İbn Arabi kâfir ilan edildi..

20. Sühreverdi: Sapkınlık suçlamasıyla öldürüldü ve cesedi yakıldı..

21. El-Harezmi: Miras meselelerinin çözümüne yardımcı olmak için cebir ve karşıtlığı icat etti.. İbn Teymiyye ona, her ne kadar bu ilim doğru olsa da, şeriat ilimlerinin kendisi ve diğerleri için vazgeçilmez olduğunu söyleyerek cevap verdi..

22. İbn Bajjah: Ateist bir filozof olup, Farabi ve İbn Sina'nın Endülüs'teki akranlarından sayıldı.. (öğrencilerinden biri de İbn Rüşd'dür..) inançsızlığından dolayı Müslümanlar onunla ve öğrencisi İbn Rüşd ile savaştı..

23. İbn Tufeyl: Filozoflar arasında devrinin (panteist) imamlarından biri, dünyanın ezeli olduğunu ve diğer ateist fikirleri savunmuştur.. ————————

Kaynaklar: - Başlangıç ​​ve Son - İbn Kesir - Soylu Kişilerin Biyografileri - Al-Zehebi - Fetvaların Toplanması - İbn Teymiyye - İbn Kholdoon'un Girişi - Al-Andalus News'den alıntıdır - Abu Hayyan Al-Qurtubi

[ahlulbaytnetworks]

The Divinely appointed and chosen 6th Holy Imam, Imam Jafar al-Sadiq (a.s.), would say when struck with an affliction: "All praise be to Allah who did not allow my religion to be afflicted."

-Bihar al-Anwar, volume:78, p. 268, number: 183

According to a narration, the Holy Imam (a.s.), had over four thousand students who would learn various subjects from him. This included both religious sciences such as jurisprudence, exegesis and Hadith as well as other sciences such as chemistry, medicine, mathematics and astronomy. Some of his students included Jabir Ibn Hayyan, the famous chemist, as well as key figures in Islamic knowledge such as Abu Hanifa, the leader of the Hanafi school in Islam. He was also praised by Malik ibn Anas, the leader of the Maliki school, as the most knowledgeable and pious scholar in their time. Alhamdulillah!

On his Divine martyrdom anniversary, we send peace and blessings upon him, may Allah (SwT) continue to bless his Pure soul and may Divine radiating Light continue to shine upon his blessed grave, bi haqqi Sayeda Fatima Az-Zahra (a.s.).

اَللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَّآلِ مُحَمَّدٍ وَّعَجِّلْ فَرَجَهُمْ

-Farida 0izamsi Sanni

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 1

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

Revealed in Madinah  

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

8:1 They ask you about Al-Anfal (the spoils of war).

Say: "Al-Anfal are for Allah and the Messenger.''

So have Taqwa of Allah and settle all matters of difference among you, and obey Allah and His Messenger, if you are believers.

Allah said,

They ask you about Al-Anfal (the spoils of war). Say: "Al-Anfal are for Allah and the Messenger.''

Meaning of Anfal

Al-Bukhari recorded that Ibn Abbas said, "Al-Anfal are the spoils of war.''

Al-Bukhari also recorded that Sa`id bin Jubayr said, "I said to Ibn Abbas, `Surah Al-Anfal!'

He said, `It was revealed concerning (the battle of) Badr.'''

Ali bin Abi Talhah reported, as Al-Bukhari recorded from Ibn Abbas without a chain of narration, that Ibn Abbas said,

"Al-Anfal are the spoils of war; they were for the Messenger of Allah, and none had a share in them.''

Similar was said by Mujahid, Ikrimah, Ata, Ad-Dahhak, Qatadah, Ata Al-Khurasani, Muqatil bin Hayyan, Abdur- Rahman bin Zayd bin Aslam and several others.

It was also said that the Nafl (singular for Anfal) refers to the portion of the spoils of war that the commander gives to some of the fighters after dividing the bulk of the spoils.

It was also said that Anfal refers to the Khumus; one- fifth of the captured goods after four-fifths are divided (between the fighters).

It was also said that the Anfal refers to the Fay', the possessions taken from the disbelievers without fighting, and the animals, servants or whatever other possessions escape from the disbelievers to Muslims.

Ibn Jarir recorded that Ali bin Salih bin Hay said:

"It has reached me that; (They ask you about Al-Anfal) is about the divisions. This refers to what the Imam gives to some squads in addition to what is divided among the rest of the soldiers.''

The Reason behind revealing Ayah 8:1

Imam Ahmad recorded that Sa`d bin Malik said,

"I said, `O Allah's Messenger, Allah has brought comfort to me today over the idolators, so grant me this sword.'

He said,

This sword is neither yours nor mine; put it down.

So I put it down, but said to myself, `The Prophet might give this sword to another man who did not fight as fiercely as I did.'

I heard a man calling me from behind and I said, `Has Allah revealed something in my case?'

The Prophet said,

You asked me to give you the sword, but it is not for me to decide about. However, it has been granted to me (by Allah), and I give it to you.

So Allah sent down this Ayah,

They ask you about Al-Anfal. Say: "Al-Anfal are for Allah and the Messenger.''

Abu Dawud, At-Tirmidhi and An-Nasa'i collected this Hadith, At-Tirmidhi said, "Hasan Sahih''.

Another Reason behind revealing the Ayah

Imam Ahmad recorded that Abu Umamah said,

"I asked Ubadah about Al-Anfal and he said, `It was revealed about us, those who participated in (the battle of) Badr, when we disputed about An-Nafl and our dispute was not appealing. So Allah took Al-Anfal from us and gave it to the Messenger of Allah. The Messenger divided it equally among Muslims.'''

Imam Ahmad recorded that Abu Umamah said that Ubadah bin As-Samit said,

"We went with the Messenger of Allah to the battle of Badr. When the two armies met, Allah defeated the enemy and some of us pursued them inflicting utter defeat and casualties. Another group of us came to the battlefield collecting the spoils of war. Another group surrounded the Messenger of Allah, so that the enemy could not attack him suddenly. When it was night and the various army groups went back to our camp, some of those who collected the spoils said, `We collected it, so none else will have a share in it.'

Those who went in pursuit of the enemy said, `No, you have no more right to it than us. We kept the enemy away from the war spoils and defeated them.'

Those who surrounded the Messenger of Allah to protect him said, `You have no more right to it than us, we surrounded the Messenger of Allah for fear that the enemy might conduct a surprise attack against him, so we were busy.'

The Ayah They ask you about Al - Anfal

(the spoils of war). Say: "Al-Anfal are for Allah and the Messenger.'' So fear Allah and settle all matters of difference among you).

was revealed and the Messenger of Allah divided the Anfal equally between Muslims.'''

And Allah's Messenger would give a fourth for Anfal when there was a surprise attack in the land of the enemy, and when there was a confrontation then a third to the people who returned.

The Prophet used to dislike the Anfal and encouraged strong fighters to give some of their share to weak Muslim fighters.

At-Tirmidhi and Ibn Majah collected a similar narration for this Hadith, and At-Tirmidhi said, "Hasan''.

Allah said,

So have Taqwa of Allah and settle all matters of difference among you,

The Ayah commands, have Taqwa of Allah in all your affairs, settle matters of differences between you, do not wrong each other, do not dispute, and do not differ. Certainly, the guidance and knowledge that Allah has granted you is better than what you are disputing about (such as Al- Anfal),

and obey Allah and His Messenger,

in the division that the Messenger makes according to Allah's order. The Prophet only divided according to what Allah ordained, which is perfectly just and fair.

Ibn Abbas commented on this Ayah,

"This is a command from Allah and His Messenger to the believers, that they should have Taqwa of Allah and settle all matters of differences between them.''

A similar statement was reported from Mujahid.

As-Suddi also commented on Allah's statement, Sohave Taqwa of Allahand  settle all(matters of difference among you), meaning "Do not curse each other.''

if you are believers.

[loverandservantoftheahlulbayt]

🕊🍃 Nahjal Balagha 🍃🕊🍃

🍃 Part 1 🍃

The Sermons

Sharif Razi

🍃 Sermon 3: By Allah, the son of Abu Quhafah….

Known as the Sermon of ash-Shiqshiqiyah1

ومن خطبة له (عليه السلام) المعروفة بالشِّقْشِقِيَّة

وتشتمل على الشكوى من أمر الخلافة ثم ترجيح صبره عنها ثم مبايعة الناس له

Beware! By Allah, the son of Abu Quhafah (Abu Bakr)2 dressed himself with it (the caliphate) and he certainly knew that my position in relation to it was the same as the position of the axis in relation to the hand-mill. The flood water flows down from me and the bird cannot fly upto me. I put a curtain against the caliphate and kept myself detached from it.

Then I began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are made feeble and the young grow old and the true believer acts under strain till he meets Allah (on his death).

أَمَا وَالله لَقَدْ تَقَمَّصَها ابْنُ اَبى قُحافَةَ ، وَإِنَّهُ لَيَعْلَمُ أَنَّ مَحَلِّيَ مِنهَا مَحَلُّ القُطْبِ مِنَ الرَّحَا، يَنْحَدِرُ عَنِّي السَّيْلُ، وَلا يَرْقَى إِلَيَّ الطَّيْرُ، فَسَدَلْتُ دُونَهَا ثَوْباً، وَطَوَيْتُ عَنْهَا كَشْحاً، وَطَفِقْتُ أَرْتَئِي بَيْنَ أَنْ أَصُولَ بِيَد جَذَّاءَ، أَوْ أَصْبِرَ عَلَى طَخْيَة عَمْيَاءَ، يَهْرَمُ فيهَا الكَبيرُ، وَيَشِيبُ فِيهَا الصَّغِيرُ، وَيَكْدَحُ فِيهَا مُؤْمِنٌ حَتَّى يَلْقَى رَبَّهُ.

🍃 Proposes Patience in Absence of Supporters

ترجيح الصبرعلى فقد الاعوان

I found that endurance thereon was wiser. So I adopted patience although there was pricking in the eye and suffocation (of mortification) in the throat. I watched the plundering of my inheritance till the first one went his way but handed over the Caliphate to Ibn al-Khattab after himself.

(Then he quoted al-A’sha’s verse):

My days are now passed on the camel’s back (in difficulty) while there were days (of ease) when I enjoyed the company of Jabir’s brother Hayyan.3

فَرَأَيْتُ أَنَّ الصَّبْرَ عَلَى هَاتَا أَحْجَى، فَصَبَرتُ وَفي الْعَيْنِ قَذىً، وَفي الحَلْقِ شَجاً، أرى تُرَاثي نَهْباً، حَتَّى مَضَى الاْوَّلُ لِسَبِيلِهِ، فَأَدْلَى بِهَا إِلَى ابْنِ الْخَطّابِ بَعْدَهُ. ( ثم تمثل بقول الاعشى):

شَتّانَ ما يَومي عَاى كُوْرِها * و يَوْمُ حَيَّانَ أخي جابِرِ

It is strange that during his lifetime he wished to be released from the caliphate but he confirmed it for the other one after his death. No doubt these two shared its udders strictly among themselves. This one put the Caliphate in a tough enclosure where the utterance was haughty and the touch was rough. Mistakes were in plenty and so also the excuses therefore. One in contact with it was like the rider of an unruly camel. If he pulled up its rein the very nostril would be slit, but if he let it loose he would be thrown. Consequently, by Allah people got involved in recklessness, wickedness, unsteadiness and deviation.

فَيَا عَجَباً!! بَيْنَا هُوَ يَسْتَقِيلُها في حَيَاتِهِ إِذْ عَقَدَهَا لاخَرَ بَعْدَ وَفَاتِهِ ـ لَشَدَّ مَا تَشَطَّرَا ضَرْعَيْهَا ! ـ فَصَيَّرَهَا في حَوْزَة خَشْنَاءَ، يَغْلُظُ كَلْمُهَا، وَيَخْشُنُ مَسُّهَا، وَيَكْثُرُ العِثَارُ فِيهَا وَالاْعْتَذَارُ مِنْهَا، فَصَاحِبُهَا كَرَاكِبِ الصَّعْبَةِ، إِنْ أَشْنَقَ لَهَا خَرَمَ، وَإِنْ أَسْلَسَ لَهَا تَقَحَّمَ، فَمُنِيَ النَّاسُ ـ لَعَمْرُ اللهِ ـ بِخَبْط وَشِمَاس، وَتَلَوُّن وَاعْتِرَاض.

Nevertheless, I remained patient despite length of period and stiffness of trial, till when he went his way (of death) he put the matter (of Caliphate) in a group4 and regarded me to be one of them. But good Heavens! What had I to do with this “consultation”? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? But I remained low when they were low and flew high when they flew high.

One of them turned against me because of his hatred and the other got inclined the other way due to his in-law relationship and this thing and that thing, till the third man of these people stood up with heaving breasts between his dung and fodder. With him his children of his grand-father, (Umayyah) also stood up swallowing up Allah’s wealth5 like a camel devouring the foliage of spring, till his rope broke down, his actions finished him and his gluttony brought him down prostrate.

فَصَبَرْتُ عَلَى طُولِ الْمُدَّةِ، وَشِدَّةِ الْمحْنَةِ، حَتَّى إِذا مَضَى لِسَبِيلِهِ جَعَلَهَا في جَمَاعَة زَعَمَ أَنَّي أَحَدُهُمْ. فَيَاللهِ وَلِلشُّورَى! مَتَى اعْتَرَضَ الرَّيْبُ فِيَّ مَعَ الاْوَّلِ مِنْهُمْ، حَتَّى صِرْتُ أُقْرَنُ إِلَى هذِهِ النَّظَائِرِ! لكِنِّي أَسفَفْتُ إِذْ أَسَفُّوا، وَطِرْتُ إِذْ طَارُوا، فَصَغَا رَجُلُ مِنْهُمْ لِضِغْنِه، وَمَالَ الاْخَرُ لِصِهْرهِ، مَعَ هَن وَهَن. إِلَى أَنْ قَامَ ثَالِثُ القَوْمِ، نَافِجَاً حِضْنَيْهِ بَيْنَ نَثِيلهِ وَمُعْتَلَفِهِ، وَقَامَ مَعَهُ بَنُو أَبِيهِ يَخْضَمُونَ مَالَ اللهِ خَضْمَ الاْبِل نِبْتَةَ الرَّبِيعِ، إِلَى أَنِ انْتَكَثَ عَلَيْهِ فَتْلُهُ، وَأَجْهَزَ عَلَيْهِ عَمَلُهُ، وَكَبَتْ بِهِ بِطْنَتُهُ.

🍃 Allegiance paid to ‘Ali

مبايعة علي (عليه السلام(

At that moment, nothing took me by surprise, but the crowd of people rushing to me. It advanced towards me from every side like the mane of the hyena so much so that Hasan and Husayn were getting crushed and both the ends of my shoulder garment were torn. They collected around me like a herd of sheep and goats. When I took up the reins of government one party broke away and another turned disobedient while the rest began acting wrongfully as if they had not heard the word of Allah saying:

That abode in the hereafter, We assign it for those who intend not to exult themselves in the earth, nor (to make) mischief (therein); and the end is (best) for the pious ones. (Qur’an, 28:83)

فَمَا رَاعَنِي إلاَّ وَالنَّاسُ إليَّ كَعُرْفِ الضَّبُعِ، يَنْثَالُونَ عَلَيَّ مِنْ كُلِّ جَانِب، حَتَّى لَقَدْ وُطِىءَ الحَسَنَانِ، وَشُقَّ عِطْفَايَ، مُجْتَمِعِينَ حَوْلي كَرَبِيضَةِ الغَنَمِ. فَلَمَّا نَهَضْتُ بِالاْمرِ نَكَثَتْ طَائِفَةٌ، وَمَرَقَتْ أُخْرَى، وَفَسَقَ [وقسط] آخَرُونَ كَأَنَّهُمْ لَمْ يَسْمَعُوا اللهَ سُبْحَانَهُ يَقُولُ: (تِلْكَ الدَّارُ الاخِرَةُ نَجْعَلُهَا للَّذِينَ لاَ يُريدُونَ عُلُوّاً في الاَرْضِ وَلاَ فَسَاداً وَالعَاقِبَةُ لِلْمُتَّقِينَ(،

Yes, by Allah, they had heard it and understood it but the world appeared glittering in their eyes and its embellishments seduced them. Behold, by Him who split the grain (to grow) and created living beings, if people had not come to me and supporters had not exhausted the argument and if there had been no pledge of Allah with the learned to the effect that they should not acquiesce in the gluttony of the oppressor and the hunger of the oppressed I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.

بَلَى! وَاللهِ لَقَدْ سَمِعُوهَا وَوَعَوْهَا، وَلكِنَّهُمْ حَلِيَتَ الدُّنْيَا في أَعْيُنِهمْ، وَرَاقَهُمْ زِبْرِجُهَا! أَمَا وَالَّذِي فَلَقَ الْحَبَّةَ، وَبَرَأَ النَّسَمَةَ، لَوْلاَ حُضُورُ الْحَاضِرِ، وَقِيَامُ الْحُجَّةِ بِوُجُودِ النَّاصِرِ، وَمَا أَخَذَ اللهُ عَلَى العُلَمَاءِ أَلاَّ يُقَارُّوا عَلَى كِظَّةِ ظَالِم، وَلا سَغَبِ مَظْلُوم، لاَلقَيْتُ حَبْلَهَا عَلَى غَارِبِهَا، وَلَسَقَيْتُ آخِرَهَا بِكَأْسِ أَوَّلِها، وَلاَلفَيْتُمْ دُنْيَاكُمْ هذِهِ أَزْهَدَ عِنْدِي مِنْ عَفْطَةِ عَنْز!

(It is said that when Amir al-mu’minin reached here in his sermon a man of Iraq stood up and handed him over a writing. Amir al-mu’minin began looking at it, when Ibn ‘Abbas said, “O’ Amir al-mu’minin, I wish you resumed your Sermon from where you broke it.” Thereupon he replied, “O’ Ibn ‘Abbas it was like the foam of a Camel which gushed out but subsided.” Ibn ‘Abbas says that he never grieved over any utterance as he did over this one because Amir al-mu’minin could not finish it as he wished to.)

قالوا: وقام إِليه رجل من أهل السوادعند بلوغه إلى هذا الموضع من خطبته، فناوله كتاباً، فأقبل ينظر فيه، فلمّا فرغ من قراءته قال له ابن عباس: يا أميرالمؤمنين، لو اطَّرَدت مَقالتكَ من حيث أَفضيتَ! فَقَالَ(عليه السلام): هَيْهَاتَ يَابْنَ عَبَّاس! تِلْكَ شِقْشِقَةٌ هَدَرَتْ ثُمَّ قَرَّتْ! قال ابن عباس: فوالله ما أَسفت على كلام قطّ كأَسفي على ذلك الكلام أَلاَّ يكون أميرالمؤمنين (عليه السلام) بلغ منه حيث أراد.

Al-Sharif al-Radi says: The words in this sermon “like the rider of a camel” mean to convey that when a camel rider is stiff in drawing up the rein then in this scuffle the nostril gets bruised, but if he lets it loose in spite of the camel’s unruliness, it would throw him somewhere and would get out of control. “ashnaq an-naqah” is used when the rider holds up the rein and raises the camel’s head upwards. In the same sense the word “shanaqa an-naqah” is used. Ibn as-Sikkit has mentioned this in Islah al-Mantiq.

Amir al-mu’minin has said “ashnaqa laha” instead of “ashnaqaha”, this is because he has used this word in harmony with “aslasa laha” and harmony could be retained only by using both in the same form. Thus, Amir al-mu’minin has used “ashnaqa laha” as though in place of “in rafa’a laha ra’saha”, that is, “if he stops it by holding up the reins.”

قال الشريف الرضي: قوله (عليه السلام) في هذه الخطبة: «كراكب الصعبة إن أشنق لها خرم، وإن أسلس لها تقحم» يريد: أنه إذا شدد عليها في جذب الزمام وهي تنازعه رأسها خرم أنفها، وإن أرخى لها شيئاً مع صعوبتها تقحمت به فلم يملكها، يقال: أشنق الن��قة، إذا جذب رأسها بالزمام فرفعه، وشنقها أيضاً: ذكر ذلك ابن السكيت في «إصلاح المنطق». وإنما قال (عليه السلام): «أشنق لها» ولم يقل: «أشنقها»، لانه جعله في مقابلة قوله: «أسلس لها»، فكأنه (عليه السلام) قال: إن رفع لها رأسها يعني أمسكه عليها بالزمام .

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🍃 Alternative Sources for 🍃

🍃 Sermon 3 🍃

(1) Al-Mufid, al-Jamal, 62;

(2) Ibn Qubbah, al-'Insaf, see Ibn Abi al-Hadid, Sharh, I, 69, see also ‘Abd al-Zahra', I, 309-310;

(3) al-Saduq, Ma’ani, 344;

(4) al-Hasan ibn ‘Abd Allah al-’Askari, from him al-Saduq in Ma’ani;

(5) Ibn ‘Abd Rabbih, al-’Iqd, IV, see ‘Abd al-Zahra', I, 311-312 and al-Majlisi, Bihar, vol.8, 160;

(6) al-Ka’bi (d.319/931) - see Ibn Abi al-Hadid, Sharh, I, 69;

(7) Ibn al-Jawzi, al-Manaqib, see Bihar, vol.8, 160; and ‘Abd al-Zahra', I, 310-11;

(8) al-Mufid, al-'Irshad, 135;

(9) al-Qadi ‘Abd al-Jabbar, al-Mughni, see al-Ghadir, VII, 83;

(10) al-Saduq, ‘Ilal, bab al-’illat allati min ajliha taraka Amir al-Mu'minin (A) mujahadat ahl al-khilaf;

(11) Abu Sa’id al-'Abi, Nathr al-durar and Nuzhat al-'adib, see ‘Abd al-Zahra', I, 313;

(12) al-Murtada, al-Shafi, 203, 204;

(13) al-Haffar, al-'Insaf from him al-Tusi in al-'Amali;

(14) al-Tusi, al-'Amali, I, 392;

(15) Qutb al-Din Rawandi, Sharh, from Ibn Mardawayh and al-Tabarani;

(16) Sibt ibn al-Jawzi, Tadhkirah, 133;

(17) al-Harrani, Tuhaf, 313;

(18) al-Murtada, Sharh al-Khutbat al-Shiqshiqiyyah, seeA’yan al-Shi’ah, vol. 41, p. 195;

(19) al-Tabarsi, al-'Ihtijaj; I, 95; for a detailed discussion of sources, see ‘Abd al-Zahra', I, 309-324.

1. This sermon is known as the sermon of ash-Shiqshiqiyyah, and is counted among the most famous sermons of Amir al-mu'minin. It was delivered at ar-Rahbah. Although some people have denied it to be Amir al-mu'minin's utterance and by attributing it to as-Sayyid ar-Radi (or ash-Sharif ar-Radi) have laid blame on his acknowledged integrity, yet truth-loving scholars have denied its veracity. Nor can there be any ground for this denial because `Ali's (p.b.u.h.) difference of view in the matter of Caliphate is not a secret matter, so that such hints should be regarded as something alien. And the events which have been alluded to in this sermon are preserved in the annals of history which testifies them word by word and sentence by sentence.

If the same events which are related by history are recounted by Amir al-mu'minin then what is the ground for denying them? If the memory of discouraging circumstances faced by him soon after the death of the Prophet appeared unpalatable to him it should not be surprising. No doubt this sermon hits at the prestige of certain personalities and gives a set back to the faith and belief in them but this cannot be sustained by denying the sermon to be Amir al-mu'minin's utterance, unless the true events are analysed and truth unveiled; otherwise just denying it to be Amir al-mu'minin's utterance because it contains disparagement of certain individuals carries no weight, when similar criticism has been related by other historians as well. Thus (Abu `Uthman) `Amr ibn Bahr al-Jahiz has recorded the following words of a sermon of Amir al-mu'minin and they are not less weighty than the criticism in the "Sermon of ash-Shiqshiqiyyah."

Those two passed away and the third one rose like the crow whose courage is confined to the belly. It would have been better if both his wings had been cut and his head severed.

Consequently, the idea that it is the production of as-Sayyid ar-Radi is far from truth and a result of partisanship and partiality. Or else if it is the result of some research it should be brought out. Otherwise, remaining in such wishful illusion does not alter the truth, nor can the force of decisive arguments be curbed down by mere disagreement and displeasure.

Now we set forth the evidence of those scholars and traditionists who have clearly held it to be Amir al-mu'minin's production, so that its historical importance should become known. Among these scholars some are those before as-Sayyid ar-Radi's period, some are his contemporaries and some are those who came after him but they all related it through their own chain of authority.

1) Ibn Abi'l-Hadid al-Mu`tazili writes that his master Abu'l-Khayr Musaddiq ibn Shabib al-Wasiti (d. 605 A.H.) stated that he heard this sermon from ash-Shaykh Abu Muhammad `Abdullah ibn Ahmad al-Baghdadi (d. 567 A.H.) known as Ibn al-Khashshab and when he reached where Ibn `Abbas expressed sorrow for this sermon having remained incomplete Ibn al-Khashshab said to him that if he had heard the expression of sorrow from Ibn `Abbas he would have certainly asked him if there had remained with his cousin any further unsatisfied desire because excepting the Prophet he had already spared neither the predecessors nor followers and had uttered all that he wished to utter. Why should therefore be any sorrow that he could not say what he wished?

Musaddiq says that Ibn al-Khashshab was a man of jolly heart and decent taste. I inquired from him whether he also regarded the sermon to be a fabrication when he replied "By Allah, I believe it to be Amir al-mu'minin's word as I believe you to be Musaddiq ibn Shabib." I said that some people regard it to be as-Sayyid ar-Radi's production when he replied: "How can ar-Radi have such guts or such style of writing. I have seen as-Sayyid ar-Radi's writings and know his style of composition. Nowhere does his writing match with this one and I have already seen it in books written two hundred years before the birth of as-Sayyid ar-Radi, and I have seen it in familiar writings about which I know by which scholars or men of letters they were compiled. At that time not only ar-Radi but even his father Abu Ahmad an-Naqib has not been born."

2) Thereafter Ibn Abi'l-Hadid writes that he saw this sermon in the compilations of his master Abu'l-Qasim (`Abdullah ibn Ahmad) al-Balkhi (d. 317 A.H.). He was the Imam of the Mu'tazilites in the reign of al-Muqtadir Billah while al-Muqtadir's period was far earlier than the birth of as-Sayyid ar-Radi.

3) He further writes that he saw this sermon in Abu Ja`far (Muhammad ibn `Abd ar-Rahman), Ibn Qibah's book al-Insaf. He was the pupil of Abu'l-Qasim al-Balkhi and a theologian of Imamiyyah (Shi`ite) sect. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.205-206)

4) Ibn Maytham al-Bahrani (d. 679 A.H.) writes in his commentary that he had seen one such copy of this sermon which bore writing of al-Muqtadir Billah's minister Abu'l-Hasan `Ali ibn Muhammad ibn al-Furat (d. 312 A.H.). (Sharh al-balaghah, vol.1., pp.252-253)

5) al-`Allamah Muhammad Baqir al-Majlisi has related the following chain of authority about this Sermon from ash-Shaykh Qutbu'd-Din ar-Rawandi's compilation Minhaj al-bara`ah fi Sharh Nahjul Balaghah: Ash-Shaykh Abu Nasr al-Hasan ibn Muhammad ibn Ibrahim informed me from al-Hajib Abu'l-Wafa' Muhammad ibn Badi`, al-Husayn ibn Ahmad ibn Badi` and al-Husayn ibn Ahmad ibn `Abd ar-Rahman and they from al-Hafiz Abu Bakr (Ahmad ibn Musa) ibn Marduwayh al-Isbahani (d. 416 A.H.) and he from al-Hafiz Abu'l-Qasim Sulayman ibn Ahmad at-Tabarani (d. 360 A.H.) and he from Ahmad ibn `Ali al-Abbar and he from Is'haq ibn Sa`id Abu Salamah ad-Dimashqi and he from Khulayd ibn Da`laj and he from `Ata' ibn Abi Rabah and he from Ibn `Abbas. (Bihar al-anwar, 1st ed. vol.8, pp.160-161)

6) In the context al-`Allamah al-Majlisi has written that this sermon is also contained in the compilations of Abu `Ali (Muhammad ibn `Abd al-Wahhab) al-Jubba 'i (d. 303 A.H.) .

7) In connection with this very authenticity al-`Allamah al-Majlisi writes: Al-Qadi `Abd al-Jabbar ibn Ahmad al-Asad'abadi (d. 415A.H.) who was a strict Mu`tazilite explains some expressions of this sermon in his book al-Mughni and tries to prove that it does not strike against any preceding caliph but does not deny it to be Amir al-mu'minin's composition. (ibid., p.161)

(8) Abu Ja`far Muhammad ibn `Ali, Ibn Babawayh (d. 381 A.H.) writes: Muhammad ibn Ibrahim ibn Is'haq at-Talaqani told us that `Abd al-`Aziz ibn Yahya al-Jaludi (d. 332 A.H.) told him that Abu `Abdillah Ahmad ibn `Ammar ibn Khalid told him that Yahya ibn `Abd al-Hamid al- Himmani (d. 228 A.H.) told him that `Isa ibn Rashid related this sermon from `Ali ibn Hudhayfah and he from `Ikrimah and he from Ibn `Abbas. (`Ilal ash-shara'i`,vol.1, chap. 122, p.144; Ma`ani al-akhbar, chap.22, pp.360-361)

9) Then Ibn Babawayh records the following chain of authorities :- Muhammad ibn `Ali Majilawayh related this sermon to us and he took it from his uncle Muhammad ibn Abi'l-Qasim and he from Ahmad ibn Abi `Abdillah (Muhammad ibn Khalid) al-Barqi and he from his father and he from (Muhammad) Ibn Abi `Umayr and he from Aban ibn `Uthman and he from Aban ibn Taghlib and he from `Ikrimah and he from Ibn `Abbas. (`Ilal ash-shara'i`, vol.1, chap.122, p.l46; Ma`ani al-akhbar, chap.22, p.361)

10) Abu Ahmad al-Hasan ibn `Abdillah ibn Sa`id al-`Askari (d.382 A.H.) who counts among great scholars of the Sunnis has written commentary and explanation of this sermon that has been recorded by Ibn Babawayh in `Ilal ash-shara'i` and Ma`ani al-akhbar.

11) as-Sayyid Ni`matullah al-Jaza'iri writes: The author of Kitab al-gharat Abu Is'haq, Ibrahim ibn Muhammad ath-Thaqafi al-Kufi (d. 283 A.H.) has related this sermon through his own chain of authorities. The date of completion of writing this book is Tuesday the 13th Shawwal 255 A.H. and in the same year, Murtada al-Musawi was born. He was older in age than his brother as-Sayyid ar-Radi. (Anwar an-Nu`maniyyah, p.37)

12) as-Sayyid Radi ad-Din Abu'l-Qasim `Ali ibn Musa, Ibn Tawus al-Husayni al-Hulli (d. 664 A.H.) has related this sermon from Kitab al-gharat with the following chain of authorities:- This sermon was related to us by Muhammad ibn Yusuf who related it from al-Hasan ibn `Ali ibn `Abd al-Karim az-Za`farani and he from Muhammad ibn Zakariyyah al-Ghallabi and he from Ya`qub ibn Ja`far ibn Sulayman and he from his father and he from his grand-father and he from Ibn `Abbas. (Translation of at-Tara'if, p.202)

13) Shaykh at-Ta'ifah, Muhammad ibn al- Hasan at-Tusi (d. 460 A.H.) writes: (Abu'l-Fath Hilal ibn Muhammad ibn Ja`far) al-Haffar related this sermon to us. He related it from Abu'l-Qasim (Isma`il ibn `Ali ibn `Ali) ad-Di`bili and he from his father and he from his brother Di`bil (ibn `Ali al-Kuza`i) and he from Muhammad ibn Salamah ash-Shami and he from Zurarah ibn A`yan and he from Abu Ja`far Muhammad ibn `Ali and he from Ibn `Abbas. (al-Amali, p.237)

14) ash-Shaykh al-Mufid (Muhammad ibn Muhammad ibn an-Nu`man, d. 413 A.H.) who was the teacher of as-Sayyid ar-Radi writes about the chain of authorities of this sermon: A number of relaters of traditions have related this sermon from Ibn `Abbas through numerous chains. (al-Irshad, p.135)

15) `Alam al-Huda (emblem of guidance) as-Sayyid al-Murtada who was the elder brother of as-Sayyid ar-Radi has recorded it on pp. 203,204 of his book ash-Shafi.

16) Abu Mansur at-Tabarsi writes: A number of relaters have given an account of this sermon from Ibn `Abbas through various chains. Ibn `Abbas said that he was in the audience of Amir al-mu'minin at ar-Rahbah (a place in Kufah) when conversation turned to Caliphate and those who had preceded him as Caliphs, when Amir al-mu'minin breathed a sigh and delivered this sermon. (al-Ihtijaj, p. 101)

17) Abu'l-Muzaffar Yusuf ibn `Abdillah and Sibt ibn al-Jawzi al-Hanafi (d. 654 A.H.) writes: Our ash-Shaykh Abu'l-Qasim an-Nafis al-Anbari related this sermon to us through his chain of authorities that ends with Ibn `Abbas, who said that after allegiance had been paid to Amir al-mu'minin as Caliph he was sitting on the pulpit when a man from the audience enquired why he had remained quiet till then whereupon Amir al-mu'minin delivered this sermon extempore. (Tadhkarat khawass al-ummah, p.73)

18) al-Qadi Ahmad ibn Muhammad, ash-Shihab al-Khafaji (d. 1069 A.H.) writes with regard to its authenticity: It is stated in the utterances of Amir al-mu'minin `Ali (Allah may be pleased with him) that "It is strange during life time he (Abu Bakr) wanted to give up the Caliphate but he strengthened its foundation for the other one after his death." (Sharh durrat al-ghawwas, p.17)

19) ash-Shaykh `Ala ad-Dawlah as-Simnani writes: Amir al-mu'minin Sayyid al-`Arifin `Ali (p.b.u.h.) has stated in one of his brilliant Sermons "this is the Shiqshiqah that burst forth." (al-`Urwah li ahl al-khalwah wa'l-jalwah, p3, manuscript in Nasiriah Library, Lucknow, India)

20) Abu'l-Fadl Ahmad ibn Muhammad al-Maydani (d. 518 A.H.) has written in connection with the word Shiqshiqah: One sermon of Amir al-mu'minin `Ali is known as Khutbah ash-Shiqshiqiyyah (the sermon of the Camel's Foam). (Majma` al-amthal, vol.1, p.369)

21) In fifteen places in an-Nihayah while explaining the words of this sermon Abu's-Sa`adat Mubarak ibn Muhammad, Ibn al-Athir al-Jazari (d. 606 A.H.) has acknowledged it to be Amir al-mu'minin's utterance.

22) Shaykh Muhammad Tahir Patni while explaining the same words in Majma` bihar al-anwar testifies this sermon to be Amir al-mu'minin's by saying, "`Ali says so."

23) Abu'l-Fadl ibn Manzur (d. 711 A.H.) has acknowledged it as Amir al-mu'minin's utterance in Lisan al-`Arab, vol.12, p.54 by saying, "In the sayings of `Ali in his sermon 'It is the camel's foam that burst forth then subsided.'"

24) Majdu'd-Din al-Firuz'abadi (d. 816/817 A.H.) has recorded under the word "Shiqshiqah" in his lexicon (al-Qamus, vol.3, p.251): Khutbah ash-Shiqshiqiyyah is by `Ali so named because when Ibn `Abbas asked him to resume it where he had left it, he said "O' Ibn `Abbas! it was the foam of a camel that burst forth then subsided."

25) The compiler of Muntaha al-adab writes: Khutbah ash-Shiqshiqiyyah of `Ali is attributed to `Ali (Allah may honour his face).

26) ash-Shaykh Muhammad `Abduh, Mufti of Egypt, recognising it as Amir al-mu'minin's utterance, has written its explanations.

27) Muhammad Muhyi'd-Din `Abd al-Hamid, Professor in the Faculty of Arabic Language, al-Azhar University has written annotations on Nahjul Balaghah adding a foreword in the beginning wherein he recognises all such sermons which contain disparaging remarks to be the utterances of Amir al-mu'minin.

In the face of these evidences and undeniable proofs is there any scope to hold that it is not Amir al-mu'minin's production and that as-Sayyid ar-Radi prepared it himself?

2. Amir al-mu'minin has referred to Abu Bakr's accession to the Caliphate metaphorically as having dressed himself with it. This was a common metaphor. Thus, when `Uthman was called to give up the Caliphate he replied, "I shall not put off this shirt which Allah has put on me." No doubt Amir al-mu'minin has not attributed this dressing of Caliphate to Allah but to Abu Bakr himself because according to unanimous opinion his Caliphate was not from Allah but his own affair. That is why Amir al-mu'minin said that Abu Bakr dressed himself with the Caliphate.

He knew that this dress had been stitched for his own body and his position with relation to the Caliphate was that of the axis in the hand-mill which cannot retain its central position without it nor be of any use. Similarly, he held "I was the central pivot of the Caliphate, were I not there, its entire system would have gone astray from the pivot. It was I who acted as a guard for its organisation and order and guided it through all difficulties. Currents of learning flowed from my bosom and watered it on all sides. My position was high beyond imagination but lust of world seekers for government became a tumbling stone for me and I had to confine myself to seclusion. Blinding darkness prevailed all round and there was intense gloom everywhere. The young grew old and the old departed for the graves but this patience-breaking period would not end. I kept watching with my eyes the plundering of my own inheritance and saw the passing of Caliphate from one hand to the other but remained patient as I could not stop their high-handedness for lack of means."

Need For The Prophet's Caliph And The Mode Of His Appointment

After the Prophet of Islam the presence of such a personality was inevitable who could stop the community from disintegration and guard the religious law against change, alteration and interference by those who wanted to twist it to suit their own desires. If this very need is denied then there is no sense in attaching so much importance to the succession of the Prophet that the assemblage in Saqifah of Banu Sa`idah should have been considered more important than the burial of the Prophet.

If the need is recognised, the question is whether or not the Prophet too realised it. If it is held he could not attend to it and appreciate its need or absence of need it would be the biggest proof for regarding the Prophet's mind to be blank for thinking of means to stop the evils of innovations and apostasy in spite of having given warnings about them. If it is said that he did realise it but had to live it unresolved on account of some advantage then instead of keeping it hidden the advantage should be clearly indicated otherwise silence without purpose would constitute delinquency in the discharge of the obligations of Prophethood. If there was some impediment, it should be disclosed otherwise we should agree that just as the Prophet did not leave any item of religion incomplete he did not leave this matter either and did propose such a course of action for it, that if it was acted upon religion would have remained safe against the interference of others.

The question now is what was that course of action. If it is taken to be the consensus of opinion of the community then it cannot truly take place as in such consensus acquiescence of every individual is necessary; but taking into account the difference in human temperaments it seems impossible that they would agree on any single point. Nor is there any example where on such matters there has been no single voice of dissent. How then can such a fundamental need be made dependent on the occurrence of such an impossible event - need on which converges the future of Islam and the good of the Muslims. Therefore, the mind is not prepared to accept this criterion. Nor is tradition in harmony with it, as al-Qadi `Adud ad-Din al-'Iji has written in Sharh al-mawaqif: ‘You should know that Caliphate cannot depend upon unanimity of election because no logical or traditional argument can be advanced for it’.

In fact when the advocates of unanimous election found that unanimity of all votes is difficult they adopted the agreement of the majority as a substitute for unanimity, ignoring the difference of the minority. In such a case also it often happens that the force of fair and foul or correct and incorrect ways turns the flow of the majority opinion in the direction where there is neither individual distinction nor personal merit as a result of which competent persons remain hidden while incompetent individuals stand forward.

When capabilities remain so curbed and personal ends stand in the way as hurdles, how can there be expectation for the election of correct person. Even if it is assumed that all voters have an independent unbiased view, that none of them has his own objective and that none has any other consideration, it is not necessary that every verdict of the majority should be correct, and that it cannot go astray. Experience shows that after experiment the majority has held its own verdict to be wrong.

If every verdict of the majority is correct then its first verdict should be wrong because the verdict which holds it wrong is also that of the majority. In this circumstances if the election of the Caliph goes wrong who would be responsible for the mistake, and who should face the blame for the ruination of the Islamic polity. Similarly on whom would be the liability for the bloodshed and slaughter following the turmoil and activity of the elections. When it has been seen that even those who sat in the audience of the Holy Prophet could not be free of mutual quarrel and strife how can others avoid it.

If with a view to avoid mischief it is left to the people of authority to choose anyone they like then here too the same friction and conflict would prevail because here again convergence of human temperaments on one point is not necessary nor can they be assumed to rise above personal ends. In fact here the chances of conflict and collision would be stronger because if not all at least most of them would themselves be candidates for that position and would not spare any effort to defeat their opponent, creating impediments in his way as best as possible. Its inevitable consequence would be mutual struggle and mischief-mongering.

Thus, it would not be possible to ward off the mischief for which this device was adopted, and instead of finding a proper individual the community would just become an instrument for the achievement of personal benefits of the others. Again, what would be the criterion for these people in authority? The same as has usually been, namely whoever collects a few supporters and is able to create commotion in any meeting by use of forceful words would count among the people of authority. Or would capabilities also be judged? If the mode of judging the capabilities is again this very common vote then the same complications and conflicts would arise here too, to avoid which this way was adopted.

If there is some other standard, then instead of judging the capabilities of the voters by it why not judge the person who is considered suitable for the position in view. Further, how many persons in authority would be enough to give a verdict? Apparently a verdict once accepted would be precedent for good and the number that would give this verdict would become the criterion for future. al-Qadi `Adud ad-Din al-'Iji writes: ‘Rather the nomination of one or two individuals by the people in authority is enough because we know that the companions who were strict in religion deemed it enough as the nomination of Abu Bakr by `Umar and of `Uthman by `Abd ar-Rahman’. (Sharh al-mawaqif, p.351 )

This is the account of the "unanimous election" in the Hall of Bani Sa`idah and the activity of the consultative assembly: that is, one man's action has been given the name of unanimous election and one individual's deed given the name of consultative assembly. Abu Bakr had well understood this reality that election means the vote of a person or two only which is to be attributed to common simple people.

That is why he ignored the requirements of unanimous election, majority vote or method of choosing through electoral assembly and appointed `Umar by nomination. `A'ishah also considered that leaving the question of caliphate to the vote of a few particular individuals meant inviting mischief and trouble. She sent a word to `Umar on his death saying: Do not leave the Islamic community without a chief. Nominate a Caliph for it and leave it not without an authority as otherwise I apprehend mischief and trouble.

When the election by those in authority proved futile it was given up and only "might is right" became the criteria-namely whoever subdues others and binds them under his sway and control is accepted as the Caliph of the Prophet and his true successor. These are those self-adopted principles in the face of which all the Prophet's sayings uttered in the "Feast of the Relatives," on the night of hijrah, at the battle of Tabuk, on the occasion of conveying the Qur'anic chapter "al-Bara'ah" (at-Tawbah, chap.9) and at Ghadir (the spring of) Khumm.

The strange thing is that when each of the first three caliphates is based on one individual's choice how can this very right to choose be denied to the Prophet himself, particularly when this was the only way to end all the dissension, namely that the Prophet should have himself settled it and saved the community from future disturbances and spared it from leaving this decision in the hands of people who were themselves involved in personal aims and objects. This is the correct procedure which stands to reason and which has also the support of the Prophet's definite sayings.

3. Hayyan ibn as-Samin al-Hanafi of Yamamah was the chief of the tribe Banu Hanifah and the master of fort and army. Jabir is the name of his younger brother while al-A`sha whose real name was Maymun ibn Qays ibn Jandal enjoyed the position of being his bosom friend and led a decent happy life through his bounty. In this verse he has compared his current life with the previous one that is the days when he roamed about in search of livelihood and those when he led a happy life in Hayyan's company.

Generally Amir al-mu'minin's quoting of this verse has been taken to compare this troubled period with the peaceful days passed under the care and protection of the Prophet when he was free from all sorts of troubles and enjoyed mental peace. But taking into account the occasion for making this comparison and the subject matter of the verse it would not be far fetched if it is taken to indicate the difference between the unimportant position of those in power during the Prophet's life time and the authority and power enjoyed by them after him, that is, at one time in the days of the Prophet no heed was paid to them because of `Ali's personality but now the time had so changed that the same people were masters of the affairs of the Muslim world.

4. When `Umar was wounded by Abu Lu'lu'ah and he saw that it was difficult for him to survive because of the deep wound, he formed a consultative committee and nominated for it `Ali ibn Abi Talib, `Uthman ibn `Affan, `Abd ar-Rahman ibn `Awf, az-Zubayr ibn al-`Awwam, Sa`d ibn Abi Waqqas, and Talhah ibn `Ubaydillah and bound them that after three days of his death they should select one of themselves as the Caliph while for those three days Suhayb should act as Caliph. On receipt of these instructions some members of the committee requested him to indicate what ideas he had about each of them to enable them to proceed further in their light. `Umar therefore disclosed his own view about each individual.

He said that Sa`d was harsh-tempered and hot headed; `Abd ar-Rahman was the Pharaoh of the community; az-Zubayr was, if pleased, a true believer but if displeased an unbeliever; Talhah was the embodiment of pride and haughtiness, if he was made caliph he would put the ring of the caliphate on his wife's finger while `Uthman did not see beyond his kinsmen. As regards `Ali he is enamoured of the Caliphate although I know that he alone can run it on right lines. Nevertheless, despite this admission, he thought it necessary to constitute the consultative Committee and in selecting its members and laying down the working procedure he made sure that the Caliphate would take the direction in which he wished to turn it.

Thus, a man of ordinary prudence can draw the conclusion that all the factors for `Uthman's success were present therein. If we look at its members we see that one of them namely `Abd ar-Rahman ibn `Awf is the husband of `Uthman's sister, next Sa`d ibn Abi Waqqas besides bearing malice towards `Ali is a relation and kinsman of `Abd ar-Rahman. Neither of them can be taken to go against `Uthman. The third Talhah ibn `Ubaydillah about whom Prof. Muhammad `Abduh writes in his annotation on Nahjul Balaghah:

Talhah was inclined towards `Uthman and the reason for it was no less than that he was against `Ali, because he himself was at at-Taymi and Abu Bakr's accession to the Caliphate had created bad blood between Bani Taym and Banu Hashim.

As regards az-Zubayr, even if he had voted for `Ali, what could his single vote achieve. According to at-Tabari's statement Talhah was not present in Medina at that time but his absence did not stand in the way of `Uthman's success. Rather even if he were present, as he did actually reach at the meeting (of the Committee), and he is taken to be `Ali's supporter, still there could be no doubt in `Uthman's success because `Umar's sagacious mind had set the working procedure that:

If two agree about one and the other two about another then `Abdullah ibn `Umar should act as the arbitrator. The group whom he orders should choose the Caliph from among themselves. If they do not accept `Abdullah ibn `Umar's verdict, support should be given to the group which includes `Abd ar-Rahman ibn `Awf, but if the others do not agree they should be beheaded for opposing this verdict. (at-Tabari, vol.1, pp.2779-2780; Ibn al-Athir, vol.3, p.67).

Here disagreement with the verdict of `Abdullah ibn `Umar has no meaning since he was directed to support the group which included `Abd ar-Rahman ibn `Awf. He had ordered his son `Abdullah and Suhayb that: ‘If the people differ, you should side with the majority, but if three of them are on one side and the other three on the other, you should side with the group including `Abd ar-Rahman ibn `Awf’. (at-Tabari, vol.1, pp.2725,2780; Ibn al-Athir, vol.3, pp.51,67).

In this instruction the agreement with the majority also means support of `Abd ar-Rahman because the majority could not be on any other side since fifty blood-thirsty swords had been put on the heads of the opposition group with orders to fall on their heads on `Abd ar-Rahman's behest. Amir al-mu'minin's eye had fore-read it at that very moment that the Caliphate was going to `Uthman as appears from his following words which he spoke to al-`Abbas ibn `Abd al-Muttalib:

"The Caliphate has been turned away from us." al-`Abbas asked how could he know it. Then he replied, "`Uthman has also been coupled with me and it has been laid down that the majority should be supported; but if two agree on one and two on the other, then support should be given to the group which includes `Abd ar-Rahman ibn `Awf. Now Sa`d will support his cousin `Abd ar-Rahman who is of course the husband of `Uthman's sister." (ibid )

However, after `Umar's death this meeting took place in the room of `A'ishah and on its door stood Abu Talhah al-Ansari with fifty men having drawn swords in their hands. Talhah started the proceedings and inviting all others to be witness said that he gave his right of vote to `Uthman. This touched az-Zubayr's sense of honour as his mother Safiyyah daughter of `Abd al-Muttalib was the sister of Prophet's father. So he gave his right of vote to `Ali.

Thereafter Sa`d ibn Abi Waqqas made his right of vote to `Abd ar-Rahman. This left three members of the consultative committee out of whom `Abd ar-Rahman said that he was willing to give up his own right of vote if `Ali (p.b.u.h.) and `Uthman gave him the right to choose one of them or one of these two should acquire this right by withdrawing. This was a trap in which `Ali had been entangled from all sides namely that either he should abandon his own right or else allow `Abd ar-Rahman to do as he wished. The first case was not possible for him; that is, to give up his own right and elect `Uthman or `Abd ar-Rahman.

So, he clung to his right, while `Abd ar-Rahman separating himself from it assumed this power and said to Amir al-mu'minin, "I pay you allegiance on your following the Book of Allah, the sunnah of the Prophet and the conduct of the two Shaykhs, (Abu Bakr and `Umar). `Ali replied, "Rather on following the Book of Allah, the sunnah of the Prophet and my own findings." When he got the same reply even after repeating the question thrice he turned to `Uthman saying, "Do you accept these conditions." He had no reason to refuse and so he agreed to the conditions and allegiance was paid to him. When Amir al mu'minin saw his rights being thus trampled he said: "This is not the first day when you behaved against us. I have only to keep good patience. Allah is the Helper against whatever you say. By Allah, you have not made `Uthman Caliph but in the hope that he would give back the Caliphate to you."

After recording the events of ash-Shura (consultative committee), Ibn Abi'l-Hadid has written that when allegiance had been paid to `Uthman, `Ali addressed `Uthman and `Abd ar-Rahman saying, "May Allah sow the seed of dissension among you," and so it happened that each turned a bitter enemy of the other and `Abd ar-Rahman did not ever after speak to `Uthman till death. Even on death bed he turned his face on seeing him.

On seeing these events the question arises whether ash-Shura (consultative committee) means confining the matter to six persons, thereafter to three and finally to one only. Also whether the condition of following the conduct of the two Shaykhs for Caliphate was put by `Umar or it was just a hurdle put by `Abd ar-Rahman between `Ali (p.b.u.h.) and the Caliphate, although the first Caliph did not put forth this condition at the time of nominating the second Caliph, namely that he should follow the former's footsteps. What then was the occasion for this condition here?

However, Amir al-mu'minin had agreed to participate in it in order to avoid mischief and to put an end to arguing so that others should be silenced and should not be able to claim that they would have voted in his favour and that he himself evaded the consultative committee and did not give them an opportunity of selecting him.

5. About the reign of the third Caliph, Amir al-mu'minin says that soon on `Uthman's coming to power Banu Umayyah got ground and began plundering the Bayt al-mal (public fund), and just as cattle on seeing green grass after drought trample it away, they recklessly fell upon Allah's money and devoured it. At last this self-indulgence and nepotism brought him to the stage when people besieged his house, put him to sword and made him vomit all that he had swallowed.

The maladministration that took place in this period was such that no Muslim can remain unmoved to see that Companions of high position were lying uncared for, they were stricken with poverty and surrounded by pennilessness while control over Bayt al-mal (public fund) was that of Banu Umayyah, government positions were occupied by their young and inexperienced persons, special Muslim properties were owned by them, meadows provided grazing but to their cattle, houses were built but by them, and orchards were but for them. If any compassionate person spoke about these excesses his ribs were broken, and if someone agitated this capitalism he was externed from the city. The uses to which zakat and charities which were meant for the poor and the wretched and the public fund which was the common property of the Muslims were put may be observed from the following few illustrations;

1) al-Hakam ibn Abi'l-`As who had been exiled from Medina by the Prophet was allowed back in the city not only against the Prophet's sunnah but also against the conduct of the first two Caliphs and he was paid three hundred thousand Dirhams from the public fund. (Ansab al-ashraf, vol.5, pp.27, 28, 125)

2) al-Walid ibn `Uqbah who has been named hypocrite in the Qur'an was paid one hundred thousand Dirhams from the Muslim's public fund. (al-`Iqd al-farid, vol.3, p.94)

3) The Caliph married his own daughter Umm Aban to Marwan ibn al-Hakam and paid him one hundred thousand Dirhams from the public fund. (Sharh of Ibn Abi'l-Hadid, vol.1, pp.198-199).

4) He married his daughter `A'ishah to Harith ibn al-Hakam and granted him one hundred thousand Dirhams from the public fund. (ibid.)

5) `Abdullah ibn Khalid was paid four hundred thousand Dirhams. (al-Ma`arif of Ibn Qutaybah, p.84)

6) Allowed the khums (one fifth religious duty) from Africa (amounting to five hundred thousand Dinars) to Marwan ibn al-Hakam. (ibid)

7) Fadak which was withheld from the angelic daughter of the Prophet on the ground of being general charity was given as a royal favour to Marwan ibn al-Hakam. (ibid.)

(8) Mahzur a place in the commercial area of Medina which had been declared a public trust by the Prophet was gifted to Harith ibn al-Hakam. (ibid.)

9) In the meadows around Medina no camel except those of Banu Umayyah were allowed to graze. (Sharh of Ibn Abi'l-Hadid, vol.l, p.l99)

10) After his death (`Uthman's) one hundred and fifty thousand Dinars (gold coins) and one million Dirhams (silver coins) were found in his house. There was no limit to tax free lands; and the total value of the landed estate he owned in Wadi al-Qura and Hunayn was one hundred thousand Dinars. There were countless camels and horses. (Muruj adh-dhahab, vol.l, p.435)

11) The Caliph's relations ruled all the principal cities. Thus, at Kufah, al-Walid ibn `Uqbah was the governor but when in the state of intoxication of wine he led the morning prayer in four instead of two rak`ah and people agitated he was removed, but the Caliph put in his place a hypocrite like Sa`id ibn al-`As. In Egypt `Abdullah ibn Sa`d ibn Abi Sarh, in Syria Muawiyah ibn Abi Sufyan, and in Basrah, `Abdullah ibn `Amir were the governors appointed by him (ibid.)

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AL KINDI

Abu Yusuf ya'qub Ibn Ishaq as Sabah al-kindi born in 801 AD in Kufa he is known as the first Muslim philosopher During his life besides being able to speak Arabic he was proficient in Greek and Syriac in the western world he is known as alkindus Al-kindi was born into an Arab family who belonged to the kindah tribe one of the great tribes of the South Arabian Peninsula His father was a Governor in Kufa during the reign of the Abbasid Caliph when he was little al-kindi's father died Even though he's an orphan, he doesn't just give up or give up in studying Alkindi received her first education at Kufa He then left to complete his education in Baghdad because of his intelligence the caliph al-ma'mun then asked him to teach at the Baitulhikmah Al-kindi is a book translator many works of Greek philosophers

[princessvivs]

"Hidupmu itu lucu, tapi kamu menganggapnya terlalu serius." Abu Hayyan Al-tahwidi

[beardedtreeskeletonbagel]

Scholar's at Time of 6th Imam

Jabir ibne Hayyan

Abu Hamza Thumali

Haroon e Makki

Unwane Basree

Zarara bin Ayan

Momin

Mufazzal

Mohammad bin muslim

Abu basir

Hisham bin Hakam

[blogalloh]

Alhamdulillah Alloh Maha Sayang & Maha Menerima Tobat. Aku Jadi Kesayangan Alloh Saat Tobat Dari "Sembelihan Untuk Selain Alloh" #Dakwah #Islam

Dalam tuntunan penyembelihan hewan–insya Allah- akan dibahas mengenai syarat penyembelihan yang dapat membuat hewan halal untuk dikonsumsi. Syarat ini terbagi menjadi tiga: [1] Syarat yang berkaitan dengan hewan yang akan disembelih, [2] Syarat yang berkaitan dengan orang yang akan menyembelih, dan [3] Syarat yang berkaitan dengan alat untuk menyembelih. Setelah itu kami akan mengutarakan pula adab ketika penyembelihan hewan. Semoga Allah mudahkan.[1] Alhamdulillah Alloh Maha Sayang & Maha Menerima Tobat. Aku Jadi Kesayangan Alloh Saat Tobat Dari "Sembelihan Untuk Selain Alloh" SYARAT HEWAN YANG AKAN DISEMBELIH Yaitu hewan tersebut masih dalam keadaan hidup ketika penyembelihan, bukan dalam keadaan bangkai (sudah mati). Allah Ta’ala berfirman, إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ “Sesungguhnya Allah hanya mengharamkan bagimu bangkai.” (QS. Al Baqarah: 173) SYARAT ORANG YANG AKAN MENYEMBELIH Pertama: Berakal, baik laki-laki maupun perempuan, sudah baligh atau belum baligh asalkan sudah tamyiz. Sehingga dari sini, tidak sah penyembelihan yang dilakukan oleh orang gila dan anak kecil yang belum tamyiz. Begitu pula orang yang mabuk, sembelihannya juga tidak sah. Kedua: Yang menyembelih adalah seorang muslim atau ahli kitab (Yahudi atau Nashrani). Oleh karena itu, tidak halal hasil sembelihan dari seorang penyembah berhala dan orang Majusi sebagaimana hal ini telah disepakati oleh para ulama. Karena selain muslim dan ahli kitab tidak murni mengucapkan nama Allah ketika menyembelih. Sedangkan ahlul kitab masih dihalalkan sembelihan mereka karena Allah Ta’ala berfirman, وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ “Makanan (sembelihan) ahlul kitab (Yahudi dan Nashrani) itu halal bagimu, dan makanan kamu halal pula bagi mereka.” (QS. Al Ma-idah: 5). Makna makanan ahlul kitab di sini adalah sembelihan mereka, sebagaimana dikatakan oleh Ibnu ‘Abbas, Abu Umamah, Mujahid, Sa’id bin Jubair, ‘Ikrimah, ‘Atho’, Al Hasan Al Bashri, Makhul, Ibrahim An Nakho’i, As Sudi, dan Maqotil bin Hayyan.[2] Namun yang mesti diperhatikan di sini, sembelihan ahul kitab bisa halal selama diketahui kalau mereka tidak menyebut nama selain Allah. Jika diketahui mereka menyebut nama selain Allah ketika menyembelih, semisal mereka menyembelih atas nama Isa Al Masih, ‘Udzair atau berhala, maka pada saat ini sembelihan mereka menjadi tidak halal berdasarkan firman Allah Ta’ala, حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ “Diharamkan bagimu (memakan) bangkai, darah, daging babi, (daging hewan) yang disembelih atas nama selain Allah.” (QS. Al Ma-idah: 3) Ketiga: Menyebut nama Allah ketika menyembelih. Jika sengaja tidak menyebut nama Allah –padahal ia tidak bisu dan mampu mengucapkan-, maka hasil sembelihannya tidak boleh dimakan menurut pendapat mayoritas ulama. Sedangkan bagi yang lupa untuk menyebutnya atau dalam keadaan bisu, maka hasil sembelihannya boleh dimakan. Allah Ta’ala berfirman, وَلَا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ وَإِنَّهُ لَفِسْقٌ “Dan janganlah kamu memakan binatang-binatang yang tidak disebut nama Allah ketika menyembelihnya. Sesungguhnya perbuatan yang semacam itu adalah suatu kefasikan.” (QS. Al An’am: 121) Begitu juga hal ini berdasarkan hadits Rofi’ bin Khodij, Nabi shallallahu ‘alaihi wa sallam bersabda, مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ ، فَكُلُوهُ “Segala sesuatu yang dapat mengalirkan darah dan disebut nama Allah ketika menyembelihnya, silakan kalian makan.”[3] Inilah yang dipersyaratkan oleh mayoritas ulama yaitu dalam penyembelihan hewan harus ada tasmiyah (penyebutan nama Allah atau basmalah). Sedangkan Imam Asy Syafi’i dan salah satu pendapat dari Imam Ahmad menyatakan bahwa hukum tasmiyah adalah sunnah (dianjurkan). Mereka beralasan dengan hadits ‘Aisyah radhiyallahu ‘anha, أَنَّ قَوْمًا قَالُوا لِلنَّبِىِّ – صلى الله عليه

وسلم – إِنَّ قَوْمًا يَأْتُونَا بِاللَّحْمِ لاَ نَدْرِى أَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ أَمْ لاَ فَقَالَ « سَمُّوا عَلَيْهِ أَنْتُمْ وَكُلُوهُ » . قَالَتْ وَكَانُوا حَدِيثِى عَهْدٍ بِالْكُفْرِ . Ada sebuah kaum berkata pada Nabi shallallahu ‘alaihi wa sallam, “Ada sekelompok orang yang mendatangi kami dengan hasil sembelihan. Kami tidak tahu apakah itu disebut nama Allah ataukah tidak. Nabi shallallahu ‘alaihi wa sallam mengatakan, “Kalian hendaklah menyebut nama Allah dan makanlah daging tersebut.” ’Aisyah berkata bahwa mereka sebenarnya baru saja masuk Islam.[4] Namun pendapat mayoritas ulama yang menyaratkan wajib tasmiyah (basmalah) itulah yang lebih kuat dan lebih hati-hati. Sedangkan dalil yang disebutkan oleh Imam Asy Syafi’i adalah untuk sembelihan yang masih diragukan disebut nama Allah ataukah tidak. Maka untuk sembelihan semacam ini, sebelum dimakan, hendaklah disebut nama Allah terlebih dahulu. Keempat: Tidak disembelih atas nama selain Allah. Maksudnya di sini adalah mengagungkan selain Allah baik dengan mengeraskan suara atau tidak. Maka hasil sembelihan seperti ini diharamkan berdasarkan kesepakatan ulama. Dalilnya adalah firman Allah Ta’ala, حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ “Diharamkan bagimu (memakan) bangkai, darah, daging babi, (daging hewan) yang disembelih atas nama selain Allah.” (QS. Al Ma-idah: 3) SYARAT ALAT UNTUK MENYEMBELIH Ada dua syarat yang mesti dipenuhi yaitu: Pertama: Menggunakan alat pemotong, baik dari besi atau selainnya, baik tajam atau tumpul asalkan bisa memotong. Karena maksud dari menyembelih adalah memotong urat leher, kerongkongan, saluran pernafasan dan saluran darah. Kedua: Tidak menggunakan tulang dan kuku. Dalilnya adalah hadits Rofi’ bin Khodij, مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ ، فَكُلُوهُ ، لَيْسَ السِّنَّ وَالظُّفُرَ ، وَسَأُحَدِّثُكُمْ عَنْ ذَلِكَ ، أَمَّا السِّنُّ فَعَظْمٌ وَأَمَّا الظُّفُرُ فَمُدَى الْحَبَشَةِ “Segala sesuatu yang mengalirkan darah dan disebut nama Allah ketika menyembelihnya, silakan kalian makan, asalkan yang digunakan bukanlah gigi dan kuku. Aku akan memberitahukan pada kalian mengapa hal ini dilarang. Adapun gigi, ia termasuk tulang. Sedangkan kuku adalah alat penyembelihan yang dipakai penduduk Habasyah (sekarang bernama Ethiopia).” [5] ADAB DALAM PENYEMBELIHAN HEWAN Pertama: Berbuat ihsan (berbuat baik terhadap hewan) Dari Syadad bin Aus, Rasulullah shallallahu ‘alaihi wa sallam bersabda, إِنَّ اللَّهَ كَتَبَ الإِحْسَانَ عَلَى كُلِّ شَىْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ فَلْيُرِحْ ذَبِيحَتَهُ “Sesungguhnya Allah memerintahkan agar berbuat baik terhadap segala sesuatu. Jika kalian hendak membunuh, maka bunuhlah dengan cara yang baik. Jika kalian hendak menyembelih, maka sembelihlah dengan cara yang baik. Hendaklah kalian menajamkan pisaunya dan senangkanlah hewan yang akan disembelih.”[6] Di antara bentuk berbuat ihsan adalah tidak menampakkan pisau atau menajamkan pisau di hadapan hewan yang akan disembelih. Dari Ibnu ’Abbas radhiyallaahu ’anhuma, ia berkata, أَتُرِيْدُ أَنْ تَمِيْتَهَا مَوْتَات هَلاَ حَدَدْتَ شَفْرَتَكَ قَبْلَ أَنْ تَضْجَعَهَا ”Rasulullah shallallaahu ‘alaihi wa sallam mengamati seseorang yang meletakkan kakinya di atas pipi (sisi) kambing dalam keadaan ia mengasah pisaunya, sedangkan kambing itu memandang kepadanya. Lantas Nabi berkata, “Apakah sebelum ini kamu hendak mematikannya dengan beberapa kali kematian?! Hendaklah pisaumu sudah diasah sebelum engkau membaringkannya.”[7] Kedua: Membaringkan hewan di sisi sebelah kiri, memegang pisau dengan tangan kanan dan menahan kepala hewan ketika menyembelih Membaringkan hewan termasuk perlakuan terbaik pada hewan dan disepakati oleh para ulama. Hal ini berdasarkan hadits ‘Aisyah, أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- أَمَرَ بِكَبْشٍ أَقْرَنَ يَطَأُ فِى سَوَادٍ وَيَبْرُكُ فِى سَوَادٍ وَيَنْظُرُ فِى سَوَادٍ فَ

أُتِىَ بِهِ لِيُضَحِّىَ بِهِ فَقَالَ لَهَا « يَا عَائِشَةُ هَلُمِّى الْمُدْيَةَ ».ثُمَّ قَالَ « اشْحَذِيهَا بِحَجَرٍ ». فَفَعَلَتْ ثُمَّ أَخَذَهَا وَأَخَذَ الْكَبْشَ فَأَضْجَعَهُ ثُمَّ ذَبَحَهُ ثُمَّ قَالَ « بِاسْمِ اللَّهِ اللَّهُمَّ تَقَبَّلْ مِنْ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَمِنْ أُمَّةِ مُحَمَّدٍ ». ثُمَّ ضَحَّى بِهِ. “Rasulullah shallallaahu ‘alaihi wa sallam meminta diambilkan seekor kambing kibasy. Beliau berjalan dan berdiri serta melepas pandangannya di tengah orang banyak. Kemudian beliau dibawakan seekor kambing kibasy untuk beliau buat qurban. Beliau berkata kepada ‘Aisyah, “Wahai ‘Aisyah, bawakan kepadaku pisau”. Beliau melanjutkan, “Asahlah pisau itu dengan batu”. ‘Aisyah pun mengasahnya. Lalu beliau membaringkan kambing itu, kemudian beliau bersiap menyembelihnya, lalu mengucapkan, “Bismillah. Ya Allah, terimalah qurban ini dari Muhammad, keluarga Muhammad, dan umat Muhammad”. Kemudian beliau menyembelihnya.[8] An Nawawi rahimahullah mengatakan, “Hadits ini menunjukkan dianjurkannya membaringkan kambing ketika akan disembelih dan tidak boleh disembelih dalam keadaan kambing berdiri atau berlutut, tetapi yang tepat adalah dalam keadaan berbaring. Cara seperti ini adalah perlakuan terbaik bagi kambing tersebut. Hadits-hadits yang ada pun menuntunkan demikian. Juga hal ini berdasarkan kesepakatan para ulama. Juga berdasarkan kesepakatan ulama dan yang sering dipraktekan kaum muslimin bahwa hewan yang akan disembelih dibaringkan di sisi kirinya. Cara ini lebih mudah bagi orang yang akan menyembelih dalam mengambil pisau dengan tangan kanan dan menahan kepala hewan dengan tangan kiri.”[9] Ketiga: Meletakkan kaki di sisi leher hewan Anas berkata, ضَحَّى النَّبِىُّ – صلى الله عليه وسلم – بِكَبْشَيْنِ أَمْلَحَيْنِ ، فَرَأَيْتُهُ وَاضِعًا قَدَمَهُ عَلَى صِفَاحِهِمَا يُسَمِّى وَيُكَبِّرُ ، فَذَبَحَهُمَا بِيَدِهِ . “Nabi shallallaahu ’alaihi wa sallam berqurban dengan dua ekor kambing kibasy putih. Aku melihat beliau menginjak kakinya di pangkal leher dua kambing itu. Lalu beliau membaca basmalah dan takbir, kemudian beliau menyembelih keduanya.”[10] Ibnu Hajar memberi keterangan, “Dianjurkan meletakkan kaki di sisi kanan hewan qurban. Para ulama telah sepakat bahwa membaringkan hewan tadi adalah pada sisi kirinya. Lalu kaki si penyembelih diletakkan di sisi kanan agar mudah untuk  menyembelih dan mudah mengambil pisau dengan tangan kanan. Begitu pula seperti ini akan semakin mudah memegang kepala hewan tadi dengan tangan kiri.”[11] Keempat: Menghadapkan hewan ke arah kiblat Dari Nafi’, أَنَّ اِبْنَ عُمَرَ كَانَ يَكْرَهُ أَنْ يَأْكُلَ ذَبِيْحَةَ ذَبْحِهِ لِغَيْرِ القِبْلَةِ. “Sesungguhnya Ibnu Umar tidak suka memakan daging hewan yang disembelih dengan tidak menghadap kiblat.”[12] Syaikh Abu Malik menjelaskan bahwa menghadapkan hewan ke arah kiblat bukanlah syarat dalam penyembelihan. Jika memang hal ini adalah syarat, tentu Allah akan menjelaskannya. Namun hal ini hanyalah mustahab (dianjurkan).[13] Kelima dan Keenam: Mengucapkan tasmiyah (basmalah) dan takbir Ketika akan menyembelih disyari’atkan membaca “Bismillaahi wallaahu akbar“, sebagaimana dalam hadits Anas bin Malik di atas. Untuk bacaan bismillah (tidak perlu ditambahi Ar Rahman dan Ar Rahiim) hukumnya wajib sebagaimana telah dijelaskan di muka. Adapun bacaan takbir – Allahu akbar – para ulama sepakat kalau hukum membaca takbir ketika menyembelih ini adalah sunnah dan bukan wajib. Kemudian diikuti bacaan: hadza minka wa laka.” (HR. Abu Dawud 2795) atau hadza minka wa laka ’anni atau ’an fulan (disebutkan nama shahibul qurban).” atau Berdoa agar Allah menerima qurbannya dengan doa, ”Allahumma taqabbal minni atau min fulan (disebutkan nama shahibul qurban)”[14] Demikian beberapa tuntunan dalam penyembelihan hewan. Semoga bermanfaat. Segala puji bagi Allah yang dengan nikmat-Nya segala kebaikan menjadi sempurna. Penulis: Muhammad Abduh Tuasikal Artikel https://rumaysho.com Diselesaikan di Panggang,

Gunung Kidul, 3 Dzulhijah 1430 H [1] Tulisan kali ini kami olah  dari pembahasan Syaikh Abu Malik dalam Shahih Fiqh Sunnah, 2/357-366, Al Maktabah At Taufiqiyah. [2] Tafsir Al Qur’an Al ‘Azhim, Ibnu Katsir, 3/40, Dar Thoyibah, cetakan kedua, tahun 1420 H. [3] HR. Bukhari no. 2488 [4] HR. Bukhari no. 5507. [5] HR. Bukhari no. 2488. [6] HR. Muslim no. 1955. [7] HR. Al Hakim (4/257), Al Baihaqi (9/280), ‘Abdur Rozaq no. 8608.  Al Hakim mengatakan bahwa hadits ini adalah hadits shahih sesuai syarat Al Bukhari. Adz Dzahabi dalam At Talkhis mengatakan bahwa sesuai syarat Bukhari. Ibnu Hajar dalam At Talkhis Al Habir (4/1493) mengatakan bahwa hadits ini diriwayatkan secara mursal. Syaikh Al Albani dalam Shahih At Targhib no. 2265 mengatakan bahwa hadits ini shahih. [8] HR. Muslim no. 1967. [9] Syarh Muslim, Yahya bin Syarf An Nawawi, 13/122, Dar Ihya’ At Turots Al ‘Arobi Beirut, cetakan kedua, tahun 1392 H. [10] HR. Bukhari no. 5558. [11] Fathul Bari, Ibnu Hajar Al ‘Asqolaniy Asy Syafi’i, 10/18, Darul Ma’rifah, terbit 1379 H. [12] HR. ‘Abdur Razaq no. 8585 dengan sanad yang shahih. [13] Shahih Fiqh Sunnah, 2/364. [14] Faedah dari tulisan saudara kami Ustadz Ammi Nur Baits mengenai Fiqih Qurban yang dimuat di muslim.or.id. Sumber https://rumaysho.com/672-tuntunan-penyembelihan-hewan.html بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْم – قُلْ هُوَ اللّٰهُ اَحَدٌۚ – ��َللّٰهُ الصَّمَدُۚ – لَمْ يَلِدْ وَلَمْ يُوْلَدْۙ – وَلَمْ يَكُنْ لَّهٗ كُفُوًا اَحَدٌ Allohumma solli ‘alaa muhammad, wa ‘alaa aali muhammad, kamaa sollaita ‘alaa aali ibroohim, wa baarik ‘alaa muhammad, wa ‘alaa aali muhammad, kamaa baarokta ‘alaa aali ibroohim, fil ‘aalamiina innaka hamiidummajiid. Allâhumma-ghfir liummati sayyidinâ muhammadin, allâhumma-rham ummata sayyidinâ muhammadin, allâhumma-stur ummata sayyidinâ muhammadin. Allahumma maghfiratuka awsa’u min dzunubi wa rahmatuka arja ‘indi min ‘amali. Alhamdulillah Alloh Maha Sayang & Maha Menerima Tobat. Aku Jadi Kesayangan Alloh Saat Tobat Dari "Sembelihan Untuk Selain Alloh"

[hijrahpos]

Studi Tafsir Surat An-Nisa' Ayat 10 Tentang Ancaman Pemakan Harta Anak Yatim

"Sungguh orang-orang yang memakan harta anak-anak yatim secara zalim niscaya mereka sebenarnya memakan api dalam perut mereka dan mereka akan masuk ke neraka." (QS. An-Nisa ayat 10).Abu Bistham Muqatil bin Hayyan An-Nabthi (wafat sekitar 150 H), salah seorang perawi hadits terpercaya dalam Kitab Shahih Muslim menjelaskan, Surat An- Nisa ayat 10 turun berkaitan perbuatan Martsad bin Zaid RA dari from HIJRAHPOS - BERITA ISLAMI KINI https://ift.tt/iqclCNE via https://ift.tt/tI34eBn

[asma-al-husna]

Allah’s name Al-Hayyee— The Shy One— is not mentioned in the Quran but occurs in a narration of the Prophet salallahu ‘alayhi wa sallam. Al-Hayyee is the one who loves and inspires modesty and shyness in His slaves and who possesses the perfect modesty, so much so that He feels shy to leave those who ask Him empty-handed and doesn’t like to expose the misdeeds of His slaves!

The Shy One, the one of perfect modesty

Hayyee comes from the root haa-yaa-yaa, which points to four main meanings. The first meaning is to live. The second main meaning is to greet, and the third is to revive, vitalize and call into being. The fourth main meaning is to be shy or ashamed.
This root appears 184 times in the Quran in 12 derived forms. Examples of these forms are yuhyee (“grants life”), hayyan (“alive”), and istihyaa’in (” shyness”).

Linguistically, haya refers to the attribute of modesty, shyness, humility, and bashfulness. Hayyee refers to the one who owns the perfect modesty and who controls the haya of creation, ashamed Himself to leave us empty-handed and so shy that He dislikes exposing the sins of His slaves.

The Prophet salallahu ‘alayhi wa sallam said: Verily Allah Mighty and Majestic is Haleem (Forebearing), Hayee (Shy), Sitteer (Covering). He loves modesty and shyness and covering. Therefore when any of you bathe let him cover himself (i.e. from the sight of people). [Abu Dawud, An-Nasaa’ee, al-Baihaqi, Ahmed, graded as saheeh]

Modesty: a blessing from Allah

Haya refers to an uneasy feeling combined with embarrassment when someone is scared of being exposed for some unworthy behaviour. Islamically, haya can be of two kinds; the good haya is to be ashamed to commit a deed which Allah ‘azza wa jall forbade or discouraged and bad haya is to feel ashamed to do something that Allah ordered.
Society often portrays shyness and modesty as weakness or lack of confidence; in reality these are among the most beloved characteristics by Allah.  Having a deep sense of haya is a true blessing.

Five virtues of modesty

1. Allah ‘azza wa jall loves modesty and shyness. The Prophet salallahu ‘alayhi wa sallam said: Surely Allah (is One who) has haya and is the Protector. He loves haya and people who cover each others’ faults.[Al-Bukhaari].

2. Secondly, haya is the character of Islam.  The Prophet said: Every deen has an innate character. The character of Islam is modesty. [Abu Dawood]

3. Thirdly; haya brings good to everything in which it’s found. The Prophet said: Haya does not bring anything except good. [Al-Bukhaari]

4. A fourth virtue is that one’s level of haya is an indication of one’s faith, as the Prophet salallahu ‘alayhi wa sallam said: Faith (emaan) consists of more than sixty branches (i.e. parts). And haya is a part of faith. [Al-Bukhaari]

5. Fifthly, haya leads to Paradise! The Prophet salallahu ‘alayhi wa sallam said: Haya comes from emaan; emaan leads to Paradise. Obscenity comes from antipathy; and antipathy leads to the fire. [Al-Bukhaari]

How can you live by this name?

1. Don’t be ashamed to be modest.
The Prophet salallahu ‘alayhi wa sallam said: When lewdness is a part of anything, it becomes defective; and when haya is a part of anything it becomes beautiful. [At-Tirmidhee] Haya beautifies, realizes it’s not something to be ashamed of. Instead you should be concerned if you notice you do not have much sense of modesty and shame in your relationship with others, your way of thinking, your appearance, words, and deeds.

Narrated Abdullah ibn Umar radiyallahu ‘anhu: The Prophet salallahu ‘alayhi wa sallam passed by a man who was admonishing his brother regarding haya and was saying: You are very shy, and I am afraid that might harm you. On that, the Prophet said: Leave him, for haya is (a part) of faith. [Al-Bukhaari]. So haya is not just something for women, it’s an attribute men should have too and it’s crucial to start cultivating a sense of haya in children!

2. Strive for haya with Allah.
The greatest modesty you must have is with Allah ‘azza wa jall, which means you are shy and ashamed to do anything He dislikes and when you do so, you rush to repent. It is He who showers His blessings upon us, but we often use these very blessings to sin, even though modesty is the thing we need most! Know that Allah is Al-Hayy (the Ever-Living) and that every thought and act is witnessed by Him. Let this motivate you to increase in haya! Allah says: Whatever you (O Muhammad) may be doing, and whatever portion you may be reciting from the Quran– and whatever deed you (mankind) may be doing (good or evil), We are Witness thereof, when you are doing it . . . [Quran, 10:61]

3. Don’t be embarrassed to tell the truth.
Sometimes people are embarrassed to stand up for the truth and to forbid an evil or encourage good. You find people shy to defend Islamic concepts, like the hijaab, or even embarrassed to pray in their workplace! Haya means you feel most shyness for Allah ‘azza wa jall and never let shyness of people stand in the way of the orders of Al-Hayyee. Allah is the Shy one but not when it comes to setting forth parables of the truth: Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it . . . [Quran, 2:26] And: … Indeed, that [behavior] was troubling the Prophet, and he is shy of [dismissing] you. But Allah is not shy of the truth… [Quran, 33:53]

4. Ask Al-Hayyee.
The Messenger of Allah sallAllahu alayhi wa sallam said: Indeed your Lord – tabaaraka wa ta’ala – is The Shy One, The Generous, Allah is Shy from His slave if the slave raises his hands towards Him, that He would return them without anything. [Abu Dawood, At-Tirmidhi, Ibn Maajah – authenticated by al-Albaani] Be amazed and inspired by this beautiful shyness and ask Him for your every need and turn to Him in good and bad times!

5. Revive the concept of gheerah.
We live in times in which many men and women lost their sense of shame and modesty, are obsessed with appearances and attracting attention from non-mahrams and marriage is often seen as old-fashioned. Gheerah is an Islamic concept which means protectiveness or (a good type of) jealousy. The Prophet sallallahu ‘alayhi wa sallam had the most gheerah for his wives and all of the companions were known for their gheerah. The sahaabah were impressed by the strong gheerah of Sa’d ibn ‘Ubaadah radiyallahu ‘anhu, and the Prophet salallahu ‘alayhi wa salalm said: Are you amazed by the gheerah of Sa’d? I have more gheerah than him, and Allah has more gheerah than me. [al-Bukhaari, Muslim] Also: There are three at whom Allaah will not look at (with Mercy) on the day of Resurrection: the one who disobeys his parents, the woman who imitates men, and the duyooth (a man who has no protective jealousy towards his womenfolk). [Saheeh Al-Jaami’ As-Sagheer] Strive to revive your sense of gheerah and remember that honourable gheerah never leads to inappropriate actions according to Islam!

6.Take concealing your ‘awrah seriously.
Study trustworthy Islamic texts to see what is considered ‘awrah (parts of the body which cannot be seen by non-mahrams) of both men and women, so you can conceal them. Allah says: Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty . . . [Quran, 30-31]

O Allah, Al-Hayyee, we know that You are the One who is shy and who possesses perfect modesty. Adorn us with a strong sense of haya and guide us in being modest towards the creation and in our relationship with You. Aid us to never being embarrassed in standing up for Your Deen and make our sense of shame a way to enter Your Paradise, ameen!

[taufiq-2022]

BULAN RAJAB

Bulan rajab adalah bulan yang mulia nan suci, karena ia termasuk kedalam 4 bulan khusus dari 12 bulan Allah ﷻ sebagaimana yang tercantum dalam QS At-Taubah ayat 36 :

اِنَّ عِدَّةَ الشُّهُوْرِ عِنْدَ اللّٰهِ اثْنَا عَشَرَ شَهْرًا فِيْ كِتٰبِ اللّٰهِ يَوْمَ خَلَقَ السَّمٰوٰتِ وَالْاَرْضَ ”

“...مِنْهَآ اَرْبَعَةٌ حُرُمٌ

Artinya : “Sesungguhnya jumlah bulan menurut Allah ialah dua belas bulan, (sebagaimana) dalam ketetapan Allah pada waktu Dia menciptakan langit dan bumi, di antaranya ada empat bulan haram…”

Nama رجب (rajab) sendiri diambil dari kalimat يرجب فى الجاهلية yang artinya diagungkan oleh kalangan jahiliyah, kemudian Rajab sendiri mempunyai beberapa sebutan, menurut imam ibnu dihyah bulan tersebut mempunya 18 nama dan diantara nama-nama tersebut yang paling masyhur adalah :

1.Al-Ashom (الأصم) yang artinya tuli, karena dibulan ini tidak terdengar suara kilatan pedang / diharamkan perang.

2.Al-Ashob (الأصب) yang artinya tertuang, karena dalam bulan ini tertuang limpahan rahmat & ampunan dari Allah ﷺ .

Keistimewaan puasa dibulan :

Dari sahabat Anas bin Malik, Rasulullah ﷺ bersabda :

إن في الجنة نهرا يقال له : رجب ، أشدّ بياضا من اللبن وأحلى من العسل ، من صام يوما من رجب سقاه الله من ذلك النهر

“Sesungguhnya di syurga ada suatu sungai bernama ‘rajab’, warnanya lebih putih dari susu & rasanya lebih manis dari madu. Barang siapa yang berpuasa sehari dalam bulan Rajab, makan akan diberi minum oleh Allah ﷺ dari sungai tsb.” (Hadist riwayat Al-Baihaqi disebutkan dalam kitabnya Syu’abul Iman).

Apakah hadist diatas palsu ?

Jawabannya : Dalam kitab Al-Hawi Lil- Fatawi 1/339

Al-Imam Jalaluddin Asy-Suyuthi pernah ditanya tentang hadist tersebut, kemudian beliau menjawab :

ليست هذه الأحاديث بموضوعة ، بل هي من قسم الضعيف الذي تجوز روايته في الفضائل ، أما الحديث الأول فأخرجه أبو الشيخ ابن حيان في كتاب الصيام ، والأصبهاني وابن شاهين ، كلاهما في الترغيب ، والبيهقي وغيرهم

“Hadist ini bukan maudhu’ (palsu), namun ia termasuk hadist dho’if (lemah) yang boleh diriwayatkan atau digunakan untuk fadhoilul a’mal (penambah semangat ibadah). Sebagaimana hadist tersebut diriwayatkan oleh imam ibnu hayyan, Imam Al-Asbahani, Imam Ibnu Syahin, Keduanya dalam kitab At-Targhib , Imam Baihaqi dll.”

Pahala puasa rajab berlipat ganda :

Dari Sahabat Abdullah bin Abbas, Rasulullah ﷺ bersabda :

من صام من رجب يوما كان كصيام شهر ، ومن صام سبعة أيام غلقت عنه أبواب ال��حيم السبعة ، ومن صام منه ثمانية أيام فتحت له أبواب الجنة الثمانية ، ومن صام منه عشرة أيام بدلت سيئاته حسنات

“Siapa saja yang berpuasa 1 hari dibulan Rajab, maka seperti berpuasa 1 bulan. Dan yang berpuasa 7 hari, maka Allah ﷻ akan tutupkan untuknya 7 pintu neraka. Dan yang berpuasa 8 hari, maka Allah ﷻ akan bukakan untuknya 8 pintu syurga. Dan yang berpuasa 10 hari, maka Allah ﷻ akan mengganti semua dosa-dosanya menjadi pahala.”

(HR.Imam At-Thobroni, Abu Nu’aim dll)

Niat puasa rajab :

Waktu membaca niat puasa rajab & puasa sunnah lainnya dari maghrib – dzuhur

1.Niat dari maghrib – shubuh

نويت صوم غد عن أداء سنة رجب لله تعالى

Nawaitu shouma godin ‘an ada’i sunnati Rajab lillahi Ta’aala.

Artinya: aku berniat puasa sunnah rajab esok hari karena Allah ﷻ

2.Niat dari shubuh –dzuhur

نويت صوم هذا اليوم عن أداء سنة رجب لله تعالى

Nawaitu shouma hadzal yaum ‘an ada’i sunnati Rajab lillahi Ta’aala.

Artinya: Aku berniat puasa sunnah Rajab hari ini, karena Allah ﷻ

Niat dari shubuh dzuhur itu dibaca ketika terlupa membaca niat puasa hingga shubuh

Amalan-amalan bulan Rajab :

Amalan-amalan ini diamalkan oleh para ulama kita yang bersumber dari hadist nabi ﷺ & orang shaleh

1.Membaca istighfar 70x pada pagi & sore hari

اللهمَ اغفرلي وارحمني وتب علي

Artinya : Ya allah ampunilah aku, kasihanilah aku dan terimalah taubatku

Imam Wahab ibn Munabbih : Yang membacanya, tidak akan disentuh api neraka

2.Membaca dzikir ini masing-masing 100x

سبحان الله الحي القيوم 1-10 Rajab

سبحان الأحد الصمد 11 -20 Rajab

سبحان الله الرؤوف 21-30 Rajab

Sebagian orang shaleh berkata : yang membacanya akan mendapat pahala yang sangat besar, sehingga taka ada satupun yang dapat menghitungnya.

By.@ahmedbafagih

[tomirida]

Abu Nasr Muhammad al-Farabi (c. 870 – 14 December 950–12 January 951), known in the Latin West as Alpharabius, was an early Islamic philosopher and music theorist. He has been designated as "Father of Islamic Neoplatonism", and the "Founder of Islamic Political Philosophy".

Al-Farabi is credited as the first Muslim who presented philosophy as a coherent system in the Islamic world, and created a philosophical system of his own, which developed a philosophical system that went far beyond the scholastic interests of his Greco-Roman Neoplatonism and Syriac Aristotelian precursors. That he was more than a pioneer in Islamic philosophy, can be deduced from the habit of later writers calling him the "Second Master", with Aristotle as the first.

Al-Farabi's impact on philosophy is undeniable, to name a few, Yahya ibn Adi, Abu Sulayman Sijistani, Abu al-Hassan al-Amiri, and Abu Hayyan al-Tawhidi; Avicenna, Suhrawardi, and Mulla Sadra; Avempace, Ibn Tufail, and Averroes; Maimonides, Albertus Magnus, and Leo Strauss. He was known in the Latin West, as well as the Islamic world.

Wikipedia: al-Farabi

KAZAKHSTAN - rare commemorative 5000 Tenge note.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 38-40

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

8:38 Say to those who have disbelieved, if they cease, their past will be forgiven. But if they return (thereto), then the examples of those (punished) before them have already preceded (as a warning).

8:39 And fight them until there is no more Fitnah, and the religion (worship) will all be for Allah alone.

But if they cease, then certainly, Allah is All-Seer of what they do.  

8:40 And if they turn away, then know that Allah is your protector --

(what) an excellent protector and (what) an excellent helper!

Encouraging the Disbelievers to seek Allah's Forgiveness, warning Them against Disbelief

Allah commands His Prophet Muhammad,

Say to those who have disbelieved, if they cease...

the disbelief, defiance and stubbornness they indulge in, and embrace Islam, obedience and repentance.

their past will be forgiven. along with their sins and errors.

It is recorded in the Sahih Al-Bukhari that Abu Wa'il said that Ibn Mas'ud said that the Messenger of Allah said,

He who becomes good in his Islam, will not be punished for what he has committed during Jahiliyyah (before Islam). He who becomes bad

in his Islam, will face a punishment for his previous and latter deeds.

It is also recorded in the Sahih that the Messenger of Allah said,

"Islam erases what occurred before it, and repentance erases what occurs before it.''

Allah said,

But if they return, and remain on their ways,

then the examples of those (punished) before them have already preceded.

meaning, Our way with the nations of old is that when they disbelieve and rebel, We send down to them immediate torment and punishment.

The Order to fight to eradicate Shirk and Kufr

Allah said,

And fight them until there is no more Fitnah, and the religion will all be for Allah alone.

Al-Bukhari recorded that;

a man came to Ibn Umar and said to him, "O Abu Abdur-Rahman! Why do you not implement what, Allah said in His Book (And if two parties (or groups) among the believers fall to fighting...(49:9). What prevents you from fighting as Allah mentioned in His Book?''

Ibn Umar said, "O my nephew! I prefer that I be reminded with this Ayah rather than fighting, for in the latter case, I will be reminded by the Ayah in which Allah, the Exalted and Most Honored, said, And whoever kills a( believer intentionally...) (4:93).''

The man said, "Allah, the Exalted, said ٌ (And fight them until there is no more Fitnah...).''

Ibn Umar said, "We did that during the time of the Messenger of Allah, when Islam was weak and the man would be tried in religion, either tormented to death or being imprisoned. When Islam became stronger and widespread, there was no more Fitnah.''

When the man realized that Ibn Umar would not agree to what he is saying, he asked him, "What do you say about Ali and Uthman?''

Ibn Umar replied, "What do I say about Ali and Uthman! As for Uthman, Allah has forgiven him, but you hate that Allah forgives him. As for Ali, he is the cousin of the Messenger of Allah and his son-in-law,''

and he pointed with his hand saying, "And this is his house over there.''

Sa`id bin Jubayr said,

"Ibn Umar came to us and was asked, "What do you say about fighting during Fitnah?''

Ibn Umar said, "Do you know what Fitnah refers to Muhammad. He was fighting against the idolators, and at that time, attending (or residing with) the idolators was a Fitnah (trial in religion). It is nothing like what you are doing, fighting to gain leadership!''

All these narrations were collected by Al-Bukhari, may Allah the Exalted grant him His mercy.

Ad-Dahhak reported that Ibn Abbas said about the And fight them until there is(Ayah, no more Fitnah...),

"So that there is no more Shirk.''

Similar was said by Abu Al-Aliyah, Mujahid, Al- Hasan, Qatadah, Ar-Rabi bin Anas, As-Suddi, Muqatil bin Hayyan and Zayd bin Aslam.

Muhammad bin Ishaq said that he was informed from Az-Zuhri, from Urwah bin Az-Zubayr and other scholars that(until there is no more Fitnah),

the Fitnah mentioned here means, until no Muslim is persecuted so that he abandons his religion.

Ad-Dahhak reported that Ibn Abbas said about Allah's statement, (and the religion (worship) will all be for Allah alone).

"So that Tawhid is practiced in sincerity with Allah.''

Al-Hasan, Qatadah and Ibn Jurayj said, (and the religion will all be for Allah alone),

"So that La ilaha illa-llah is proclaimed.'' Muhammad bin Ishaq also commented on this Ayah,

"So that Tawhid is practiced in sincerity towards Allah, without Shirk, all the while shunning all rivals who (are being worshipped) besides Him.''

Abdur-Rahman bin Zayd bin Aslam said about (and the religion will all be for Allah alone),

"So that there is no more Kufr (disbelief) with your religion remains.''

There is a Hadith collected in the Two Sahihs that testifies to this explanation. The Messenger of Allah said,

I was commanded to fight against the people until they proclaim, `There is no deity worthy of worship except Allah.'

If and when they say it, they will preserve their blood and wealth from me, except for its right (Islamic penal code), and their reckoning is with Allah, the Exalted and Most Honored.

Also, in the Two Sahihs, it is recorded that Abu Musa Al- Ashari said,

"The Messenger of Allah was asked about a man who fights because he is courageous, in prejudice with his people, or to show off. Which of these is for the cause of Allah?

He said,

Whoever fights so that Allah's Word is the supreme, is in the cause of Allah, the Exalted and Most Honored.''

Allah said next,

But if they cease,

and desist from their Kufr as a result of your fighting them, even though you do not know the true reasons why they did so,

then certainly, Allah is All-Seer of what they do.

Allah said in similar Ayah,

But if they repent and perform the Salah, and give Zakah, then leave their way free. )9:5(  

...then they are your brethren in religion. )9:11(

And fight them until there is no more Fitnah and the religion (worship) is for Allah (alone). But if they cease, let there be no transgression except against the wrongdoers. (2:193)

It is recorded in the Sahih that;

the Messenger of Allah said to Usamah bin Zayd when he overpowered a man with his sword, after that man proclaimed that there is no deity worthy of worship except Allah;

Have you killed him after he proclaimed, `La Ilaha Illallah!'

What would you do with regard to `La Ilaha Illallah' on the Day of Resurrection.

Usamah said, "O Allah's Messenger! He only said it to save himself.''

The Messenger replied,

Did you cut his heart open? The Messenger kept repeating,

What would you do with regard to `La Ilaha Illallah' on the Day of Resurrection? until Usamah said, "I wished I had embraced Islam only that day.''

Allah said next,

And if they turn away, then know that Allah is your protector, an excellent protector, and an excellent helper!

Allah says, if the disbelievers persist in defying and fighting you, then know that Allah is your protector, master and supporter against your enemies. Verily, what an excellent protector and what an excellent supporter.