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rinaam-sblog · 10 months

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NEGARA WAJIB MENJAGA AKIDAH UMAT

Sekularisme Pangkal Kesesatan | NEGARA WAJIB MENJAGA AKIDAH UMAT

Sekularisme (aqidah yang memisahkan agama dan kehidupan) yang dianut dan diterapkan di negeri ini sesungguhnya adalah pangkal kesesatan. Dari aqidah ini lahir sistem demokrasi yang menjamin kebebasan (liberalisme). Di antaranya kebebasan beragama. Ini tidak ada masalah. Sebabnya, dalam Islam pun setiap orang bebas memeluk agama. Setiap orang tidak boleh dipaksa untuk memeluk agama Islam. Allah SWT berfirman:

لاَ إَكْرَاهَ فِي الدِّيْنِ

Tidak ada paksaan dalam memasuki agama (Islam) (TQS al-Baqarah [2]: 256).

Masalahnya, dalam demokrasi, kebebasan beragama tak hanya dipahami sebagai kebebasan untuk memeluk agama tertentu. Namun faktanya, demokrasi juga menjamin kebebasan orang untuk gonta-ganti agama, termasuk murtad dari agama Islam. Ini jelas bertentangan dengan ajaran Islam itu sendiri. Rasulullah saw. bersabda:

مَنْ بَدَّلَ دِيْنَهُ فَاقْتُلُوْهُ

Siapa saja yang mengganti agamanya (murtad dari Islam) maka bunuhlah (HR al-Bukhari).

Demokrasi juga menjamin kebebasan bagi siapapun untuk menyelewengkan ajaran agamanya. Buktinya, munculnya ratusan aliran sesat, termasuk yang menistakan ajaran Islam, terkesan seolah dibiarkan. Belum lagi munculnya beragam pemikiran liberal yang juga sesat dan menyesatkan. Misalnya saja pemikiran tentang pluralisme agama, yang memandang semua agama sama. Juga pemikiran tentang toleransi beragama yang kebablasan, yang melahirkan sinkretisme (campur-aduk) agama seperti doa bersama lintas agama, dll. Semua seolah dibiarkan oleh negara atas nama demokrasi dan kebebasan.

Di sisi lain, sikap untuk berpegang teguh pada akidah Islam yang lurus, termasuk pada identitas Islam, keinginan untuk hidup diatur oleh syariah Islam secara kâffah, termasuk mengkaji dan mengajarkan ajaran Islam tentang Khilafah, acapkali dicap sebagai radikal, atau dikaitkan dengan radikalisme, bahkan dengan terorisme.

Alhasil, sekularisme yang melahirkan kebebasan (liberalisme) justru merupakan pangkal kesesatan. ========++++========

NEGARA WAJIB MENJAGA AKIDAH UMAT

Buletin Kaffah No. 299 (12 Dzulhijjah 1444 H/30 Juni 2023 M)

Akhir-akhir ini publik sedang dihebohkan oleh berita tentang Pondok Pesantren Al-Zaitun pimpinan Panji Gumilang yang berlokasi di Kabupaten Indramayu Jawa Barat. Banyak pihak menilai Al-Zaytun dan Panji Gumilang telah menyimpang dari ajaran Islam. Berita heboh dimulai saat beredar video pelaksanaan Shalat Idul Fitri di Al-Zaytun yang memperlihatkan adanya sosok wanita di shaf paling depan yang sejajar dengan shaf laki-laki. Video lainnya memperlihatkan Panji Gumilang mengucapkan salam di hadapan jamaahnya dengan ucapan salam yang diduga khas Yahudi. Ada pula cuplikan video ceramah Panji Gumilang yang mengklaim bahwa al-Quran bukanlah firman Allah SWT, tetapi ucapan Nabi Muhammad saw. yang berasal dari wahyu Allah SWT. Klaim ini terkonfirmasi juga saat wawancara eksklusif Panji Gumilang dengan SCTV baru-baru ini. Selain itu, dari berita yang beredar, Al-Zaytun dan Panji Gumilang disinyalir terafilisasi dengan NII KW-9 yang juga dianggap gerakan yang menyimpang.

Aliran Sesat di Indonesia

Di Indonesia, aliran sesat memang cukup banyak bermunculan. Sebagian ada yang hilang, namun kemudian muncul lagi dengan nama baru. Berdasarkan catatan MUI pada tahun 2016 saja sudah ada lebih dari 300 aliran sesat di Indonesia (Cnnindonesia.com, 2/1/2016). Di antaranya yang sudah resmi difatwakan sesat oleh MUI adalah: Ahmadiyah yang mentahbiskan pendirinya (Mirza Ghulam Ahmad) sebagai nabi; Lia Eden atau Salamullah yang didirikan oleh Lia Aminuddin, yang mengaku pernah bertemu dengan Malaikat Jibril; Al-Qiyadah al-Islamiyah pimpinan Ahmad Moshaddeq yang mengaku sebagai nabi; Gerakan Fajar Nusantara (Gafatar) yang dianggap meneruskan ajaran Al-Qiyadah al-Islamiyah; Kerajaan Ubur-ubur di Serang Banten; Puang Larang/Tarekat Tajul Khalwatiyah Syekh Yusuf Gowa. Adapun Al-Zaytun, meski sudah berdiri lebih dari 20 tahun, belum secara resmi dinyatakan sesat oleh MUI.

Pertanyaannya: apa kriterianya sebuah aliran dianggap sesat? Pada tahun 2007 MUI Pusat mengeluarkan rekomendasi/fatwa tentang 10 kriteria sebuah aliran dianggap sesat/menyimpang. Kesepuluh kriteria tersebut adalah: 1. Mengingkari salah satu dari rukun iman yang 6; 2. Meyakini dan atau mengikuti aqidah yang tidak sesuai dengan al-Quran dan as-Sunnah; 3. Meyakini turunnya wahyu setelah al-Quran; 4. Mengingkari otentisitas dan atau kebenaran isi al-Quran; 5. Melakukan penafsiran al-Quran yang tidak berdasarkan kaidah-kaidah tafsir; 6. Mengingkari kedudukan Hadis Nabi saw. sebagai sumber ajaran Islam; 7. Menghina, melecehkan dan atau merendahkan para nabi dan rasul; 8. Mengingkari Nabi Muhammad saw. sebagai nabi dan rasul terakhir; 9. Mengubah, menambah dan atau mengurangi pokok-pokok ibadah yang telah ditetapkan oleh syariah, seperti haji tidak ke Baitullah, salat wajib tidak 5 waktu; 10. Mengkafirkan sesama Muslim tanpa dalil syar'i seperti mengkafirkan Muslim hanya karena bukan kelompoknya (Republika.co.id, 26/10/2017).

Melindungi Aqidah Umat

Salah satu peran negara yang paling utama dalam pandangan Islam adalah menjaga dan melindungi aqidah/keyakinan umat Islam. Munculnya banyak aliran sesat di Indonesia jelas menunjukkan bahwa negara saat ini tidak hadir dalam menjaga dan melindungi aqidah umat Islam. Padahal aliran-aliran sesat itu telah memakan banyak korban dari kalangan umat Islam. Mereka banyak yang akhirnya tersesat/menyimpang dari aqidah Islam yang lurus, bahkan murtad dari Islam.

Mengapa negara terkesan tidak hadir untuk menjaga dan melindungi aqidah umat Islam? Tidak lain karena negara saat ini menganut dan menerapkan aqidah sekularisme. Sekularisme hakikatnya adalah aqidah sesat. Pasalnya, sekularisme adalah aqidah yang meyakini agama harus dipisahkan dari urusan negara. Dalam negara sekuler, negara tidak boleh campur-tangan dalam urusan keyakinan warga negaranya. Andai ada warga negara yang gonti-ganti agama/keyakinan, negara tak peduli. Negara pun tak akan peduli andai banyak Muslim yang murtad dari Islam, termasuk menganut aliran sesat.

Padahal dulu Rasulullah saw.—sebagai kepala negara—sangat tegas terhadap aliran yang menyimpang. Sebagaimana diketahui, dalam sejarah Islam, pernah muncul seorang yang mengklaim sebagai nabi (nabi palsu). Dia adalah Musailamah al-Kadzdzab (Musailamah Sang Pendusta). Nama aslinya Musailamah bin Habib dari Bani Hanifah. Berbagai cara dilakukan Musailamah untuk mengukuhkan posisinya. Salah satunya mengirimkan surat kepada Nabi Muhammad saw. Dalam surat itu, Musailamah meyakinkan bahwa dirinya adalah seorang nabi dan rasul Allah juga, sama seperti Nabi Muhammad saw.

Nabi Muhammad saw. kemudian mengirimkan surat balasan untuk Musailamah. Sebagaimana dikutip dalam Sirah Ibnu Ishaq, berikut surat balasan Nabi Muhammad saw.: “Dari Muhammad Rasulullah kepada Musailamah sang Pendusta. Keselamatan itu dilimpahkan kepada orang yang mengikuti petunjuk (QS Thaha: 47). Sungguh bumi ini adalah milik Allah. Allah mewariskan bumi ini kepada siapa saja yang Dia kehendaki di antara hamba-hamba-Nya. Kesudahan yang baik adalah bagi orang-orang yang bertakwa." (Ibnu Hisyam, Sîrah Ibnu Hisyâm, 2/601).

Peristiwa itu diperkirakan terjadi pada akhir tahun ke-10 Hijrah. Namun demikian, balasan surat Nabi Muhammad saw. itu sedikitpun tidak mengubah keyakinan dan semangat Musailamah untuk menyebarkan ajarannya. Bahkan ‘dakwah’ Musailamah semakin aktif setelah Nabi Muhammad saw. wafat. Akibatnya, propaganda yang disebarluaskan Musailamah itu mempengaruhi stabilitas pemerintahan Islam pasca Rasulullah saw., yakni pemerintahan Islam di bawah Khalifah Abu Bakar as-Shiddiq ra. Karena itu di bawah komando Khalifah Abu Bakar ra., pasukan kaum Muslim kemudian menumpas Musailamah dan pengikutnya dalam Perang Yamamah (12 H) (Al-Mubarakfuri, Ar-Rahîq al-Makhtûm, hlm. 416).

Sebetulnya, selain Musailamah, di era pemerintahan Islam, khususnya masa Khulafaur Rasyidin dan era setelahnya, masih banyak orang yang menyebarkan aliran sesat/menyimpang. Rata-rata mengklaim sebagai nabi. Mereka sebelumnya adalah Muslim, lalu menyimpang dari ajaran Islam. Disebutkan dalam Nihâyat al-'Alam karya Muhammad al-'Arifi bahwa selain Musailamah, ada beberapa nabi palsu yang hidup pada zaman Rasulullah saw. dan para khalifah sepeninggal beliau. Semuanya diperangi oleh negara, tentu setelah sebelumnya mereka diminta untuk bertobat dan kembali ke dalam pangkuan Islam, tetapi mereka menolak.

Sekularisme Pangkal Kesesatan

لاَ إَكْرَاهَ فِي الدِّيْنِ

Tidak ada paksaan dalam memasuki agama (Islam) (TQS al-Baqarah [2]: 256).

مَنْ بَدَّلَ دِيْنَهُ فَاقْتُلُوْهُ

Siapa saja yang mengganti agamanya (murtad dari Islam) maka bunuhlah (HR al-Bukhari).

Alhasil, sekularisme yang melahirkan kebebasan (liberalisme) justru merupakan pangkal kesesatan.

Pentingnya Berpegang Teguh pada al-Quran dan as-Sunnah

Di antara dampak buruk sekularisme yang diterapkan di negeri ini adalah menjadikan banyak kaum Muslim tidak lagi berpegang teguh pada agamanya. Mereka tidak lagi berpegang teguh pada al-Quran dan as-Sunnah. Akibatnya, banyak kaum Muslim mudah tersesatkan dari agamanya. Padahal Rasulullah saw. telah menegaskan, saat berkhutbah pada Haji Wada’:

يَا أَيُّهَا النَّاسُ إِنِّى قَدْ تَرَكْتُ فِيكُمْ مَا إِنِ اعْتَصَمْتُمْ بِهِ فَلَنْ تَضِلُّوا أَبَدًا كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ

Wahai manusia, sungguh telah aku tinggalkan di tengah-tengah kalian suatu perkara yang jika kalian pegang teguh niscaya kalian tidak akan tersesat selama-lamanya: Kitabullah dan Sunnah Nabi-Nya (HR al-Hakim dan al-Baihaqi).

Berpegang teguh pada al-Quran bermakna menjadikan al-Quran dan as-Sunnah sebagai pedoman hidup. Sikap ini meniscayakan antara lain: Pertama, menjadikan al-Quran dan as-Sunnah sebagai rujukan (Lihat: QS an-Nisa’ [4]: 59). Kedua, menjadikan al-Quran dan as-Sunnah sebagai standar halal-haram, benar-salah, dan baik-buruk. Artinya, yang wajib dijadikan tolok ukur adalah apa saja yang diputuskan dan dinyatakan oleh al-Quran dan as-Sunnah (Lihat: QS asy-Syura [42]: 10). Ketiga, mengamalkan seluruh kandungan al-Quran dan as-Sunnah dalam seluruh aspek kehidupan (Lihat: QS al-Baqarah [2]: 208).

WalLâh a’lam bi ash-shawâb. []

---*---

Hikmah:

Allah SWT berfirman:

وَمَنْ يَبْتَغِ غَيْرَ اْلإِسْلاَمِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي اْلآخِرَةِ مِنَ الْخَاسِرِينَ

Siapa saja yang mencari agama selain Islam tidak akan diterima dan di akhirat dia termasuk orang-orang yang rugi. (TQS Ali ‘Imran [3]: 85). []

#Allah #Nabi Muhammad SAW #Rasulullah #muslim #Islam #Kaffah #Ummat #Ummat Muslim #Ummat Terbaik #No Sekularisme #Khalifah Yes #Khilafah

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dearserenesoul · 2 months

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People say,

Once you let go, Allah will replace it with what more befitting for you. But you have to let go first, otherwise there's no room for what yet to come.

People say,

Codependent is enmeshing our self-love in the love for others. Therefore, to heal it, you need to focus more on self-love—self-growth, on your life, dreams, ambitions—than the love for others so that the huge part of the diagram is yourself.

So that at the end of the day, you always still have yourself.

. . . . .

"You need to have BIG why. Something you will never drop for anything, not for a single thing", she motivated me.

For her, it's her career and financial freedom. Hardcore. Our different family backgrounds, upbringings, circumstances, personalities and fields makes it a bit harder for me to take it as deep as her.

Of course mostly everyone is concerned with career and financial. But she wont drop it for anything; not even herself. She makes it who she is & her life mission.

No, not for me. Though it adds to me big time too. Big, yes. But not BIG.

We never met eye to eye everytime we discuss the roles of a woman in family building. She will make her career and financial freedom as the centre. Everything else will build around it. Understandable.

As for me, it will be something to build around something else. It's not the centre. It's a place to relate myself to the outside world—we are a khalifah afterall; still needs to be the best proper place, hence it's a journey and something to build in the course of time.

My centre? I think it's my inner self. Inner world. I think. I think, but I'm a feeler too.

. . . . .

"Seumur hidup saya, everytime orang approach saya, saya tak pernah rasa apa-apa. So bila tak rasa apa-apa, saya tak pernah bagi chance."

Maybe ada. Tapi sikit je. Lepas tu, bye.

"Mana boleh ikut rasa-rasa macam tu."

. . . . .

She shared a video from a shaykh.

The shaykh said, the right way of loving is after marriage.

He said, you dont fall in love hardly first only then think about marriage.

You guard your heart first, once it's officially married, only then you pour your heart.

I'm still trying to understand how do people do that. How do people get involve with someone without feeling.

I'm a feeler. My feelings are a part of my inner world. It's my centre.

But I dont want to be drunk in it. I want to be calm in it. Calm in love.

. . . . .

What people dont say enough,

How do you live your inner world in the transition period?

In between letting go and waiting for the next to come.

When there's no longer them. No longer us; although you are not sure if there was even us;

That's the thing about us.

It's you + them.

Although at the end of the day, you will always still have yourself,

A part of you was once us.

And that part of you is still you.

So how do you live that part of you that was once us?

Maybe for a recovering codependent it is harder.

Because while trying to adjust to the you that used to be us,

We're adjusting to push the boundary of us.

So that what used to be us is not as huge as what it was.

. . . . .

So people,

Is it normal that I miss us in the transition?

Although I did my best to let go, to have faith, to make room for what's next?

. . . . .

Something about my inner world that I'm still learning.

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loverandservantoftheahlulbayt · 5 months

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🍃🕊🍃 An account of Hizqil 🍃🕊🍃

According to a tradition of Shaykh Tabarsi, the people of The Israelites left the city to save themselves from the epidemic. Some said they left the city due to war. Some said they belonged to the family of Hizqil the third Khalifah of Musa. The first was Yusha‘ ibn Nun, the second Kalab bin Yuqanna and the third Hizqil known as Ibn Al Majus because in his old age his mother beseeched Allah for a son and Allah fulfilled her wish and Hizqil was born.

According to another tradition, people called him Dhulkifl because he saved seventy Prophets from the tyrants. He asked the people to leave the country as early as possible and said it would be better if I would be killed instead of all of you. Thus, they all were saved from the cruel tyrant. After that, the Jews came to him and asked about them. He said that he does not know where they have gone. They all left but Allah kept him under His security.

There are different opinions about the population of The Israelites. Some say that the population was about 3,000 to 10,000 people or 40,000 to 60 or 70,000 people and that they all died by the curse of Shamoun. At that time, the city’s name was ‘Ovardan’. Some said Hizqil also cursed them. According to ‘Ali ibn Ibrahim, they were staying in one of the city of Syria. In that city, there was a plague and they all died. Their bones were scattered all along the way. One of the Prophets passing by that way saw the bones lying here and there. He raised his hands in prayer. So Allah brought them back to life and they all returned to their own houses. They lived for many years and died according to their time.

Hanaran asked about this from Imam al-Baqir. Imam replied that this incident happened twice. They got a new life twice meaning Allah made them alive twice. They lived for many years i.e.. according to the years prescribed to them on earth and then died. Imam says Allah the Glorified said,

“Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.” (2:243)1

According to another tradition, Imam al-Baqir and Imam as-Sadiq have narrated this when the people asked the explanation of the above Ayat. They described as follows:

The people of The Israelites lived in a town of Syria. The population of the city was about 70,000. Once a plague started in the city. At once, the rich people left the city and went to another place to save themselves from death but the poor stayed there. As the epidemic spread and people started dying those people started thinking that if they had left the city they too would have been saved. After that, they decided that the next time there was an epidemic they would not stay in the city. When they were struck again by the epidemic they all left their houses and went to another city. The houses of that city were vacant because the people of that city had also died by an epidemic. Their dead bodies were annihilated except their bones. The people of The Israelites settled in the empty houses. Again by the order of Almighty they all died. Many years passed. Once a caravan passed by the way where the bones were scattered. They saw the bones lying on the way. They collected the bones, kept them aside, and cleared the way for the passers-by.

Hizqil passed this way. When he saw the human bones lying in a bad condition he grieved and wept much. He raised his hand to Allah and prayed: O Allah! Make them alive again in the same way as you have taken away their lives so that the city can again be prosperous and they can increase the number of your followers and true believers. Allah was pleased with him and asked, “O Prophet! Do you want me to make them alive?” The Prophet replied, “Yes, My Lord.” Then Allah answered his prayer and Hizqil saw the scattered bones regaining their original form until the parts of their bodies came to their original form and they were alive. They met each other, thanked Allah, performed prayers and thanked Allah again and again. Seeing this the Prophet said “I witness that Allah is one and Almighty.”

According to the tradition of Imam as-Sadiq, these people regained their lives on Navroz (21st of March). Allah asked the Prophet to spray water on their bones. He did so and the people became alive again. According to the Prophet, there were about 30,000 people. From that day, on every Navroz, the people of Aazam spray water on each other but they do not know the real reason.2

According to hadith, an atheist accepted Islam by listening to the arguments of Prophet. The Prophet narrated, “A group of The Israelites left their city to save themselves from death. By Allah’s order they all were destroyed and died. Their body parts and bones were dispersed. Allah sent Hizqil towards that city. He raised his hands for Dua and they all regained their life.”

Imam al-Ridha visited Al-Ma’mun and argued with the Christians that “You believe that ‘Isa is Allah because he used to bring the dead back to life. Even Yusha‘ used to make dead men alive. Then why don’t you believe him to be a God? Even Prophet Hizqil made 35,000 dead people alive after 60 years. Why don’t you consider him to be a God?” Then he said, “Don’t you know that these people were Palestinians which are also discussed in Torah-the Holy Book of Palestinians. Many Palestinians were killed then Allah sent Hizqil to Palestine and by his Dua all became alive.” After that Imam al-Ridha narrated the incident that took place when the plague spread and the people left the city to save themselves. He also said that the residents of the city drew a boundary in the city in which the bodies of dead people were kept. By passing that way Hizqil made them alive by the order of Allah.

There is a tradition from Imam al-Baqir that King Kabath decided to send his troops to destroy Jerusalem. The people gathered and went to Hizqil and requested him to relieve them from this trouble. He said, “I will pray to Allah about it in the night.” He prayed to Allah and Allah promised to save the people from the cruel king. Allah ordered the Angel of wind to take away the life of the king’s troops and they all died. In the morning Hizqil informed his people that the troops have been killed. The people of Palestine came out of the city and saw them dead. After that Hizqil thought to himself that there is no difference between him and Sulayman. He became depressed about the incident and became ill. Then he pleaded to Allah to cure him from that unbearable disease. Allah ordered him to go near the fig tree and apply its juice on his chest. When he applied it, he was cured.3

According to a tradition of Imam Ja‘far as-Sadiq, Allah revealed to the Prophet to inform the king that he would expire on a particular day. Hizqil informed the king. When the king heard the news, he came down from his throne, wept and pleaded to Allah to keep him alive until his son grew up and sat on the throne. Allah heard his prayer and asked the Prophet to tell the king that Allah has extended his life by another fifteen years. He said, “O Allah! The people trust me and trust my words. They have never heard a lie from me. When I inform the king about this the people will think that I am a liar.” Allah said, “You are my true believer. You must obey and listen to Me. Do as I say and keep on preaching to them.”

🍃🕊🍃 al-islam.org 🍃🕊🍃

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

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dinaive · 9 months

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an-Nuayman r.a - part 3

"An-Nuayman understood what they meant. He got up and slaughtered the camel. The nomad Arab came out and realized what had happened when he saw people grilling, sharing out and eating meat. He shouted in distress: "Waa 'aqraah! Waa Naqataah! (O my camel!)"The Prophet heard the commotion and came out. He learnt from the Sahabah what had happened and began searching for an-Nuayman but did not find him. Afraid of being blamed and punished, an-Nuayman had fled. The Prophet then followed his footprints. These led to a garden belonging to Danbaah the daughter of az-Zubayr, a cousin of the Prophet. He asked the companions where an-Nuayman was. Pointing to a nearby ditch, they said loudly so as not to alert an-Nuayman: "We haven't found him, O Messenger of God." An-Nuayman was found in the ditch covered with palm branches and leaves and emerged with dirt on his head, beard and face. He stood in the presence of the Prophet who took him by the head and dusted the dirt from his face while he chuckled with laughter. The companions joined in the mirth. The Prophet paid the price of the camel to its owner and they all joined in the feast.The Prophet obviously regarded an-Nuayman's pranks for what they were light-hearted sallies that were meant to create some relief and laughter. The religion of Islam does not require people to disdain seemly laughter and levity and remain perpetually gloomy. An appropriate sense of humor is often a saving grace.An-Nuayman lived on after the Prophet and continued to enjoy the affection of Muslims. But did he put an end to his laughter? During the caliphate of Uthman, a group of Sahabah were sitting in the Masjid. They saw Makhramah ibn Nawfal, an old man who was about one hundred and fifteen years old and obviously rather senile. He was related to the sister of Abdur-Rahman ibn Awf, who was a wife of an-Nuayman.Makhramah was blind. He was so weak that he could hardly move from his place in the Masjid. He got up to urinate and might have done so in the Masjid. But the companions shouted at him to prevent him from doing so.. An-Nuayman got up and went to take him to another place, as he was instructed. What is this other place that an-Nuayman took him to? In fact he took him only a short distance away from where he was sitting at first and sat him down.The place was still in the Masjid!People shouted at Makhramah and made him get up again all in a frenzy. The poor old man was distressed and said: "Who has done this?" "An-Nuayman ibn Amr," he was told.The old man swore and announced that he would bash an-Nuayman on the head with his stick if he should meet him.An-Nuayman left and returned. He was up to some prank of his again. He saw Uthman ibn Allan, the Amir al-Muminim, performing Salat in the Masjid. Uthman was never distracted when he stood for Prayer. An-Nuayman also saw Makhramah. He went up to him and in a changed voice said: "Do you want to get at an-Nuayman?"The old man remembered what an-Nuayman had done. He remembered his vow and shouted: "Yes, where is he?" An-Nuayman took him by the hand and led him to the place where the Khalifah Uthman stood and said to him: "Here he is!"The old man raised his staff and bashed the head ofUthman. Blood flowed and the people shouted: "It's the Amir al-Muminin!"The dragged Makhramah away and some people set out to get an-Nuayman but Uthman restrained them and asked them to leave him alone. In spite of the blows he had suffered, he was still able to laugh at the deeds of an-Nuayman.An-Nuayman lived up to the time of Muawiyah when fitnah saddened him and discord filled him with anguish. He lost his levity and laughed no more.

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ariniaris · 2 years

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K-Pop Is Just K-Pop

Tulisan malam ini untuk orang-orang yang mengatakan "Ya ampun tua-tua kok masih suka K-Pop" atau "Koreaaaaa terus. BTS terussssss." Atau yang selalu bilang "Kafir kok di idolakan, Rasullah noh lu idolain", dan banyak lagi.

Pertama...

As a muslim, Rasulullah adalah favorit gw dan tidak ada manusia yang bisa menyamai beliau. Sebagai muslim gw tidak pernah sekalipun dan tidak berani menyamakan kekasih Allah dengan manusia. Beliau adalah yang kedua setelah Allah.

Yang kedua, in the name of Humanity, seseorang menyukai K-Pop sebagai self healing mereka. Daripada mereka melakukan self-harm lebih baik self-fun. K-Pop adalah senjata mereka untuk menjaga mental tetap stabil. Dan sekali lagi in the name of Humanity, kita gak berhak menjadi hakim untuk menilai buruk kesenangan orang lain.

The third, "Ya elah, kan lu bisa lari ke Allah kalau lagi down". Ini mohon maap nih ye, sekali lagi sebagai muslim, Ke Allah itu wajib perkara, mau lagi down, mau happy, mau sakaratul maut sekali pun wajib sekali inget Allah itu nomer 1. Allah itu ciptain manusia di muka bumi ini untuk jadi khalifah, tapi sebelum mimpin yang besar, kita mimpin diri sendiri dulu. Caranya, 5 waktu itu perkara wajib, ngaji juga, puasa juga, dan semua hal yang memang tugasnya manusia untuk dikerjakan ke Allah. Kalau ke Allah cuma pas down doang, baru nih dipertanyakan.

Gw suka K-Pop itu untuk mood buster gw. Sejak kepergian bapak, dikepala gw itu selalu pengen nyusul bapak aja. Dengan gw nge-fangirling biar pikiran-pikiran seperti itu teralihkan. Dan emang teralihkan, sebentar, malam ketika handphone udah silent, lampu udah padam, datang lagi pikiran seperti itu, caranya gw biar jernih lagi nih kepala, kadang suka dzikir pake ruas-ruas jari sampai mata gw lelah dan tidur pulas. Jadi jangan dibilang suka K-Pop itu musyrik, gw suka K-Pop bukan untuk gw sembah.

Cari duit aja, rezki gw percayain ke Allah bukan ke K-Pop. Suka sesama manusia itu menurut gw manusiawi, selama batasannya wajar. Selama tidak menyembahnya, selama tidak membuat kita lalai dari kewajiban yang Allah kasih, selamat tidak membuat kita murtad, dan selama tidak memancing kita untuk berbuat dosa besar.

Selama batasan-batasan itu masih ada, Kpop is just K-Pop. Salah satu cara manusia membahagiakan dirinya sendiri.

Sekian.

Salam Hangat,

ARMY

#ariniaris #random #auniqueweirdie #randomthought #sipengkhayal

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kisahsukaduka · 3 years

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[TAHUN 1998]

Masa darjah 5, saya pernah kena denda ketuk ketampi kat depan kelas sebab tak buat homework. I wasn’t the only one yang kena. Ada dalam 10 murid camtu.

Masa buat ketuk ketampi tu, semua murid yang didenda buat sambil gelak2—

kecuali saya.

Saya menangis.

Teresak-esak. 😑

Habis denda, saya kembali ke tempat duduk, dan tiba2 seorang murid perempuan approach saya.

Sambil tepuk bahu saya, dia cakap—

“Takpe. Saya teman awak sampai awak berhenti menangis ok?”

Habis waktu sekolah, murid perempuan tadi datang ke rumah saya dan bawak macam2 peralatan menjahit.

Petang itu, kami jahit baju untuk barbie doll kami sendiri. I was so happy, sampai lupa tadi baru menangis kena denda.

Sebelum bersurai, dia cakap pada saya—

“Kalau awak nak, saya boleh temankan awak buat homework setiap petang. Nanti kita boleh hantar kat cikgu sama2.”

Sejak hari itu, saya tak pernah lagi didenda sebab tak siap homework.

[TAHUN 2000]

Habis tingkatan 1, kami sekeluarga berpindah dari Kuala Terengganu ke Shah Alam.

I was so overwhelmed dengan perubahan hidup masa tu. Everything feels so different—

the school, the people, the language, the culture, the environment, the lifestyle, the fashion—

semuanya tak selesa di hati saya.

I feel like I don’t belong there.

Minggu pertama di sekolah baru,

I locked up myself in the toilet most of the time.

I was too overwhelmed,

and depressed.

Sampai satu hari, saya bertembung dengan seorang cikgu waktu keluar dari toilet.

She stopped me and asked—

“Are you okay? Kenapa mata bengkak ni? Awak demam ke? Awak selesa tak untuk masuk kelas macam ni?”

Saya cuma geleng.

She rubbed my back and said—

“Okay takpe. Jom ikut cikgu pergi bilik guru. Awak tenangkan fikiran dulu. Nanti cikgu buatkan milo panas, ye?”

Kat bilik guru, baru lah cikgu tu tahu yang saya sebenarnya sedang bergelut untuk sesuaikan diri dengan tempat yang terlalu asing bagi saya.

Saya masih ingat dia peluk saya dan cakap—

“Semua ketidakselesaan yang awak rasa sekarang ni akan jadikan awak orang yang tak mudah patah satu hari nanti. Sekarang awak menangis lah sepuas hati, sebab itu lah yang awak perlukan. Habis menangis nanti, pasti awak boleh tersenyum. Sekurang-kurangnya, untuk cikgu.”

Itu adalah hari terakhir saya kurung diri sendiri dalam toilet sekolah, dan itu adalah sokongan paling berharga yang saya pernah dapat daripada seorang guru.

[TAHUN 2011]

When I was 7 months pregnant with Haikal, badan saya sangat besar. Hampir semua orang ingat saya mengandung anak kembar. Tapi tak, Haikal lahir dengan berat 4kg. So bayangkan lah perut aku besar mana masa tu. 😑

Pernah satu hari, masa balik kampung, makan2 dengan keluarga, saya baru nak duduk atas bangku, tiba2 ada seseorang cakap pada saya—

“Kau hati2 sikit duduk tu. Takut patah pulak kerusi tu. Dia mana biasa handle badan sebesar kau ni.”

And everyone laughed.

Saya pasti niat mereka hanya bergurau, dan saya pasti mereka masih sayangkan saya sampai hari ini.

But those words truly hurt me.

To the core.

Saya terus bangun dan pergi ke dapur untuk konon2 nak ambik air. But I was actually trying my hardest to hold my tears.

Kat dapur, tiba2 kakak ipar saya datang, gosok bahu saya dan cakap—

“Tak payah percaya lah apa yang diorang cakap tadi. You look glowing and stunning. Awak patut rasa bahagia sangat sekarang. Sebab awak tengah bawa khalifah allah kat dalam perut tu. Khalifah allah yang akan sayangkan awak tanpa syarat. Abaikan apa orang lain cakap. Ok?”

Dari ketiga-tiga kisah peribadi saya ni,

saya mula faham—

A SENSITIVE HEART AND GOOD WORDS CAN SAVE LIVES.

It takes only one person who really care about someone’s feeling—

to save someone’s live,

and to make this world a better place.

Tahun 2020 & 2021 adalah tahun kita semua sedang berhadapan dengan musibah yang sama, tapi kita masing2 dapat kesan yang berbeza.

Ada orang tengah ada masalah duit, ada orang tengah battling dengan mental illness, ada orang tengah kuatkan jiwa setiap hari hadap domestic violence, ada orang tengah risau perkembangan anak regress akibat terlalu lama terperuk di rumah, ada orang tengah bersedih dengan kehilangan orang tersayang atau kemusnahan harta benda.

Ini bukan masa untuk kita highlight ujian siapa lebih berat, tapi masa untuk kita didik sensitivity dalam diri supaya kita mampu bantu bangunkan jiwa-jiwa di kiri dan di kanan kita.

Ada perkara yang gembira bagi kita,

tapi sakit bagi orang lain.

Ada perkara yang kelakar bagi kita,

tapi suram bagi orang lain.

Ada perkara yang indah bagi kita,

tapi derita bagi orang lain.

Let us all be more human,

be more sensitive—

with what we say,

with what we post on social media,

with what we joke about.

Ramai yang cakap saya terlalu sensitif.

But the truth is—

I just FEEL every emotion strongly, deeply, fully.

Setiap perkataan dan perbuatan—

goes straight to MY HEART.

And i believe, only a sensitive heart can really care about someone’s feeling, and will truly save someone’s life.

Stay safe, everyone. ❤️

- Adlil Rajiah

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dailytafsirofquran · 3 years

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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 31-33

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

31. And He taught Adam all the names (of everything), then He showed them to the angels and said, "Tell Me the names of these if you are truthful.''

2:32 They (angels) said: "Glory is to You, we have no knowledge except what you have taught us. Verily, You are the Knower, the Wise.''

2:33 He said: "O Adam! Inform them of their names,'' and when he had informed them of their names, He said: "Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing!''

The Virtue of Adam over the Angels

Allah stated the virtue of Adam above the angels, because He taught Adam, rather than them, the names of everything. This occurred after they prostrated to him. This discussion precedes that event here, only to show the importance of his position, and the absence of the angels' knowledge about creating the Khalifah when they asked about it. So Allah informed the angels that He knows what they do not know, and then He mentioned this to show them Adam's superiority over them in knowledge.

Allah said,

And He taught Adam all the names (of everything). Ad-Dahhak said that Ibn Abbas commented on the Ayah;

"Meaning, the names that people use, such as human, animal, sky, earth, land, sea, horse, donkey, and so forth, including the names of the other species.''

Ibn Abi Hatim and Ibn Jarir reported that Asim bin Kulayb narrated from Sa`id bin Ma`bad that;

Ibn Abbas was questioned, (And He taught Adam all the names (of everything) "Did Allah teach him the names of the plate and the pot?''

He said, "Yes, and even the terms for breaking wind!''

Allah taught Adam the names of everything, their proper names, the names of their characteristics, and what they do, just as Ibn Abbas stated about the terms for passing gas.

In his Sahih, Al-Bukhari explained this Ayah in the Book of Tafsir with a report from Anas bin Malik who said that the Messenger of Allah said,

The believers will gather on the Day of Resurrection and will say, `We should seek a means of intercession with our Lord.'

They will go to Adam and say, `O Adam! You are the father of all mankind, Allah created you with His Own Hand, ordered the angels to prostrate for you and taught you the names of everything. Will you not intercede for us with your Lord, so that he relieve us from this gathering place.'

On that Adam will reply, `I cannot do what you have asked'. He will have remembered his error and will be embarrassed, saying, `Go to Nuh, for he is the first of Allah's Messengers whom Allah sent to the people of the earth.'

They will go to Nuh and ask him. He will say, `I cannot do what you have asked.' He will recall asking Allah what he was not to know, and will also be embarrassed. He will say, `Go to Khalil Ar-Rahman.'

They will go to Ibrahim and he will also say, `I cannot do what you have asked.' He will say, `Go to Musa, a servant to whom Allah spoke directly and gave the Tawrah.'

Musa will say, `I cannot do what you have asked.' He will remember that he killed a person without justification and will be embarrassed before his Lord. He will say, `Go to `Isa, Allah's servant and Messenger and His Word and a spirit of His.'

They will go to `Isa and he will say, `I will not do what you asked. Go to Muhammad, a servant whose previous and latter errors were forgiven.'

They will come to me, and I will go to Allah and seek His permission and He will give me His permission.

When I gaze at my Lord, I will prostrate myself and Allah will allow me to remain like that as much as He will.

Then I will be addressed, `O Muhammad! Raise your head; ask, for you will be given what you ask, and intercede, for your intercession will be accepted.'

I will raise my head and thank and praise Allah with such praise as He will inspire me. I will intercede and He will grant me a quantity of people that He will admit into Paradise.

I will go back to Him, and when I see my Lord, I will intercede and He will allow me a quantity that He will admit into Paradise.

I will do that for a third and then a fourth time.

I will say, `There are no more people left in Hell except those whom the Qur'an has incarcerated and have thus acquired eternity in Hell.'

This Hadith was collected by Muslim, An-Nasa'i and Ibn Majah.

The reason why we mentioned this Hadith here is the Prophet's statement, They will go to Adam and say, `O Adam!

You are the father of all mankind, and Allah created you with His Own Hand, ordered the angels to prostrate for you, and taught you the names of everything. This part of the Hadith testifies to the fact that Allah taught Adam the names of all creatures. This is why Allah said, Then He showed them to the angels, meaning, the objects or creations.

Abdur-Razzaq narrated that Ma`mar said that Qatadah said,

"Allah paraded the objects before the angels, And said, "Tell Me the names of these if you are truthful''.''

Allah's statement means,

"Tell Me the names of what I paraded before you, O angels who said, (Will You place therein those who will make mischief therein and shed blood), (2:30). You asked, `Are You appointing a Khalifah from us or from other creations We praise and glorify You. Therefore, Allah said, "If you say the truth, that if I appoint a non-angel Khalifah on the earth, he and his offspring will disobey Me, commit mischief and shed blood, but if I designate you the Khalifahs you will obey Me, follow My command and honor and glorify Me. However, since you do not know the names of the objects I paraded before you, then you have even less knowledge of what will occur on the earth that does not exist yet.''

They (angels) said: "Glory is to You, we have no knowledge except what you have taught us. Verily, it is

You, the Knower, the Wise.''

Here the angels are praising Allah's holiness, and perfection above every kind of deficiency, affirming that no creature could ever acquire any part of Allah's knowledge, except by His permission, nor could anyone know anything except what Allah teaches them. This is why they said, ("Glory is to You, we have no knowledge except what you have taught us. Verily You are the Knower, the Wise) meaning, Allah is knowledgeable of everything, Most Wise= about His creation, and He makes the wisest decisions, and He teaches and deprives whom Hewills from knowledge. Verily, Allah's wisdom andjustice in all matters is perfect.

Adam's Virtue of Knowledge is demonstrated

Allah said,

He said: "O Adam! Inform them of their names,'' andwhen he had informed them of their names, He said:

"Did I not tell you that I know the Ghayb (unseen) inthe heavens and the earth, and I know what you reveal and what you have been concealing!''

Zayd bin Aslam said,

"You are Jibril, you are Mikhail, you are Israfil,until he mentioned the name of the crow.''

Mujahid said that Allah's statement, (He said: "O Adam! Inform them of their names''),

"The name of the pigeon, the crow andeverything.''

Statements of a similar meaning were reported from Sa`id bin Jubayr, Al-Hasan, and Qatadah.

When Adam's virtue over the angels became apparent, as he mentioned the names that Allah taught him, Allah said to the angels, Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing!

This means, "Did I not state that I know the seen and unseen matters.''

Similarly, Allah said,

And if you (O Muhammad) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden. (20:7)

Also, Allah said about the hoopoe, that it said to Suleiman; (As Shaytan (Satan) has barred them from Allah's way) so they do not prostrate before Allah, Who brings to light what is hidden in the heavens and the earth, and knows what you conceal and what you reveal. Allah, La ilaha illa Huwa (none has the right to be worshipped but He), the Lord of the Supreme Throne! (27:25-26)

They also have comments other than what we have said about the meaning of Allah's statement, And I know what you reveal and what you have been concealing.

It is reported from Ad-Dahhak that Ibn Abbas said that it means,

"`I know the secrets, just as I know the apparent things, such as, what Iblis concealed in his heart of arrogance and pride.''

Abu Jafar Ar-Razi narrated that Ar-Rabi bin Anas said that, (And I know what you reveal and what you have been concealing) means,

"The apparent part of what they said was: `Do you create in it that which would commit mischief and shed blood!' The hidden meaning was: `We have more knowledge and honor than any creation our Lord would create.' But they came to know that Allah favored Adam above them regarding knowledge and honor.''

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questionsonislam · 4 years

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Can you explain the role of “khalifah” (vicegerent) attributed to man by the Quran from an ecological point of view?

Man is the vicegerent of Allah on earth (al-Baqara 2/ 30) and he is not left uncontrolled (without purpose) (al-Qiyama 75/ 36) according to the statements of the Quran. What is meant by the word vicegerent is to improve the world for and on behalf of Allah, to rule people, to apply the orders and recommendations of Allah among people, animals and non-living things.

The wise power that created nature created all of the means in it abundantly enough to meet the normal needs of all of the beings. “And He giveth you of all that ye ask for. But if ye count the favors of Allah never will ye be able to number them: verily, man is given up to injustice and ingratitude.”

The only being that can consume things beyond his needs excessively without knowing any limits in extravagance is man. On the one hand, the Sublime Creator gave man an ambition of excessive consumption in order to test him but on the other hand, He gave man the duty to limit his desires in accordance with his needs through the mind He gave man and the light of the religion He sent. As a matter of fact, while meeting his needs, man paid attention not to disturb the balance of the living and non-living nature that surrounded him and even tried to protect it as long as he used those two means properly; thus, he became mercy for his environment. However, in the communities where science and technology have developed unprecedentedly, religious life and the feeling of deep responsibility gained through religion have weakened; on the other hand, in this period, which is called “the age of intelligence”, the mind has been seen as a simple tool for serving man’s desires of domination and hedonism; man has been blinded to such an extent that he cannot see that the conditions for man’s existence are being eliminated. Therefore, man cannot notice that his vital connections with nature are being cut off. Consequently, man has dragged the world into disasters from global warming to environmental pollution and to the destruction of species in order to satisfy his excessive desires that have been freed from religious and ethical bonds and his desires of consumption and domination.

When it is taken into consideration that the ecological balance was disturbed, that the environment was destroyed and that living species were made extinct in a very short time, 30-40 years, due to the desire of excessive consumption, it is clearly understood how valuable the importance that religions give to restricting desires is in terms of both environmental ethics and other issues and how vitally important it is in terms of nature and humanity. As this main problem exists, that is, as long as man sees satisfying his desires as the first goal in life and as long as the systems, arrangements and rules regarding man are designed in such a way to encourage him to reach that devastating goal directly or indirectly, the positive effects of all of the other measures taken for the environment will be temporary and misleading; such unproductive measures will perhaps prevent real measures from being seen.

When the Islamic teaching and its manifestations in the civilization of Islam are studied thoroughly, it can be said that this teaching has established a trilateral relation between man, nature and environment and therefore man is burdened with responsibilities from three sides toward nature.

1. Ontological relation

It is necessary to look for the basic approach and principles of Islam regarding the environment in the relationship that it proposes to be established between Allah, man and nature. Islam is a religion of unity, as it is widely known. Ontologically everything is based on One (Allah). According to its deep expression in sufism, everything consists of the manifestation of His attributes of jalal (majesty) and jamal (beauty). Therefore, nature is the “signs of Allah”, the indications and evidence of His existence and power. He is the owner of man, nature, the environment, the skies and the earth, and the reason of existence for everything. Therefore, those who harm the things we have just mentioned are regarded to have harmed His works. Since all of the beings are his “signs”, what breaks off the existence breaks off Him; what breaks off Him breaks off the existence. As Ghazali examines and explains in the chapter allocated to love in his immortal book “Ihya Ulum ad-Din”, in the real sense of love, a person who loves Him loves the beings and a person who loves the beings loves Him. All beings go to Him; therefore, all loves go to Him, too. Man becomes a part of unity when he establishes his connection, which exists ontologically, with Him and the beings ethically. The issue is expressed as follows: in a hadith: “Show mercy to those on earth so that those in the sky will show mercy to you.”. The origin of man is soil; the one who created man is Allah. Then, man needs to love the Creator, the soil, the beings on and in the soil and in the world. He needs to show this love by his attitudes and deeds that show respect to Allah and mercy to the beings around. Islamic scholars gather all of the orders of Allah in two principles: “respect to the orders of Allah and compassion for the beings that Allah created.”

That short explanation shows that unlike the approach of the modernist mentality that breaks off the ontological bond between man and nature and therefore eliminates the ethical responsibility of man toward nature, the spirit (man) that the Quran educates does not regard himself outside nature and as an alien or enemy that he declares war against and tries to conquer, invade and use as he wishes and as an enemy that he punishes when it does not obey him. On the contrary, in his opinion, nature is a friend that he shares the destiny of being a slave, a guide that takes him to the secret of the existence of Allah. Therefore, he has responsibilities toward nature. The greatest unluckiness of the last few centuries has been the development of the science and technology in conditions and media that are away from such a noble and ethical spirit.

2. Administrative relation

As we have stated in the beginning, the Quran states that man was created as “the vicegerent on earth” and this expression is usually interpreted as “being the vicegerent of the Creator, that is, ruling the world in compliance with His laws”. The attributes of the Creator mentioned in basmala, which is the first verse of the Quran, and in the chapter al-Fatiha, which is the first chapter of the Quran, are “ar-Rahman and ar-Rahim” (the All Merciful, the All Compassionate); those two words tell us that His mercy and compassion encompass all of the beings. Accordingly, the first duty of the vicegerent, which means “the being in charge of executing His laws on earth” is – as it is pointed out in a hadith – to take that encompassing mercy and compassion and reflect it on the beings. This is the fundamental mission of man on earth and what beautifies man, makes him effective and makes him “created in the best mold” as it is expressed by the Quran and “the most honorable creature” as it is mentioned in the Islamic thought is the same mission. The superior faculties like the mind and intelligence that distinguish man from all of the other living and non-living beings were given to man so that he will understand and execute this mission correctly. There are many verses in the Quran that point it out and that criticize man because he does not use those faculties correctly.

3. Interest relation

In many verses, it is stated that many natural beings and happenings were given to his service, that is, they were created in appropriate way for him to use. However, man is asked to pay attention to two criteria while making use of them. The first one is to make use of nature in a legitimate way; the second one is not to act like a harmful creature to break and harm the order that Allah has established in nature. This issue is emphasized in many verses and hadiths mentioning that man needs to check his desires, not to deify his soul, to avoid extravagance, to try to feel contented and not to go to extremes.

The global environmental problems that are seen today show clearly how important those Islamic principles that we have tried to present briefly are for global issues like natural balance and healthy environment. In the past, there were some periods when some human communities violated those principles, deviated from the mission of vicegerency, disobeyed Allah and harmed human beings, other beings and the natural environment. However, because of Western modernism and its encompassing effect on all of the cultures in the process of globalization through positivist man, who is a product of Western modernism, and his approach to the world, for the first time in the known history of man has man entered into a process of breaking off the bond of oneness between him and nature and Allah. He claimed that he would dominate, overcome and use nature as he wishes to the extent that he is freed from the domination of Allah. In parallel with this, he broke off all of the ethical bonds that the divine law imposed for his benefit and discarded them. Thus, he claimed that he would be free by disobeying Allah and that he would prove his power by using nature as he wished and oppressing his fellow beings that were weaker than him. He idolized his soul and started to be a slave of his soul and worship its desires and wishes; he made it the sole goal of his life to satisfy the desires of his soul, to establish domination and take pleasure. As a philosopher puts it, the fetishistic characteristic of goods enslaved today’s man. A disease of addiction that put man into the service of goods and made him inferior to goods has encompassed man.

Modern man uses the achievements that he thinks he has gained against nature in order to satisfy two coarse feelings: domination and pleasure, from which the real ethical problem of man regarding nature originates. The Quran attracts attention to this problem of man by using the definition, “takes his desires for his god” . Thus, man has become the only earthly being that is at odds with nature because of deifying his desires. He dared to fight against nature by using the scientific and technological achievements that he has gained; in this war that is still going on, man is burning, destroying, polluting, consuming, killing and eliminating his environment to the extent of his power in order to satisfy his desires of domination and pleasure.

The natural disasters that we call as environmental problems are the harbingers of the fact that, on the one hand, man is being enslaved though he thinks “he is becoming a master” and the fact that, on the other hand, he is approaching defeat though he thinks “he is overcoming nature”. “Mischief has appeared on land and sea because of (the meed) that the hands of men have earned that (Allah) may give them a taste of some of their deeds: in order that they may turn back (from Evil).”

In the main interpretations of this verse regarding “mischief appearing on land and sea” in tafsir resources, the increase in misfortunes like land becoming infertile, water being polluted, spring waters diminishing, famine, fire, flood and deaths, the disturbance of the natural balance and the consequent problems related to the environment and health are mentioned. There are also some interpretations that the mischief and corruption in the society are meant by the verse. It is possible to deduce both meanings from the verse. All of them are an inevitable result of the unheeding and even rebellious attitude of man against Allah and the ethical and moral laws and values imposed by Him and the consequent excessiveness like the desire of consumption. “If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings therein would have been in confusion and corruption”

While interpreting this verse, one of the scholars the century XI, reminds us that if each man (or community of man) had been able to attain his personal desires, the order of the world would have been upside down due to those selfish desires – since other people would have wanted to be rich, to hold the highest ranks and to have limitless property in the world.11 The same author reminds us that the fundamental mission of man, who was created as the vicegerent on earth, is not to cause mischief on earth but to improve it, that is, to preserve the balance in the living and non-living nature and therefore to maintain his consciousness of slavery and heed the warnings of the Quran.

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mafazanw2 · 4 years

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Jangan Lupa, Ini Kita 2.

Oleh : Mafaza Naf'an Wafiroh

"Dia temanku, sudah lima hari dia tak mengikuti kelas daring. Dia seperti kelelawar, hidupnya malang" kata seseorang padaku. Iya, aku turut prihatin.

"Kamu kesini dong, aku ajarin joget-joget. Barangkali aja tubuhmu lentur hehe" katanya. Segera aku menolak tawarannya. Tidak menarik bagiku, tapi belum tentu bagi orang lain yang juga diajak si dia.

"Kak senyum sambil tutup mata dong sampai videonya selesai!" pinta seorang followers pada seorang selebgram muda yang cantik nan manis. Iya, dia memang cantik. Tapi keinginan aneh pengikutnya, ia lakukan. Berujung banyak komentar "MasyaAllah cantik!" kata seorang penggemar. "Ada yang manis tapi bukan gula" begitu viralnya. Para followers yang mengikuti yang, menikmati pikatan indah mata dan lengkungan bibirnya. Meninggalkan jejak like dengan harapan si idola mau mengabulkan permintaan lainnya juga.

Bukannya aku iri, bukannya aku dengki. Disini aku hanya ingin menggaris bawahi, mana yang membuat kita bangga dan bukan. Mana yang memang bisa disebut pencapaian, atau hanya fiktif belaka.

"Yes booyah!" kata seorang gamers yang telah menghabiskan 5 jamnya untuk bermain game petualangan. Game aksi yang membuat dia tak tergerak beraksi melihat fenomena dunia serta bangsa, dia buta akan masalah hidup. Bahagia dipikirnya. Bukankah sempat trending juga "Hidup itu keras luur." Lantas jika begini, apa yang keras? Diam saja dikasur empuk, sama dengan hidup keras?

Aku tak bisa membayangkan para pahlawan melihat hobi yang melenakan kita lakukan, sedangkan karya tak kunjung kita terbitkan. Aku tak bisa berpikir lagi bagaiman para nabi, khalifah, dan ulama terdahulu menyaksikan umatnya berlomba-lomba mencari ketenaran dengan cara yang tidak dibenarkan? Bagaimana umatnya dengan mudah melakukan ini itu tanpa pikir panjang resiko untuk sekitar, agama, dan negaranya.

Aku bukan manusia baik, apalagi terbaik. Tidak juga remaja suci dari maksiat dan apa-apa yang dilarang oleh Illahi. Aku hanya menulis keresahanku, yang barangkali juga keresahan kita. Bisa jadi juga mewakili perspektif orang lain yang hanya mampu dipendam.

Aku hanyalah gadis desa. Jauh dari kata sempurna, namun bercita-cita memiliki masa depan yang paripurna. Aku ingat baru saja, mimpiku yang begitu panjang dan banyak itu, kukaitkan dengan pertanyaan Allah

اَمْ لِلْاِ نْسَا نِ مَا تَمَنّٰى ۖ

"Atau apakah manusia akan mendapat segala yang dicita-citakannya?"

(QS. An-Najm : 24)

Bersambung.

@mafazanw2 | Klaten, 8 Agustus 2020

#mujahidahwriter #inspiratormuslimah

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graciouslypure · 4 years

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I was texting my girlfriend on breast pumps, when a sudden surge of emotions swept me.

It was past 3am when my baby was placed beside my bed. The ambience in the ward was serene, I was still numb due to anaesthetics, too exhausted of the 12 hours drama of bringing a little khalifah into the world. Both of us slept through Subuh.

After few hours of sleep, I could finally feel my body. I got up slowly, reached for my precious baby, and he started crying. Miraculously, Allah granted me strength to attend to him for the first time. He cried so loud that the nurse came and assisted me. "Susukan dia, puan."

That's when it all started.

I did not know how to properly cuddle him, awkwardly lifted him and placed him to my chest. He couldnt latch, and after few attempts, not even a drop of milk came out. I started panicking. All nurses that came near my bed that morning helped me to breastfeed and alas, when my nipple cracked blood, my baby had a taste of colustrum. The pain was so intense, but the pain of hearing and watching my baby in hunger was much much much more.

So the nurses just assisted the baby to latch and let him there for a while. Then he was quiet. I didnt know if he got any milk or not, but he seems comfy. Then, his first poo. It was the hardest thing. The nurse came again to guide me. It was so new to me. Having taken care of four siblings when I was little, it didnt occur to me this would be so awkward and daunting. "Puan pegang betul-betul anak puan." Maybe stressed seeing me handling my baby, she changed the diaper and swaddle him. Yes. I didnt even know how to do that.

At this point, I started feeling stressed out. I called my husband but to no avail. Ibu called informing my husband just woke up after reaching home at 4am after the procedure. "Tapi dia kata nak datang pagi..." Ibu comforted me, "Sekejap, dia penat sangat tu dah macam zombi, ibu bagi makan sekejap lepas tu terus pergi hospital." When he came, I cried and cried and cried and scolded him for coming late.

I was like a child, asking the teacher on how to draw a ball. I kept asking all the nurses who came on the techniques of breastfeeding, even my mom and aunties had to teach me. Its normal not to have a flow of milk at first, but my baby, is one hungry baby. Maybe because of the stress, I couldnt produce well. His cries didnt help either. So that evening I asked my sister to bring formula milk. And of course it was against the hospital rule. With a syringe, I fed my baby. Relieved I was.

On the next nurse round, "mulut baby macam dapat susu dari syringe je ni," aku senyap. Dalam hati, "ye, saya beri susu formula," That night, condition worsens. No milk, I had to beg the nurse to feed him. So for two midnights, my baby was fed. Other than that, zero. Nada.

I was at the hospital for five days for them to monitor me after the operation. One night, the baby just could not stop crying. The other mothers in the ward were with their babies sleeping peacefully, so they were outraged by the screams and continuous cries from mine. That was my limit. I almost went cuckoo. I begged and begged the nurses to take my baby. The nurse for that round pitied me, took the baby from me and there I was: my peaceful 30 minutes. On third night, I was exhausted. Really really tired. I even asked: " boleh tak lari dari hospital?" "Puan masuk ada prosedur, keluar pon ada prosedur." I cant take it anymore. When the specialist told me my wound was healing well, I was over the moon. Means I could go home. Unfortunately, due to no breast milk, my baby was down with jaundice. That spared us another two long nights at the ward. It was horrible!

I had many supportive visitors, but all they saw were haggard new mother and chapped lips baby out of thirst and hunger. I was embarassed. I was mad at my self, for not being able to function, mad at the baby, for crying non stop, mad at the rules for not allowing formulae milk in the ward, my heart was filled with anger and madness instead of gratitude and thankfulness. It was disastrous.

Finally when I got home, I suffered mild postnatal depression but from the support from family and friends, I survived. My milk slowly came after massage, the conducive homey environment and ibu's confinement foods helped stress to fade, baby's jaundice went off. Slowly joy started creeping in, all the madness went away and I am one grateful mama.

Alhamdulillah.

Note: Still traumatized by the experience, I took extra effort this time round to be more prepared. Looking back, I would still cry on this particular experience. Allah please.help.me.

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mubziii · 5 years

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We keep saying to ourselves that it’s luck or by chance we were saved but in reality it’s not. Allah is in control of all affairs even death, if it’s not our time we could have the burj al khalifah fall on us & we will still walk unharmed. Our date of birth & date of death are already pre-set & we will only die when we are destined to die. On a daily basis we hear of so & so passing away yes we’re still not prepared, it could come when you’re sleeping, walking, eating, praying or even when we’re committing a sin. The best option is to be prepared at all times. May Allah grant us all a pious death & may we all be granted the ability to be prepared for death. Ameen @minimuslims.co.uk . . #charity #oneummah #gaza #pakistan #somalia #syria #ramadan #islamicreminders #invitetoislam #makkah #kaaba #salah #sunnah #quotes #reminders #namaz #thetruth #islam #beautyofislam #alhamdulillah #muslim https://www.instagram.com/p/B3hdkqMgOyA/?igshid=xeqw30intmdb

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heologic · 5 years

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Afiks : Pemimpi (n), Pemimpi-n

HAI, AKU RINDU TUMBLR! Haha. Nggak dipungkiri, sih. Beberapa hari yang lalu, aku sempet bikin akun Ameba, alias platform blog Jepang yang super uwu. Desainnya lucu banget, lho! Tujuan bikin blog itu, buat pelarian dari tumblr sih, hehe /g. Habisnya, kadang aku ngerasa kurang nyaman kalo harus cerita banyak ke khalayak yang super-super semacem orang-orang penghuni tumblr ini. Di ameba, aku belum ada temen, jadi ya -lebih bebas, wkwk. Bikin ameba yang bahasanya full Jepang juga bikin aku latihan bahasa lagi, hehe. Mulai dari baca, nulis, sampe ngartiin. Gapapa, aku suka! /y.

Dan hari ini, alhamdulillah bi ni’mati ta’limussaalihaat -RITUAL KOPI SENJA KEMBALI!- Sore ini lagi ngerasa lega banget, satu project essay bisa selesai dalam empat jam, yay. Buat orang kayak aku sih, itu prestasi yang kelangkaannya mirip spesies Harimau Sumatera. Essaynya lumayan greget, dan jadi pengalaman pertama buat aku bikin karangan tentang politik, ditinjau dari segi hukum, historis, sama sosial. Yay! Ketika essay itu kelar, yang ada di pikiranku cuma : ‘nulis. Ngopi. Baca buku’, dan here we are! Dengan secangkir Arabika yang masih mengepul panas, muka penuh masker, dan musik indie akustik yang jadi favorit!

Sore ini, mau nulis sesuatu yang udah diproyeksi sejak tadi siang, pas masih bikin daftar referensi di essay -yang berujung delayed. Bener, sesuai sama judul : Pemimpi, Pemimpin. Dua subjek yang interpretasinya tergantung perspektif. Bisa dinetra sebagai singular, bisa juga diliat sebagai plural. Lagian, cuma ada afiksasi satu huruf di belakang. Itu beda yang paling kentara. Tapi, dari perspektifku sendiri, keduanya saling berkelindan, man. Adalah kausalitas yang mencipta mengapa dan karena.

Duh, ini Fourtwnty kenapa saik sekali sih ☹ Oke lanjut.

Aku repetisi, ya! Pemimpi (n), pemimpi-n. Bentar. Afiksinya ‘n’, berasa lagi nyari deret geometri -_-/ g. Dewasa ini, belakangan ini, setelah baca lebih banyak buku, liat dan menukil banyak pengalaman -baik diri sendiri maupun orang lain, aku jadi punya pemahaman sendiri, kalo keduanya adalah berkaitan. Nggak kayak kita, man! /NGGAK. Pemahaman ini seolah jadi teori, setelah pemahaman sebelumnya yang masih hipotesis. Dulu, waktu masih SD, bahkan sampe SMP, aku berpikir kalo pemimpi itu ya, tukang mimpi, dalam artian literal. Persis aku dulu, yang hidup berpedoman pada novel Laskar Pelangi bajakan beserta tetraloginya. Yang saking seringnya di-tilawah-i, di ziyadah-i, dan di-murojaah-i, lembarannya putul-putul dan tercerai berai entah kemana, persis sukma yang kadang juga runtuh berantakan/NGGAK. Dalam pola pikirku waktu itu, pemimpi adalah mereka yang punya mimpi. Mereka yang nggak perlu berpikir dua kali buat merancang visi, lalu menghalalkan segala cara buat realisasi. Lagi-lagi, visualisasiku waktu itu masih sebatas usaha ultra-super-edunnya Ikal sama Arai buat sekolah di Eropa. Dan yah, it was work. Dari situ aku menarik konklusi tentang makna pemimpi secara terminologi.

Adapun pemimpin di mataku waktu itu, adalah visualisasi presiden, man. Iya, presiden yang lagi direbutin tahtanya belakangan ini. Pemimpin dalam netraku adalah sosok yang memimpin, ya Rabb pemahamanku sedangkal mata kaki ☹ Yang kegiatannya mengurus ini itu, yang perannya sebagai pembuat dan pemutus kebijakan, yang bahkan ucapannya adalah mutlak dan bakal diratifikasi. Agak kontradiksi dengan pemimpi yang sifatnya liberal, alias bebas mau mimpi se-ngawur apapun, pemimpin justru mutlak, otoriter, dan monoton. Suwer, selempeng dan sedangkal itu interpretasi dua kata dari seorang anak SD, yang kelewat dekil dan jorok karena sering main lempung di sawah tetangga. Payah. Untung dulu, dan sekarang masih /huft.

Time flies, and i grow up by the time and moments. Ungkapan melankolis semacem : Biar waktu yang mendewasakan kita, ternyata bisa dijadiin pembenaran, lho! Hari ini, di titik usia 19 tahun, aku merasa geli sendiri kalo inget pemikiran-pemikiran masa kecil yang terlampau polos bin cetek, kalo nggak mau disebut asal dan ngawur. Waktu dan pengalaman yang memperkaya kepribadian kita, ya? Dengan segala mozaik berbagai warna, bentuk, maupun tingkat kecemerlangan yang sedikit tapi pasti, mulai membentuk alur hidup kita, termasuk sikap dan pola pikir. Se-childish apapun aku, but i do feel that. Banyak pemahaman yang otomatis ter-regenerasi, atau jalan mimpi yang kembali ditinjau ulang. Ah, semoga kesemuanya tetap di koridor yang bener, ya! Terlebih soal alur hidup, yay.

Ketika remaja, aku mulai ngerti kalo keduanya berkaitan. Sebenernya, duduk perkaranya sepele, kan? Bahkan harusnya bisa ditera sejak dulu, kalo aku mau analisa dan berpikir lebih jauh. Duduk perkaranya adalah : direksi, alias tujuan. Gini. Pemimpin, setegas dan sejumawa apapun visualisasinya, pastilah juga seorang pemimpin, man! Roger that? Bisa jadi, sebelum jadi pemimpin, dia adalah pemimpi. Dan mimpi-mimpinya itulah yang bikin dia bisa jadi pemimpin. Meanwhile, ketika ia udah berhasil jadi pemimpin, ia nggak lantas membuang mimpi-mimpinya begitu aja, kan? ia masih harus punya mimpi, tujuan, dan direksi -mau dibawa kemana objek yang dia pimpin? Maka konklusinya, setiap pemimpin, pasti pemimpi. Sadar atau nggak sadar, tapi itu absolut.

Semisal nih, yang setia sama ummatnya dulu, deh. Rasulullah -may peace be upon him-. Bahkan tanpa penobatan megah, beliau adalah pemimpin negara Islam pertama di Madinah. Oke, pemimpin. Lantas, beliau juga punya mimpi, man! Memperbaiki akhlak manusia, jelas. Mendamaikan perseteruan antargolongan yang beda keyakinan, jelas. Ekspansi dakwah islamiyah, jelas. Well, Rasulullah adalah pemimpin, dan beliau juga punya target buat dicanangkan.

Atau yang namanya masih bergaung di telinga kita saat ini : Sultan Muhammad II dari Turki Utsmani, yang karena kesuksesannya mewujudkan mimpi serupa bisyarah Rasulullah, dapet label abadi sebagai Muhammad Al Fatih. Adalah mimpi, man! Adalah mimpi-mimpi yang dirakit sejak kecil buat jadi penakluk Qustantiniyyah, pusat Kekaisaran Byzantium Timur. Dan -apa? Qadarullah, terrealisasi, man! Berkat mimpi, doa, lantas usaha yang skalanya bukan recehan.

Kemudian, soal pemimpi. Sejujurnya, ketika denger kata ‘pemimpi’, visualisasiku jatuh ke titik bifurkasi, man. Satu, imaji orang yang bengong, melamun, seolah menunggu -entah ajal atau jodoh; dua, imaji seorang yang anticapek, greatful, dan bawaannya kerja rodi buat mimpi. Entah, tapi sebagai penganut mazhab positivisme, tendensiku ke nomer dua. Yay, ini blackpink campaign!/g. Pemimpi yang nomer dua, buatku adalah sebenar-benar pemimpi. Yang jelas punya visi, dan buat usahanya, jelas nggak basa-basi. Sementara yang pertama, kok kayak manusia yang prinsip hidupnya : Hidup enggan mati tak mau, sih? Ya gitu. Jadi, pemimpi adalah dia yang berani merancang visi, lantas nggak nanti buat beraksi. Kalo dianalogikan sama Hukum Om Newton III, aksi X reaksi. Aksinya adalah merancang mimpi, dan reaksinya adalah usaha. Asik, keliatan semangat banget, ya?

Oke. Disini, sedikit berkebalikan dengan yang tadi -adalah bahwa pemimpi, juga pemimpin! Tau, kan? Mungkin iya, setiap individu nggak melulu dan nggak semua akan memimpin orang lain. Tapi tapi tapi, inget QS Al Baqarah ayat 30? Halaman enam, posisi kiri atas baris pertama? Manusia adalah khalifah di muka bumi, man. Dan yang terpenting, adalah khalifah atau pemimpin atas dirinya sendiri. Masing-masing individu punya tanggung jawab itu dan berdaulat penuh atas dirinya sendiri. Semisal otak jadi ‘kepala negaranya’, maka hati jadi ‘panglima’, lantas kelima indera jadi ‘algojo’. Sounds match?

Ah, kalo bicara masalah kepemimpinan diri, jadi sedih, anyway. Keinget surat An Najm ayat 39, bahwa setiap manusia tidak akan memperoleh kecuali apa yang ia usahakan. Nyambung sama surat Al Muddassir ayat 38, bahwa setiap jiwa akan mempertanggungjawabkan apa yang telah ia peroleh. Huft, ternyata, memimpin diri sendiri juga butuh mimpi, ya? Semisal targetan amal, amalan unggulan atau amalan istimewa yang bisa kita jadikan sebagai wasilah, atau rencana kebermanfaatan. Sama halnya dengan pemimpin organisasi yang punya proker, jadi pemimpin diri, ternyata juga butuh proker. Yang LPJ-nya, nggak main-main, man! Sentralisasi langsung ke Allah yang mencipta. Pertanyaannya, sejauh mana persiapannya?

......

Hah, jauh ya, nulisnya? Dari mulai korelasi antara ‘pemimpin’ yang sebenernya sama urgensinya sebagai pemimpi, sampe korelasi antara ‘pemimpi’ yang sebenernya sama kewajibannya sebagai ‘pemimpin’ atas dirinya sendiri. Masing-masing saling berkelindan, saling memengaruhi, dan tentu pertanggungjawabannya bakal ditanyai. Bukan ribet, tapi qadarullah. Pilihan cuma dua, yes or yes.

Hoo, udah jam segini, man! Saatnya al matsurat, yay! Sebelumnya, mau ngasih konlusi, deh. Tentang menjadi apapun kita, pastikan secercah mimpi yang kita punya bisa jadi tambahan kebaikan di mata Allah, baik dari proses realisasi, sampe realisasinya. Dan lagi, jangan lupa -kalo kita juga punya amanah sebagai pemimpin diri, dengan tuntutan buat menyelesaikan diri. Jangan lupa sama visi berkedok proker, ya!

Terakhir, mengutip kalimat dari Bang Raditya Dika : “Bermimpilah setinggi langit-langit kamar, agar ketika kamu gagal, kamu bisa jatuh di atas kasur.”

YAYAY.

Banjarnegara, 6.2.2019

Heo, yang ditinggal menyelesaikan diri.

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heywriters · 6 years

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I finally looked up what the name of my state, California, actually means, and I was genuinely not expecting what I found.

Apparently, the name California is from a novel published circa 1500 AD which tells about an imaginary island east of Asia inhabited only by black women. YES, BLACK AMAZONS. Their ruler is called Queen Calafia, which is a derivation of the Arabic word khalifah meaning “a spiritual leader of Islam.” SLAM DUNK, AN ARABIC NAME.

In the book, Queen Calafia has an army of black women and griffins to fight for her. UM, AWESOME????

Since it’s written by a Catholic man in the middle ages, she does convert to Catholicism and marry a Spanish Christian because all novels kinda had to end that way up until the 1960s (lol). BUT C’MON. Since the territory and then the state were named after her and her ‘Amazonian’ island, the name has since been reenvisioned as if the land was this pure and wild place subjected and restrained by European colonizers (boo, you ruin everything).

I mean, damn no wonder this state has the reputation for being accepting and ‘open-minded.’ I mean, it has its own very serious problems and is full of bigots too (on both sides, might I add), but that’s just so weird. It’s like living in a state named after Wonder Woman or something, only better.

Which is probably why Republican white men are out here trying desperately to cut it up and rename it Jefferson....weak bitches.

#california #amazons #queen calafia #black women #poc #woc

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nakindonesia · 6 years

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Hubungan Nabi Adam, Bani Israil Dan Nabi Ibrahim - Nouman Ali Khan

Kenapa kita ditakdirkan menjadi Muslim?

Dalam videonya, Ustadz Nouman Ali Khan menjelaskan bahwa juz pertama Quran dalam Surat Al-Baqarah bercerita tentang 3 hal, Nabi Adam 'alaihissalam, Bani Israil, Nabi Ibrahim 'alaihissalam yang ketiganya saling terkait.

Dari Nabi Adam kita belajar bahwa beliau dipilih atas semua makhluk sebagai khalifah sebab beliau dibekali kemampuan untuk taat sebagai buah dari proses pemilihan. Malaikat juga taat, namun ia gak punya peluang untuk membangkang. Iblis didesain untuk bisa memilih juga, namun ia memilih untuk gak taat.

Penunjukkan Bani Israil sebagai umat pilihan dilandasi spirit yang sama dengan pengutusan Nabi Adam, sebagai teladan bagi umat lain bagaimana seharusnya taat kepada Allah itu. Akan tetapi, mereka terjebak pada kungkungan identitas: status sebagai umat pilihan mereka tafsirkan sendiri sebagai keistimewaan atas darah Israil/Nabi Ya'qub 'alaihissalam yang mengalir di diri mereka. Maka lewat cerita Nabi Ibrahim, Bani Israil diingatkan bahwa kespesialan mereka bukanlah karena silsilah, namun karena risalah ketaatan yang diwariskan para nabi kepada mereka. Ketaatan yang ditunjukkan oleh Nabi Ibrahim dalam membangun Ka'bah, semata-mata karena mengikuti perintah Allah.

Di akhir cerita, kita tahu bahwa Bani Israil udahlah gak taat, ngeyelan lagi, ye kaaannn :P Maka dengan kuasa-Nya, Allah pindahkan tugas penyampaian risalah ini kepada umat Muslim. Jadi, kita ini Muslim sebab Allah percaya kita bisa jadi teladan ketaatan buat seluruh umat manusia, bukan semata-mata hanya karena kita terlahir dari keluarga Muslim.

Di sisi lain, bukan gak mungkin kedudukan kita tergeser oleh umat lain, seperti dipergilirkannya kedudukan Bani Israil kepada umat Muslim. Sehingga, meskipun titelnya alhamdulillah udah Muslim, kita harus terus berupaya agar tetap taat dan bisa jadi contoh buat seluruh umat.

Sumber: https://www.facebook.com/hamidamalia/posts/10215264076101141

#Nouman Ali Khan

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muhammadaqibafzal · 3 years

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You Know

Ic Dunia Me Sb Se Bara Darpook/Buzdil Insan Kon Ha ? Dajjal Ic Dunia Me Sb Se Bara Darpook/Buzdil Insan Ha.

Ic Dunia Ka Sb Se Bara Jhoota, Monafiq Aur Dhoky Baz Kon Ha ? Dajjal Ic Dunia Ka Sb Se Bara Jhoota, Monafiq Aur Dhoky Baz Ha.

Ic Dunia Me Namard Kon Ha ? Dunia Namard Ha, Pori Dunia K Mardo Me Sirf Aik Namard Insan Ha Aur Wo Ha Dajjal, Jb Ap Me Himmat Ni Ha Moqabla Krne Ki To Phir Apni Okat Me Raho, Kisi K Rasty Me Rory Atka Kr Rasta Band Kr K Khud Us Rasty Pr Jana Kon Si Mardangi Ha ? Talented Mard Se Jealous Hona Kon Si Mardangi Ha ? Himmat Ha To Apna Talent Samny Lao Apni Skills Apni Mehnat Se Apna Naam Oncha Karo, Agar Ni Kr Sakty Ho To Kisi Aur K Rasty Me Rokawat Q Banty Ho, Q Jealous Hoty Ho, Ye Kon Si Mardangi Ha ? Jb Insan Kursi K Qabil Na Ho To Rishwat De Kr Ya Sifarish Krwa Kr Hi Kursi Leta Ha, Ic Ko Mardangi Kehty Hain ?

Ic Dunia Ka Sb Se Bara Begarat Insan Kon Ha ? Dajjal Ic Dunia Ka Sb Se Bara Begarat Insan Ha.

Dajjal Is A Gay, Dajjal Mard To Ni Ha Balky Mard K Naam Pr Dhabba Ha, Chooriyan Pehnao Dajjal Ko, Dajjal Deserve Ni Krta Mardangi. Dajjal Ki Army Bhi Gay Ha, Sb Gays Hain Aur Sb Drugs Aur Prostitution Ka Business Krty Hain. Dajjal Ki Army Me Musalman (Khawarij) Bhi Hain Jo Dajjal Ko Imam Mehdi Aur Imam Mehdi Ko Dajjal Kehty Hain Aur Khud Sb Criminals Hain, Apne Crimes Ki Saza Se Bachny K Liye Sb Ne Dajjal Ko Apna Khalifah Tasleem Kiya Hoa Ha.

Ic Dunia Me Sb Se Bara Bewakoof, Pagal/Dimagi Mareez Kon Ha ? Dajjal Ic Dunia Me Sb Se Bara Bewakoof, Pagal/Dimagi Mareez Ha.

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dailytafsirofquran · 5 years

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Daily Tafsir of Ibn Kathir

The Treachery of the Hypocrites and the Attitude of the Believers

Allah tells us about the characteristics of the hypocrites who show one thing while hiding another, and who say with their tongues,

("We have believed in Allah and in the Messenger, and we obey,'' then a party of them turn away thereafter,) meaning, their actions contradict their deeds, and they say that which they do not do. Allah says:

(such are not believers.)

(And when they are called to Allah and His Messenger, to judge between them...) means, when they are asked to follow the guidance which Allah has revealed to His Messenger , they turn away and are too arrogantly proud of themselves to follow him. This is like the Ayah:

(Have you not seen those who claim that they believe in that which has been sent down to you, and that which was sent down before you,) until His saying:

(you see the hypocrites turn away from you with aversion) ﴿4: 60-61﴾.

(But if the truth is on their side, they come to him willingly with submission.) means, if the ruling will be in their favor and not against them, then they will come and will listen and obey, which is what is meant by the phrase

(willingly with submission.) But if the ruling will go against him, he turns away and demands something that goes against the truth, and he prefers to refer for judgement to someone other than the Prophet so that his false claims may prevail. His acceptance in the beginning was not because he believed that it was the truth, but because it happened to be in accordance with his desires. So when the truth went against what he was hoping for, he turned away from it. Allah said:

(Is there a disease in their hearts...) meaning, their situation cannot be anything else, they must necessarily have a disease in their hearts, or else they have some doubts about the religion, or they are afraid that Allah and His Messenger will be unjust in their ruling against them. Whichever it is, it is pure disbelief, and Allah knows which of these characteristics each one of them has.

(Nay, it is they themselves who are the wrongdoers.) means, they are the evildoers who commit immoral actions, and Allah and His Messenger are innocent of the injustice and unfairness that they imagine; exalted be Allah and His Messenger above such a thing. Then Allah tells us about the attributes of the believers who respond to Allah and His Messenger and who seek no other way apart from the Book of Allah and the Sunnah of His Messenger . Allah says:

(The only saying of the faithful believers, when they are called to Allah and His Messenger, to judge between them, is that they say: "We hear and we obey''.) meaning, to hear to obey. Allah describes them as having attained success, which is achieving what one wants and being saved from what one fears. So Allah says:

(And such are the successful.) Concerning the Ayah:

(they say: "We hear and we obey''.), Qatadah said: "We were told that when `Ubadah bin As-Samit, who had been present at Al-`Aqabah and at Badr, and was one of the leaders of the Ansar, was dying, he said to his nephew Junadah bin Abi Umayyah: `Shall I not tell you what you must do and what is your due' He said, `Yes.' He said: `You have to listen and obey when times are easy and when they are hard, when you feel energetic and when you do not want to, and when you feel selfish. You have to train your tongue to speak the truth. Do not go against those who are in authority, unless they openly command you to commit acts of disobedience to Allah. Whenever you are commanded to do something that goes against the Book of Allah, then follow the Book of Allah.''' Qatadah said: We were told that Abu Ad-Darda' said, "There is no Islam except through obedience to Allah, and no goodness except in Jama`ah. Sincerity is to Allah and His Messenger , and to the Khalifah and all the believers.'' He said: "And we were told that `Umar bin Al-Khattab, may Allah be pleased with him, used to say; `The bonds of Islam are La ilaha illallah, establishing prayer, paying Zakah and obeying those whom Allah has given authority over the affairs of the Muslims.''' This was recorded by Ibn Abi Hatim. There are very many Hadiths and reports which state that it is obligatory to obey the Book of Allah, the Sunnah of His Messenger, the Rightly-Guided Khalifahs and the Imams when they command us to obey Allah; there are too many of these reports to quote them all here.

(And whosoever obeys Allah and His Messenger,) in what he is commanded with, and avoid what he is forbidden,

(fears Allah, ) means, for his past sins,

(and has Taqwa of Him,) regarding sins he may commit in the future.

(such are the successful.) means, those who will attain all goodness and be saved from all evil in this world and the Hereafter.

(53. They swear by Allah their strongest oaths that if only you would order them, they would leave. Say: "Swear you not; obedience is known. Verily, Allah knows well what you do.'') (54. Say: "Obey Allah and obey the Messenger, but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to convey (the Message) in a clear way.'') Allah says about the hypocrites who had promised the Messenger and sworn that if he were to command them to go out for battle, they would go:

(Say: "Swear you not...'') meaning, do not swear this oath.

(obedience is known.) It was said that the meaning is, your obedience is known, i.e., it is known that your obedience is merely verbal and is not accompanied by action. Every time you swear an oath you lie. This is like the Ayah:

(They swear to you that you may be pleased with them...) ﴿9:96﴾ And Allah says:

(They have made their oaths a screen (for their evil actions).) ﴿58:16﴾ It is part of their nature to tell lies, even in the issues they choose, as Allah says:

(Have you not observed the hypocrites who say to their friends among the people of the Scripture who disbelieve: "If you are expelled, we indeed will go out with you, and we shall never obey any one against you; and if you are attacked, we shall indeed help you.'' But Allah is Witness that they verily are liars. Surely, if they are expelled, never will they go out with them; and if they are attacked, they will never help them. And if they do help them, they will turn their backs, and they will not be victorious.) ﴿59:11-12﴾ Then Allah says:

(Say: "Obey Allah and obey the Messenger...) meaning, follow the Book of Allah and the Sunnah of His Messenger .

(but if you turn away,) if you ignore what he has brought to you,

(he is only responsible for the duty placed on him), conveying the Message and fulfilling the trust.

(and you for that placed on you.) accepting that, and venerating it and doing as it commanded.

(If you obey him, you shall be on the right guidance.) because he calls to the straight path,

(The path of Allah to Whom belongs all that is in the heavens and all that is in the earth. ..) ﴿42:53﴾

(The Messenger's duty is only to convey in a clear way.) This is like the Ayat:

(your duty is only to convey and on Us is the reckoning.) ﴿13:40﴾

(So remind them -- you are only one who reminds. You are not a dictator over them.) ﴿88:21-22﴾

(55. Allah has promised those among you who believe and do righteous good deeds, that He will certainly grant them succession in the land, as He granted it to those before them, and that He will grant them the authority to practise their religion which He has chosen for them. And He will surely give them in exchange a safe security after their fear if they worship Me and do not associate anything with Me. But whoever disbelieved after this, they are the rebellious.)

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