Mozaik Islam

Segala puji bagi Allah, shalawat & salam kpd Rasulullah saw, & aku bersaksi bahwa tiada Tuhan yg berhak disembah dgn sebenarnya kecuali Allah, Yang Maha Esa & tiada sekutu bagiNya, & aku bersaksi bahwa Muhammad adl hamba & utusanNya. Wa Ba’du:

Di antara sifat buruk yg dijauhi oleh syara’ adl meminta-minta kpd manusia, yg dimaksud meminta-minta adl inisiatif seseorang utk meminta-minta kpd orang lain harta & segala kebutuhannya pd mereka tanpa ada kebutuhan & tuntutan yg mendesak, sebab meminta-minta mengandung kehinaan kpd selain Allah Azza Wa Jalla.

Allah Subhanahu wa ta’ala berfirman:

(Berinfaqlah) kpd orang-orang fakir yg terikat (oleh jihad) di jalan Allah; mereka tdk dpt (berusaha) di bumi; orang yg tdk tahu menyangka mereka orang Kaya Karena memelihara diri dari minta-minta. kamu kenal mereka dgn melihat sifat-sifatnya, mereka tdk meminta kpd orang secara mendesak. & apa saja harta yg baik yg kamu nafkahkan (di jalan Allah), Maka Sesungguhnya Allah Maha Mengatahui. Al Qur’an Surat: Al-Baqarah: 273

Ibnu Katsir berkomentar ketika menafsirkan ayat di atas: Allah berkehendak agar mereka tdk memelas dalam meminta-minta & mereka tdk memaksa manusia dgn sesuatu yg mereka tdk butuhkan, sebab orang yg meminta-minta padahal dia memiliki sesuatu yg bisa mencegahnya dari meminta-minta maka sungguh dia termasuk orang yg meminta-minta kpd manusia secara memaksa.

Dari Abi Hurairah ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Bukanlah orang yg miskin orang yg berkeliling meminta-minta, yaitu orang yg berkeliling kpd orang lain utk meminta-minta lalu dia ditolak satu suap atau 2 suap atau satu biji korma & 2 biji kurma. Lalu mereka bertanya: Siapakh orang yg miskin tersebut wahai Rasulullah?. Beliau bersabda: Orang yg tdk memilki apa yg mencukupinya & dia tdk pandai mencar lalu orang-orang bersedeqah kepadanya serta tdk meminta kpd orang lain sesuatu apa pun”.

Dari Abi Hurairah ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Barangsiapa yg meminta-minta harta orang lain utk dikumpulknnya maka sungguh dia telah meminta barak api jahannam, maka hendaklah dia mempersedikitnya atau memperbanykanya”.

Abu Hamid Al-Gozali berkata: Pada dasarnya meminta-minta itu adl haram, namun dibolehkan karena adanya tuntutan atau kebutuhan yg mendesak yg mengarah kpd tuntutan, sebab meminta-minta berarti mengeluh terhadap Allah, & di dalamnya terkandung makna remehnya nikmat yg dikaruniakan oleh Allah kpd hamabaNya & itulah keluhan yg sebenarnya. Pada meminta-minta terkandung makna bahwa peminta-minta menghinakan dirinya kpd selain Allah Ta’ala & biasanya dia tdk akan terlepas dari hinaan orang yg dipinta-pinta, & terkadang dia diberikan oleh orang lain karena factor malu atau riya, & ini adl haram bagi orang yg mengambilnya”.

Dan Nabi Shallallahu ‘alaihi wa sallam telah menjelaskan bagi kita orang yg boleh meminta-minta. Dari Qubaishoh ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Sesungguhnya meminta-minta tdk halal kecuali bagi salah seorang dari 3 golongan: Orang yg menanggung tanggungan hutang, dia halal meminta sehingga menyelesaikan tanggungannya kemudian menahan dirinya, & seorang lelaki yg ditimpa musibah pd hartanya, & boleh baginya meminta-minta sehingga dirinya mencapai kemampuan utk hidup & seorang yag ditimpa kemiskinan setelah kaya sehingga 3 orang yg berakal dari kaumnya berkata: Sunnguh si fulan telah ditimpa kemiskinan, & boleh baginya meminta-minta sehingga dia mampu hidup. Selain 3 orang ini wahai Qubaishah, adl harta haram yg dimakan oleh pelakunya secara haram”.

Dari Samuroh bin Jundub ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: “Sesungguhnya meminta-minta sama seperti seseorang menggores wajahnya sendiri kecuali jika dia meminta kpd penguasa atau meminta karena darurat”.

Ashan’ani berkata: Adapun meminta kebutuhan kpd penguasa maka hal itu tdk tercela, sebab dia meminta haknya sendiri dari baitul mal (kas Negara) & seorang penguasa tdk berhak mneyebut-nyebut pemberiannya kpd orang yg meminta sebab dia adl seorang wakil, kedudukannya sama seperti seseorang yg meminta wakilnya agar dia mengembalikan hak yg masih berada di tangannya.

Dan dia juga berkata: Secar zahir dari hadits di atas diharamkannya meminta-minta kecuali bagi 3 orang yg disebutkan di dalam hadits riwayat Qubaisah atau peminta-minta itu adl penguasa.8

Dan Nabi Shallallahu ‘alaihi wa sallam telah menjelaskan standar kaya yg mengharamkan seseorang meminta-minta. Dari Sahl bin Hanzhalah bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Barangiapa yg meminta-minta padahal dia memiliki apa yg membuatnya berkecukupan maka sesungguhnya dia memperbanya meminta neraka jahannam. Para shahabat bertanya: Apakah standar yg menjadikan seseorang berkecukupan?. Rasulullah Shallallahu ‘alaihi wa sallam bersabda: Apa yg bias membuat dia makan & menyambung hidupnya”.

Dan Nabi Shallallahu ‘alaihi wa sallam menjelaskan bahwa sesuatu pekerjaan sekalipun berat & upah yg didapatkan darinya sedikit maka hal itu lbh baik daripada mengemis.

Dari Zubair bin Awwam ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Sungguh salah seorang di antara kalian memikul kayu bakar di atas punggungnya lalu menjualnya & Allah menjaga wajahnya dgn hal tersebut dari (meminta-minta) lbh baik baginya daripada mengemis kpd orang lain apakah mereka memberinya atau menolaknya”.

Dan Nabi Shallallahu ‘alaihi wa sallam telah menjelaskan bahwa orang yg meminta-minta bukan karena tuntutan & kebutuhan yg mendesak maka sungguh dia telah membuka bagi dirinya pintu kemiskianan. Dari Abi Kabasyah AL-Anmari ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: “Tiga kelompok orang aku bersumpah atas mereka, beliau menyebutkan di antaranya: “Dan tidaklah seorang hamba membuka pintu meminta-minta kecuali Allah akan membuka bagi dirinya pintu kefakiran”.

Bahkan Nabi Shallallahu ‘alaihi wa sallam telah membai’at sebagaian shahabatnya agar mereka tdk meminta apapun dari manusia.

Dari Auf bin Malik ra berkata: Kita bersama sembilan atau delapan atau tujuh orang di sisi Rasulullah Shallallahu ‘alaihi wa sallam Beliau bertanya: Apakah kalian tdk membai’at Rasulullah saw?”. Padahal kami baru membai’at beliau Shallallahu ‘alaihi wa sallam Kami berkata kpd beliau: “Kami telah membai’atmu wahai Rasulullah saw”. Kemudian beliau bersabda: Apakah kalian tdk membai’at Rasulullah saw?. Auf berkata: Maka kamipun membentangkan tangan kami & kami berkata “Kami telah membai’atmu wahai Rasulullah saw, pd apakah kami membai’atmu?”. Beliau bersabda: Agar kalian menyembah Allah & tdk mempersekutukannya dgn sesuatu apa pun & beliau menyebutkan dgn sebuah kalimat secara rahasia: “dan janganlah kalian meminta apapun kpd manusia”. Maka sungguh aku melihat sebagian mereka apabila cemeti salah seorang mereka terjatuh maka mereka tdk meminta kpd orang lain mengambilkannya”.

Dari Tsauban ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Siapakah yg mau menerima dariku satu perkara dengannya aku memohaon agar diberikan surga. Tsauban berkata: Aku wahai Rasulullah”, Rasulullah Shallallahu ‘alaihi wa sallam bersabda: Janganlah engkau meminta apapun kpd manusia”. Perawi berkata: Terkadang cemeti Tsauban terjatuh & dia berada di atas ontanya namun dia tdk meminta kpd siapapun utk mengambilkannya akan tetapi dia turun dari kendaraannya lalu mengambil cemeti tersebut”.13

Dan para shahabat mengambil petunjuk Nabi Shallallahu ‘alaihi wa sallam yg mulia & mereka tdk meminta kpd manusia harta apapun dari manusia.

Dari Hakim bin Hizam ra berkata: Aku meminta kpd Nabi Shallallahu ‘alaihi wa sallam maka beliaupun memberiku, & akupun kembali meminta & beliaupun kembali memberiku lalu aku kembali meminta & beliaupun tetap memberiku, kemudian beliau bersabda: Wahai Hakim sesungguhnya harta ini manis & hijau menggiurkan, maka barangsiapa yg mengambilnya dgn jiwa yg deramwan maka dia akan diberikan keberkahan padanya & barangsiapa yg mengambilnya dgn jiwa yg ambisi maka dia tdk diberkahi padanya seperti orang yg makan makanan namun dia tdk kenyang & tangan yg di atas (memberi) lbh baik dari tangan di bawah (penerima). Hakim berkata: Wahai Rasulullah: Demi Zat yg mengutusmu dgn kebenaran, saya tdk akan meminta kpd seorangpun setelahmu sehingga aku meninggalkan dunia ini. Maka Abu Bakar ra memanggil Hakim utk diberiikan sesuatu namun dia enggan menerimanya, kemudian Umarpun memanggilnya utk diberikan sesuatu namun diapun enggan utk menerimanya, lalu Umar berkata: Aku mempersaksikan kalian wahai kaum muslimin bahwa sesungguhnya aku telah menawarkan haknya dari harta rampasan perang ini namun dia enggan menerimanya. Maka Hakim tdk pernah meminta dari seorangpun setelah Rasulullah Shallallahu ‘alaihi wa sallam sehingga Allah mewafatkannya ra”.

Dari Abi Sa’id Al-Khudri ra bahwa beberapa orang meminta Nabi Shallallahu ‘alaihi wa sallam maka beliaupun memberi mereka lalu mereka kembali meminta kpd beliau & beliaupun memberinya, kemudian mereka kembali meminta kpd beliau & beliaupun memberinya, sehingga habislah apa yg ada padanya, lalu beliau bersabda: Harta apapun yg ada padaku maka aku tdk pernah menyimpannya dari diri kalian, maka barangsiapa yg iffah (menjaga dirinya) maka Allah akan mengkaruniakannya sifat iffah & barangsiapa yg merasa berkecukupan maka Allah akan memerikan kecukupan baginya, barangsiapa yg berusaha bersabar maka Allah akan memberikan kesabaran baginya & tidaklah seseorang diberikan sesuatu yg lbh baik & lbh luas dari kesabaran”.

Segala puji bagi Allah, Tuhan semesta alam & shalawat serta salam kpd Nabi kita Muhammad, kpd keluarga & seluruh para shahabatnya.

Karya: Dr. Amin bin Abdullah asy-Syaqawi, Terjemah: Muzaffar Sahidu

Segala puji hanya bagi Allah SWT, shalawat & salam semoga tetap tercurahkan kpd baginda Rasulullah SAW, & aku bersaksi bahwa tiada Tuhan yg berhak disembah dgn sebenarnya selain Allah yg Maha Esa & tiada sekutu bagi -Nya & aku bersaksi bahwa Muhammad Shallallahu ‘alaihi wa sallam adl hamba & utusan -Nya… Amma Ba’du:

Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Al-Aghrul Mizani RA bahwa Rasulullah Shallallahu ‘alaihi wa sallam bersabda: Sesungguhnya aku (terkadang) merasakan kegalauan di dalam hatiku, & sungguh aku beristighfar kpd Allah dalam satu hari seratus kali”.

Diriwayatkan oleh Abu Dawud di dalam sunannya dari Abdullah bin Umar berkata, “Sungguh kita menghitung bahwa Rasulullah Shallallahu ‘alaihi wa sallam seratus kali mengucapkan:.

رب اغفرلي وتب علي إنك أنت التواب الرحيم

“Ya Allah ampunilah aku, & berilah taubatmu kepadaku sesungguhnya Engkau Maha Memberi taubat & Maha Penyayang“.

Syikhul Islam Ibnu Taimiyah rahimahullah berkata, “Seorang selalu berada di antara nikmat Allah Subhanahu wa ta’ala yg wajib disyukurinya, & dosa yg menuntut taubat, dalam kedua perkara inilah seorang hamba menjalani hidupnya setiap hari, manusia senantiasa hidup dalam nikmat & karunia Allah Subhanahu wa ta’ala & manusia senantiasa butuh kpd taubat, istighfar, oleh karena itulah penghulu anak Adam & imam orang-orang yg bertaqwa, Muhammad Shallallahu ‘alaihi wa sallam selalu beristighfar kpd Allah dalam semua kondisi“.

Allah Subhanahu wa ta’ala telah memerintahkan hamba-hamba -Nya yg beriman utk beristighfar & Allah-pun menjanjikan mereka dgn ampunan. Allah Subhanahu wa ta’ala berfirman:

وَاسْتَغْفِرُوا اللهَ إِنَّ اللهَ كَانَ غَفُورًا رَّحِيمًا

“dan mohonlah ampun kpd Allah. Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang.“. (Al Qur’an Surat: Al-Nisa’: 106. Allah SWT) berfirman:

فَاعْلَمْ أَنَّهُ لَا إِلَهَ إِلَّا اللهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللهُ يَعْلَمُ مُتَقَلَّبَكُمْ وَمَثْوَاكُمْ

Maka ketahuilah, bahwa sesungguhnya tdk ada Tuhan (Yang Hak) melainkan Allah & mohonlah ampunan bagi dosamu & bagi (dosa) orang-orang mukmin, laki-laki & perempuan. Dan Allah mengetahui tempat kamu berusaha & tempat tinggalmu. (Al Qur’an Surat: Muhammad: 19).

Allah Subhanahu wa ta’ala berfirman;

وَاسْتَغْفِرُوا اللهَ إِنَّ اللهَ غَفُورٌ رَّحِيمٌ

Dan mohonlah ampunan kpd Allah; sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. (Al Qur’an Surat: Al-Muzzammil: 20).

Istighfar itu boleh utk diri sendiri & orang lain, Allah Subhanahu wa ta’ala berfirman:

الَّذِينَ يَحْمِلُونَ الْعَرْشَ وَمَنْ حَوْلَهُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَيُؤْمِنُونَ بِهِ وَيَسْتَغْفِرُونَ لِلَّذِينَ آمَنُوا رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَّحْمَةً وَعِلْمًا فَاغْفِرْ لِلَّذِينَ تَابُوا وَاتَّبَعُوا سَبِيلَكَ وَقِهِمْ عَذَابَ الْجَحِيمِ

(Malaikat-malaikat) yg memikul Arasy & malaikat yg berada di sekelilingnya bertasbih memuji Tuhannya & mereka beriman kepada-Nya serta memintakan ampun bagi orang-orang yg beriman (seraya mengucapkan): “Ya Tuhan kami, rahmat & ilmu Engkau meliputi segala sesuatu, maka berilah ampunan kpd orang-orang yg bertobat & mengikuti jalan Engkau & peliharalah mereka dari siksaan neraka yg menyala-nyala,( Al Qur’an Surat: Gafir: 7)

Allah Subhanahu wa ta’ala berfirman:

وَالَّذِينَ جَاؤُوا مِن بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ

Dan orang-orang yg datang sesudah mereka (Muhajirin & Ansar), mereka berdoa: “Ya Tuhan kami, berilah kami ampunan & saudara-saudara kami yg telah beriman lbh dahulu dari kami.” (Al Qur’an Surat: Al-Hasyr; 10)

Diriwayatkan oleh Imam Ahmad di dalam kitab musnadnya dari Abi Hurairah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Abi Hurairah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Apabila anak Adam meninggal maka akan terputuslah segala amalnya kecuali 3 perkara: Shadaqah jariyah, ilmu yg bermanfaat & do’a anak shaleh yg selalu berdo’a untuknya”.

Tidak boleh memintakan ampun bagi orang-orang yg musyrik walaupun dia sbg kekasih atau kerabat. Allah Subhanahu wa ta’ala berfirman:

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِي قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَاهِيمَ لأوَّاهٌ حَلِيمٌ

Tiadalah sepatutnya bagi Nabi & orang-orang yg beriman memintakan ampun (kepada Allah) bagi orang-orang musyrik, walaupun orang-orang musyrik itu adl kaum kerabat (nya), sesudah jelas bagi mereka, bahwasanya orang-orang musyrik itu, adl penghuni neraka Jahanam. (114)Dan permintaan ampun dari Ibrahim (kepada Allah) utk bapaknya, tdk lain hanyalah karena sesuatu janji yg telah diikrarkannya kpd bapaknya itu. Maka tatkala jelas bagi Ibrahim bahwa bapaknya itu adl musuh Allah, maka Ibrahim berlepas diri daripadanya. Sesungguhnya Ibrahim adl seorang yg sangat lembut hatinya lagi penyantun. (Al Qur’an Surat: Al-Taubah: 13-14).

Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Abi Hurairah RA berkata, Nabi Muhammad Shallallahu ‘alaihi wa sallam mengunjungi kubur ibunya lalu beliau menangis & membuat para shahabat yg lainpun menjadi menangis, & beliau bersabda, “Aku meminta izin kpd Tuhanku agar aku memintakan ampun bagi ibuku namun Dia tdk mengizinkan aku, & aku meminta izin utk berziarah ke kuburnya maka Dia mengizinkan aku, berziarahlah ke kubur sebab hal tersebut mengingatkan kalian kpd akherat”.

Allah Subhanahu wa ta’ala menerangkan bahwa istighfar utk mereka tdk akan memberikan manfaat apapun & Allah Subhanahu wa ta’ala tdk akan menerimanya dari orang yg melakukannya, Allah Subhanahu wa ta’ala berfirman:

اسْتَغْفِرْ لَهُمْ أَوْ لاَ تَسْتَغْفِرْ لَهُمْ إِن تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَن يَغْفِرَ اللهُ لَهُمْ ذَلِكَ بِأَنَّهُمْ كَفَرُواْ بِاللهِ وَرَسُولِهِ وَاللهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Kamu memohonkan ampun bagi mereka atau tdk kamu mohonkan ampun bagi mereka (adalah sama saja). Kendati pun kamu memohonkan ampun bagi mereka tujuh puluh kali, namun Allah sekali-kali tdk akan memberi ampun kpd mereka. Yang demikian itu adl karena mereka kafir kpd Allah & Rasul-Nya. Dan Allah tdk memberi petunjuk kpd kaum yg fasik. (Al Qur’an Surat: Al-Taubah: 80)

Dan bacaan-bacaan istighfar itu sangat byk, & telah disebutkan di dalam hadits riwayat Abu Dawud dari Nabi Muhammad SAW, di antaranya adl apa yg diriwayatkan oleh Abu Dawud dari hadits Zaid RA, budak Nabi Muhammad Shallallahu ‘alaihi wa sallam bahwa dia mendengar Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Barangsiapa yg mengucapkan:

أستغفر الله الذي لا إله إلا هو الحي القيوم وأتوب إليه

“Aku meminta ampun kpd -Mu Ya Allah, Yang tiada tuhan yg berhak disembah selain Dia, Dialah Yang Maha Hidup & Yang berdiri sendiri, & aku bertaubat kpd -Nya”. Maka akan diampuni dosanya sekalipun dia berlari dari peperangan”.

Dan ucapan istighfar yg paling afdhol adl bacaan istighfar yg diriwayatkan oleh Al-Bukhari di dalam kitab shahihnya dari Syaddad bin Aus berkata, “Penghulu istighfar itu adl seorang hamba mengucapkan:

اَللَّهُمَّ أَنْتَ رَبِّيْ لاَ إِلَـهَ إِلاَّ أَنْتَ، خَلَقْتَنِيْ وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوْذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوْءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوْءُ بِذَنْبِيْ فَاغْفِرْ لِيْ فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوْبَ إِلاَّ أَنْتَ.

“Ya Allah! Engkau adl Tuhanku, tdk ada Tuhan yg berhak disembah kecuali Engkau, Engkau-lah yg mencip-takan aku. Aku adl hamba -Mu. Aku akan setia pd perjanjianku dgn -Mu semampuku. Aku berlindung kpd -Mu dari kejelekan yg kuperbuat. Aku mengakui nikmat -Mu kepadaku & aku mengakui dosaku, oleh karena itu, ampunilah aku. Sesungguhnya tiada yg mengampuni dosa kecuali Engkau.”

Barangsiapa yg membacanya pd waktu siang dgn penuh keyakinan lalu dia meninggal pd siang hari itu sebelum memasuki waktu sore maka dia termasuk penghuni surga, & barangsiapa yg membacanya pd waktu malam dgn penuh keyakinan & dirinya meninggal sebelum memasuki waktu pagi maka dia termasuk penghuni surga”.

Istighfar disyari’atkan pd setiap waktu, & wajib bagi orang yg beristighfar utk menjauhkan diri dari perbuatan dosa saat terjebak ke dalam dosa, dia harus istighfar darinya. Istighfar juga dianjurkan setelah mengerjakan amal shaleh, agar dia dpt menutupi kekurangan yg ada padanya, seperti beristighfar 3 kali setelah selesai menunaikan shalat, sebagaimana yg telah dijelaskan sebelumnya, istighfar pd saat menjalankan ibadah haji. Allah Subhanahu wa ta’ala berfirman:

ثُمَّ أَفِيضُواْ مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُواْ اللهَ إِنَّ اللهَ غَفُورٌ رَّحِيمٌ

Kemudian bertolaklah kamu dari tempat bertolaknya orang-orang byk (Arafah) & mohonlah ampun kpd Allah; sesungguhnya Allah Maha Pengampun lagi Maha Penyayang. (Al Qur’an Surat: Al-Baqarah: 199.)

Dan waktu istighfar yg paling baik adl pd waktu akhir malam. Allah Subhanahu wa ta’ala berfirman:

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ

“Dan di akhir-akhir malam mereka memohon ampun (kepada Allah).”. (Al Qur’an Surat: Al-Dzariyat): 18. Allah Subhanahu wa ta’ala berfirman:

وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ أُوْلَـئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ

Dan (juga) orang-orang yg apabila mengerjakan perbuatan keji atau menganiaya diri sendiri, mereka ingat akan Allah, lalu memohon ampun terhadap dosa-dosa mereka & siapa lagi yg dpt mengampuni dosa selain daripada Allah? Dan mereka tdk meneruskan perbuatan kejinya itu, sedang mereka mengetahui. Mereka itu balasannya ialah ampunan dari Tuhan mereka & surga yg di dalamnya mengalir sungai-sungai, sedang mereka kekal di dalamnya; & itulah sebaik-baik pahala orang-orang yg beramal. (Al Qur’an Surat: Ali Imron: 135-136).

Al-Fadhl bin Iyadh berkata: “Istighfar yg tdk dibarengi dgn menjauhkan diri dari dosa adl taubatnya orang yg dusta, sama seperti apa yg dikatakan oleh Rabi’atul Adawiyah: Istighfar kita membutuhkan istighfar yg byk.

Istighfar adl sebab bagi turunnya hujan, mendatangkan harta & anak. Allah Subhanahu wa ta’ala berfiraman:

فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا * يُرْسِلِ السَّمَاء عَلَيْكُم مِّدْرَارًا * وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّاتٍ وَيَجْعَل لَّكُمْ أَنْهَارًا

“Maka aku katakan kpd mereka: “Mohonlah ampun kpd Tuhanmu, sesungguhnya Dia adl Maha Pengampun, niscaya Dia akan mengirimkan hujan kepadamu dgn lebat, & membanyakkan harta & anak-anakmu, & mengadakan untukmu kebun-kebun & mengadakan (pula di dalamnya) untukmu sungai-sungai. (Al Qur’an Surat: Nuh: 10-12)

Istighfar adl sebab bagi tertolaknya bencana. Allah Subhanahu wa ta’ala berfirman:

وَمَا كَانَ اللهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ وَمَا كَانَ اللهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ

Dan Allah sekali-kali tdk akan mengazab mereka, sedang kamu berada di antara mereka. Dan tidaklah (pula) Allah akan mengazab mereka, sedang mereka meminta ampun“. (Al Qur’an Surat: Al-Anfal: 33).

Ali bin Abi Thalib RA berkata, “Tidaklah sesuatu bencana diturunkan kecuali karena adanya dosa & tdk ada yg mengangkatnya kecuali taubat”. Abu Musa berkata, “Kita memiliki 2 perkara yg menjamin kemamanan kita, & telah pergi salah satu dari keduanya, yaitu keberadaan Rasulullah Muhammad Shallallahu ‘alaihi wa sallam di tengah-tengah kita & tinggallah istighfar masih bersama kita, maka jika dia pergi binasalah kita ini“.

Istighfar adl sebab turunnya rahmat Allah SWT. Allah Subhanahu wa ta’ala berfirman:

قَالَ يَا قَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ لَوْلَا تَسْتَغْفِرُونَ اللهَ لَعَلَّكُمْ تُرْحَمُونَ

Dia berkata: “Hai kaumku mengapa kamu minta disegerakan keburukan sebelum (kamu minta) kebaikan? Hendaklah kamu meminta ampun kpd Allah, agar kamu mendapat rahmat”. (Al Qur’an Surat: Al-Naml: 46)

Isitgfar adl penghapus dosa di dalam majlis. Diriwaytkan oleh Al-Tirmidzi di dalam sunannya dari Abi Hurairah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Barangsiapa yg berada pd sebuah majlis yg terjadi padanya keributan, lalu sebelum dirinya bangkit dari majlis itu hendaklah dia membaca:

سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لاَ إِلَـهَ إِلاَّ أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ.

“Maha Suci Engkau, ya Allah, aku memuji -Mu. Aku bersaksi bahwa tiada Tuhan yg berhak disembah kecuali Engkau, aku minta ampun & bertaubat kpd -Mu.“

Segala puji bagi Allah Tuhan semesta alam, semoga shalawat & salam tetap tercurahkan kpd Nabi kita Muhammad Shallallahu ‘alaihi wa sallam & kpd keluarga, shahabat serta seluruh pengikut beliau.

Karya: Dr. Amin bin Abdullah asy-Syaqawi, Terjemah: Muzaffar Sahidu

Assalamu’alaikum warohmatulahi wabarokatuh

Ustadz, bagaimana hukumnya melakukan shaum tasyu`a & Asyura?

Jawaban

Assalamu ‘alaikum Warahmatullahi Wabarakatuh,

Puasa Asyura maksudnya adl puasa sunnah pd tanggal 10 bulan Muharram. Tahun ini insya Allah akan jatuh pd hari Kamis tanggal 9 Pebruari 2006.

Hukum asalnya wajib, namun kemudian kewajibannya di-nasakh (dibatalkan) dgn kewajiban shaum Ramadhan, maka shaum tersebut berubah hukumnya menjadi sunnah.

Rasulullah Shallallahu ‘alaihi wa sallam menganjurkan kpd umat Islam utk melaksanakan shaum ‘Assyuraa (shaum hari kesepuluh) dari bulan Muharram ditambah dgn shaum sehari sebelumnya atau sesudahnya. Puasa sehari sebelumnya dinamakan tasu’a, berasal dari kata tis’ah yg artinya sembilan. Karena puasa itu dilakukan pd tanggal 9 bulan Muharram.

Hal ini berdasarkan hadits-hadits yg diriwayatkan para sahabat, antara lain:

Dari Humaid bin Abdir Rahman, ia mendengar Muawiyah bin Abi Sufyan radhiyallahu ‘anhu berkata: Wahai penduduk Madinah, dimana ulama kalian? Aku mendengar Rasulullah Shallallahu ‘alaihi wa sallam bersabda, “Ini hari Assyura, & Allah Subhanahu wa ta’ala tdk mewajibkan shaum kpd kalian di hari itu, sedangkan saya shaum, maka siapa yg mau shaum hendaklah ia shaum & siapa yg mau berbuka hendaklah ia berbuka.” (HR Bukhari 2003)

Hadits lainnya adl hadits berikut ini:

Dari Ibnu Abbas radhiyallahu ‘anhu berkata: ketika Rasulullah Shallallahu ‘alaihi wa sallam tiba di kota Madinah & melihat orang-orang Yahudi sedang melaksanakan shaum assyuraa, beliau pun bertanya? Mereka menjawab, “Ini hari baik, hari dimana Allah menyelamatkan bani Israil dari musuh mereka lalu Musa shaum pd hari itu.” Maka Rasulullah Shallallahu ‘alaihi wa sallam menjawab, “Aku lbh berhak terhadap Musa dari kalian”, maka beliau shaum pd hari itu & memerintahkan utk melaksanakan shaum tersebut. (HR Bukhari 2004)

Juga ada hadits lainnya yg terkait dgn apa yg Anda tanyakan:

Dari Ibnu Abbas berkata: pd saat Rasulullah Shallallahu ‘alaihi wa sallam melaksanakan shaum Assyura & memerintah para sahabat utk melaksanakannnya, mereka berkata, “Wahai Rasulullah hari tersebut (assyura) adl hari yg diagung-agungkan oleh kaum Yahudi & Nashrani”. Maka Rasulullah Shallallahu ‘alaihi wa sallam bersabda, “Insya Allah jika sampai tahun yg akan datang aku akan shaum pd hari kesembilannya”. Ibnu Abbas berkata, “Rasulullah Shallallahu ‘alaihi wa sallam meninggal sebelum sampai tahun berikutnya” (HR Muslim 1134)

Rasulullah Shallallahu ‘alaihi wa sallam bersabda, “Shaumlah kalian pd hari assyura & berbedalah dgn orang Yahudi. Shaumlah kalian sehari sebelumnya atau sehari sesudahnya.” (HR Ath-Thahawy & Baihaqy serta Ibnu Huzaimah 2095)

Adapun keutamaan shaum tersebut sebagaimana diriwayatkan dalam hadits dari Abu Qatadah, bahwa shaum tersebut bisa menghapus dosa-dosa kita selama setahun yg telah lalu (HR Muslim 2/819)

Al-Imam An-Nawawi rahimahullah ketika menjelaskan hadits di atas beliau berkata: “Yang dimaksud dgn kaffarat (penebus) dosa adl dosa-dosa kecil, akan tetapi jika orang tersebut tdk memiliki dosa-dosa kecil diharapkan dgn shaum tersebut dosa-dosa besarnya diringankan, & jika ia pun tdk memiliki dosa-dosa besar, Allah akan mengangkat derajat orang tersebut di sisi-Nya.

Wallahu a’lam bishshowab. Wassalamu ‘alaikum Warahmatullahi Wabarakatuh.

Penulis: Ahmad Sarwat, Lc

Obviously, Muslims and non-Muslims are following very different paths. A Muslim’s life revolves entirely around the proper belief in God. A Muslim’s attitude toward others is likewise determined by the other’s attitude toward God. A Muslim could not possibly feel complete affinity and love toward someone who has turned his back on God, refuses to submit to God or ridicule belief in God. It is simply not natural for there to be complete love between two such people. However, even given this possible negative feeling in the heart, a Muslim must deal with non-Muslims on the basis of just principles. This applies to all non-Muslims-many non-Muslims are not antagonistic at all toward Muslims while others exhibit clear and unequivocal scorn and hatred toward Muslims.

One of the basic principles of behavior toward non-belligerent, non-Muslims is found in the following verse of the Quran: “Allah forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes. Verily, Allah loves those who deal with equity” (60:8)

Additionally, a Muslim has very clear responsibilities towards non-Muslims.

First, he must call them to the way of Allah. It is part of a believer’s attempt to bring good to all people and to the world as a whole that he thereby actively calls other people to Islam. The desire to see others know and worship Allah fills the heart of the true believer. The Prophet (peace and blessings of Allah be upon him), of course, set the best example. Allah describes in more than one place in the Quran how the Prophet (peace and blessings of Allah be upon him) grieved over the fact that many refused to become believers. Allah says, for example, “Perhaps, you, would kill yourself (O Muhammad) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran)” (18:6).

In fact, although the Prophet Muhammad (peace and blessings of Allah be upon him) suffered so much harm from the disbelievers of Makkah, when the angel came to him to give him the option of bringing the mountains of Makkah down upon those people, the Prophet refused the offer and said, “I hope that from their descendants there will come a people who will worship Allah alone while not ascribe any partners to Him.”4 Calling to the religion of Allah is truly the path of the Prophet Muhammad (peace and blessings of Allah be upon him) and the path of the believers. Allah says, “Say (O Muhammad): ‘This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me (also must invite others to Allah) with sure knowledge'” (12:108). This is truly the greatest and best good deed that one could do toward his fellow citizen.

A second obligation toward disbelievers is proper and just treatment. This is described by Shaikh ibn Baaz who said, “[the Muslim] may not wrong the other person with respect to his life, wealth or honor, if the non-Muslim is a citizen of the Islamic state or has attained other protection. He must fulfill the other’s rights. He may not wrong him with respect to his wealth by stealing from him, deceiving him or cheating him. He cannot harm him in his body by beating or killing him. His protection from the state guarantees his safety from such things.”

A Muslim can interact with non-Muslims, buying, selling or renting from them, for example. Even on a social level, there can be interaction, such as coming together for meals and the like. However, such interactions are, by nature, going to be limited. The different views of reality between a Muslim and a non-Muslim easily leads to disagreements. On a religious level, there is definitely going to be a feeling of discontent or disappointment with people of other faiths.

However, in addition, the differences in a Muslim’s outlook and actions are going to prevent him from truly participating and being close friends with non-Muslims. A Muslim, for example, does not drink alcohol and does not wish to be around people when they are drinking alcohol, not to speak of drugs and other activities. A Muslim must be very restrictive and cautious in his or her interaction with the opposite sex, which creates barriers for social interaction. Even among members of the same sex, a Muslim does not engage in inappropriate speech about members of the opposite sex, a very common practice in social settings these days. Perhaps one could say that the Muslim’s ultimate goal in his relations with non-Muslims is to bring them to Islam, thereby opening the door for there to be a complete relationship of love and brotherhood between them. Even if the non-Muslim is antagonistic and impolite, the Muslim knows that he should repel his evil with goodness. Allah says, “The good deed and the evil deed cannot be equal. Repel [the evil] with [a deed] that is better. [If you do that] then verily he, between whom and you there was enmity, (will become) as though he was a close friend” (41:34).

In sum, as ibn Baaz wrote, It is obligatory upon Muslims to deal with disbelievers in an Islamic fashion with proper behavior, as long as they are not fighting the Muslims. One must fulfill one’s trusts to them, must not deceive them, must not betray them or lie to them. If there is a discussion or debate between them, one must argue with them in the best manner and be just with them in the dispute. This is in obedience to Allah’s command, “And argue not with the People of the Scriptures (Jews and Christians) unless it be in a way that is better, except with such of them as do wrong” (29:46). It is sanctioned for the Muslim to invite them to the good, to advise them and to be patient with them at the same time being neighborly and polite with them. This is so because Allah has stated, “Invite to the way of your Lord with wisdom (of the Quran) and fair preaching, and argue with them in a way that is better” (16:125). Allah has also said, “Speak good to people” (2:83).

Finally, a Muslim may even give charity to non-Muslims. The Permanent Committee of Islamic Research (Riyadh, Saudi Arabia) has stated,

It is permissible for a Muslim to assist his non-Muslim neighbor by giving him some meat from his sacrificed animal… It is allowed for us to give food to the disbelievers living under the Islamic state and wayfarers from the meat of the sacrificed animal. It is allowed to give to them on the basis of their poverty, blood relation, being a neighbor or to soften their hearts… However, one should not give such meet to a harbi (someone who is fighting against the Muslim state) because in their case, the obligation is to suppress and weaken them and not assist or strengthen them with charity. In fact, that is the ruling with respect to all forms of voluntary charity, based on the generality of the verse in the Quran, “Allah forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not out from your homes. Verily, Allah loves those who deal with equity” (60:8).

urthermore, the Prophet (peace be upon him) ordered Asma bint Abu Bakr (may Allah be pleased with her) to help her mother out with money although she was a polytheist.

Jammaal al-Din M. Zarabozo

If one were to ask many today as to what the strongest bond there could possibly be among people, most of them would probably answer something like blood relationship, ethnic origin, nationality and so forth. Actually, the Quran shows that these types of bonds are not that strong if the foundation behind them is weak. In the Quran, Allah gives the examples of Cain and Abel, who were two brothers yet one killed the other, as well as the example of the brethren of Joseph, who cast Joseph into a well. Those were all blood relatives; however, they put this world above their relationship with others. Such is occurring today throughout the world. The ties between the people are subservient to their desires, goals and wants of this world. Many individuals are quickly and easily willing to sell out their own kith and kin to get ahead in this world or to get something they want in this world.

All of this demonstrates one thing: When the ties between people are based on worldly considerations, even if they are originally blood ties, then those ties are given up when the worldly considerations so demand them to be given up. Hence, those are not the strongest ties that can be built among people. The strongest ties that can achieved between people are the ties of Islam and true faith. These are the bonds forged between people that are solely the result of their belief in Allah and their love for Allah. This was clearly pointed out by Allah in the Quran when Allah stated, “And He has united their (believers’) hearts. If you had spent all that is in the earth, you could not have united their hearts, but Allah has united them. Certainly, He is All-Mighty, All-Wise” (8:63). Allah also says, “And hold fast, all of you together, to the Rope of Allah, and be not divided among yourselves, and remember Allah’s favor on you, for you were enemies and He joined your hearts together, so that by His grace, you became brethren and you were on a brink of a Pit of Fire, and He saved you from it. Thus Allah makes clear His signs to you, that you may be guided” (3:103). The Quran and the Sunnah show that the bond of faith is the strongest of all bonds. It represents humans from all over the world coming together for one purpose only: to establish the worship of Allah alone. To achieve that goal, Muslims work together and help one another in compassion mercy and love.

There are actually numerous texts of the Quran and hadith that demonstrate beyond any doubt that Muslims are to form one universal, international brotherhood and sisterhood.1 For the sake of brevity, only a few examples of those texts will be presented here:

Allah says, “The believers, men and women, are auliyaa (helpers, supporters, friends, protectors) of one another, they enjoin what is good and eradicate what is evil. They offer the prayers and pay the Zakat and obey Allah and His Messenger. Surely, Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise” (9:71). Another verse reads, “The believers are nothing else but brothers” (49:10). Allah also says, “Muhammad is the Messenger of Allah, and those who are with him are severe against disbelievers and merciful among themselves” (48:29). The Prophet (peace and blessings of Allah be upon him) said, “The believer with respect to another believer is like a building, one portion strengthening the other.”2 Another hadith states, “The parable of the believers with respect to their love, mercy and compassion for one another is like that of the body: if one of its limbs is hurting, the remainder of the body is afflicted by sleeplessness and fever.”

But this great brotherhood of Islam is not something theoretical. It is, in fact, well defined. It has certain basic components to it and specific rights and obligations that are spelled out in the Quran and Sunnah. These rights and obligations are due to every Muslim, of every time and place.

One of the necessary aspects of this brotherhood is love. That is, it is an obligation upon all Muslims to love their brother Muslims. In fact, they should love them in a manner similar to the way they care for themselves. As the Prophet (peace be upon him) said, “None of you truly believes until he loves for his brother what he loves for himself.“

A second necessary aspect of this brotherhood is mutual support, aid and assistance. When his brother is being oppressed or wronged, he comes to his aid and assistance with his wealth and soul, if possible. This is described, for example, in the following verses: “And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women and children, whose cry is, ‘Our Lord! Rescue us from this town whose people are oppressors, and raise for us from You one who will protect, and raise for us from You one who will help'” (4:75).

A third essential aspect of this Islamic brotherhood is mercy and tenderness between the believers. This goes beyond a simple love for one another but it means that each brother feels in his heart for what his brother is going through. The Prophet (peace be upon him) described the Muslims in the following fashion, “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of a body; when any limb of it aches, the whole body aches due to fever and sleeplessness.“

A final necessary component of our brotherhood is common acts of courtesy. True brotherhood has to be put into practice; it cannot simply be a statement of the tongue. One amazing and beautiful aspect of Islam is that it does not leave matters at a hypothetical level with each individual attempting to figure out how goals can possibly be achieved. Thus, for example, the Prophet (peace and blessings of Allah be upon him) has detailed specific acts that one has the right to expect from one’s brother and which one should also perform towards one’s brother. Thus, among those common obligatory acts of courtesy are the six mentioned by the Prophet (peace be upon him): “Six are the rights of a Muslim over another Muslim…. When you meet him, offer him greetings; when he invites you to a feast, accept it; when he seeks your sincere counsel, give it to him; when he sneezes and says, ‘al-hamdulillah,’ say, ‘May Allah show mercy to you’; when he falls ill, visit him; and when he dies, follow his funeral bier.”

Beyond these six well-known practices, Islamic Law guides Muslims to many other practices that help gender love and closeness between the believers, which is an obvious goal of the Law itself. Thus, for example, if a Muslim loves another Muslim for the sake of Allah, he should inform the other individual of that feeling. The Prophet (peace and blessings of Allah be upon him) explained the reason for doing so when he said, “If one of you loves his brother for the sake of Allah, he should inform of that as this will make the bond longer lasting and the love more confirmed.”

The Prophet (peace and blessings of Allah be upon him) also said, “By the One in whose hand is my soul, you will not enter Paradise until you believe. And you do not believe until you love one another. Certainly, let me inform you of that which will establish such for you: spreading peace among yourselves.”8 This hadith could mean the spreading of the greetings of peace or doing actual deeds that bring about peace and togetherness.

The Prophet (peace and blessings of Allah be upon him) also noted the importance of giving gifts to one another. He said, “Exchange gifts and you will love one another.”

The Prophet (peace and blessings of Allah be upon him) also encouraged Muslims to visit one another. He stated, “Visit one another occasionally and love [between you] will increase.”

In addition to all of these positive acts, when one avoids the forbidden acts, the results will also be positive for interpersonal relationships. In other words, when one avoids backbiting, slandering, lying, cheating, spying and so forth, nothing but good will result from the avoidance of these evil practices that Islam has clearly forbidden.

In sum, if Islam is truly applied, a Muslim will be a brother/sister to all the Muslims in the world and would do nothing but good toward them and would expect nothing but good in return from them.

Jammaal al-Din M. Zarabozo

Allah says in the Quran, “Worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, the poor, the neighbor who is near of kin, the neighbor who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful” (4:36).

Furthermore, the Prophet Muhammad (peace and blessings of Allah be upon him) said, “Whoever believes in Allah and the Last Day should speak good things or keep silent. Whoever believes in Allah and the Last Day should be courteous and generous to his neighbor.”

The Prophet (peace be upon him) also said, “Gabriel kept advising me concerning the neighbor to the point that I thought he would inherit [from his neighbor].”

In another hadith, the Prophet (peace be upon him) said, “By Allah, he is not a believer. By Allah, he is not a believer. By Allah, he is not a believer.” It was said to him, “Who is that, O Messenger of Allah (peace be upon him)?” He said, “The one from whose affairs his neighbor is not safe.”

One time the Prophet (peace be upon him) was asked about a woman who performed lots of prayers, fasted and gave charity but she used to harm her neighbor by her speech. The Prophet (peace be upon him) said that she is in the Hell-fire. Then the Prophet (peace be upon him) was asked about a woman who did not fast, pray or give in charity much [more than what was obligatory upon her] but she would not harm her neighbors. The Prophet (peace be upon him) said that she is in Paradise.

The Prophet (peace be upon him) also demonstrated specific ways by which one is generous or courteous to his neighbor. The Messenger of Allah (peace be upon him) once said to Abu Dharr, “O Abu Dharr, when you prepare stew, increase its water and deliver it to some of your neighbors.”

Being courteous and generous to one’s neighbor includes helping him when they need assistance, visiting them when they are ill and general checking on their welfare. Abu Bakr al-Jazairi wrote,

One should demonstrate goodness towards one’s neighbor by: helping them when they seek help, assisting them if they seek assistance, visiting them when they fall ill, congratulating them if something pleasing occurs to them, giving them condolences upon afflictions, helping them if they are in need, being the first to greet them, being kind in speech to them, being gentle in one’s speech to the neighbor’s children, guiding them to what is best for their religion and worldly life, overlooking their mistakes, not attempting to look into their private matters, not constraining them with one’s building or renovations or along the walkway, and not harming them by letting one’s trash onto their property or in front of their household. All of those actions form part of the goodness that one is ordered to perform in Allah’s command [in the verse to be quoted shortly].

Living in non-Muslim environments, it is very important to recognize that the scholars have concluded that there are three types of neighbors: (a) a neighbor who is also a relative and a Muslim. This type of neighbor has three types of rights over the person (that of being a neighbor, a relative and a brother Muslim). (b) a neighbor who is not a relative but is a Muslim. This neighbor has two types of rights over the person. (c) a neighbor who is neither a relative nor a Muslim. This neighbor only has the right of a neighbor.7 Thus, even if a neighbor is a non-Muslim, that person has the right to a special relationship by virtue of being a neighbor.

The Permanent Committee for Scientific Research, Saudi Arabia, was asked about dealing with non-Muslim neighbors (accepting gifts from them and so on) and they stated in response:

Response: One should treat well those who treat him well from among them, even if he be a Christian. If they give you a permissible gift, you should respond in kind. The Prophet (peace be upon him) accepted a gift from the leader of the Romans who was a Christian. He also accepted a gift from a Jew. Allah says in the Quran, “Allah forbids you not to deal justly and kindly with those who fought not against you on account of religion and drove you not from your homes. Verily, Allah loves those who deal with equity. It is only as regards those who fought against you on account of religion, and have driven you out of your homes, and helped to drive you out, Allah forbids you to befriend them. And whoever befriends them are the wrongdoers” (60:8-9).

Ibn Uthaimeen also stated, “There is no harm in meeting the needs of a disbeliever if it does not contain any action which is forbidden as the neighbors have rights upon one another and this might even be a reason for him to accept Islam.” Ibn Baaz also said, “[The Muslim] must be neighborly toward his non-Muslim neighbor. If your neighbor is good to you, you do not harm him and you may even give him charity if he is poor or give him a gift if he is rich. You may also advise him concerning what is good for him. All of this may lead him to want to learn about Islam and become a Muslim and because neighbors have very great rights.”

The spirit of neighborliness is something that has been lost in many cultures in the hustle and bustle of contemporary civilization. It would be excellent if Muslims, new converts or long-time Muslims, could revive this spirit and revive part of the religion of Islam.

Jammaal al-Din M. Zarabozo

Having a child is both a great blessing and a great responsibility. Allah has said, “Your wealth and your children are only a trial, whereas Allah-with Him is a great reward (Paradise)” (64:15). Allah also says, “O you who believe, guard yourselves and your families from the Hell‑fire whose fuel is men and stones” (66:6). The meaning of this verse was reiterated by the Prophet Muhammad (peace and blessings of Allah be upon him) when he said, “All of you are shepherds and all of you will be asked about your wards… The man is responsible for his household and will be asked about his responsibilities. The wife will be asked about the house of her husband and her responsibilities.”

Muslim scholars consider that the rights of children appear long before they are even conceived via the selection of a pious and righteous spouse. This will be the first step in providing a good household and environment for the child.

Beyond that, the most important rights of the child include: (a) being maintained and provided for in a healthy manner; (b) being taught the tenets of the religion; (3) being treated with compassion and mercy; (4) being just among multiple siblings; and (5) having a good example set for them by their parents.

Jammaal al-Din M. Zarabozo

Having said what was just said about marriage, Islam, though, is also a practical religion. It takes into consideration all possible common scenarios. It is possible for a man and woman to enter into a union with good intentions yet their personalities and likes simply do not coincide with one another. There are times in which a good marriage simply cannot be achieved and the spouses enter into a state of misery. Under such circumstances, Islamic law allows for an end to the marriage and their suffering.

The goal is to either stay together in a friendly manner or to separate in a goodly manner. Thus, for example, Allah says, “And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis” (2:231). Allah also says, “Then when they are about to fulfill their term appointed [bringing an end to the divorce], either take them back in a good manner or part with them in a good manner” (65:2).

There are basically three ways in which a marriage is dissolved in Islamic Law. The first is talaaq, commonly translated as “divorce.” This is a pronouncement of divorce made by the husband. After this pronouncement, the wife enters into a “waiting period” of approximately three months, during which time they may simply reunite as husband and wife. However, after the third pronouncement of talaaq, reunification during the waiting period is no longer permissible and the two must separate completely. A second form is known as khul’.

This is where the wife is not satisfied in the marriage and offers something to the husband to release her from the marriage. For example, she may offer to return the dower in exchange to bringing an end to the marriage. A third form is where the rights of the wife are not being met by the husband and therefore she turns to a judge to bring an end to the marriage.

Obviously, divorce is not a desired goal or a light matter. In a perfect world, all married couples would be in bliss. However, there are times in which this option is the best for all parties concerned.

Jammaal al-Din M. Zarabozo

Allah says in the Quran, “O believers! Enter completely into Islam” (2:208). As stated earlier, Islam is a comprehensive religion. Its teachings touch upon all aspects of life. This is because in every aspect of life, the Muslim should be worshipping and serving Allah. There is no compartment of life that can ever fall outside of that general precept.

Islam, therefore, goes well beyond articles of faith and ritual acts of worship. All of a Muslim’s behavior, manners, ethics and practices must reflect his belief that there is none worthy of worship except Allah. It is inconceivable that someone should claim to be worshipping Allah while at the same time he mistreats this person, cheats another person and harms yet a third. This kind of behavior would demonstrate that his claim to belief is either outright false or is very diseased.

For a new convert to Islam, this comprehensiveness may mean that there are many things that he will have to change about himself in order to be a complete and true Muslim. He may have many character flaws from his pre-Islamic days that he will have to work on and correct. He has no choice but to intend to change his ways. He is now stating his belief in Islam. If his belief is true, it must mean that he is willing to accept what the faith is teaching him and he is willing to do his best to implement all of the faith in his life.

As his understanding of Islam increases and as his faith strengthens, many behaviors may change “automatically,” as he now has a new view on life and a correct understanding of reality. This author has witnessed such changes in new Muslims. For example, some non-Muslims get very upset when participating in sports. Any time things do not go their way or when they feel that the other team is getting some unfair advantage, this sets off an angry rage in some individuals.

This rage reflects how much weight and importance they are giving to that sports activity. After becoming Muslims, some such individuals change completely. Now, all of a sudden, sports are just for fun and exercise. The new Muslim understands that sports have no long-term value to a person’s real worth. This new understanding of his reality automatically-and sometimes even imperceptibly from the individual’s point of view-changes the person’s behavior and character.

The goal is to make such a transformation with respect to all interactions one has. This transformation is assisted by knowledge of how one is supposed to behave. Therefore, in this chapter, after an introductory section on the importance of behavior and character, the following interactions will be discussed:

1. A Muslim vis-à-vis his own self.
2. A Muslim vis-à-vis his/her parents.
3. A Muslim vis-à-vis his/her spouse.
4. A Muslim vis-à-vis his/her children.
5. A Muslim vis-à-vis his/her neighbors.
6. A Muslim vis-à-vis other Muslims.
7. A Muslim vis-à-vis non-Muslims.
8. A Muslim vis-à-vis society as a whole.
9. A Muslim vis-à-vis wealth and property.

Jammaal al-Din M. Zarabozo

The end of Ramadan ushers in one of two major celebrations in the Islamic calendar. A day of festivities called Eid ul Fitr. In Arabic Eid means something which returns and is repeated every certain period of time. The word eid, however, has evolved to mean a festivity. The word Fitr is the root of the word iftar (breaking the fast) and denotes the end of the fasting month. It would be wrong to assume that Muslims celebrate the fact that they no longer have to fast, as Muslims indeed
are saddened by the passing of the month of Ramadan. The reality is that Muslims celebrate because God has allowed them to participate in and complete the month of fasting and spiritual reflection. Muslims celebrate the fact that God, in His infinite mercy and wisdom, may accept their deeds and reward them.

“…that you should complete the number [of fasting days] and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.” (Quran: 2:185)

The Eid (or celebration) is not carried out in the way you might expect. After the

previous night’s moon sighting, indicating that the blessed month of Ramadan is over, Muslims wake for the dawn prayer and the beginning of a very special day. In the early morning Muslims bathe and put on their best clothes in preparation for the special Eid prayer. It has become customary to wear new clothes in celebration of Eid. “God is beautiful, and He loves that which is beautiful,”[1] and Eid is a time to display the favours of God. It is an act of worship to eat a few dates before setting out for the prayer in emphasis of the fact that the fasting month has indeed ended, and thus, fasting on the Day of Eid is forbidden, as it is a day of celebration and remembrance of God.

The Eid prayer is to be held outdoors in a large open ground. In inclement weather, or due to a lack of adequate arrangements, Eid prayer is sometimes performed in the mosques. Muslims can be seen walking and driving to the praying area, carrying prayer rugs and glorifying God. His or her words ringing out – “God is great, there is none worthy of worship but God; God is great, Praise be to Him.” As Muslim families begin to congregate at the prayer place, the praising of God is joined with words of congratulations such as, “Eid Mubarak” (a celebration full of blessings) and Happy Eid, as well as prayers for each other, “May Allah accept our righteous works”. Children dart about in anticipation of gifts and feasts, older people reflect on the success of Ramadan and the Magnificence of God. A quiet hush then spreads across the crowd as the Eid prayer begins. It differs slightly from the normal prayers, and although it is not obligatory, it is highly recommended that Muslims attend. Muslims stand shoulder to shoulder and give thanks to God not only for the joy of Ramadan, but also for the countless blessings He bestows upon us every day.

Before the prayer begins a special charity is to be offered. It is called Zakaat al-Fitr. Each adult Muslim, who is financially able, is expected to offer a small amount, roughly equivalent to $10 U.S, from which foodstuff is bought and distributed to the poor. Ramadan was a time when Muslims attempt to give generously and the celebration at the conclusion of Ramadan is conducted with the same spirit of generosity, ensuring that all Muslims have the opportunity to enjoy the day with feasting and celebration.

At the end of the prayer the congregation disperses and travels home or onto

celebrations via a different route. Muslims try to emulate the guidance of Prophet

Muhammad to travel to and from the Eid praying place using different routes. This and the fact of the prayer being held in open areas are done to show the strength of the Muslims, to induce pride on one’s faith, and to celebrate the praises of Allah openly. The actual Eid ul Fitr is one day, but in many Muslim countries, businesses and offices may close for up to a week. Due to time constraints and the fact that this Muslim holiday is not always recognised in western countries, some Muslims are unable to participate in more than a few hours of celebration. Muslims in different countries and different families celebrate in different ways.

There are gatherings of family and friends for breakfast, brunch or lunch. It is an

occasion for visits, greetings, love and good wishes. It is a time to heal lost bonds, make amends, and revitalize relationships. Special foods are prepared and often dishes are sent to neighbours and friends. Each country or community has its signature dish, and a special benefit to being part of a Muslim community in the west means being able to sample delicious cuisine from around the world. Gifts, money and sweets are usually given to children and some adults exchange gifts too. Celebrations differ from community to community. There are picnics and barbeques, fairs and neighbourhood feasts, community events lasting into the night, and fireworks or laser light displays. New friends are made, old acquaintances renewed and families spend quality time together.

The celebration of Eid demands contact with relatives, kindness to parents, empathy for the poor and distraught and compassion for neighbours. It is a day of visiting and well wishing, and some Muslims take the opportunity to visit the graveyards. It is important not to make visiting the graveyards an annual Eid ritual. However, the remembrance of death and the hereafter is important at all times. Even at this time of celebration, one truly submitted to God understands that we are all but a breath away from death. In the midst of life is death and a Muslim realises that this life is but a transient stop on the way to the final abode – Paradise or Hell. Ramadan was a time of reflection and Eid is a timeof celebration; however, lavish displays of wealth and materialism are to be avoided.

Muslims who seized the benefits inherent in Ramadan are grateful for this time to
celebrate and understand it is but one of the ways that God bestows His mercy upon us. Life can sometimes be full of tests and trials, but through the trying times as well as the celebrations God, there is with wisdom, mercy and forgiveness. A Muslim is encouraged to celebrate by glorifying God,but reminded never to forget that the ability to love life and to celebrate, is but one of God’s bounties.