Mozaik Islam

The Month of the Qur’an

After attending the dawn prayer, many Muslims choose to sit in the mosque for a while and recite a selected portion of the Quran at this time. Recitation of the Quran is recommended at all times, and due to it one’s faith increases in Islam:”The believers are only those who, when Allah is mentioned, their

hearts tremble with fear, and when His Verses are recited unto them, they (i.e. the Verses) ncrease their Faith; and they put their trust in their Lord (Alone).” (Quran 8:2)

Being the month in which the Quran was revealed, Muslims are even more zealous to recite its entirety, as this was also done by the Prophet.

“[The Prophet] would meet him (Gabriel) every night in Ramadan and they would recite the Quran to each other.” (Saheeh Al-Bukhari)

Quite often in Ramadan in the Muslim world, you will hardly find a mosque empty during any part of the day. Muslims try to set aside time this month in order to complete the Quran and ponder its meanings.

Eat a Predawn Meal, for Indeed in it There is Blessing

“Eat a predawn meal, for indeed in it there is blessing.” (Saheeh Al-Bukhari)

Although not obligatory, Muslims families throughout Ramadan rise early in the morning before the first traces of light and partake in a light meal in implementation of this Prophet teaching. Usually, the day of a Muslim starts with the dawn prayer performed when the first traces of light appear in the sky, but since it is the time when one starts the fast by withholding from food or drink, the Prophet, may the mercy and blessings of God be upon him, encouraged Muslims to arise before that time and partake in a meal.

From this it is clear that the point of fasting is not that one feels hunger throughout

the day, but rather that one changes their lifestyle in order for it to be more conducive to the worship of Allah, a fact which will become quite clear. One who often misses the dawn prayer, the hardest of the five prayers to perform due to its stated time, in this blessed month arises early in order to partake in a meal. Thus this person becomes accustomed to awakening at an early hour, ultimately helping him to perform the dawn prayer for the rest of the year.

The most beloved of the voluntary prayers is one called “Qiyaam -ul-Layl”, or the Night Prayer[1]. This prayer is performed before the dawn prayer in solitude. It is so beloved that it is usually nicknamed “the Prayer of the Pious”, a prayer performed by the devout when the majority of people are still sleeping in their beds. God described this prayer in the Quran, saying: “Their sides forsake from (their) beds, calling upon their Lord in

fear and in hope….” (Quran 32:16)

Waking in the early hours before dawn to eat a meal also encourage the believers to perform this blessed prayer, one which otherwise seem like an arduous task for some.

This predawn meal is to be eaten close to the time of dawn, and thus people continue to eat until they hear the mu’ezzin, or caller of prayer, call out the azaan from the local mosque, signaling that the first traces of light have appeared. Thus, Muslims end their meal and prepare themselves to attend the congregational prayer at their local mosque, held five times a day throughout the year.

What is the Indications of Allah’s Love for his Worshippers and how to Achieve it?

What is the indications of allah’s love for his worshippers and how to achieve it.

Praise be to Allaah.

Almighty Allah said: “Say (O Mohammad -Allaahu ‘alayhi wa sallam to mankind): “if you (really) love Allah then follow me (i.e. accept islamic monotheism, follow the Qur’an and Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.” Qur’an 3:31.

Abu Huraira Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam. Said, ‘if Allah loves a person, He calls Jibrael (Gabriel) saying,’Allah loves so and so; O Jibrael (Gabriel) love him.’ And make an announcement amongst the inhabitants of the heaven:

” Allah loves so and so therefore you should love him also, and so all the inhabitans of the heaven would love him, and then he is granted the pleasures of the people on the earth.” Narrated by Al-Bukhari and Muslim.

Abu Huraira Radhiallahu ‘anhu narrated tha Allah’s Messenger Shalallahu ‘alaihi wa Salam said that Allah said: “I will declare war against him who shows hostility to a pious worshipper of mine And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My worshipper keeps on coming closes to Me through perfoming Nawafil (praying or doing extra deeds besides what is (obligatory) till I love him, then I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hands with which he grips, and his legs with which he walks; and if he ask Me, I will give him, and if he ask My Protection (Refuge), I will Protect him.” Narrated by Al-Bukhari.

The EXCELLENCE OF RECITING THE QUR’AN

  1. Abu Umamah Radhiallahu ‘anhu narrated that he heard the Prophet Shalallahu ‘alaihi wa Salam saying: ” Read the Qur’an (regularly) for it will act as an intercessor for its readers on the Day of Resurrection.” Narrated by Muslim.
  2. Uthman Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam said: ” The best among you (muslims) are those who learn the Qur’an and teach it (to others).” Narrated by Al-Bukhari.
  3. Abdullah bin Mas’ud Radhiallahu ‘anhu reported that the Prophet Shalallahu ‘alaihi wa Salam said: “when somebody recites one letter from the Qur’an he will get one good deed in recompense will be equal to ten good deeds. I do not say that Alif Lam Meem is a letter, but A is a letter, L is a letter and M is a letter i.e it is equal to three letters.” Narrated by At-Tirmithi.

The EXCELLENCE OF THIKR ALLAH (REMEMBERING ALLAH I.E., GLORIFYING AND PRAISING HIM ETC.)

  1. Abu Huraira Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam said: ” A person who recites after every salah (prayer): sub-han- Allah (glory be to Allah) thirty three times, Al-ham-do Lil-lah (all praise belongs to Allah) thirty three times and Al-la-ho Akbar (Allah is great) thirthy three times, and completes the figure of hundred with the recitacion of La ilaha ila Allah wahdahu lasharikalahu lahu almulku walahu alhamdu wahuwa ala kul shai in qadeer.” None has the right to be worshipped but Allah and He has no partner in Lordship or in the Names and and the Qualities and for Him is the kingdom and all the praises and thanks are for Him and he is Omnipotent “will have his (minor) sins forgiven, although they may be as much as the foam of the sea. Narrated by Muslim.
  2. Abu Huraira Radhiallahu ‘anhu narrated that Allah’s Messenger Shalallahu ‘alaihi wa Salam said: “Who-ever says ‘Subhan Allahi wa bihamdi hi, one hundred time a day, will be forgiven all his sins even if they were as much as the foam of the sea.” Narrated by Al-Bukhari and Muslim.
  3. Abu Musa Radhiallahu ‘anhu narrated that the Prophet Shalallahu ‘alaihi wa Salam said: “The similitude of the one who remembers (glorifies the praises of) his Lord (Allah) in comparison to the one who dos not remember (glorify the praises of) his, Lord, is like that of a living and the dead.” Narrated by Al-Bukhari.

INVOKING ALLAH’S BLESSING UPON THE PROPHET Shalallahu ‘alaihi wa Salam.

  1. Almighty Allah said: ” Allah and His Angels send blessing on the Prophet, O you who believe! send your (salah) and salute (greet) on him with a worthy salutation.” Qur’an 33:56.
  2. Abdullah bin ‘Amr bin Al-‘Aas Radhiallahu ‘anhu said that he heard the Prophet Shalallahu ‘alaihi wa Salam saying: “A person who calls for blessings on me, (recites salah) once, Allah sends down mercies on him ten times.” Narrated by Muslim.

[Sheikh Muhammed Salih Al-Munajjid, islamqa.com]

What are the Signs of Allaah’s love for His Slave?

What are the signs of Allaah’s love for His slave?.

Praise be to Allaah.

You have asked about a serious and weighty matter, which none attain but very few of the righteous slaves of Allaah.

The love of Allaah is “the status for which the righteous compete and strive… It is the nourishment of hearts and souls… the delight of the eyes… It is the life of which one who is denied it is dead… the light which the one who loses it is in deep darkness… the healing of which the one who is denied is sick… the joy which the one who is deprived of it lives in distress and pain…

It is the spirit of faith and good deeds… by means of which one may draw closer to Allaah… which, when it is absent, one is like a body in which there is no soul.”

O Allaah, make us among those whom You love.

The love of Allaah has signs and causes which are like the key to the door. These causes include the following:

  1. Following the guidance of the Prophet (peace and blessings of Allaah be upon him). Allaah says in His Holy Book (interpretation of the meaning): “Say (O Muhammad to mankind): If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful” [Aal ‘Imraan 3:31]
  2. Being humble towards the believers and stern towards the kaafirs, waging jihad for the sake of Allaah, and not fearing anyone or anything but Him. Allaah has mentioned these qualities in a single verse, in which He says (interpretation of the meaning): “O you who believe! Whoever from among you turns back from his religion (Islam), Allaah will bring a people whom He will love and they will love Him; humble towards the believers, stern towards the disbelievers, fighting in the way of Allaah, and never fear of the blame of the blamers” [al-Maa’idah 5:54]In this verse Allaah describes the attributes of those whom He loves, the first of which is: humility and not being arrogant towards the Muslims, and being stern towards the kaafirs, and not humbling or humiliating oneself before them. They (the ones whom Allaah loves) strive for the sake of Allaah, against the Shaytaan, the kuffaar, the hypocrites and the evildoers, and they strive against their own selves (jihad al-nafs). They do not fear the blame of any blamer, because so long as they are following the commands of their religion, he will not care about anyone who mocks him or blames him.
  3. Doing naafil (supererogatory) acts of worship. Allaah says – according to a hadeeth qudsi – “My slave keeps drawing near to me by means of supererogatory acts of worship until I love Him.” Supererogatory acts of worship include naafil prayers, charity, ‘Umrah, Hajj and fasting.
  4. Loving, visiting one another, helping one another (financially) and offering sincere advice to one another for the sake of Allaah.These attributes were mentioned in a single hadeeth in which the Messenger (peace and blessings of Allaah be upon him) narrated that his Lord said: “My love is guaranteed for two who love one another for My sake; My love is guaranteed for two who visit one another for My sake; My love is guaranteed for two who help one another (financially) for My sake; My love is guaranteed to two who uphold ties with one another for My sake.”

    Narrated by Ahmad, 4/236 and 5/236; al-Tanaasuh by Ibn Hibbaan, 3/338; the two ahaadeeth were classed as saheeh by Shaykh al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb, 3019, 3020, 3021.

    What is meant by “two who visit one another for My sake” is that they only visit one another for the sake of Allaah, seeking thereby His pleasure for their loving one another for His sake or cooperating in worshipping Him. From al-Muntaqa Sharh al-Muwatta’, hadeeth 1779.

  5. Being tested. Calamities and disasters are a test for a person, and this is a sign that Allaah loves him, because this is like medicine: even though it is bitter, but still you offer the medicine, despite its bitterness, to the one whom you love; and Allaah’s is the highest description. According to a saheeh hadeeth: “The greatest reward comes from the greatest trial. When Allaah loves people, He tests them, and whoever accepts it gains the pleasure of Allaah and whoever complains earns His wrath.

Narrated by al-Tirmidhi, 2396; Ibn Maajah, 4031; classed as saheeh by Shaykh al-Albaani.

For calamities to befall the believer is better than punishments being stored up for him in the Hereafter. How can it be otherwise when he is raised in status and his bad deeds are erased thereby? The Prophet (peace and blessings of Allaah be upon him) said: “When Allaah wills good for His slave, He hastens his punishment in this world, and when He wills bad for His slave, He withholds his sins until he comes with them on the Day of Resurrection.”

Narrated by al-Tirmidhi, 2396; classed as saheeh by al-Albaani.

The scholars have explained that the one from whom calamities and trials are withheld is the hypocrite, for Allaah withholds [his punishment] in this world, so as to bring him with all his sins on the Day of Resurrection.

O Allaah, make us among those whom You love.

If Allaah loves you, do not ask about the good that you will attain and the virtue that you will acquire… it is sufficient for you to know that you are beloved of Allaah. The great fruits of the love of Allaah for His slave are as follows:

  1. People will love him and he will be accepted on earth, as it says in the hadeeth narrated by al-Bukhaari (3209): “When Allaah loves a slave, He says to Jibreel, ‘I love so-and-so, so love him,’ so Jibreel loves him and then calls out to the people of heaven, ‘Allaah loves so-and-so, so love him,’ and the people of heaven love him, and then acceptance is placed in the Earth for him.”
  2. What Allaah has mentioned in the hadeeth qudsi of the great virtues of those whom He loves. It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him.” Narrated by al-Bukhaari, 6502.

This hadeeth qudsi includes a number of benefits of Allaah’s love for His slave:

  1. “I am his hearing with which he hears” i.e., he does not listen to anything but that which Allaah loves.
  2. “his seeing with which he sees” i.e., he does not see anything but that which Allaah loves.
  3. “his hand with which he strikes” i.e., he does not do anything with his hand but that which Allaah loves.
  4. “and his foot with which he walks” i.e., he does not go towards anything but that which Allaah loves.
  5. “Were he to ask [something] of Me, I would surely give it to him” i.e., his du’aa’s are heard and his requests are granted.
  6. “and were he to ask Me for refuge, I would surely grant him it” i.e., he is protected by Allaah from all things.

We ask Allaah to help us to please Him. And Allaah knows best.

[islamqa.com]

I am a Man and I Never Cry, How to Weep for Fear of Allaah?

I am a man and I never cry. How can I make my eyes weep for fear of Allaah in accordance with the hadeeth: “Two eyes that will never be touched by the Fire” in which it mentions “The eye that weeps for fear of Allaah”? May Allaah reward you with good.

Praise be to Allaah.

Undoubtedly your feelings of regret for missing out on this blessing is a very good sign. You should note that the Muslim can accustom himself to weep for fear of Allaah, by doing the following:

  1. Making yourself feel fear of Allaah. This weeping is the fruit of beneficial knowledge, as al-Qurtubi says in his commentary on the verse (interpretation of the meaning): “And they fall down on their faces weeping” [al-Isra’ 17:109]This is an eloquent description of them and praise for them. It is the duty of everyone who acquires knowledge to reach this level, so that when he hears the Qur’aan he is filled with fear and humility. In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse. Al-Jaami’ li Ahkaam il-Qur’aan, 10/341-342.
  2. Reading the Qur’aan and pondering its meanings Allaah says (interpretation of the meaning): “Say (O Muhammad to them): Believe in it (the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration. 108. And they say: Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled. 109. And they fall down on their faces weeping and it increases their humility” [al-Isra’ 17:107-109]

    “Those were they unto whom Allaah bestowed His Grace from among the Prophets, of the offspring of Adam, and of those whom We carried (in the ship) with Nooh (Noah), and of the offspring of Ibraaheem (Abraham) and Israel, and from among those whom We guided and chose. When the Verses of the Most Gracious (Allaah) were recited unto them, they fell down prostrate and weeping” [Maryam 19:58]

    It was narrated that Ibn Mas’ood (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) said to me: “Recite the Qur’aan to me.” I said: “O Messenger of Allaah, shall I recite it to you when it was revealed to you?” He said: “I like to hear it from someone else.” So I recited Soorat al-Nisa’ to him, and when I reached this verse – “How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?” [al-Nisa’ 4:41] – he said: “That is enough for now.” I turned to him and Shallallahu ‘alaihi wa sallam his eyes were streaming with tears. Narrated by al-Bukhaari, 5050; Muslim, 800.

  3. Knowing the greatness of the reward for weeping, especially when one is alone.It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (S) said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.” Narrated by al-Tirmidhi, 1633; al-Nasaa’i, 3108; classed as saheeh by al-Albaani.

    “until the milk goes back into the udder” is a metaphor for it being impossible, as in the verse where Allaah says (interpretation of the meaning): “and they will not enter Paradise until the camel goes through the eye of the needle” [al-A’raaf 7:40]. Tuhfat al-Ahwadhi.

    And it was narrated that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There are seven whom Allaah will shade with His shade on the day when there will be no shade but His: a just ruler; a young man who grows up worshipping Allaah; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah, meeting and parting on that basis; a man who is called (to commit sin) by a woman of high status and great beauty and he says, ‘I fear Allaah’; a man who gives in charity so secretly that his left hand does not know what his right hand is doing; and a man who remembers Allaah when he is alone and his eyes flow with tears.” Narrated by al-Bukhaari, 660; Muslim, 1031.

    Weeping when alone is singled out because being alone is a time when the heart tends to become harder and there is a stronger motive to commit sin, and it is farthest removed from the possibility of showing off. So if a person strives to do this, and makes himself feel the greatness and might of Allaah, and his eyes flow with tears, then he deserves to be beneath the shade of the Throne of the Most Merciful on the Day when there will be no shade but His shade.

  4. Thinking about your situation and your boldness in committing sin, and fearing to meet Allaah in such a state. One of the righteous people used to weep night and day, and something was said to him about that. He said: “I am afraid that Allaah will see me committing sin and will say: ‘Go away from Me for I am angry with you.'” Hence Sufyaan used to weep and say: “I am afraid that my faith will be taken away at the moment of death.”

    Ismaa’eel ibn Zakariya described Habeeb ibn Muhammad, who was a neighbour of his. He said: “Every evening I heard him weeping and every morning I heard him weeping, so I went to his wife and said: ‘What is the matter with him? He weeps in the evening and he weeps in the morning!’ She said to me: ‘By Allaah, when evening comes he fears that he will not live till morning and when morning comes he fears that he will not live till evening.'”

    The salaf used to weep and grieve a great deal. When Yazeed al-Raqaashi was criticized for weeping a great deal and it was said to him, “If the Fire had been created exclusively for you, you would not weep more than this,” he said: “Has the Fire been created for anyone other than me and my companions and brothers among the jinn and mankind?”

    When ‘Ata’ al-Sulaymi was asked: “What is this grief?” he said: “Woe to you! Death is close at hand, the grave is my house, on the Day of Resurrection I will stand and my path is over a bridge across Hell, and I do not know what will become of me.”

    Faddalah ibn Sayfi used to weep a great deal. A man entered upon him when he was weeping and said to his wife: “What is the matter with him?” She said: “He says that he wants to undertake a long journey and he does not have proper provision for it.”

    One night al-Hasan woke up weeping, and he disturbed the other people in the house with his weeping. They asked him what was the matter and he said: “I remembered a sin that I committed and I wept.”

    It was narrated that Tameem al-Daari (may Allaah be pleased with him) recited this verse (interpretation of the meaning): “Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds” [al-Jaathiyah 45:21] and he started repeating it and weeping until morning came.

    Hudhayfah (may Allaah be pleased with him) used to weep intensely, and it was said to him: “Why are you weeping?” He said: “I do not know what is ahead of me – Divine pleasure or divine wrath.”

    Sa’d ibn al-Akhram said: I was walking with Ibn Mas’ood and he passed by the blacksmiths, who had brought a piece of iron out of the fire. He stood and looked at the molten iron and wept.

  5. Making yourself feel regret and feeling that you have fallen short in your duties towards Allaah. The tears of the repentant at night quenches thirst and cure sickness, as the Shaykh of the Mufassireen, Abu Ja’far al-Tabari, said in his commentary on the verse (interpretation of the meaning): “Do you then wonder at this recitation (the Qur’aan)? 60. And you laugh at it and weep not” [al-Najm 53:59-60]

    Do not weep at the warnings contained therein to those who disobey Allaah, when you are people who commit sin, “Wasting your (precious) lifetime in pastime and amusements (singing)” [al-Najm 53:61] – you are heedless of the lessons and reminders contained therein, turning away from its verses. Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur’aan, 27/82.

  6. Weeping out of fear of a bad end.It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by al-Hijr (the land of the people of Thamood) he said: “Do not enter the dwellings of those who wronged themselves, lest what befell them befall you, unless you are weeping.” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) covered his head and walked quickly until he had left the valley. Narrated by al-Bukhaari, 3380; Muslim, 2980.

    Al-Nawawi included this hadeeth in a chapter entitled “Weeping and feeling fear when passing by the graves of the wrongdoers and the places where they were killed, and expressing one’s need of Allaah, and being careful not to be negligent in that.” Riyaadh al-Saaliheen, p. 373.

  7. Listening to moving speeches and lectures that will soften the heart. It was narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him), who was one of those who used to weep, said: “The Messenger of Allaah delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” Narrated by al-Tirmidhi, 2676; Abu Dawood, 4607; Ibn Maajah, 42; classed as saheeh by al-Albaani.

May Allaah help us and you to do that which our Lord loves and is pleased with him.

[islamqa.com]

What are the best ways a Muslim can Thank Allah for all the Blessings HE has bestowed on us

How can a Muslim thank his Lord for His many blessings?

Firstly:

Thanks or gratitude means reciprocating kindness and giving praise to the one who has done good and kind things. The one who is most deserving of thanks and praise from people is Allaah, may He be glorified and exalted, because of the great favours and blessings that He has bestowed upon His slaves in both spiritual and worldly terms. Allaah has commanded us to give thanks to Him for those blessings, and not to deny them. He says (interpretation of the meaning):

“Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me” [al-Baqarah 2:152]

Secondly:

The greatest ones who obeyed this command, and gave thanks to their Lord until they deserved to be described as shaakir and shakoor (thankful) are the Prophets and Messengers (blessings and peace of Allaah be upon him).

Allaah says (interpretation of the meaning):

“Verily, Ibraaheem (Abraham) was an Ummah (a leader having all the good righteous qualities), or a nation, obedient to Allaah, Haneef (i.e. to worship none but Allaah), and he was not one of those who were Al‑Mushrikoon (polytheists, idolaters, disbelievers in the Oneness of Allaah, and those who joined partners with Allaah).

121. (He was) thankful for His (Allaah’s) Favours. He (Allaah) chose him (as an intimate friend) and guided him to a Straight Path (Islamic Monotheism – neither Judaism nor Christianity)” [al-Nahl 16:120, 121]

“O offspring of those whom We carried (in the ship) with Nûh (Noah)! Verily, he was a grateful slave” [al-Isra’ 17:3]

Thirdly:

Allaah has mentioned some of the blessings that He has bestowed upon His slaves, and has commanded them to be grateful for them, and has told us that few of His slaves give thanks to Him:

Allaah says (interpretation of the meaning):

  1. “O you who believe (in the Oneness of Allaah – Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allaah, if it is indeed He Whom you worship” [al-Baqarah 2:172]
  2. “And surely, We gave you authority on the earth and appointed for you therein provisions (for your life). Little thanks do you give” [al-A’raaf 7:10]
  3. “And among His Signs is this, that He sends the winds as glad tidings, giving you a taste of His Mercy (i.e. rain), and that the ships may sail at His Command, and that you may seek of His Bounty, in order that you may be thankful” [al-Room 31:46]
  4. Among spiritual blessings, He mentions (interpretation of the meaning): “O you who believe! When you intend to offer As-Salaah (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to the ankles. If you are in a state of Janaaba (i.e. after a sexual discharge), purify yourselves (bathe your whole body). But if you are ill or on a journey, or any of you comes after answering the call of nature, or you have been in contact with women (i.e. sexual intercourse), and you find no water, then perform Tayammum with clean earth and rub therewith your faces and hands. Allaah does not want to place you in difficulty, but He wants to purify you, and to complete His Favour to you that you may be thankful” [al-Maa’idah 5:6]and there are many other blessings. We have only mentioned some of these blessings here; listing all of them is impossible, as Allaah says (interpretation of the meaning):

    “And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, a disbeliever (an extreme ingrate who denies Allaah’s Blessings by disbelief, and by worshipping others besides Allaah, and by disobeying Allaah and His Prophet Muhammad صلى الله عليه وسلم)” [Ibraaheem 14:34]

Then Allaah blessed us and forgave us our shortcomings in giving thanks for these blessings. He says (interpretation of the meaning):

“And if you would count the Favours of Allaah, never could you be able to count them. Truly, Allaah is Oft‑Forgiving, Most Merciful” [al-Nahl 16:18]

The Muslim is always asking his Lord to help him to give thanks to Him, because were it not for Allaah’s helping His slave, he would not be able to give thanks. Hence it is prescribed in the saheeh Sunnah to ask for help from Allaah to give thanks to Him.

It was narrated from Mu’aadh ibn Jabal that the Messenger of Allaah (blessings and peace of Allaah be upon him) took his hand and said: “O Mu’aadh, by Allaah I love you, by Allaah I love you.” Then he said, “I advise you, O Mu’aadh, do not fail following every prayer to say: O Allaah help me to remember You, thank You and worship You properly.”

Narrated by Abu Dawood (1522) and al-Nasaa’i (1303); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Gratitude for blessings is a cause of them being increased, as Allaah says (interpretation of the meaning):

“And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe'” [Ibraaheem 14:7]

Fourthly:

How can a person thank his Lord for His great blessings? His gratitude should fulfil all the necessary conditions, which are gratitude of the heart, gratitude of the tongue and gratitude of the physical faculties.

Ibn al-Qayyim (may Allaah have mercy on him) said:

Gratitude may be in the heart, in submission and humility; on the tongue, in praise and acknowledgement; and in the physical faculties, by means of obedience and submission.

Madaarij al-Saalikeen (2/246)

The details of that:

  1. Gratitude of the heart: what is meant is that the heart senses the value of the blessings that Allaah has bestowed upon His slave, and fully acknowledges that the one who has bestowed these great blessings is Allaah alone, with no partner or associate. Allaah says (interpretation of the meaning): “And whatever of blessings and good things you have, it is from Allaah” [al-Nahl 16:53].This acknowledgement is not mustahabb, rather it is obligatory. Whoever attributes these blessings to anyone other than Allaah has disbelieved.

    Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said: What man should do is attribute blessings to Allaah and acknowledge them fully. Thus he will attain complete Tawheed. Whoever denies the blessings of Allaah in his heart or on his tongue, is a kaafir and has nothing to do with Islam.

    Whoever affirms in his heart that all blessings come from Allaah alone, but verbally he sometimes attributes them to Allaah and sometimes attributes them to himself, or his actions, or the efforts of someone else — as happens on the lips of many people — this is something that the person must repent from, and he should not attribute blessings to anyone except their Creator, and he must strive to make himself do that, because faith and Tawheed cannot be attained except by attributing blessings to Allaah.

    The gratitude which is the head of faith is based on three pillars: acknowledgement of the heart of all the blessings that Allaah has bestowed upon him, and upon others, and talking about them; praising Allaah for them; and using them to obey the One Who bestowed the blessings and to worship Him.

    Al-Qawl al-Sadeed fi Maqaasid al-Tawheed (p. 140)

    Allaah says, describing the situation of one who denies attribution of blessings to Allaah (interpretation of the meaning): “They recognise the Grace of Allaah, yet they deny it (by worshipping others besides Allaah) and most of them are disbelievers (deny the Prophethood of Muhammad صلىالله عليه وسلم)” [al-Nahl 16:83].

    Ibn Katheer (may Allaah have mercy on him) said: i.e., they acknowledge that Allaah is the one who grants them that, and He is the one who bestows that favour upon them, yet despite that they deny it, and worship others alongside Him, and attribute victory and provision to someone other than Him. Tafseer Ibn Katheer (4/592).

  2. As for gratitude of the tongue, it means acknowledging verbally – after believing in the heart- that the one who grants blessing is indeed Allaah, and keeping the tongue busy with praise of Allaah, may He be glorified and exalted.Allaah says, explaining His blessings to His slave Muhammad (blessings and peace of Allaah be upon him): “And He found you poor and made you rich (self‑sufficient with self‑contentment)?” [al-Duha 93:8]. Then He reminded him in return for that: “And proclaim the Grace of your Lord (i.e. the Prophethood and all other Graces)” [al-Duha 93:11].

    Ibn Katheer (may Allaah have mercy on him) said: i.e., as you were poor and in need, then Allaah made you rich and independent of means: then speak of the blessing of Allaah bestowed upon you.
    Tafseer Ibn Katheer (8/427).

    It was narrated that Anas ibn Maalik said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Allaah is pleased with a person who eats some food and then praises Him for it, or who drinks some drink and then praises Him for it.” Narrated by Muslim (2734).

    Abu’l-‘Abbaas al-Qurtubi (may Allaah have mercy on him) said: Praise here means gratitude, and we have seen above that praise may take the place of gratitude but gratitude may not take the place of praise. This indicates that gratitude for blessings — even if they are few — is a means of attaining the pleasure of Allaah, may He be exalted, which is the noblest situation of the people of Paradise. When the people of Paradise say, “You have given to us what You have not given to anyone among Your creation,” Allaah will say to them: ” Shall I not give you something better than that?” They will say, “What is it? Have You not brightened our faces, and admitted us to Paradise and saved us from Hell?” He will say, ” I bestow My pleasure upon you, and I will never be angry with you after that.”

    Gratitude is a means of attaining that great honour because it implies acknowledgement of the Bestower of blessings and acknowledging Him alone as the Creator of that blessing and the One Who caused it to reach the recipient of the blessing, as an honour and favour from the Bestower, and that the recipient of the blessing is poor and is in need of that blessing, and cannot do without it. So this is an acknowledgement of the rights and bounty of Allaah, and the duty and need of the slave. So Allaah has caused the reward for that acknowledgement to be this great honour.

    l-Mufhim 5 ashkala min Talkhees Kitaab Muslim (7/60, 61).

    Hence some of the salaf said: Whoever conceals a blessing has denied it, but whoever manifests it and spreads it has given thanks for it.

    Ibn al-Qayyim said, commenting on that: This is based on the words: “When Allaah bestows a blessing upon a person, He loves the effect of His blessing to be seen on His slave.” Madaarij al-Saalikeen (2/246).

    It was narrated from ‘Umar ibn ‘Abd al-‘Azeez (may Allaah have mercy on him) that he said: Remind one another of blessings, for mentioning them is gratitude.

  3. Gratitude of the physical faculties means using one’s physical faculties in obedience of Allaah and keeping them from committing sins and acts of disobedience that Allaah has forbidden.Allaah says (interpretation of the meaning): ” ‘Work you, O family of Dawood (David), with thanks!”” [Saba’ 34:13]

    It was narrated that ‘Aa’ishah said: When the Messenger of Allaah (blessings and peace of Allaah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aa’ishah said: O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins? He said: “O ‘Aa’ishah, should I not be a thankful slave?” Narrated by al-Bukhaari (4557) and Muslim (2820).

Ibn Battaal (may Allaah have mercy on him) said: Al-Tabari said: the correct view concerning that is that the person’s gratitude is affirming that this is from Allaah and no one else, and affirmation of this fact is action, and it is confirmed by action. As for the affirmation which is contradicted by action, the one who does that does not deserve to be called grateful at all. But it may be called gratitude of the tongue. The evidence that this is true is the words of Allaah (interpretation of the meaning): ” ‘Work you, O family of Dawood (David), with thanks!'”[Saba’ 34:13]. It is well known that He did not order them, when He said that to them, to affirm His blessings, because they did not deny that this was a favour from Him to them. Rather He commanded them to give thanks for His blessings by obeying Him in their actions. Similarly, the Prophet (blessings and peace of Allaah be upon him), when his feet swelled up as he was praying at night, said: “Should I not be a thankful slave?” Sharh Saheeh al-Bukhaari (10/183, 184).

Abu Haroon said: I entered upon Abu Haazim, and said to him: May Allaah have mercy on you, what is the gratitude of the eyes? He said: If you see something good with them, you mention it, and if you see something bad with them, you conceal it. I said: What is the gratitude of the ears? He said: If you hear something good with them, you remember it, and if you hear something bad with them, you forget it.

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: Gratitude is of two degrees, one of which is obligatory, which is doing obligatory actions and avoiding haraam things. This is essential and is sufficient as gratitude for these blessings.

Hence one of the salaf said: Gratitude means giving up sin. And one of them said: Gratitude means not using any blessing to help one to disobey Him.

Abu Haazim al-Zaahid mentioned gratitude of all the physical faculties: (It means) refraining from sin, and using them to help one to do acts of obedience. Then he said: As for the one who gives thanks with his tongue but does not give thanks with all of his physical faculties, his likeness is that of a man who has a cloak and takes hold of the edge of it, but does not put it on, so it is of no benefit to him against cold or heat or snow or rain.

The second degree of gratitude is that which is mustahabb, which is when, after doing obligatory actions and avoiding haraam things, a person does supererogatory acts of worship. This is the degree of those who have gone ahead and closer to Allaah.

Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246)

Summary:

In order to be grateful to your Lord for the blessings that He has bestowed upon you, you must acknowledge in your heart that the giver of these blessings and the bestower is Allaah, may He be exalted, so you venerate Him, attribute it to Him, and you acknowledge that with your tongue, so you give thanks to Him after waking from sleep for having given new life, and after eating and drinking for having provided you with them and bestowed them upon you, and so on with every blessing that you see in your life.

You give thanks with your physical faculties by not letting them see or hear any sin or evil, such as singing or gossip; you do not walk with your feet to haraam places; you do not use your hands to commit evil, such as haraam writing in a relationship with non-mahram women, or writing haraam contracts, or making or doing anything haraam. Giving thanks with the physical faculties for blessings also includes using them to obey Allaah, by reading Qur’aan and books of knowledge, listening to beneficial and useful things, and so on with all the faculties which you should use in various kinds of obedience and worship.

Remember that gratitude for blessings is a blessing which needs to be given thanks for, so that one will continue to enjoy the blessings of his Lord, thanking his Lord for those blessings and praising Him for helping him to be among those who give thanks.

We ask Allaah, may He be exalted, to help us and you to do that which He loves and which pleases Him.

And Allaah knows best.

[islamqa.com]

How can we prove to non-Muslims that Islam is a tolerant and easy religion?

Islam is the religion of mercy and kindness, the religion of tolerance and ease. Allaah has not burdened this ummah with more than it can bear. Whatever good it does, it will be rewarded for it, and whatever evil it does, it will have to bear the burden of that sin, as Allaah says (interpretation of the meaning):

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned” [al-Baqarah 2:286]

Allaah has spared the Muslims any difficulty or hardship in all that He has enjoined upon them. Allaah says (interpretation of the meaning):

“He has chosen you (to convey His Message of Islamic Monotheism to mankind by inviting them to His religion of Islam), and has not laid upon you in religion any hardship” [al-Hajj 22:78]

Every sin that a Muslim commits because he makes a mistake, or forgets, or is forced to do it, is forgiven by Allaah, as Allaah says (interpretation of the meaning):

“Our Lord! Punish us not if we forget or fall into error” [al-Baqarah 2:286]

And Allaah says: your prayer is granted.

The Muslim will be brought to account for what he does deliberately, not for what he does by mistake, as Allaah says (interpretation of the meaning):

“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend” [al-Ahzaab 33:5]

Allaah is Kind and Merciful. He sent Muhammad (peace and blessings of Allaah be upon him) with ease and the tolerant monotheism:

“Allaah intends for you ease, and He does not want to make things difficult for you [al-Baqarah 2:185 – interpretation of the meaning]

The Prophet (peace and blessings of Allaah be upon him) said: “Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.” (narrated by al-Bukhaari, 39).

The Shaytaan is man’s greatest enemy. He makes him forget the remembrance of his Lord (dhikr) and makes his sin attractive to him, as Allaah says (interpretation of the meaning):

“Shaytaan (Satan) has overpowered them. So he has made them forget the remembrance of Allaah. They are the party of Shaytaan (Satan). Verily, it is the party of Shaytaan (Satan) that will be the losers![al-Mujaadilah 58:19]

What one’s own nafs (self) says has been forgiven by Allaah, The Prophet (peace and blessings of Allaah be upon him) said: “Allaah has forgiven my ummah for thoughts that cross their minds, so long as they do not speak of them or act upon them.” (Narrated by Muslim, 127)

Whoever commits a sin then Allaah conceals it, it is not permissible for him to speak of it, because the Prophet (peace and blessings of Allaah be upon him) said: “All of my ummah will be fine except those who commit sin openly.” (Narrated by Muslim, 2990).

If a person commits a sin then repents, Allaah will accept his repentance:

“your Lord has written (prescribed) Mercy for Himself, so that if any of you does evil in ignorance, and thereafter repents and does righteous good deeds (by obeying Allaah), then surely, He is Oft‑Forgiving, Most Merciful” [al-An’aam 6:54 – interpretation of the meaning]

Allaah is Generous and Kind, He multiplies the reward for good deeds and forgives bad deeds, as the Prophet (peace and blessings of Allaah be upon him) said, narrating the words of his Lord: “Allaah has decreed hasanaat (good deeds) and sayi’aat (bad deeds), then He explained that. Whoever intends to do a good deed then does not do it, Allaah will write it down as one complete hasanah; if he intends to do it then he does it, then Allaah will write it down as between ten and seven hundred hasanaat, or more. Whoever intends to do a bad deed, then he does not do it, Allaah will write it down as one complete hasanah; if he intends to do it then he does it, Allaah will write it down as one sayi’ah.” (Agreed upon; narrated by al-Bukhaari, Kitaab al-Raqaa’iq, 81)

By Shaykh Muhammad ibn Ibraaheem al-Tuwayjri. From Usool al-Deen al-Islami. islamqa.com

الصيام

الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسنا وسيئات أعمالنا، من يهده الله فلا مضلّ له، ومن يضلل فلا هادي له، وأشهد أن لا إله إلا الله وحده لا شريك له وأشهد أن محمدا عبده ورسوله أما بعد:

فإن الله قد امتن على عباده بمواسم الخيرات، فيها تضاعف الحسنات، وتُمحى السيئات، وتُرفع الدرجات، ومن أعظم هذه المواسم شهر رمضان الذي فرضه الله على العباد، ورغبهم فيه، وأرشدهم إلى شكره على فرضه.

ولما كان قدر هذه العبادة عظيماً كان لابدّ من تعلّم الأحكام المتعلقة بشهر الصيام، وهذه الرسالة تتضمن خلاصات في أحكام الصيام وآدابه وسننه.

تعريف الصيام

1 – الصوم لغة: الإمساك، وشرعاً: الإمساك عن المفطّرات من طلوع الفجر الثاني إلى غروب الشمس بالنية.

حكم الصيام

2 – أجمعت الأمة على أن صوم شهر رمضان فرض، ومن أفطر شيئاً من رمضان بغير عذر فقد أتى كبيرة عظيمة.

فضل الصيام

3 – من فضائل الصيام: أن الصيام قد اختصه الله لنفسه وأنه يجزي به فيضاعف أجر صاحبه بلا حساب، وأن دعوة الصائم لا تُرد، وأن للصائم فرحتين، وأن الصيام يشفع للعبد يوم القيامة، وأن خلوف فم الصائم أطيب عند الله من ريح المسك، وأن الصوم جُنّة وحصن حصين من النار، وأنّ من صام يوماً في سبيل الله باعد الله بذلك اليوم وجهه عن النار سبعين خريفاً، وأنّ في الجنة باباً يُقال له الريان يدخل منه الصائمون لا يدخل منه أحد غيرهم.

وأما صوم رمضان فإنه ركن الإسلام، وقد أُنزل فيه القرآن، وفيه ليلة خير من ألف شهر، وإذا دخل رمضان فتحت أبواب الجنة، وغلقت أبواب جهنم، وسلسلت الشياطين، وصيامه يعدل صيام عشرة أشهر.

من فوائد الصيام

4 – في الصيام حكم وفوائد كثيرة مدارها على التقوى، فالصيام يؤدي إلى قهر الشيطان وكسر الشهوة، وحفظ الجوارح، ويربي الإرادة على اجتناب الهوى والبعد عن المعاصي، وفيه كذلك اعتياد النظام ودقة المواعيد وفيه إعلان لمبدأ وحدة المسلمين.

آداب الصيام وسننه

5 – ومنها ما هو واجب، ومنها ما هو مستحب، فمن ذلك:

الحرص على السحور وتأخيره.

تعجيل الفطر لقوله: ((لا يزال الناس بخير ما عجّلوا الفطر)). وكان النبي يُفطر قبل أن يصلي على رطبات، فإن لم تكن رطبات فتميرات، فإن لم تكن تميرات حسا حسوات من ماء، ويقول بعد إفطاره: ((ذهب الظمأ، وابتلت العروق، وثبت الأجر إن شاء الله)).

البعد عن الرفث، والرفث هو الوقوع في المعاصي.

ومما أذهب الحسنات وجلب السيئات الانشغال بالفوازير والمسلسلات، والأفلام والمباريات، والجلسات الفارغات، والتسكع في الطرقات.

عدم الإكثار من الطعام، لحديث: ((ما ملأ ابن آدم وعاء شراً من بطنٍ..)).

الجود بالعلم والمال والجاه والبدن والخُلُق، فقد كان رسول الله أجود الناس بالخير، وكان أجود ما يكون في رمضان.

ومما ينبغي فعله في الشهر العظيم

تهيئة الأجواء والنفوس للعبادة، والإسراع إلى التوبة والإنابة، والفرح بدخول الشهر، وإتقان الصيام، والخشوع في التراويح، وعدم الفتور في العشر الأواسط، وتحري ليلة القدر، والصدقة، والاعتكاف.

لا بأس بالتهنئة بدخول الشهر، وقد كان النبي يبشّر أصحابه بقدوم شهر رمضان ويحثّهم على الاعتناء به.

من أحكام الصيام

6 – من الصيام ما يجب التتابع فيه كصوم رمضان، والصوم في كفارة القتل الخطأ، وصوم كفارة الظهار، وصوم كفارة الجماع في نهار رمضان وغيرها. ومن الصيام ما لا يلزم فيه التتابع كقضاء رمضان وصيام عشرة أيام لمن لم يجد الهدي وغير ذلك.

7 – صيام التطوع يجبر نقص صيام الفريضة.

8 – جاء النهي عن إفراد الجمعة بالصوم، وعن صيام السبت في غير الفريضة، وعن صوم الدهر، وعن الوصال في الصوم، ويحرم صيام يومي العيد وأيام التشريق.

ثبوت دخول الشهر

9 – يثبت دخول شهر رمضان برؤية هلاله، أو بإتمام شعبان ثلاثين يوماً. وأما العمل بالحسابات في دخول الشهر فبدعة.

على من يجب الصوم

10 – ويجب الصيام على كل مسلم بالغ عاقل مقيم قادر سالم من الموانع كالحيض والنفاس.

11 – يؤمر الصبي بالصيام لسبع إن أطاقه، وذكر بعض أهل العلم أنه يُضرب على تركه لعشر كالصلاة.

12 – إذا أسلم الكافر أو بلغ الصبي، أو أفاق المجنون أثناء النهار، لزمهم الإمساك بقية اليوم، ولا يلزمهم قضاء ما فات من الشهر.

13 – المجنون مرفوع عنه القلم، فإن كان يجنّ أحياناً ويُفيق أحياناً لزمه الصيام في حال إفاقته دون حال جنونه، ومثله في الحكم المصروع.

14 – من مات أثناء الشهر فليس عليه ولا على أوليائه شيء فيما تبقى من الشهر.

15 – من جهل فرض الصوم في رمضان، أو جهل تحريم الطعام أو الوطء، فجمهور العلماء على عذره إن كان يُعذر مثله. أما من كان بين المسلمين ويمكنه السؤال والتعلم فليس بمعذور.

صيام المسافر

16 – يُشترط للفطر في السفر: أن يكون سفراً مسافة أو عرفاً، وأن يُجاوز البلد وما اتصل به من بناء، وألا يكون سفره سفر معصية ( عند الجمهور )، وألا يكون قصد بسفره التحيّل على الفطر.

17 – يجوز الفطر للمسافر باتفاق الأمة، سواءً كان قادراً على الصيام أم عاجزاً، وسواءً شقّ عليه الصوم أم لم يشقّ.

18 – من عزم على السفر في رمضان فإنه لا ينوي الفطر حتى يسافر، ولا يُفطر المسافر إلا بعد خروجه ومفارقة بيوت قريته العامرة.

19 – إذا غربت الشمس فأفطر على الأرض، ثم أقلعت به الطائرة فرأى الشمس، لم يلزمه الإمساك لأنه أتمّ صيام يومه كاملاً.

20 – من وصل إلى بلد ونوى الإقامة فيها أكثر من أربعة أيام وجب عليه الصيام عند جمهور أهل العلم.

21 – من ابتدأ الصيام وهو مقيم ثم سافر أثناء النهار جاز له الفطر.

22 – ويجوز أن يُفطر مَن عادته السفر إذا كان له بلد يأوي إليه، كصاحب البريد وأصحاب سيارات الأجرة والطيارين والموظفين ولو كان سفرهم يومياً، وعليهم القضاء، وكذلك الملاّح الذي له مكان في البرّ يسكنه.

23 – إذا قدم المسافر في أثناء النهار فالأحوط له أن يمسك مراعاة لحرمة الشهر، لكن عليه القضاء أمسك أو لم يمسك.

24 – إذا ابتدأ الصيام في بلد، ثم سافر إلى بلد صاموا قبلهم أو بعدهم فإن حكمه حكم من سافر إليهم.

صيام المريض

25 – كل مرض خرج به الإنسان عن حدّ الصحة يجوز أن يُفطر به. أما الشيء الخفيف كالسعال والصداع فلا يجوز الفطر بسببه. وإذا ثبت بالطب أو علم الشخص من عادته وتجربته أو غلب على ظنّه أن الصيام يجلب له المرض، أو يزيده أو يؤخر البرء، يجوز له أن يُفطر، بل يُكره له الصيام.

26 – إن كان الصوم يسبب له الإغماء أفطر وقضى، وإذا أُغمي عليه أثناء النهار، ثم أفاق قبل الغروب أو بعده، فصيامه صحيح ما دام أصبح صائماً، وإذا طرأ عليه الإغماء من الفجر إلى المغرب، فالجمهور على عدم صحة صومه. أما قضاء المغمى عليه فهو واجب عند جمهور العلماء مهما طالت مدة الإغماء.

27 – ومن أرهقه جوع مفرط أو عطش شديد فخاف على نفسه الهلاك، أو ذهاب بعض الحواسّ بغلبة الظن لا الوهم، أفطر وقضى، وأصحاب المهن الشاقة لا يجوز لهم الفطر،فإن كان يضرهم ترك الصنعة، وخشوا على أنفسهم التلف أثناء النهار أفطروا وقضوا. وليست امتحانات الطلاب عذراً يبيح الفطر في رمضان.

28 – المريض الذي يُرجى بُرؤه ينتظر الشفاء ثم يقضي ولا يُجزئه الإطعام. والمريض مرضاً مزمناً لا يُرجى برؤه، وكذا الكبير العاجز، يُطعم عن كل يوم مسكيناً نصف صاع من قوت البلد.

29 – من مرض ثمّ شفي، وتمكن من القضاء فلم يقض حتى مات أُخرج من ماله طعام مسكين عن كل يوم. وإن رغب أحد أقاربه أن يصوم عنه فيصحّ ذلك.

صيام الكبير والعاجز والهرم

30 – العجوز والشيخ الفاني الذي فنيت قوته لا يلزمهما الصوم، ولهما أن يفطرا مادام الصيام يُجهدهما ويشق عليهما. وأما من سقط تمييزه، وبلغ حدّ الخَرَف فلا يجب عليه ولا على أهله شيء لسقوط التكليف.

31 – من قاتل عدواً، أو أحاط العدو ببلده والصوم يُضعفه عن القتال، ساغ له الفطر ولو بدون سفر، وكذلك لو احتاج للفطر قبل القتال أفطر.

32 – من كان سبب فطره ظاهراً كالمريض فلا بأس أن يفطر ظاهراً، ومن كان سبب فطره خفياً كالحائض فالأولى أن يُفطر خفية خشية التهمة.

النية في الصيام

33 – تُشترط النية في صوم الفرض، وكذا كل صوم واجب، كالقضاء والكفارة، ويجوز أن تكون في أي جزء من الليل ولو قبل الفجر بلحظة. والنية عزم القلب على الفعل، والتلفظ بها بدعة، وصائم رمضان لا يحتاج إلى تجديد النية في كلّ ليلة من ليالي رمضان، بل تكفيه نية الصيام عند دخول الشهر.

34 – النفل المطلق لا تُشترط له النية من الليل، وأما النفل المعيّن فالأحوط أن ينوي له من الليل.

35 – من شرع في صوم واجب كالقضاء والنذر والكفارة فلا بدّ أن يتمّه، ولا يجوز أن يُفطر فيه بغير عذر. وأما صوم النافلة فإن الصائم المتطوع أمير نفسه، إن شاء صام وإن شاء أفطر ولو بغير عذر.

36 – من لم يعلم بدخول شهر رمضان إلا بعد طلوع الفجر فعليه أن يمسك بقية يومه، وعليه القضاء عند جمهور العلماء.

37 – السجين والمحبوس إن علم بدخول الشهر بمشاهدة أو إخبار من ثقة، وجب عليه الصيام، وإلا فإنه يجتهد لنفسه، ويعمل بما غلب على ظنّه.

الإفطار والإمساك

38 – إذا غاب جميع قرص الشمس أفطر الصائم، ولا عبرة بالحمرة الشديدة الباقية في الأفق.

39 – إذا طلع الفجر وجب على الصائم الإمساك حالاً سواء سمع الأذان أم لا. وأما الاحتياط بالإمساك قبل الفجر بوقت كعشر دقائق ونحوها فهو بدعة من البدع.

40 – البلد الذي فيه ليل ونهار في الأربع والعشرين ساعة على المسلمين فيه الصيام ولو طال النهار.

المفطرات

41 – المفطّرات ماعدا الحيض والنفاس لا يفطر بها الصائم إلا بشروط ثلاثة: أن يكون عالماً غير جاهل، ذاكراً غير ناس، مختاراً غير مضطر ولا مُكْرَه. ومن المفطّرات الجماع والاستقاءة، والحيض، والاحتجام، والأكل والشرب.

42 – من المفطرات ما يكون في معنى الأكل والشرب، كالأدوية والحبوب عن طريق الفم، والإبر المغذية، وكذلك حقن الدم ونقله، وأما الإبر التي لا يُستعاض بها عن الأكل والشرب ولكنها للمعالجة فلا تضرّ الصيام، وغسيل الكلى لا يفطر. والراجح أن الحقنة الشرجية، وقطرة العين والأذن، وقلع السن ومداواة الجرح، كل ذلك لا يفطر. وبخاخ الربو لا يفطر. وسحب الدم للتحليل لا يُفسد الصوم، ودواء الغرغرة لا يبطل الصوم إن لم يبتلعه، ومن حشا سنّه بحشوة طبية فوجد طعمها في حلقه فلا يضر ذلك صيامه.

43 – من أكل أو شرب عامداً في نهار رمضان دون عذر فقد أتى كبيرة عظيمة من الكبائر، وعليه التوبة والقضاء.

44 – وإذا نسي فأكل و شرب فليتم صومه، فإنما أطعمه الله وسقاه، وإذا رأى من يأكل ناسياً فعليه أن يذكّره.

45 – من احتاج إلى الإفطار لإنقاذ معصوم من مهلكة فإنه يُفطر ويقضي.

46 – من وجب عليه الصيام فجامع في نهار رمضان عامداً مختاراً فقد أفسد صومه، وعليه التوبة وإتمام ذلك اليوم والقضاء والكفارة المغلظة، هذا والحكم واحد في الزنا واللواط وإتيان البهيمة.

47 – لو أراد جماع زوجته فأفطر بالأكل أوّلاً فمعصيته أشدّ، وقد هتك حرمة الشهر مرتين، بأكله وجماعه، والكفارة المغلظة عليه أوكد.

48 – والتقبيل والمباشرة والمعانقة واللمس وتكرار النظر من الصائم لزوجته أو أمته إن كان يملك نفسه جائز، ولكن إن كان الشخص سريع الشهوة لا يملك نفسه، فلا يجوز له ذلك.

49 – وإذا جامع فطلع الفجر وجب عليه أن ينزع، وصومه صحيح ولو أمنى بعد النـزع، ولو استدام الجماع إلى ما بعد طلوع الفجر أفطر وعليه التوبة، والقضاء، والكفارة المغلّظة.

50 – إذا أصبح وهو جُنُب فلا يضرّ صومه، ويجوز تأخير غسل الجنابة والحيض والنفاس إلى ما بعد طلوع الفجر، وعليه المبادرة لأجل الصلاة.

51 – إذا نام الصائم فاحتلم فإنه لا يفسد صومه إجماعاً بل يتمّه.

52 – من استمنى في نهار رمضان بشيء يُمكن التحرز منه كاللمس وتكرار النظر وجب عليه أن يتوب إلى الله، وأن يُمسك بقية يومه وأن يقضيه بعد ذلك.

53 – ومن ذرعه القيء فليس عليه قضاء، ومن استقاء عمداً فليقض، ومن تقيأ عمداً فعليه القضاء، ولو غلبه القيء فعاد بنفسه لا يُفطر. وأما العلك فإن كان يتحلل منه أجزاء، أو له طعم مضاف أو حلاوة حرم مضغه، وإن وصل إلى الحلق شيء من ذلك فإنه يفطّر. أما النخامة والنخاعة فإن ابتلعها قبل وصولها إلى فيه فلا يفسد صومه، فإذا ابتلعها عند وصولها إلى فيه فإنه يُفطر عند ذلك. ويُكره ذوق الطعام بلا حاجة.

54 – والسواك سنّة للصائم في جميع النهار.

55 – وما يعرض للصائم من جرح، أو رعاف، أو ذهاب للماء أو البنزين إلى حلقه بغير اختياره لا يُفسد الصوم. وكذلك لايضره نزول الدمع إلى حلقه أو أن يدهن رأسه أو شاربه، أو يختضب بالحناء فيجد طعمه في حلقه، ولا يفطّر وضع الحنّاء والكحل والدّهن، وكذلك المراهم المرطّبة والمليّنة للبشرة، ولا بأس بشمّ الطيب ورائحة البخور، ولكن يحذر من وصول الدخان إلى الحلق.

56 – والأحوط للصائم أن لا يحتجم، والخلاف شديد في المسألة.

57 – التدخين من المفطّرات، وليس عذراً في ترك الصيام.

58 – والانغماس في ماء، أو التلفف بثوب مبتلّ للتبرد، لا بأس به للصائم.

59 – لو أكل أو شرب أو جامع ظانا بقاء الليل، ثم تبين له أن الفجر قد طلع، فلا شيء عليه.

60 – إذا أفطر يظن الشمس قد غربت وهي لم تغرب، فعليه القضاء عند جمهور العلماء.

61 – وإذا طلع الفجر وفي فيه طعام أو شراب فقد اتفق الفقهاء على أنه يلفظه ويصح صومه.

من أحكام الصيام للمرأة

62 – التي بلغت فخجلت، وكانت تُفطر عليها التوبة وقضاء ما فات مع إطعام مسكين عن كل يوم كفارة للتأخير إذا أتى عليها رمضان الذي يليه ولم تقض. ومثلها في الحكم التي كانت تصوم أيام عادتها خجلاً ولم تقض.

63 – ولا تصوم الزوجة ( غير رمضان ) وزوجها حاضر إلا بإذنه، فإذا سافر فلا حرج.

64 – الحائض إذا رأت القصّة البيضاء – وهو سائل أبيض يدفعه الرّحم بعد انتهاء الحيض – التي تعرف بها المرأة أنها قد طهرت، تنوي الصيام من الليل وتصوم، وإن لم يكن لها طهر تعرفه احتشت بقطن ونحوه فإن خرج نظيفاً صامت. والحائض أو النفساء إذا انقطع دمها ليلاً فَنَوَت الصيام ثم طلع الفجر قبل اغتسالها فمذهب العلماء كافة صحة صومها.

65 – المرأة التي تعرف أن عادتها تأتيها غداً تستمر على نيتها وصيامها ولا تُفطر حتى ترى الدم.

66 – الأفضل للحائض أن تبقى على طبيعتها وترضى بما كتب الله عليها ولا تتعاطى ما تمنع به الدم.

67 – إذا أسقطت الحامل جنيناً بدأ بالتخلّق فإنها نفساء لا تصوم، وإلا فهي مستحاضة عليها الصيام إن استطاعت. والنفساء إذا طهرت قبل الأربعين صامت واغتسلت للصلاة، وإن تجاوزت الأربعين نوت الصيام واغتسلت وتعتبر ما استمر استحاضة.

68 – دم الاستحاضة لا يؤثر في صحة الصيام.

69 – الراجح قياس الحامل والمرضع على المريض، فيجوز لهما الإفطار وليس عليهما إلا القضاء، سواء خافتا على نفسيهما أو ولديهما.

70 – المرأة التي وجب عليها الصوم إذا جامعها زوجها في نهار رمضان برضاها، فحكمها حكمه، وأما إن كانت مكرهة فعليها الاجتهاد في دفعه ولا كفارة عليها.

وفي الختام هذا ما تيسّر ذكره من مسائل الصيام، أسأل الله تعالى أن يُعيننا على ذكره وشكره وحسن عبادته، وأن يختم لنا شهر رمضان بالغفران، والعتق من النيران.

وصلى الله على نبينا محمد وآله وصحبه وسلم.

This Dhikr is Superior to The Dhikr of Night and Day

It was narrated that Abu Umaamah (may Allah be pleased with him) said:
The Prophet (blessings and peace of Allah be upon him) Shallallahu ‘alaihi wa sallam me moving my lips and he said to me: “What are you saying, O Abu Umaamah?” I said: I am remembering Allah, O Messenger of Allah. He said: “Shall I not tell you of something better or greater than your dhikr of night and day or of day and night? You should say: Subhaan Allah ‘adad ma khalaqa, subhaan Allah mil’a ma khalaqa, subhaan Allah ‘adad ma fi’l-ard wa’l-sama’, subhaan Allah mil’a ma fi’l-sama’i wa’l-ard, subhaan Allah mil’a ma khalaqa, subhaan Allah ‘adad ma ahsa kitaabuhu, subhaan Allah mil’a kulli shay’in (Glory be to Allah the number of what He has created, glory be to Allah filling what He has created, glory be to Allah the number of what is in earth and heaven, glory be to Allah filling what is in heaven and earth, glory be to Allah filling what He has created, glory be to Allah the number of what is written in His book, glory be to Allah filling all things); and say Al-hamdu Lillah likewise.”

Is this hadeeth saheeh or fabricated?.

Praise be to Allaah.
Firstly:

This hadeeth has been narrated via a number of isnaads from the great Sahaabi Abu Umaamah (may Allah be pleased with him), that the Messenger of Allah (blessings and peace of Allah be upon him) passed by him when he was moving his lips and he said:

“What are you saying, O Abu Umaamah?”

He said: I am remembering my Lord.

He said: “Shall I not tell you…” and he quoted the hadeeth.

Shaykh al-Albaani (may Allah have mercy on him) said:

This hadeeth is narrated by Abu Umaamah al-Baahili: Suday ibn ‘Ajlaan, and attributed to the Prophet (blessings and peace of Allah be upon him), and there are a number of chains of transmission from him.

Then he listed the chains of transmission and said concerning al-Haakim’s narration of some of its isnaads: al-Haakim said: It is saheeh according to the conditions of the two shaykhs (al-Bukhaari and Muslim), and al-Dhahabi agreed with him, and it is as they said.

See: al-Silsilah al-Saheehah, no. 2578. He also stated that the hadeeth is saheeh in Saheeh al-Targheeb wa’l-Tarheeb, no. 1575

The hadeeth was classed as hasan by al-Haafiz Ibn Hajar in Nataa’ij al-Afkaar, 1/84. al-Haytham said in al-Majma’ 10/110: It was narrated by Ahmad and its men are the men of saheeh. It was classed as saheeh by the editors of Musnad Ahmad in the edition published by Mu’sasat al-Risaalah, 36/459-460, where they discussed its isnaads in detail.

Secondly:

As for what may be understood from the hadeeth, the most important of it is the virtue of this dhikr in particular, as the Prophet (blessings and peace of Allah be upon him) said that the one who recites it attains a great reward that is superior to most adhkaar.

Hence al-Haafiz Ibn Khuzaymah (may Allah have mercy on him) included it in a chapter in his Saheeh (1/307) that he entitled Baab Fadl al-Tahmeed wa’l-Tasbeeh wa’l-Takbeer bi wasf al-‘Adad al-Katheer min khalq Allah aw ghayri khalqihi. End quote.

Ibn al-Qayyim (may Allah have mercy on him) said:

Saying: Subhaan Allaah wa bi hamdih, ‘adada khalqihi, wa ridaa nafsihi, wazinata ‘arshihi, wa midaada kalimaatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) is many times better than merely saying Subhaan Allaah (Glory be to Allah). What the one who says “Subhaan Allaah wa bi hamdih, ‘adada khalqihi…” achieves of knowing Allah, exalting Him and glorifying Him, when his dhikr is connected to the huge numbers mentioned, is far greater than what is achieved by the one who merely says Subhaan Allah. This is called multiplied dhikr and it is greater glorification and praise than regular dhikr, hence it is better than it.

This is manifested when we understand what this dhikr means:

When the worshipper says Subhaan Allaah wa bi hamdihi, ‘adada khalqihi, it is like a statement and explanation of what the Lord deserves of glorification the number of every created being, what has been and what will be, for eternity. It includes an affirmation that Allah is above all things, and glorifying and praising Him this huge number cannot be comprehended by anyone who counts; the end of it can never be reached. It includes the person’s aspiration to do such endless tasbeeh (glorification of Allah). What the person says is not intended to limit the glorification to that number or level; rather he is saying that what Allah deserves of glorification is glorification which reaches that number even if it has no limit, because the creation of Allah will always be ongoing and will never be limited by a number or figure.

What is meant is that this tasbeeh has reached a level of perfection and majesty that indicates that it should be better than others and if something else were weighed against it, it would outweigh it. This is what some of these words refer to of the perfect qualities of Allah and praising Him by declaring Him to be above all things, in addition to praising Allah which implies the following:

  1. Affirmation of His attributes of perfection
  2. Loving Him and being pleased with Him.
  3. If one adds to this praises glorification and exaltation in the most perfect and sublime manner, the highest number of times, and the worshipper focuses on this glorification and contemplates its meaning, then that dhikr will have great virtue and advantages that are not shared by others. And Allah is the Source of strength.

Al-Manaar al-Muneef, 34-38

And Allah knows best.

[islamqa.com]

Hikmah Pernikahan

Khutbah Pertama

Amma ba’du:

Ma’syiral muslimin rahimani warahimakumullah! Bertakwalah kpd Allah Subhanahu Wata’ala, ta’atlah kepadaNya, rasakanlah selalu pengawasanNya, & jangan pernah durhaka kepadaNya.

Ibadallah! Salah satu masalah kemasyarakatan yg mendapat perhatian khusus dari Islam ialah masalah pernikahan yg sangat dianjurkan di dalam Al-Qur’an & As-Sunnah. Karena pernikahan memiliki hasil yg baik bagi kemaslahatan hidup di dunia & Akhirat. Di samping itu pernikahan juga memiliki byk hikmah yg luhur, manfaat yg beragam, & nilai-nilai yg mulia. Pernikahan merupakan kebutuhan masyarakat utk membangun kehidupan, membentuk keluarga, menegakkan keutamaan, mengendalikan pandangan, memelihara kemaluan, & memperbanyak keturunan utk mempertahankan jenis manusia. Selain itu pernikahan juga merupakan sesuatu yg diperlukan manusia, dibutuhkan oleh fitrah yg normal, dianjurkan oleh agama, dituntut oleh akal sehat & disukai oleh jiwa yg sehat.

Melalui pernikahan, suku-suku bisa saling mengenal, bangsa-bangsa bisa terbentuk & populasi umat bertambah byk. Di dalam pernikahan terkandung ketenangan jiwa, ketenteraman hati & aneka kenikmatan serta kerjasama dalam memikul beban kehidupan sosial. Dan pernikahan merupakan salah satu tanda kekuasaan Allah yg menunjukkan kebijaksanaanNya & merangsang orang utk memikirkan keagungan ciptaanNya & keindahan KaryaNya.
وَمِنْ ءَايَاتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَاجًا لِّتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لأَيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

Dan di antara tanda-tanda kekuasaan-Nya ialah Dia menciptakan untukmu isteri-isteri dari jenismu sendiri, supaya kamu cenderung & merasa tenteram kepadanya, & dijadikan-Nya di antaramu rasa kasih & sayang.Sesungguhnya pd yg demikian itu benar-benar terdapat tanda-tanda bagi kaum yg berpikir. (Al Qur’an Surat: Ar-Rum:21)

Ikhwatal Islam! Masalah pernikahan ini telah berpindah dari persoalan keagamaan, kebutuhan pokok manusia & ibadah yg agung (bila didasari dgn niat yg ikhlas) kpd problem kemasyarakatan yg mengkhawatirkan. Bukan dari segi pernikahan itu sendiri, melainkan dari segi tambahan-tambahan yg dibuat oleh manusia yg tdk ada hubungannya sama sekali dgn pernikahan, baik dalam tinjauan syar’i maupun akal sehat. Tetapi akibat ulah manusia hal itu menjadi sebuah keharusan yg tdk bisa ditawar. Pernikahan tdk mungkin dilangsungkan tanpa hal itu. Seolah-olah hal itu menjadi tujuan utama dari acara pernikahan. Kejadian ini merupakan akibat dari mengikuti tradisi yg usang, menuruti adat jahiliyah, taklid buta kpd simbol-simbol yg palsu belaka & mencari kebanggaan hati dgn mengorbankan syari’at yg hanif (lurus), akal yg sehat, & fitrah yg normal.

Ma’syiral muslimin rahimakumullah! Sudah byk sekali pembahasan tentang persoalan pernikahan, baik dalam bentuk buku maupun artikel. Bahkan pembahasan-pembahasan itu telah memenuhi ruang hati, mengisi ruang dengar & menyesaki waktu manusia. Lalu byk orang yg menjadi bahagia karenanya. Tetapi tdk sedikit rumah tangga yg justru pecah & berantakan. Kerongkongan orang-orang yg peduli pd masyarakatnya telah kering akibat terlalu sering mengingatkan mereka mengenai persoalan, kesulitan, bahkan larangan, kemungkaran, adat & pelanggaran syari’at yg menyertai acara pernikahan. Seperti perubahan tata cara, bentuk corak & bermewah-mewahan dalam menyediakan hal-hal yg sifatnya pelengkap.

Wahai umat Islam! Agama kita telah merumuskan tata cara yg jelas tentang masalah yg penting ini. Islam datang dgn aturan yg memudahkan urusan pernikahan & menganjurkan agar berhemat dalam menjalankannya. Imam Ahmad & Al-Baihaqi meriwayatkan dari Aisyah Radiyallahu ‘Anha bahwasanya Rasulullah Shallallahu ‘Alaihi Wasallam bersabda:

“Wanita (istri) yg paling besar berkahnya ialah yg paling ringan biayanya.” (Al-Musnad,6/145 & Sunan Al-Baihaqi,7/235 )

Maka siapa saja yg menyalahi tata cara ini dgn cara menunda-nunda & mempersulit terjadi pernikahan berarti telah menyalahi tata cara Allah & Sunnah Rasulullah, baik yg sifatnya qauliyah (ucapan) maupun fi’liyah (perbuatan). Dan seorang muslim yg sejati tdk akan merelakan dirinya berbuat semacam itu.

Ikhwatal iman! Di sini ada baiknya saya sebutkan beberapa problem & hambatan menuju gerbang pernikahan & sejauh mana dampak buruknya terhadap individu & masyarakat. Dan saya juga akan menjelaskan tata cara yg benar, jalan keluar yg tepat, & obat yg mujarab utk mengatasi tiap-tiap masalah yg ada. Mudah-mudahan ada telinga yg mau mendengar, hati yg mau menampung & orang yg mau mengamalkan.

Masalah Pertama: Keengganan Menikah Dini

Banyak pemuda & pemudi yg enggan menikah dalam usia dini (muda). Dalil yg mereka kemukakan sangat lemah. Dan penyebabnya lbh lemah lagi. Sebagian berpulang kpd masyarakat secara keseluruhan & sebagian berpulang kpd mereka. Hal itu terkait dgn angan-angan, mimpi-mimpi, & khayalan-khayalan dugaan-dugaan sesaat. Padahal sesungguhnya semua itu tdk lbh dari tipu daya syetan belaka.

Sebagian dari mereka berdalil menyelesaikan pendidikan. Mereka berasumsi bahwa pernikahan akan menghambat cita-citanya utk melanjutkan studi ke jenjang yg lbh tinggi. Ini adl dalih yg lemah & syubhat yg tdk kuat. Kapan pernikahan menjadi halangan utk menuntut ilmu? Bahkan pengalaman & fakta di lapangan membuktikan bahwa pernikahan yg bahagia dpt meningkatkan konsentrasi, menenangkan jiwa & menjernihkan pikiran.

Lalu, saya ingin bertanya secara jujur, apa gunanya ijazah bagi seorang wanita apabila ia terus hidup membujang? Ia tdk bisa menikmati kehidupan rumah tangga. Ia menjadi perawan tua yg tdk bisa merasakan kebahagiaan hidup bersama suami & anak-anak yg dpt menjadi aset yg berharga sepanjang hidup & sesudah matinya.

Maka, saya berpesan kpd para pemuda & pemudi agar mereka berpikir serius tentang pernikahan. Kapan mereka bisa melangsungkannya? Janganlah mereka terpancang pd hal-hal ideal yg bisa menjadi batu penghalang bagi mereka dalam upaya meraih kebahagiaan, kebaikan & keselamatan yg mereka idam-idamkan. Mereka tdk perlu menggunakan alasan yg disebut “Jaminan Masa Depan”. Karena masa depan ada di tangan Allah. Dan Dialah satu-satunya yg memiliki pengetahuan tentang masa depan.

Mereka juga tdk perlu beralasan dgn masalah ekonomi & rizki. Karena rizki datangnya dari Allah yg diiringi dgn ikhtiar (usaha).Allah Subhanahu Wata’ala berfirman:
إِن يَكُونُوا فُقَرَآءَ يُغْنِهِمُ اللهُ مِن فَضْلِهِ

Jika mereka miskin Allah akan memampukan/mencukupi mereka dgn kurnia-Nya. (Al Qur’an Surat: An-Nur:32)

Abu Bakar Ash-Siddiq Radiyallahu ‘Anhu berkata: “Taatlah kpd Allah dalam menjalankan perintah menikah, niscaya Allah akan memberikan kekayaan (kecukupan) yg dia janjikan.”

Dan Ibnu Mas’ud Radiyallahu ‘Anhu berkata: ” Carilah kekayaan (kecukupan) di dalam pernikahan.”

Keengganan menikah pd pemuda & pemudi memiliki byk mudharat yg berbahaya, akibat yg buruk, & buah yg bisa menghancurkan umat ini secara keseluruhan. Lebih-lebih pd zaman di saat faktor-faktor pemicu fitnah luar biasa byk nya, & sarana-sarana menyimpang utk melampiaskan syahwat byk tersedia. Maka, tdk ada sesuatu yg bisa menjaga seseorang dari jurang kenistaan & kerusakan moral selain menikah secara syar’i.

Kita patut prihatin melihat byk nya pemuda yg usianya telah menginjak 3 puluh tetapi belum pernah berfikir utk menikah. Padahal pintu-pintu kerusakan tdk akan terbuka kecuali saat hambatan & rintangan diletakkan di hadapan orang-orang yg ingin menikah. Bahkan percabulan, perzinahan, homoseks, masturbasi, rayuan gombal, hubungan ilegal (pacaran), & pergi ketempat-tempat mesum tdk berkembang kecuali karena dipicu oleh sulitnya urusan pernikahan. Apalagi ditunjang dgn adanya hal-hal yg bisa merusak keutamaan, menghancurkan kehormatan & mengikis habis rasa malu. Yaitu berupa aneka kerusakan yg bisa dilihat, di baca & didengar. Hal itu sengaja disiarkan & disebarluaskan oleh kemajuan yg keji & peradaban yg semu. Dan silahkan anda protes tanpa perlu merasa segan pd isi siaran oleh media-media massa, televisi, & internet yg sangat memperihatinkan & menyesakkan dada.

Masalah Kedua: Tidak Merestui Pernikahan Dengan Laki-laki Yang Pantas

Masalah lainnya yg menjadi hambatan terjadinya pernikahan ialah keengganan keluarga utk menikahkan putrinya dgn laki-laki yg sepadan. Padahal Rasulullah Shallallahu ‘Alaihi Wasallam bersabda:

“Jika kamu didatangi oleh (laki-laki) yg kamu ridhai agama & akhlaknya maka nikahkanlah dia (dengan putrimu), karena jika tidak, niscaya akan ada fitnah (malapetaka) di muka bumi & kerusakan yg lebar.” (Hadis Riwayat: At-Tirmidzi, 1084,1085 Ibnu Majah, 1967 & Al-Hakim, 2/165,166 )

Sebagian wali telah mengkhianati amanah yg ada di pundaknya atas putrinya atau gadisnya. Yaitu dgn cara melarangnya menikah dgn laki-laki yg pantas, baik dari segi agama, akhlak maupun amanah. Tidak jarang mereka didatangi laki-laki yg pantas dalam hal agama, amanah & akhlaknya, bahkan yg amat bagus utk meminang putrinya. Namun mereka justru menunda-nunda dgn berbagai alasan yg mengada-ada. Mereka lbh suka memandangnya dari segi penampilan fisik & unsur-unsur yg tdk mendasar. Mereka menanyakan hartanya, jabatannya, status sosialnya, & mengabaikan urusan agama, akhlak & amanahnya.

Bahkan sebagian wali (orang tua) yg rakus & tamak tega menjadikan putrinya sbg obyek tawar-menawar. Wal iyadzu billah! Mereka tdk tahu bahwa sikap semacam itu adl kecurangan, kesewenang-wenangan & pengkhianatan.

Lalu, di mana kasih sayang orang tua semacam itu? Bagaimana mereka memikirkan masa depan yg akan dia hadapi? Apakah mereka senang bila di kemudian hari mereka mendengar kabar yg mengejutkan & memalukan tentang putri mereka? Apa yg terjadi jika mereka sendiri ditolak lamarannya, padahal ia ingin sekali menikah? Bagaimanakah kira-kira reaksi mereka?

Wahai para orang tua! Bertakwalah kpd Allah dalam memperlakukan putri-putri anda. Segeralah menikahkan mereka manakala ada laki-laki yg pantas dari segi agama & akhalaknya datang meminangnya. Karena jika tidak, akan terjadi malapetaka yg besar & kerusakan yg luas di muka bumi. Menolak menikahkan wanita dgn laki-laki yg pantas merupakan kejahatan terhadap diri sendiri, wanita itu, laki-laki tersebut bahkan terhadap seluruh masyarakat & umat secara keseluruhan.

Masalah Ketiga: Mahalnya Mahar

Ma’syiral muslimin rahimakumullah! Salah satu masalah & hambatan yg berat ialah mahalnya mahar & maskawin yg berlebihan. Bagi sebagian orang menikah menjadi sesuatu yg berat bahkan mustahil dilakukan. Di sebagian daerah besarnya mahar bahkan mencapai angka yg melambung & tdk terjangkau. Kecuali dalam bentuk hutang yg menjadi beban pihak suami. Dan setiap muslim pasti merasa prihatin melihat kerakusan sebagian orang tua yg meminta mahar di atas 1 atau 2 milyar dari orang-orang yg secara kasat mata apabila mereka bekerja keras selama separuh hidupnya tdk akan dpt mengumpulkan uang sebanyak itu. Subhanallah! Sampai sejauh itukah ketamakan & kerakusan sebagian orang terhadap harta? Bagaimana mungkin seorang wanita merdeka yg terhormat dijadikan sbg barang dagangan utk mengeruk keuntungan yg besar?

Ibadallah! Sesungguhnya mahar itu adl sarana, bukan tujuan. Dan menetapkan mahar terlalu mahal berakibat sangat buruk bagi individu maupun masyarakat. Seperti enggan menikah, atau cenderung menikah dgn masyarakat lain yg berbeda budaya.

Anehnya, kerakusan sebagian orang tua tdk berhenti sampai di situ. Mereka bahkan menetapkan syarat-syarat yg tdk terdapat di dalam Al-Qur’an maupun As-Sunnah. Seperti, mempelai laki-laki harus menyerahkan sejumlah uang atau barang kpd ayah, ibu, kerabat & sahabat mempelai wanita. Atau syarat-syarat lainnya yg keluar dari tata cara yg diikuti oleh generasi Sahabat yg shalih.

Umar Al-Faruq Radiyallahu ‘Anhu pernah berkata: “Jangan berlebihan dalam menetapkan mahar. Karena andaikata hal itu adl kemuliaan di dunia & bernilai takwa di sisi Allah, niscaya orang yg paling awal & paling berhak melakukannya adl Muhammad Shallallahu ‘Alaihi Wasallam.”

Bahkan Nabi Shallallahu ‘Alaihi Wasallam pernah bersabda kpd seseorang: “Carilah mahar, meskipun hanya berupa cincin besi.” Namun orang itu tdk mendapatkannya. Lalu Rasulullah Shallallahu ‘alaihi wa sallam bersabda kepadanya:

” Aku nikahkan kamu dengannya dgn mahar Al-Qur’an yg ada padamu.” (Hadis Riwayat: Al-Bukhari, 5029 & Muslim, 1425 )

Abdurrahman bin Auf Radiyallahu ‘anhu pernah menikah dgn mahar sebutir emas.

Dan Nabi Shallallahu ‘Alaihi Wasallam pernah memperotes orang yg berlebihan dalam menetapkan mahar. Karena beliau pernah didatangi seseorang lalu berkata: “Ya Rasulullah, sesungguhnya aku telah menikahi seorang wanita dgn mahar sebesar 4 uqiyah perak (160 dirham). Lalu Nabi Shallallahu ‘Alaihi Wasallam bersabda: “Empat uqiyah perak? Sepertinya kalian memahat perak dari lereng gunung ini. Kami tdk punya sesuatu yg bisa kami berikan kepadamu.”

Allahul Musta’an! Bagaimana dgn orang-orang yg suka menetapkan mahar terlalu mahal masa kini? Mereka harus dipegang tangannya & disadarkan. Dan mudah-mudahan Allah berkenan membantu orang-orang lemah yg memiliki penghasilan terbatas.

Masalah Keempat: Hadiah Yang Memberatkan

Wahai umat Islam! Masalah yg paling pelik dalam bab pernikahan ialah beban biaya yg sangat besar & adat istiadat yg dipaksakan sendiri oleh masyarakat, baik karena latah maupun menjaga gengsi. Seperti keharusan utk menyediakan seperangkat perhiasan & perabotan yg paling mewah, atau menyewa hotel berbintang, istana paling megah, ruangan paling indah & seterusnya.

Untuk apa semua itu, wahai umat Islam?! Bagaimana mungkin seorang muslim sengaja menyodorkan dirinya kpd murka Allah Subhanahu Wata’ala! Lalu ia termasuk ke dalam rombongan syetan karena telah menghambur-hamburkan harta yg tdk sesuai dgn ketentuan agama. Allah Subhanahu Wata’ala berfirman:
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينَ

Sesungguhnya pemboros-pemboros itu adl saudara-saudara syaitan. (Al Qur’an Surat: Al-Isro’:27)

Sungguh ironis bila uang yg sangat byk bahkan cukup utk menghidupi beberapa desa dihabiskan utk satu acara saja. Untuk apa itu? Apakah anda terbuai dgn harta yg anda miliki? Tidakkah anda mengambil pelajaran dari saudara-saudara anda yg tdk mampu membeli makanan, minuman & pakaian?

Kita berlindung kpd Allah dari kekufuran nikmatNya. Dan kita memohon kpd Allah agar tdk menghukum kita atas apa yg diperbuat oleh orang-orang yg bodoh di antara kita. Demi Allah, kita benar-benar takut akan hukuman Allah di dunia sebelum azab di Akhirat. Karena betapa byk kita melihat tumpukan makanan yg terbuang percuma di tempat sampah. Wal iyadzu billah.!

Ibadallah! Bertakwalah kpd Allah & berikanlah nasihat kpd sesama. Renungkanlah baik-baik segala hal yg berkaitan dgn pernikahan. Jangan biarkan masalah ini ditangani oleh orang-orang bodoh yg berpikiran pendek. Dan saya menyerukan kpd para da’i, para pemuka masyarakat, para ulama, para hartawan, & para cendikiawan, jadikanlah diri anda sbg suri teladan bagi kalangan lain di bidang ini. Karena masyarakat akan meniru perilaku anda.

Saya memohon kpd Allah agar berkenan memberi kekuatan kpd kita semua utk melakukan amalan yg disukai & Dia ridhai. Sesungguhnya Dia Maha Pemurah lagi Maha Mulia.
إِنْ أُرِيدُ إِلاَّ اْلإِصْلاَحَ مَااسْتَطَعْتُ وَمَاتَوْفِيقِي إِلاَّ بِاللهِ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ

Aku tdk bermaksud kecuali (mendatangkan) perbaikan selama aku masih berkesanggupan. Dan tdk ada taufik bagiku melainkan dgn (pertolongan) Allah. Hanya kpd Allah aku bertawakkal & hanya kepada-Nya-lah aku kembali. (QS.Huud:88)
بارَكَ الله لِيْ وَلَكُمْ فِي الْقُرْآنِ الْكَرِيْمِ، وَنَفَعَنِيْ وَإِيَّاكُمْ بِمَا فِيْهِ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيْمِ. أَقُوْلُ قَوْلِيْ هذا وَأَسْتَغْفِرُ اللهَ لِيْ وَلَكُمْ
Khutbah Kedua

َاَلْحَمْدُ لله الَّذِيْ أَرْسَلَ رَسُوْلَهُ بِالْهُدَى وَدِيْنِ الْحَـقِّ لِيُظْهِرَهُ عَلَى الدِّيْنِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُوْنَ، أَشْهَدُ أَنْ لاَ إله إِلاَّ الله وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ،

قَالَ الله تَعَالَى: يَاأَيُّهاَ الَّذِينَ ءَامَنُوا اتَّقُوا الله حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ

Amma ba’du:

Ma’asyiral muslimin rahimakumullah! Bertakwalah kpd Allah, & bersyukurlah kepadaNya atas segala nikmat yg Dia berikan, lahir maupun batin. Ikutilah jalan Islam dalam segala hal & jangan sampai melanggarnya. Karena pelanggaran terhadap jalan Islam akan mendatangkan malapetaka yg besar & adzab yg pedih.

Ayyuhal Ahibbah fillah! Sesungguhnya di antara kreasi-kreasi baru yg diciptakan manusia pd pesta-pesta pernikahan, ada hal-hal yg termasuk mungkar dalam pandangan syari’at. Jadi di samping ada pemborosan, penghambur-hamburan uang, & bermewah-mewah, ada byk hal lain yg dilakukan oleh sebagian orang, akibat lemahnya iman, kurangnya Ilmu, & larut dalam budaya materi.

Antara lain sbg berikut:

  1. Sebagian orang menjadikan pesta pernikahan sbg kesempatan utk berbaur laki-laki & wanita.
  2. Mempelai pria tampil di depan para undangan bersama mempelai wanita dgn perhiasan lengkap
  3. Pengambilan gambar yg diharamkan. Hanya Allah yg Maha Mengetahui seberapa besar malapetaka & kerusakan yg akan ditimbulkannya.
  4. Sebagian orang menjadikannya sbg kesempatan utk begadang dgn aneka permainan yg diharamkan sepanjang malam.
  5. Ada yg menggunakannya utk mengabaikan rasa malunya kpd Allah & kpd sesama dgn cara menjadikan acara itu sbg kesempatan utk berpacaran atau berkencan yg tentu saja diharamkan.
  6. Ada yg mengganggu tetangga & saudaranya dgn suara-suara yg memekakkan telinga.- Dan ada yg menjadikannya sbg kesempatan utk mendengar musik-musik yg diharamkan, atau lagu-lagu yg cabul, membangkitkan birahi, menghalangi orang dari mengingat Allah, & menjadi jalan bagi kerusakan. Fa na’udzu billah!

Hal-hal tersebut di atas & hal-hal lainnya merupakan masalah-masalah yg perlu ditinjau ulang. Dan kita semua harus memulai peraktik yg ringan, mudah, & sesuai dgn petunjuk agama & Sunnah Nabi Shallallahu ‘Alaihi Wasallam berkenaan dgn masalah yg penting ini & masalah-masalah lainnya.

Di sini saya perlu memberikan dukungan kpd sebagian saudara-saudara kita yg telah memberikan contoh yg harus ditiru dalam berhemat, berlaku benar, & tdk memberatkan dalam urusan pernikahan. Dan Alhamdulillah ini bukan hal yg asing bagi masyarakat kita. Kita berharap mudah-mudahan dalam waktu dekat seluruh umat Islam mau mengikuti jejaknya manakala kesadaran mereka semakin bertambah & budaya saling menasehati & saling menolong menjadi terkuat di tengah-tengah masyarakat muslim.
اللهم صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ، وَعَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَجِيْدٌ. اللهم بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيْمَ، وَعَلَى آلِ إِبْرَاهِيْمَ، إِنَّكَ حَمِيْدٌ مَجِيْدٌ.

اللهم اغْـفِـرْ لِلْمُسْلِمِيْنَ وَالْمُسْلِمَاتِ، رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْـفِـرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِيْنَ، رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ. اللهم إِنَّا نَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى. اللهم إِنَّا نَعُوْذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ وَتَحَوُّلِ عَافِيَتِكَ وَفُجَاءَةِ نِقْمَتِكَ وَجَمِيْعِ سَخَطِكَ. وَآخِرُ دَعْوَانَا أَنِ الْحَمْدُ لله رَبِّ الْعَالَمِيْنَ.

[http://www.alsofwah.or.id Kumpulan Khutbah Jum’at Pilihan Setahun Edisi pertama, ElBA Al-Fitrah, Surabaya.Diposting oleh Yusuf Al-Lomboky]