tag:blogger.com,1999:blog-65101765738391243922024-03-05T12:58:21.779+08:00aku-Insan-BiasaI AM ASWJnormanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.comBlogger53125tag:blogger.com,1999:blog-6510176573839124392.post-86631428979563708932011-06-21T20:26:00.000+08:002011-06-21T20:26:59.567+08:00Sunan Abi Daud : Kitab Solat : Sesi 171 - 241109 - 2/10<iframe width="425" height="344" src="http://www.youtube.com/embed/Nr5Iq_MJtlE?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-80951842572571702172011-06-21T20:20:00.000+08:002011-06-21T20:20:55.347+08:00Sunan Abi Daud : Kitab Solat : Sesi 171 - 241109 - 1/10<iframe width="425" height="344" src="http://www.youtube.com/embed/VkeJESSVOGQ?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-28577595598366780312011-06-18T18:17:00.000+08:002011-06-18T18:17:42.731+08:00swimthru labas island tioman<iframe width="480" height="295" src="http://www.youtube.com/embed/QJpeIq3mxJk?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-69033919413183906992011-06-16T13:16:00.000+08:002011-06-16T13:16:29.826+08:00BLUE STRIPES SEA SNAKE<iframe width="480" height="295" src="http://www.youtube.com/embed/GtbfL4beT18?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-38408396105998459562011-06-16T09:30:00.001+08:002011-06-16T09:30:36.749+08:00NUDI<iframe width="480" height="295" src="http://www.youtube.com/embed/6w6Mpr4Idjw?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com1tag:blogger.com,1999:blog-6510176573839124392.post-23862537008520067202011-06-16T04:55:00.000+08:002011-06-16T04:55:54.097+08:00TURTLE,MORAY EEL......DIVERS TIOMAN<iframe width="480" height="295" src="http://www.youtube.com/embed/aA7XGOJVL5s?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com1tag:blogger.com,1999:blog-6510176573839124392.post-35718184322175293682011-05-06T17:59:00.002+08:002011-05-06T17:59:54.236+08:00The Prophet Muhammed (S) Did Not Marry A ChildFor The Last Time.. The Prophet Muhammed (S) Did Not Marry A Child<br />
<br />
by T.O. Shanavas<br />
<br />
<br />
A Christian friend asked me once, “Will you marry your seven year old daughter to a fifty year old man?” I kept my silence. He continued, “If you would not, how can you approve the marriage of an innocent seven year old, Ayesha, with your Prophet?” I told him, “I don’t have an answer to your question at this time.” My friend smiled and left me with a thorn in the heart of my faith. Most Muslims answer that such marriages were accepted in those days. Otherwise, people would have objected to Prophet’s marriage with Ayesha.<br />
<br />
However, such an explanation would be gullible only for those who are naive enough to believe it. But unfortunately, I was not satisfied with the answer.<br />
<br />
The Prophet was an exemplary man. All his actions were most virtuous so that we, Muslims, can emulate them. However, most people in our Islamic Center of Toledo, including me, would not think of betrothing our seven years daughter to a fifty-two year-old man. If a parent agrees to such a wedding, most people, if not all, would look down upon the father and the old husband.<br />
<br />
In 1923, registrars of marriage in Egypt were instructed not to register and issue official certificates of marriage for brides less than sixteen and grooms less than eighteen years of age. Eight years later, the Law of the Organization and Procedure of Sheriah courts of 1931 consolidated the above provision by not hearing the marriage disputes involving brides less than sixteen and grooms less than eighteen years old. (Women in Muslim Family Law, John Esposito, 1982). It shows that even in the Muslim majority country of Egypt the child marriages are unacceptable.<br />
<br />
So, I believed, without solid evidence other than my reverence to my Prophet, that the stories of the marriage of seven-year-old Ayesha to 50-year-old Prophet are only myths. However, my long pursuit in search of the truth on this matter proved my intuition correct. My Prophet was a gentleman. And he did not marry an innocent seven or nine year old girl. The age of Ayesha has been erroneously reported in the hadith literature. Furthermore, I think that the narratives reporting this event are highly unreliable. Some of the hadith (traditions of the Prophet) regarding Ayesha’s age at the time of her wedding with prophet are problematic. I present the following evidences against the acceptance of the fictitious story by Hisham ibn ‘Urwah and to clear the name of my Prophet as an irresponsible old man preying on an innocent little girl.<br />
<br />
EVIDENCE #1: Reliability of Source<br />
<br />
Most of the narratives printed in the books of hadith are reported only by Hisham ibn `Urwah, who was reporting on the authority of his father. First of all, more people than just one, two or three should logically have reported. It is strange that no one from Medina, where Hisham ibn `Urwah lived the first 71 years of his life narrated the event, despite the fact that his Medinan pupils included the well-respected Malik ibn Anas. The origins of the report of the narratives of this event are people from Iraq, where Hisham is reported to have shifted after living in Medina for most of his life.<br />
<br />
Tehzibu’l-Tehzib, one of the most well known books on the life and reliability of the narrators of the traditions of the Prophet, reports that according to Yaqub ibn Shaibah: “He [Hisham] is highly reliable, his narratives are acceptable, except what he narrated after moving over to Iraq” (Tehzi’bu’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, 15th century. Vol 11, p. 50).<br />
<br />
It further states that Malik ibn Anas objected on those narratives of Hisham which were reported through people in Iraq: “I have been told that Malik objected on those narratives of Hisham which were reported through people of Iraq” (Tehzi’b u’l-tehzi’b, Ibn Hajar Al-`asqala’ni, Dar Ihya al-turath al-Islami, Vol.11, p. 50).<br />
<br />
Mizanu’l-ai`tidal, another book on the life sketches of the narrators of the traditions of the Prophet reports: “When he was old, Hisham’s memory suffered quite badly” (Mizanu’l-ai`tidal, Al-Zahbi, Al-Maktabatu’l-athriyyah, Sheikhupura, Pakistan, Vol. 4, p. 301).<br />
<br />
CONCLUSION: Based on these references, Hisham’s memory was failing and his narratives while in Iraq were unreliable. So, his narrative of Ayesha’s marriage and age are unreliable.<br />
<br />
CHRONOLOGY: It is vital also to keep in mind some of the pertinent dates in the history of Islam:<br />
<br />
pre-610 CE: Jahiliya (pre-Islamic age) before revelation<br />
610 CE: First revelation<br />
610 CE: AbuBakr accepts Islam<br />
613 CE: Prophet Muhammad begins preaching publicly.<br />
615 CE: Emigration to Abyssinia<br />
616 CE: Umar bin al Khattab accepts Islam<br />
620 CE: Generally accepted betrothal of Ayesha to the Prophet<br />
622 CE: Hijrah (emigation to Yathrib, later renamed Medina)<br />
623/624 CE: Generally accepted year of Ayesha living with the Prophet<br />
<br />
<br />
EVIDENCE #2: The Betrothal<br />
<br />
According to Tabari (also according to Hisham ibn ‘Urwah, Ibn Hunbal and Ibn Sad), Ayesha was betrothed at seven years of age and began to cohabit with the Prophet at the age of nine years.<br />
<br />
However, in another work, Al-Tabari says: “All four of his [Abu Bakr’s] children were born of his two wives during the pre-Islamic period” (Tarikhu’l-umam wa’l-mamlu’k, Al-Tabari (died 922), Vol. 4, p. 50, Arabic, Dara’l-fikr, Beirut, 1979).<br />
<br />
If Ayesha was betrothed in 620 CE (at the age of seven) and started to live with the Prophet in 624 CE (at the age of nine), that would indicate that she was born in 613 CE and was nine when she began living with the Prophet. Therefore, based on one account of Al-Tabari, the numbers show that Ayesha must have born in 613 CE, three years after the beginning of revelation (610 CE). Tabari also states that Ayesha was born in the pre-Islamic era (in Jahiliya). If she was born before 610 CE, she would have been at least 14 years old when she began living with the Prophet. Essentially, Tabari contradicts himself.<br />
<br />
CONCLUSION: Al-Tabari is unreliable in the matter of determining Ayesha’s age.<br />
<br />
<br />
EVIDENCE # 3: The Age of Ayesha in Relation to the Age of Fatima<br />
<br />
According to Ibn Hajar, “Fatima was born at the time the Ka`bah was rebuilt, when the Prophet was 35 years old... she was five years older that Ayesha” (Al-isabah fi tamyizi’l-sahabah, Ibn Hajar al-Asqalani, Vol. 4, p. 377, Maktabatu’l-Riyadh al-haditha, al-Riyadh, 1978).<br />
<br />
If Ibn Hajar’s statement is factual, Ayesha was born when the Prophet was 40 years old. If Ayesha was married to the Prophet when he was 52 years old, Ayesha’s age at marriage would be 12 years.<br />
<br />
CONCLUSION: Ibn Hajar, Tabari an Ibn Hisham and Ibn Humbal contradict each other. So, the marriage of Ayesha at seven years of age is a myth.<br />
<br />
<br />
EVIDENCE #4: Ayesha’s Age in relation to Asma’s Age<br />
<br />
According to Abda’l-Rahman ibn abi zanna’d: “Asma was 10 years older than Ayesha (Siyar A`la’ma’l-nubala’, Al-Zahabi, Vol. 2, p. 289, Arabic, Mu’assasatu’l-risalah, Beirut, 1992).<br />
<br />
According to Ibn Kathir: “She [Asma] was elder to her sister [Ayesha] by 10 years” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 371, Dar al-fikr al-`arabi, Al-jizah, 1933).<br />
<br />
According to Ibn Kathir: “She [Asma] saw the killing of her son during that year [73 AH], as we have already mentioned, and five days later she herself died. According to other narratives, she died not after five days but 10 or 20, or a few days over 20, or 100 days later. The most well known narrative is that of 100 days later. At the time of her death, she was 100 years old.” (Al-Bidayah wa’l-nihayah, Ibn Kathir, Vol. 8, p. 372, Dar al-fikr al-`arabi, Al-jizah, 1933)<br />
<br />
According to Ibn Hajar Al-Asqalani: “She [Asma] lived a hundred years and died in 73 or 74 AH.” (Taqribu’l-tehzib, Ibn Hajar Al-Asqalani, p. 654, Arabic, Bab fi’l-nisa’, al-harfu’l-alif, Lucknow).<br />
<br />
According to almost all the historians, Asma, the elder sister of Ayesha was 10 years older than Ayesha. If Asma was 100 years old in 73 AH, she should have been 27 or 28 years old at the time of the hijrah.<br />
<br />
If Asma was 27 or 28 years old at the time of hijrah, Ayesha should have been 17 or 18 years old. Thus, Ayesha, being 17 or 18 years of at the time of Hijra, she started to cohabit with the Prophet between at either 19 to 20 years of age.<br />
<br />
Based on Hajar, Ibn Katir, and Abda’l-Rahman ibn abi zanna’d, Ayesha’s age at the time she began living with the Prophet would be 19 or 20. In Evidence # 3, Ibn Hajar suggests that Ayesha was 12 years old and in Evidence #4 he contradicts himself with a 17 or 18-year-old Ayesha. What is the correct age, twelve or eighteen?<br />
<br />
CONCLUSION: Ibn Hajar is an unreliable source for Ayesha’s age.<br />
<br />
<br />
EVIDENCE #5: The Battles of Badr and Uhud<br />
<br />
A narrative regarding Ayesha’s participation in Badr is given in the hadith of Muslim, (Kitabu’l-jihad wa’l-siyar, Bab karahiyati’l-isti`anah fi’l-ghazwi bikafir). Ayesha, while narrating the journey to Badr and one of the important events that took place in that journey, says: “when we reached Shajarah”. Obviously, Ayesha was with the group travelling towards Badr. A narrative regarding Ayesha’s participation in the Battle of Uhud is given in Bukhari (Kitabu’l-jihad wa’l-siyar, Bab Ghazwi’l-nisa’ wa qitalihinna ma`a’lrijal): “Anas reports that on the day of Uhud, people could not stand their ground around the Prophet. [On that day,] I saw Ayesha and Umm-i-Sulaim, they had pulled their dress up from their feet [to avoid any hindrance in their movement].” Again, this indicates that Ayesha was present in the Battles of Uhud and Badr.<br />
<br />
It is narrated in Bukhari (Kitabu’l-maghazi, Bab Ghazwati’l-khandaq wa hiya’l-ahza’b): “Ibn `Umar states that the Prophet did not permit me to participate in Uhud, as at that time, I was 14 years old. But on the day of Khandaq, when I was 15 years old, the Prophet permitted my participation.”<br />
<br />
Based on the above narratives, (a) the children below 15 years were sent back and were not allowed to participate in the Battle of Uhud, and (b) Ayesha participated in the Battles of Badr and Uhud<br />
<br />
CONCLUSION: Ayesha’s participation in the Battles of Badr and Uhud clearly indicates that she was not nine years old but at least 15 years old. After all, women used to accompany men to the battlefields to help them, not to be a burden on them. This account is another contradiction regarding Ayesha’s age.<br />
<br />
<br />
EVIDENCE #6: Surat al-Qamar (The Moon)<br />
<br />
According to the generally accepted tradition, Ayesha was born about eight years before hijrah. But according to another narrative in Bukhari, Ayesha is reported to have said: “I was a young girl (jariyah in Arabic)” when Surah Al-Qamar was revealed (Sahih Bukhari, kitabu’l-tafsir, Bab Qaulihi Bal al-sa`atu Maw`iduhum wa’l-sa`atu adha’ wa amarr).<br />
<br />
Chapter 54 of the Quran was revealed eight years before hijrah (The Bounteous Koran, M.M. Khatib, 1985), indicating that it was revealed in 614 CE. If Ayesha started living with the Prophet at the age of nine in 623 CE or 624 CE, she was a newborn infant (sibyah in Arabic) at the time that Surah Al-Qamar (The Moon) was revealed. According to the above tradition, Ayesha was actually a young girl, not an infant in the year of revelation of Al-Qamar. Jariyah means young playful girl (Lane’s Arabic English Lexicon). So, Ayesha, being a jariyah not a sibyah (infant), must be somewhere between 6-13 years old at the time of revelation of Al-Qamar, and therefore must have been 14-21 years at the time she married the Prophet.<br />
<br />
CONCLUSION: This tradition also contradicts the marriage of Ayesha at the age of nine.<br />
<br />
<br />
EVIDENCE #7: Arabic Terminology<br />
<br />
According to a narrative reported by Ahmad ibn Hanbal, after the death of the Prophet’s first wife Khadijah, when Khaulah came to the Prophet advising him to marry again, the Prophet asked her regarding the choices she had in mind. Khaulah said: “You can marry a virgin (bikr) or a woman who has already been married (thayyib)”. When the Prophet asked the identity of the bikr (virgin), Khaulah mentioned Ayesha’s name.<br />
<br />
All those who know the Arabic language are aware that the word bikr in the Arabic language is not used for an immature nine-year-old girl. The correct word for a young playful girl, as stated earlier, is jariyah. Bikr on the other hand, is used for an unmarried lady without conjugal experience prior to marriage, as we understand the word “virgin” in English. Therefore, obviously a nine-year-old girl is not a “lady” (bikr) (Musnad Ahmad ibn Hanbal, Vol. 6, p. .210, Arabic, Dar Ihya al-turath al-`arabi, Beirut).<br />
<br />
CONCLUSION: The literal meaning of the word, bikr (virgin), in the above hadith is “adult woman with no sexual experience prior to marriage.” Therefore, Ayesha was an adult woman at the time of her marriage.<br />
<br />
<br />
EVIDENCE #8. The Qur’anic Text<br />
<br />
All Muslims agree that the Quran is the book of guidance. So, we need to seek the guidance from the Quran to clear the smoke and confusion created by the eminent men of the classical period of Islam in the matter of Ayesha’s age at her marriage. Does the Quran allow or disallow marriage of an immature child of seven years of age?<br />
<br />
There are no verses that explicitly allow such marriage. There is a verse, however, that guides Muslims in their duty to raise an orphaned child. The Quran’s guidance on the topic of raising orphans is also valid in the case of our own children. The verse states: “And make not over your property (property of the orphan), which Allah had made a (means of) support for you, to the weak of understanding, and maintain them out of it, clothe them and give them good education. And test them until they reach the age of marriage. Then if you find them maturity of intellect, make over them their property...” (Quran, 4:5-6).<br />
<br />
In the matter of children who have lost a parent, a Muslim is ordered to (a) feed them, (b) clothe them, (c) educate them, and (d) test them for maturity “until the age of marriage” before entrusting them with management of finances.<br />
<br />
Here the Quranic verse demands meticulous proof of their intellectual and physical maturity by objective test results before the age of marriage in order to entrust their property to them.<br />
<br />
In light of the above verses, no responsible Muslim would hand over financial management to a seven- or nine-year-old immature girl. If we cannot trust a seven-year-old to manage financial matters, she cannot be intellectually or physically fit for marriage. Ibn Hambal (Musnad Ahmad ibn Hambal, vol.6, p. 33 and 99) claims that nine-year-old Ayesha was rather more interested in playing with toy-horses than taking up the responsible task of a wife. It is difficult to believe, therefore, that AbuBakr, a great believer among Muslims, would betroth his immature seven-year-old daughter to the 50-year-old Prophet. Equally difficult to imagine is that the Prophet would marry an immature seven-year-old girl.<br />
<br />
Another important duty demanded from the guardian of a child is to educate them. Let us ask the question, “How many of us believe that we can educate our children satisfactorily before they reach the age of seven or nine years?” The answer is none. Logically, it is an impossible task to educate a child satisfactorily before the child attains the age of seven. Then, how can we believe that Ayesha was educated satisfactorily at the claimed age of seven at the time of her marriage?<br />
<br />
AbuBakr was a more judicious man than all of us. So, he definitely would have judged that Ayesha was a child at heart and was not satisfactorily educated as demanded by the Quran. He would not have married her to anyone. If a proposal of marrying the immature and yet to be educated seven-year-old Ayesha came to the Prophet, he would have rejected it outright because neither the Prophet nor AbuBakr would violate any clause in the Quran.<br />
<br />
CONCLUSION: The marriage of Ayesha at the age of seven years would violate the maturity clause or requirement of the Quran. Therefore, the story of the marriage of the seven-year-old immature Ayesha is a myth.<br />
<br />
<br />
EVIDENCE #9: Consent in Marriage<br />
<br />
A women must be consulted and must agree in order to make a marriage valid (Mishakat al Masabiah, translation by James Robson, Vol. I, p. 665). Islamically, credible permission from women is a prerequisite for a marriage to be valid.<br />
<br />
By any stretch of the imagination, the permission given by an immature seven-year-old girl cannot be valid authorization for marriage.<br />
<br />
It is inconceivable that AbuBakr, an intelligent man, would take seriously the permission of a seven-year-old girl to marry a 50-year-old man.<br />
<br />
Similarly, the Prophet would not have accepted the permission given by a girl who, according to the hadith of Muslim, took her toys with her when she went live with Prophet.<br />
<br />
CONCLUSION: The Prophet did not marry a seven-year-old Ayesha because it would have violated the requirement of the valid permission clause of the Islamic Marriage Decree. Therefore, the Prophet married an intellectually and physically mature lady Ayesha.<br />
<br />
SUMMARY:<br />
<br />
It was neither an Arab tradition to give away girls in marriage at an age as young as seven or nine years, nor did the Prophet marry Ayesha at such a young age. The people of Arabia did not object to this marriage because it never happened in the manner it has been narrated.<br />
<br />
Obviously, the narrative of the marriage of nine-year-old Ayesha by Hisham ibn `Urwah cannot be held true when it is contradicted by many other reported narratives. Moreover, there is absolutely no reason to accept the narrative of Hisham ibn `Urwah as true when other scholars, including Malik ibn Anas, view his narrative while in Iraq, as unreliable. The quotations from Tabari, Bukhari and Muslim show they contradict each other regarding Ayesha’s age. Furthermore, many of these scholars contradict themselves in their own records. Thus, the narrative of Ayesha’s age at the time of the marriage is not reliable due to the clear contradictions seen in the works of classical scholars of Islam.<br />
<br />
Therefore, there is absolutely no reason to believe that the information on Ayesha’s age is accepted as true when there are adequate grounds to reject it as myth. Moreover, the Quran rejects the marriage of immature girls and boys as well as entrusting them with responsibilities.<br />
<br />
T.O. Shanavas is a physician based in Michigan. This article first appeared in The Minaret in March 1999.<br />
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Source: http://theislamawareness.blogspot.com/2011/01/for-last-time-prophet-muhammed-s-did.htmlnormanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-42127916605071993112011-04-14T10:04:00.002+08:002011-04-14T10:04:37.184+08:00Why Prophet Muhammad Married Aisha When She Was Only 9?Why Prophet Muhammad Married Aisha When She Was Only 9?<br />
<br />
Why Prophet Muhammad Married Aisha When She<br />
Was Only 9?<br />
<br />
<br />
1-It was a divine inspiration:<br />
Before describing the rationale behind this married relation, let it be known that the Holy Prophet (peace be upon him) married Sayyida Aisha not of his own desire rather it was a Divine inspiration. Read the following Hadith;<br />
Narrated ‘Aisha:<br />
That the Prophet said to her, “You have been shown to me twice in my dream. I saw you pictured on a piece of silk and some-one said (to me). ‘This is your wife.’ When I uncovered the picture, I saw that it was yours. I said, ‘If this is from Allah, it will be done.” {Bukhari :: Volume 5 :: Book 58 :: Hadith 235}<br />
2-It was not out of his physical desires:<br />
The Holy Prophet (Peace be upon him) did not marry Sayyidah Aisha out of his physical desires. One need to note that for first 54 years of his life he had only one wife. His only wife till 50th year of his life was Sayyida Khadija. He spent his entire youth with her and she was a two time widowed woman, 15 years elder to him. For next four years his only wife was Sayyidah Sa’uda.<br />
3-Age of Marriage in Old Ages:<br />
One must first understand that 1400 years ago was very different than now, times have changed and so have humans. 1400 years ago it was something very common to marry young girls, in fact they were not considered young girls, and rather they were considered young women back then. It is a historic fact that girls from the ages of 9 to 14 were being married in Europe, Asia, and Africa, in fact even in the United States girls at the age of 10 were also being married just more than a century ago.<br />
<br />
Yet with these facts no historian claims that all these people were sick perverts, historians would call anyone who made such a claim to be arrogant and very stupid who has no grasp or understanding of history.<br />
Even in Indo-Pak Sub-Continent girls used to be married at 12-13 even 50-60 years ago. And those ‘girls’ infact raised much better families. There were less family problems then. A simple analyses of the divorce rate then and know would certainly make it clear that maturity level earlier used to be different i.e. people used to come of age rather quickly.<br />
4-Child Brides in Byzantine Empire:<br />
http://www.roman-emperors.org/aggiefran.htm<br />
Visit this link to see how common were the child brides in the Byzantine Empire.This article clearly states;”Child brides, whether Byzantines or foreign princesses, were the norm rather than the exception, especially from the late twelfth century”.<br />
5-The Pagans of the Prophet’s time:<br />
The fact that it was a completely acceptable thing can also be seen from the response of the pagans at that time. No Muslim or even pagan objected to the marriage because it was widely practiced. And even until today in 3rd world countries (Muslims and non-Muslims), little girls as young as 9 or 10 do get married. Anyway, the reason no one objected was to the Prophet’s marriage was:1-People used to have very short life-spans in Arabia. They used to live between 40 to 60 years maximum. So it was only normal and natural for girls to be married off at ages 9 or 10 or similar.2-Marriage for young girls was widely practiced among Arabs back then, and even today in many non-Muslim and Muslim countries<br />
6-Engagement with Jubair bin Mutim:<br />
It ought also be noted that Sayyidah Aisha ( RA) was engaged to Jubayr son of Mut’im before Prophet Muhammed (Peace be upon him. This indicates the age of marriage and engagement in Prophet’s time. However, the engagement was later nullified by Jubayr’s parents due to Abu Bakr (RA) embracing Islam.Doesn’t this indicate there was nothing bad in marrying a 9 year girl at that time?She must have been even younger when she was engaged to Jubair<br />
7-Sayyidah Aisha was fit for marriage:<br />
Furthermore as to the Holy Prophet’s marriage with Sayyidah Aisha, something people will notice is that the completion of the marriage was done when Sayyidah Aisha was 9 years old, not when she was 6, and there is a reason for that. The reason why this happened is because Sayyidah Aisha had been through puberty by the age of 9, and in Islam a female who under-goes puberty is considered a lady and is fit for marriage.<br />
If we read the hadiths, we find that right before Sayyidah Aisha got married off to the Holy Prophet that she was sick and not feeling too well:<br />
Narrated Sayyidah Aisha:<br />
The Prophet engaged me when I was a girl of six (years). We went to Medina and stayed at the home of Bani-al-Harith bin Khazraj then I got ill and my hair fell down. Later on my hair grew (again) and my mother, Um Ruman, came to me while I was playing in a swing with some of my girl friends. She called me, and I went to her, not knowing what she wanted to do to me. She caught me by the hand and made me stand at the door of the house. I was breathless then, and when my breathing became all right, she took some water and rubbed my face and head with it. Then she took me into the house. There in the house I saw some Ansari women who said, “Best wishes and Allah’s Blessing and a good luck.” Then she entrusted me to them and they prepared me (for the marriage). Unexpectedly Allah’s Apostle came to me in the forenoon and my mother handed me over to him, and at that time I was a girl of nine years of age.” {Sahih Bukhari Volume 5, Book 58, Number 234}<br />
So as we can see, Sayyidah Aisha got ill and her body was going through some changes, indicating that she was going through her puberty.<br />
8-Sayyida Aisha never showed her displeasure:<br />
Another striking thing to observe is that among hundreds of her narrations there is not even a single one showing her displeasure about this marriage. Hence, she had no problem with this relation. Infect it is manifest from several traditions that she loved the Holy Prophet (Peace be upon him) too much and even felt some sort of jealousy when she found others around him. Does this not prove that she was extremely happy about this marriage? So, when she herself had no problem at all then what’s the matter of concern for others?<br />
9-A 9-year old Thai girl gave birth:<br />
A 9 old girl can become a mother. If you don’t believe me then see here is the proof;<br />
The news item is from the New Straits Times, 10/3/2001.<br />
In our world today, we still have people who marry very young girls. Why should we object to someone who married a 9-year old girl 1400 years ago, when we still practice it today? The girl above even gave birth at the age of 9!<br />
10-It was absolutely legal:<br />
Prophet Muhammad’s marriage with Aisha was 100% legal and acceptable by all laws and Divine Religions. It is important to know that girls during the Biblical and Islamic days used to be married off at young ages when they either had their first periods, or their breasts start showing off. In other words, when they turn into “women”, then they get married off. It was quite different for men on the other hand, because physical power and the ability of living an independent life had always been and will always be a mandatory requirement for men to have in life. So men waited much longer than women in terms of getting married. The guy had to develop both his body and mind before he was ready for marriage. That is why you see girls as young as 9 or 10 were married to men as old as 30 or even older. The culture back then and in many of the world countries today (NON-MUSLIM ONES TOO) is quite different than what you live in today.And there is no divine law which is broken in marrying a girl of nine at any costs.<br />
11-Her parents never objected:<br />
Sayyidah Aisha’s mother and the Muslim women back then were O.K with her marriage. It was part of the Arab custom and still is in many of the Muslim and non-Muslim countries today for girls to marry at a very young age. When a girl’s body starts showing up (her breasts and her height and physical size), then she would be ready for marriage<br />
The only reason why Sayyidah Aisha’s father, Abu Baker Al Sidique, broke her engagement with Jober is because he was a non-Muslim. Later, a woman named Kholeah Bint Hakeem suggested for Prophet Muhammad peace be upon him to marry Sayyidah Aisha, because the Prophet and Abu Baker became best friends. Prophet Muhammad (peace be upon him) engaged Sayyidah Aisha for 3 years before he married her.<br />
12-Muslims never concealed it:<br />
Had there been any bad thinking regarding this marriage in minds of the people at that time. Muslims would have tried there best to conceal at that time. But they didn’t.<br />
13-Refuting unjust Pagan views:<br />
There were many baseless traditions in practice among the Arabs in those days. So Prophet Muhammad (peace be upon him) was usually ordered by the Almighty ALLAH to refute such traditions through personal examples. Similar is the case of Prophet Muhammad’s marriage with Umm al Momineen Aisha (R.A.)<br />
1-For a bad omen, Arab considered Shawwal a month prohibited for marriage. Sayyidah A’isha’s betrothal and departure from her parent’s house took place in Shawwal. This changed the ridiculous custom.<br />
2-Another bad custom was that the Arabs did not give the hands of their daughters to those who they “called” their brothers (though were not actual brothers). This was the objection raised by Abu Bakr himself, when the Prophet (peace be upon him) made the proposal. The Prophet (Peace be upon him) then told him that a brother in faith was not an actual blood brother to be placed in the prohibited category.<br />
14-Great Wisdom behind this marriage:<br />
Holy Prophet (peace be upon him) marriage with Sayyidah Aisha at that age was indeed a great blessings for all the Muslims ever since. Most of the matters related to cleanliness, married relationship and other household issues have been cleared due to her narrations. She lived a long time after the death of the Holy Prophet (peace be upon him) and continued to teach the Ummah about matters of daily routine and great importance.<br />
15-What was Sayyidah Aisha famous for ??<br />
Well what was her specialty? I ask the critics.<br />
Was it beauty?<br />
Was it wealth?<br />
No it was religion!Thus proving the DIVINE LOGIC.<br />
Arwa Bin Zubair says, “I did not find anyone more proficient (than Aisha ) in the knowledge of the Holy Quran, the Commandments of Halal (lawful) and Haram (prohibited), Ilmul-Ansab and Arabic poetry. That is why, even senior companions of the Prophet used to consult Aisha in resolving intricate issues”.<br />
(Jala-ul-Afham by Ibn Qaiyem and Ibn Sa’ad, Vol.2, p.26)<br />
Also see this;<br />
Abu Musa al-Ashari says: “Never had we (the companions) any difficulty for the solution of which we approached Aisha and did not get some useful information from her”. (Sirat-I-Aisha, on the authority of Trimidhi, pg. 163)<br />
INDEED ALLAH KNOWS THE BEST!!!normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-30815884899505354532011-03-30T21:58:00.000+08:002011-03-30T21:58:30.454+08:00london spring 2011normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-20831179777423882712011-03-30T21:44:00.000+08:002011-03-30T21:44:20.651+08:00PARIS & LONDON SPRING 2011<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkFe1JxiYha6VEm1RFW6eqbnajQbBY4nzXdVrFerkzEQa4w6r1FvrnAlL5mojk7ke6FUHhtsBNEee5La5lTIAUvGyKnETtWPHXt02DauauDuyf7UALHu-G3nmKTg3XyrwHRFz3Oej2SMg/s1600/P1000745.JPG" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="267" width="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjkFe1JxiYha6VEm1RFW6eqbnajQbBY4nzXdVrFerkzEQa4w6r1FvrnAlL5mojk7ke6FUHhtsBNEee5La5lTIAUvGyKnETtWPHXt02DauauDuyf7UALHu-G3nmKTg3XyrwHRFz3Oej2SMg/s400/P1000745.JPG" /></a></div><br />
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<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEib2b71OCguDY0PGlnBwip-5_EfWCeCQG9eIxeRLErVRPvGLqA65tZNLnoEm6T4sOFZrvm2s1lWDuxHqsGt8WyxOFgC74vXa-efc58omtT8Vo_9ashvNZcem4Kcb-3VANjYd4u9VOO2wBA/s1600/P1010381.JPG" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="300" width="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEib2b71OCguDY0PGlnBwip-5_EfWCeCQG9eIxeRLErVRPvGLqA65tZNLnoEm6T4sOFZrvm2s1lWDuxHqsGt8WyxOFgC74vXa-efc58omtT8Vo_9ashvNZcem4Kcb-3VANjYd4u9VOO2wBA/s400/P1010381.JPG" /></a></div>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-5472620858577184932011-03-01T22:58:00.000+08:002011-03-01T22:58:18.728+08:00Sahih Bukhari : Kitab Tauhid : Sesi 32 - 131008 -<iframe width="425" height="344" src="http://www.youtube.com/embed/cAtFHulr4eQ?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-77909095206318793192011-03-01T08:15:00.000+08:002011-03-01T08:15:06.523+08:00Sahih Bukhari : Kitab Tauhid : Sesi 33 - 101108 -<iframe width="425" height="344" src="http://www.youtube.com/embed/cKDs9ghHs9E?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-77185287157210412822011-03-01T00:22:00.000+08:002011-03-01T00:22:14.141+08:00Sahih Bukhari : Kitab Tauhid : Sesi 32 - 131008 -<iframe width="425" height="344" src="http://www.youtube.com/embed/cAtFHulr4eQ?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-73411342218919305692011-02-25T01:27:00.000+08:002011-02-25T01:27:15.325+08:00SEJARAH KAABAH/BAITULLAHKaabah yakni rumah Allah adalah kiblat di mana seluruh umat Islam menghadapnya ketika menunaikan solat.<br />
<br />
Diriwayatkan bahawa Allah telah menjadikan tapak Kaabah itu disokong dengan empat tiang daripada air 2000 tahun sebelum Dia menciptakan dunia ini dan Dia telah membentangkan bumi dari bawah Kaabah. Tiang Kaabah itu panjangnya sehingga lapisan bumi yang ke tujuh.<br />
<br />
Di setiap tujuh langit ada rumah Allah tempat para malaikat beribadat padaNya dan pada langit ke tujuh nama rumah Allah itu adalah Baitul Makmur. Rasulullah bersabda, “Baitul Makmur adalah masjid yang berada di langit dan ia betul-betul di atas Kaabah. Seandainya ia jatuh maka ia akan menghempap Kaabah”.<br />
<br />
Sebelum Baitul Makmur dicipta, para malaikat tawaf mengelilingi Arasy pada masa yang sangat lama. Allah memandang mereka kemudian menurunkan rahmat kepada mereka. Allah membina sebuah rumah di bawah Arasy yang diberi nama Baitul Makmur. Allah memerintahkan para Malaikat supaya tawaf di Baitul Makmur dan tinggalkan Arasy. Para malaikat telah melakukan tawaf di Baitul Makmur sehingga jumlah yang memasukinya siang dan malam seramai 70,000 malaikat. Mereka tidak kembali lagi buat selama-lama.<br />
<br />
Kemudian Allah mengutuskan para malaikat turun ke bumi dan berfirman kepada mereka, “Binalah sebuah rumah untukKu di bumi sepertinya”. Allah memerintah seluruh makhlukNya di bumi supaya tawaf mengelilingi Kaabah sebagaimana penghuni langit tawaf mengelilingi Baitul Makmur. Diriwayatkan bahawa Allah telah mengutuskan Jibril kepada Nabi Adam serta Hawa supaya membina satu rumah untukNya. Jibril telah menggariskan (rangka) kepada keduanya lalu Nabi Adam menggali tanah manakala Hawa mengangkutnya sehinggalah air menyahut serta menyeru dari bawah beliau meminta agar berhenti menggali dengan kata-kata, “Cukuplah wahai Adam!”<br />
<br />
Setelah Nabi Adam wafat, anak-anaknya telah membina Kaabah dengan menggunakan tanah dan batu. Diriwayatkan bahawa orang yang membinanya ialah anak Nabi Adam iaitu Nabi Syith. Mereka sentiasa mendiami dan memakmurkan Baitullah dan begitulah juga dengan orang-orang yang selepas mereka sehinggalah tiba zaman Nabi Nuh, Kaabah telah runtuh dan kawasan tersebut ditenggelami air serta tidak dapat dikesani.<br />
<br />
Kemudian Allah mengutuskan Nabi Ibrahim untuk membina kembali Kaabah. Mematuhi perintah Allah itu, Nabi Ibrahim dan anaknya, Nabi Ismail membina semula Kaabah di atas timbunan batu dan tanah liat daripada bekas binaan Kaabah yang pernah dibuat oleh Syith yang runtuh akibat banjir dan taufan pada zaman Nabi Nuh itu. Pembinaan Kaabah oleh Nabi Ibrahim daripada batu dari tujuh bukit di sekitar kota Mekah. Binaan Kaabah kali ini mempunyai dua sudut utama iaitu sudut Rukun Al-Hajarul Aswad dan Rukun Yamani dan satu sudut berbentuk melengkung pada bahagian yang bertentangan dengan kedua-dua sudut.<br />
<br />
Ciri-ciri binaan yang telah dibina oleh Nabi Ibrahim:<br />
<br />
- Tingginya 9 hasta.<br />
- Panjang di paras bumi dari Hajarul Aswad hingga ke penjuru sebelah Syam 32 hasta.<br />
- Lebar di sebelah bahagian saluran air bermula dari penjuru Syam hingga ke penjuru sebelah barat 22 hasta.<br />
- Panjang di paras bumi bermula dari penjuru sebelah barat hingga ke penjuru sebelah Yaman 31 hasta.<br />
- Lebar di paras bumi bermula dari penjuru sebelah Yaman hingga ke Hajarul Aswad 20 hasta.<br />
<br />
Selepas pembinaan Kaabah oleh Nabi Ibrahim, ia terus berdiri megah di bumi Allah dan tidak akan runtuh sehingga hari Kiamat. Namun usaha membaik pulih dan menyelenggarakan Kaabah tetap diteruskan sehingga sekarang. Berikut adalah rumusan sejarah pembinaan Kaabah.<br />
<br />
- Binaan pertama: Malaikat<br />
- Binaan kedua: Nabi Adam<br />
- Binaan ketiga: Nabi Syith<br />
- Binaan keempat: Nabi Ibrahim<br />
- Binaan kelima: Kaum Amaliqah<br />
- Binaan keenam: Kaum Jurhum<br />
- Binaan ketujuh: Qusai bin Kilab (Abad keempat Masihi)<br />
- Binaan kelapan: Abdul Mutalib<br />
- Binaan kesembilan: Kaum Quraisy (Tahun 605 Masihi ketika Rasulullah berusia 35 tahun)<br />
- Binaan ke-10: Abdullah ibnu Zubair (Tahun 64 hijrah)<br />
- Binaan ke-11: Hajjaj bin Yusuf al-Thaqafi (Tahun 74 hijrah/693 Masihi)<br />
- Binaan ke-12: Sultan Murad Khan (Tahun 1040 hijrah/1630 masihi)normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-56352292706957500382011-02-15T18:53:00.000+08:002011-02-15T18:53:23.692+08:005 - The Life of Prophet Muhammad (pbuh) - Pre-Birth Era 1 - Sh. Yasir Qadhi<iframe width="425" height="344" src="http://www.youtube.com/embed/TlGCkuFeJE0?fs=1" frameborder="0" allowFullScreen=""></iframe>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-91895216874308686192010-12-10T22:10:00.000+08:002010-12-10T22:10:08.368+08:00PENGALAMAN DI KOTA MAKKAH: " TeTamU AllaH - YanG Ke 2..."<a href="http://manzlie-makkah.blogspot.com/2010/11/tetamu-allah-yang-ke-2.html?spref=bl">PENGALAMAN DI KOTA MAKKAH: " TeTamU AllaH - YanG Ke 2..."</a>: "En mohamad dari Kuala Lumpur ..."normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-7365443809873925652010-09-05T17:31:00.000+08:002010-09-05T17:31:30.040+08:00AQJ1DVD11.20. S1. Wahabi bukan dari ASWJ?<object style="background-image:url(http://i2.ytimg.com/vi/QSAh_ZDcdXE/hqdefault.jpg)" width="425" height="344"><param name="movie" value="http://www.youtube.com/v/QSAh_ZDcdXE?fs=1&hl=en_US"><param name="allowFullScreen" value="true"><param name="allowscriptaccess" value="always"><embed src="http://www.youtube.com/v/QSAh_ZDcdXE?fs=1&hl=en_US" width="425" height="344" allowScriptAccess="never" allowFullScreen="true" wmode="transparent" type="application/x-shockwave-flash"></embed></object>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-53505507187448511402010-08-07T13:10:00.001+08:002010-08-07T13:14:28.124+08:00Salam tazkirah...Its been sometimes that I didnt updates any thing here, First of all ;Syukur Alhamdullillah I 'll be performing my Hajj this year together with my wife and mother.<br />
Here is some Hadis,may it be guidance for us...<br />
<br />
<b>'Mengungkap Kalimah Yang Mulia'</b><br />
Ertinya : Daripada Abu Hurairah r.a ;Nabi SAW bersabda: "Barangsiapa yang beriman dengan Allah dan hari akhirat hendaklah ia mengatakan perkara yang baik atau berdiam"<br />
Riwayat al-Bukhari dan Muslim.<br />
<br />
<b>'Tanda Kemanisan Iman'</b><br />
Ertinya : Daripada anas bin Malek r.a bersabda Rasulullah SAW: " Tiga perkara apabila terdapat pada diri seseorang ,ia merasai kemanisan iman ;siapa yang cintanya pada Allah dan Rasul lebih daripada cintanya kepada yang lain ;siapa yang cintanya kepada orang lain hanya kerana allah(dan bukan kerana satu tujuan duniawi); dan ia membenci kembali kepada kekufuran selepas Allah menyelamatkannya(daripada kekufuran) , sebagaimana bencinya akan di campak ke dalam api" <br />
Riwayat Muslimnormanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-79926101754749216732010-06-04T15:02:00.000+08:002010-06-04T15:02:30.021+08:00Tazkirah JumaatTANDA KEMANISAN IMAN<br />
Erti nya daripada Anas bin Malek ra ...,bersabda Rasulullah SAW<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNYJvPUy_tDLTrFtOkuX5L4rN_mphFdhpxSoHhCEVS8r0QubVe5u-hEJKmGgCEXmcOOcuAc28z54E2JmnIvyhI4ZSPCRIEnq5V0LqAyKvUfF6i9izE5rXfLrFqyq9Ok0j4tV_xcE4pmEI/s1600/P1020335.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNYJvPUy_tDLTrFtOkuX5L4rN_mphFdhpxSoHhCEVS8r0QubVe5u-hEJKmGgCEXmcOOcuAc28z54E2JmnIvyhI4ZSPCRIEnq5V0LqAyKvUfF6i9izE5rXfLrFqyq9Ok0j4tV_xcE4pmEI/s320/P1020335.JPG" /></a></div>"Tiga perkara apabila terdapat pada diri seseorang,ia merasai kemanisan cintanya kepada an iman: siapa yang cinta nya kepada Allah dan Rasulnya lebih daripada cinta nya kepada yang lain; siapa yang cinta nya kepada orang lain hanya kerana Allah(dan bukan kerana satu tujuan duniawi) dan dia membenci kembali kepada kekufuran selepas Allah SWT menyelamatkan nya(daripada kekufuran); sebagaimana bencinya akan dicampak ke dalam api " hadis riwayat Muslim...normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-50777927374307330352010-05-21T14:21:00.000+08:002010-05-21T14:21:20.056+08:00Tazkirah JumaatSalam tazkirah jumaat,Mengungkap Kalimah yang Mulia"Ertinya dari Abu Hurairah r.a; Nabi SAW bersabda": Barang siapa yang beriman dengan Allah dan hari akhirat maka jangan lah ia menyakiti jirannya,dan siapa yang beriman dengan Allah dan hari akhirat hendaklah ia memuliakan tetamunya,dan siapa yang beriman dengan Allah dan hari akhirat hendaklah ia mengatakan perkara yang baik atau berdiam,<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4B3I4ahXeKNHXgKNbpD_Ci3RKop3D7hRFDlH6F-iMy7qHbVqr_e0_oEtLJ7SSBVxmjVcb2cIc0pI-MKxasJJNVwRN0-7TI6axCdoH-AUgGH78XCt3UeaLs6Sjz5hI1PmmqZxAWrnlAWo/s1600/raudah.JPG" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg4B3I4ahXeKNHXgKNbpD_Ci3RKop3D7hRFDlH6F-iMy7qHbVqr_e0_oEtLJ7SSBVxmjVcb2cIc0pI-MKxasJJNVwRN0-7TI6axCdoH-AUgGH78XCt3UeaLs6Sjz5hI1PmmqZxAWrnlAWo/s320/raudah.JPG" /></a></div>Riwayat Bukhari dan Muslimnormanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-2913305208044285032010-05-18T00:55:00.000+08:002010-05-18T00:55:41.599+08:00Bahkan Kamu Yang Sesat Wahai Tijani, BAB KETIGA: Menjawab Tuduhan Tijani Bahawa Al Quran Mencela Sahabat, Bahagian 5 oleh Shaykh Khalid al-�Asqalani<div align="center" class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: center;"><span style="color: black;" type="verdana"><b><span style="color: black; font-family: 'Century Gothic','sans-serif';">Bahkan Kamu Yang Sesat Wahai Tijani, BAB KETIGA: Menjawab Tuduhan Tijani Bahawa Al Quran Mencela Sahabat, Bahagian 5 oleh Shaykh Khalid al-‘Asqalani</span></b><span style="font-family: 'Century Gothic','sans-serif';"><o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">Seterusnya Tijani menyebutkan: “Ini satu lagi contoh ayat yang menjadi dalil bahawa para sahabat memang ada berasa berat (dengan melambat-lambatkan) untuk keluar berjihad. Allah berfirman:<o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: center;"><span dir="rtl" lang="AR-SA" style="color: black; font-family: 'DecoType Naskh Special'; font-size: 14pt; line-height: 150%;"><span style="color: black;" type="verdana">يَا أَيُّهَا الَّذِينَ آَمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكَافِرِينَ يُجَاهِدُونَ فِي سَبِيلِ اللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَائِمٍ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ</span></span><span style="color: black; font-family: 'Century Gothic','sans-serif'; font-size: 14pt; line-height: 150%;"><o:p></o:p></span></div><div class="MsoNormal" dir="rtl" style="direction: rtl; line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify; unicode-bidi: embed;"><br />
</div><div class="MsoNormal" dir="rtl" style="direction: rtl; line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify; unicode-bidi: embed;"><span style="color: black;" type="verdana"><i><span dir="ltr" style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">Maksudnya: Wahai orang-orang yang beriman! sesiapa di antara kamu berpaling tadah dari ugamanya (jadi murtad), maka Allah akan mendatangkan suatu kaum yang Dia kasihkan mereka dan mereka juga kasihkan Dia; mereka pula bersifat lemah-lembut terhadap orang-orang yang beriman dan berlaku tegas gagah terhadap orang-orang kafir, mereka berjuang dengan bersungguh-sungguh pada jalan Allah, dan mereka tidak takut kepada celaan orang yang mencela. Yang demikian itu adalah limpah kurnia Allah yang diberikanNya kepada sesiapa yang dikehendakiNya; kerana Allah maha luas limpah kurniaNya, lagi meliputi pengetahuanNya. (Surah al-Ma`idah: 504) <span class="MsoFootnoteReference"><span> </span><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftn1" name="_ftnref1" title=""><span><span class="MsoFootnoteReference"><b><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt;">[1]</span></b></span></span></a></span></span></i><span dir="ltr" style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="color: black;" type="verdana"><b><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">Jawapan:<o:p></o:p></span></b></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span><span style="color: black;" type="verdana"> </span></span><span style="color: black;" type="verdana">1- Ayat ini merupakan dalil paling kuat yang menyentuh tentang keagungan para sahabat Nabi saw, kerana merekalah yang difokuskan dalam ayat ini. Sebilangan besar ahli tafsir menyebutkan bahawa ayat ini turun berkaitan dengan Abu Bakar dan sahabatnya. Antara yang berpendapat demikian ialah Al-Hasan, Dahhak, Qatadah dan Ibnu Juraij<a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt;">[2]</span></span></span></span></a>. Al-Tabari menyebutkan dalam tafsirnya bahawa ‘Ali bin Abi Talib berkata: (Ayat ini diturunkan berkenaan Abu Bakar dan sahabat-sahabatnya!! Ada di kalangan ahli tafsir yang berpendapat ayat ini turun berkenaan golongan Ansar dan ada sebahagian meraka berpendapat ayat ini diturunkan berkenaan penduduk Yaman iaitu Qabilah Abu Musa Al-Asy’ari. Walau apa pun tafsiran yang dibuat, secara umumnya ayat ini memfokuskan kepada sahabat secara keseluruhan dan sudah pasti yang paling utama adalah Abu Bakar, ‘Umar, ‘Uthman, ‘Ali dan para sahabat yang lain. Hakikat ini disokong oleh kenaytaan yang dikeluarkan oleh Tabarsi dalam tafsirnya ketika menghuraikan ayat ini, ujar beliau: “….. tidak disepakati siapa di kalangan sahabat yang dimaksudakan dengan cirri-ciri tersebut.Ada dikatakan terdapat riwayat dari Hasan, Qatadah dan Dahhak yang menyebutkan mereka yang dimaksudkan dalam riwayat ini ialah Abu Bakar dan para sahabat yang berjuang memerangai golongan murtad. Ada pula pendapat yang diriwayatkan daripada al-Suddi bahawa mereka adalah golongan Ansar. Sementara itu ada dikatakan daripada Mujahid bahawa mereka adalah penduduk Yaman …….. ada pendapat bahawa mereka penduduk Parsi ……. ada pula yang menyebutkan mereka adalah Amirul Mukminin Ali (a.s) dan para pengikutnya<a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt;">[3]</span></span></span></span></a>).<o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">2- Untuk membuktikan bahawa para sahabat terutamanya khalifah empat adalah orang yang terawal dimaksudkan oleh ayat ini secara umumnya, marilah kita meneliti ayat berkenaan. Firman Allah yang bermaksud: “<i>maka Allah akan mendatangkan suatu kaum yang Dia kasihkan mereka dan mereka juga kasihkan Dia</i><b>” </b>…. Ayat ini dengan jelas menunjukkan bahawa Allah menyayangi para sahabat nabi s.a.w kerana merekalah yang melindungi dan membantu Rasulullah s.a.w. serta berjuang bersamanya maka dengan sebab itu para sahabat layak bahkan berhak memperolehi keredaan Allah s.w.t. dan perkara ini jelas<span> </span>sebagaiman firman-Nya yang bermaksud: <o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" dir="rtl" style="direction: rtl; line-height: 150%; margin: 0mm 0mm 0pt; text-align: center; unicode-bidi: embed;"><span lang="AR-SA" style="color: black; font-family: 'DecoType Naskh Special'; font-size: 14pt; line-height: 150%;"><span style="color: black;" type="verdana">وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالَّذِينَ اتَّبَعُوهُمْ بِإِحْسَانٍ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ</span></span><span dir="ltr" style="font-family: 'Century Gothic','sans-serif'; font-size: 14pt; line-height: 150%;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="color: black;" type="verdana"><i><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">“Dan orang-orang yang terdahulu -yang mula-mula (berhijrah dan memberi bantuan) dari orang-orang "Muhajirin" dan "Ansar", dan orang-orang yang menurut (jejak langkah) mereka dengan kebaikan (iman dan taat), Allah reda akan mereka dan mereka pula reda akan Dia, serta Dia menyediakan untuk mereka syurga-syurga yang mengalir di bawahnya beberapa sungai, mereka kekal di dalamnya selama-lamanya; itulah kemenangan yang besar”… (Surah al-Tawbah: 100) <o:p></o:p></span></i></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">Dan firman Allah yang bermaksud<b>:<o:p></o:p></b></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" dir="rtl" style="direction: rtl; line-height: 150%; margin: 0mm 0mm 0pt; text-align: center; unicode-bidi: embed;"><span lang="AR-SA" style="color: black; font-family: 'DecoType Naskh Special'; font-size: 14pt; line-height: 150%;"><span style="color: black;" type="verdana">لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنْزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا</span></span><span lang="AR-SA" style="font-family: 'DecoType Naskh Special'; font-size: 14pt; line-height: 150%;"><span style="color: black;" type="verdana"> <span style="color: black;">(18) وَمَغَانِمَ كَثِيرَةً يَأْخُذُونَهَا وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (19)</span></span></span><span style="color: black;" type="verdana"><b><span dir="ltr" style="font-family: 'Century Gothic','sans-serif'; font-size: 14pt; line-height: 150%;"><o:p></o:p></span></b></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="color: black;" type="verdana"><i><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">“Demi sesungguhnya! Allah reda akan orang-orang yang beriman, ketika mereka memberikan pengakuan taat setia kepadamu (Wahai Muhammad) di bawah naungan pohon (yang termaklum di Hudaibiyah); maka (dengan itu) ternyata apa yang sedia diketahuiNya tentang (kebenaran iman dan taat setia) yang ada dalam hati mereka, lalu ia menurunkan semangat tenang tenteram kepada mereka, dan membalas mereka dengan kemenangan yang dekat masa datangnya;# Dan juga dengan banyak harta rampasan perang, yang mereka</span></i><b><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"> </span></b><i><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">akan dapat mengambilnya. Dan</span></i><b><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"> </span></b><i><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">(ingatlah), Allah adalah Maha Kuasa, lagi Maha Bijaksana (Surah all-Fath: 18-19).</span></i><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"> <o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">Tidak dapat disangkal lagi bahawa golongan Muhajirin, golongan Ansar dan orang-orang yang berbaiah kepada Nabi di bawah pokok merupakan para sahabat yang mulia dan yang paling utama di kalangan mereka adalah khalifah empat r.a.hum. Selain itu ayat ini juga memberi kesimpulan wajib menyayangi serta mengasihi para sahabat Nabi saw. Manakala firman Allah yang bermaksud: <i>“mereka pula bersifat lemah-lembut terhadap orang-orang yang beriman dan berlaku tegas gagah terhadap orang-orang kafir”….<b> </b></i>merupakan bukti jelas yang menggambarkan personaliti para sahabat terutamanya Abu Bakar dan Sayyidina ‘Umar, lebih jelas lagi jika dilihat firman Allah dalam surah al-Fath ayat 29, yang bermaksud: <o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: center;"><span dir="rtl" lang="AR-SA" style="color: black; font-family: 'DecoType Naskh Special'; font-size: 14pt; line-height: 150%;"><span style="color: black;" type="verdana">مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ</span></span><span style="font-family: 'Century Gothic','sans-serif'; font-size: 14pt; line-height: 150%;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="color: black;" type="verdana"><i><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;">“Nabi Muhammad (s.a.w) ialah Rasul Allah; dan orang-orang yang bersama dengannya bersikap keras dan tegas terhadap orang-orang kafir yang (memusuhi Islam), dan sebaiknya bersikap kasih sayang serta belas kasihan kasihan sesama sendiri (umat Islam)…..”.</span></i><b><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"> <o:p></o:p></span></b></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">Semua pihak menerima bahawa Abu Bakar dan ‘Umar termasuk dalam kategori “orang-orang yang bersama Nabi Muhammad s.a.w.” dan semua pihak juga menerima bahawa mereka berdua adalah merupakan sahabat yang paling utama di kalangan para sahabat, kemudian diikuti oleh ‘Uthman, ‘Ali dan seterusnya para sahabat yang lain. Rasulullah s.a.w. bersabda:<o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div align="center" class="MsoNormal" dir="rtl" style="direction: rtl; line-height: 150%; margin: 0mm 0mm 0pt; text-align: center; unicode-bidi: embed;"><span lang="AR-SA" style="font-family: 'DecoType Naskh Special'; font-size: 14pt; line-height: 150%;"><span style="color: black;" type="verdana">أَرْحَمُ أُمَّتِي بِأُمَّتِي أَبُو بَكْرٍ</span></span><span dir="ltr" style="font-family: 'Century Gothic','sans-serif'; font-size: 14pt; line-height: 150%;"><o:p></o:p></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span><span style="color: black;" type="verdana"> </span></span><span style="color: black;" type="verdana">“Orang yang paling penyayang di kalangan umatku ialah Abu Bakar”<a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt;">[4]</span></span></span></span></a>.<i><o:p></o:p></i></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span><span style="color: black;" type="verdana"> </span></span><o:p></o:p></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">Seterusnya firman Allah s.w.t. yang bermaksud: <i>“mereka berjuang dengan bersungguh-sungguh pada jalan Allah, dan mereka tidak takut kepada celaan orang yang mencela”. </i>Kita semua sedia maklum, para sahabat merupakan generasi mula-mula yang berjuang di jalan Allah dan bagi sesiapa<span> </span>yang mengamati al-Qur`an pasti mereka akan menemui banyak ayat yang memperkukuhkan kenyataan ini dan demikian juga terdapat sekian banyak hadis-hadis yang memaparkan kisah para sahabat yang begitu konsisten dalam perjuangan di jalan Allah. Justeru, terlalu ganjil bagi seorang yang waras untuk menerima kenyataan kononnya para sahabat telah murtad sepeninggalan Rasulullah saw dengan berdalilkan ayat ini dan akal yang waras tidak akan dapat menerima bahawa golongan murtad telah mengalahkan orang-orang mukmin. Kenyataan sejarah memaparkan kepada kita bagaimana para sahabat di zaman khalifah Abu Bakar telah berjuang memerangi golongan murtad dan mereka mendapat kemenangan. Baiklah, katakan yang berlaku sebaliknya iaitu golongan murtad mendapat kemenangan maka ini akan lebih menyerlahkan lagi sinar kebenaran. Kerana tidak syak lagi dengan berlakunya gerakan jihad ini ianya menjadi bukti kebenaran khalifah “Abu Bakar, Umar dan Ali kerana merekalah yang telah berjihad di jalan Allah semasa Nabi masih ada dan mereka telah meneruskan jihad memerangi golongan murtad selapas kewafatan Nabi saw dan ketahuilah sesiapa yang mempunyai cirri-ciri sedemikian maka mereka adalah wali Allah sbh”<a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt;">[5]</span></span></span></span></a>.<o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span style="color: black;" type="verdana">3- Semasa mengemukakan ayat ini Tijani menganggapnya dalil yang kuat bahawa gejala murtad berlaku di kalangan sahabat. Tujuan beliau berbuat demikian adalah untuk menyatakan bahawa kaum yang digambarkan dengan sifat-sifat yang begitu tinggi dalam ayat berkenaan adalah Saidina Ali dan para pengikutnya. Ali Al-Qummi sependapat dengan Tijani dalam mentafsirkan ayat ini, ujar beliau: (…… ayat ini ditujukan kepada para sahabat Rasulullah s.a.w. yang telah merampas hak keluarga Baginda dan mereka telah menjadi murtad dari agama Allah”(!!!) Manakala firman Allah yang bermaksud <i>“maka Allah akan mendatangkan suatu kaum yang Dia kasihkan mereka dan mereka juga kasihkan Dia” </i>adalah turun berkenaan <i>Al-Qaa`im<u> </u></i>a.s dan pengikutnya, mereka berperang di jalan Allah dan mereka tidak takut kepada celaan orang yang mencela)<a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt;">[6]</span></span></span></span></a>.<o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><span style="font-family: 'Century Gothic','sans-serif'; font-size: 10pt; line-height: 150%;"><span><span style="color: black;" type="verdana"> </span></span><span style="color: black;" type="verdana">Kenyataan ini, selain mencerminkan kerendahan akal serta menyerlahkan suatu niat yang jahat dari penuturnya dan langsung bercanggah dengan kenyataan sejarah maka lebih malang lagi Al-Qa`im (Imam Mahdi yang umurnya belum menjangkau lima tahun) yang dimaksudkan itu sampai ke hari ini belum muncul-muncul!? Baiklah, sekiranya diterima bahawa ayat ini memang benar diturunkan tentang Al-Qa`im (Watak khayalan yang belum sampai umur matang) dan para pengikutnya maka saya mempelawa sidang pembaca merenung dan memikirkan, bagaimana boleh berlaku gerakan jihad oleh para penyokong Imam Wasi serta keturunan mereka melalui arahan Al-Qa`im yang akan datang selepas mereka.<span> </span>Orang yang waras dan suci jiwa langsung tidak dapat menerima kenyataan karut sebegini. <o:p></o:p></span></span></div><div class="MsoNormal" style="line-height: 150%; margin: 0mm 0mm 0pt; text-align: justify;"><br />
</div><div><span style="color: black;" type="verdana"><br clear="all" /> </span><hr align="left" size="1" width="33%" /> <div id="ftn1"> <div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt;"><span style="color: black;" type="verdana"><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman','serif'; font-size: 10pt;">[1]</span></span></span></span></a><span style="font-size: x-small;"> Thuma Ihtadaitu, hal. 101-102.</span></span></div></div><div id="ftn2"> <div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt 36pt; text-indent: -36pt;"><span style="color: black;" type="verdana"><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman','serif'; font-size: 10pt;">[2]</span></span></span></span></a><span style="font-size: x-small;"> Tafsir Attabari, jil. 4, hal. 622-623, rujuk Al-Qurtubi, jil. 6, hal. 142-143, Al-Baghawi, jil. 3, hal. 69,<span> </span></span></span></div><div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt 36pt; text-indent: -36pt;"><span style="color: black;" type="verdana"><span style="font-size: x-small;">Fathul Qadir, jil.2, hal. 77, al-Muharr al-Wajiz, jil. 5, hal. 134.</span></span></div></div><div id="ftn3"> <div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt;"><span style="color: black;" type="verdana"><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman','serif'; font-size: 10pt;">[3]</span></span></span></span></a><span style="font-size: x-small;"> Majma’ al-Bayan jil. 2, hal. 122-123.</span></span></div></div><div id="ftn4"> <div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt;"><span style="color: black;" type="verdana"><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman','serif'; font-size: 10pt;">[4]</span></span></span></span></a><span style="font-size: x-small;"> Sunan al-Tirmizi jil. 5, Kitab al-Manaqib, no: 3790, sila rujuk al-Albani, Sahih al-Tirmizi, no: 2981.</span></span></div></div><div id="ftn5"> <div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt;"><span style="color: black;" type="verdana"><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman','serif'; font-size: 10pt;">[5]</span></span></span></span></a><span style="font-size: x-small;"> Al-Jami’ Li Ahkaam al-Qur`an oleh al-Qurtubi, jil. 6, hal. 143</span></span></div></div><div id="ftn6"> <div class="MsoFootnoteText" style="margin: 0mm 0mm 0pt;"><span style="color: black;" type="verdana"><a href="http://www.darulkautsar.net/admin/de/editor.php?name=wysiwyg2&refresh=2112882873#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span><span class="MsoFootnoteReference"><span style="font-family: 'Times New Roman','serif'; font-size: 10pt;">[6]</span></span></span></span></a><span style="font-size: x-small;"> Tafsir al-Qummi, jil. 1, hal. 177-178.</span></span></div></div></div><span style="color: black;" type="verdana"> </span>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-52921355502744993192010-05-16T12:43:00.000+08:002010-05-16T12:43:02.644+08:00HIMPUNAN 40 HADIS QUDSI<strong>Forty Hadith Qudsi</strong><br />
<strong></strong><br />
<strong><a href="http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/hadithqudsi.html">http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/hadith/hadithqudsi.html</a></strong><br />
<strong>Hadith Collection </strong><br />
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Hadith Qudsi 1:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath. <br />
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It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah). <br />
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Hadith Qudsi 2:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah Almighty has said: <br />
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The son of Adam denied Me and he had no right to do so. And he reviled Me and he had no right to do so. As for his denying Me, it is his saying: He will not remake me as He made me at first (1) - and the initial creation [of him] is no easier for Me than remaking him. As for his reviling Me, it is his saying: Allah has taken to Himself a son, while I am the One, the Everlasting Refuge. I begot not nor was I begotten, and there is none comparable to Me. <br />
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(1) i.e., bring me back to life after death. <br />
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It was related by al-Bukhari (also by an-Nasa'i). <br />
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Hadith Qudsi 3:<br />
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On the authority of Zayd ibn Khalid al-Juhaniyy (may Allah be pleased with him), who said: <br />
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The Messenger of Allah (may the blessings and peace of Allah be upon him) led the morning prayer for us at al-Hudaybiyah following rainfall during the night. When the Prophet (may the blessings and peace of Allah be upon him) finished, he faced the people and said to them: Do you know what your Lord has said? They said: Allah and his Messenger know best. He said: This morning one of my servants became a believer in Me and one a disbeliever. As for him who said: We have been given rain by virtue of Allah and His mercy, that one is a believer in Me, a disbeliever in the stars (2); and as for him who said: We have been given rain by such-and-such a star, that one is a disbeliever in Me, a believer in the stars.<br />
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(2) The pre-Islamic Arabs believed that rain was brought about by the movement of stars. This Hadith draws attention to the fact that whatever be the direct cause of such natural phenomena as rain, it is Allah the Almighty who is the Disposer of all things.<br />
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It is related by al-Bukhari (also by Malik and an-Nasa'i). <br />
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Hadith Qudsi 4:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said: <br />
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Sons of Adam inveigh against [the vicissitudes of] Time, and I am Time, in My hand is the night and the day (1). <br />
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(1) As the Almighty is the Ordainer of all things, to inveigh aginst misfortunes that are part of Time is tantamount to inveighing against Him. <br />
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It was related by al-Bukhari (also by Muslim). <br />
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Hadith Qudsi 5:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (glorified and exalted be He) said:<br />
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I am so self-sufficient that I am in no need of having an associate. Thus he who does an action for someone else's sake as well as Mine will have that action renounced by Me to him whom he associated with Me.<br />
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It was related by Muslim (also by Ibn Majah). <br />
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Hadith Qudsi 6:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say:<br />
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The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied - you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied - you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to his His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied - you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.<br />
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It was related by Muslim (also by at-Tirmidhi and an-Nasa'i). <br />
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Hadith Qudsi 7:<br />
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On the authority of Uqbah ibn Amir (may Allah be pleased with him), who said: I heard the messenger of Allah (PBUH) say:<br />
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Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise.<br />
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It was related by an-Nasa'i with a good chain of authorities. <br />
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Hadith Qudsi 8:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: <br />
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A prayer performed by someone who has not recited the Essence of the Quran (1) during it is deficient (and he repeated the word three times), incomplete. Someone said to Abu Hurayrah: [Even though] we are behind the imam? (2) He said: Recite it to yourself, for I have heard the Prophet (may the blessings and peace of Allah be up on him) say: Allah (mighty and sublime be He), had said: I have divided prayer between Myself and My servant into two halves, and My servant shall have what he has asked for. When the servant says: Al-hamdu lillahi rabbi l-alamin (3), Allah (mighty and sublime be He) says: My servant has praised Me. And when he says: Ar-rahmani r-rahim (4), Allah (mighty and sublime be He) says: My servant has extolled Me, and when he says: Maliki yawmi d-din (5), Allah says: My servant has glorified Me - and on one occasion He said: My servant has submitted to My power. And when he says: Iyyaka na budu wa iyyaka nasta in (6), He says: This is between Me and My servant, and My servant shall have what he has asked for. And when he says: Ihdina s-sirata l- mustaqim, siratal ladhina an amta alayhim ghayril-maghdubi alayhim wa la d-dallin (7), He says: This is for My servant, and My servant shall have what he has asked for.<br />
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(1) Surat al-Fatihah, the first surah (chapter) of the Qur'an. <br />
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(2) i.e. standing behind the imam (leader) listening to him reciting al-Fatihah. <br />
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(3) "Praise be to Allah, Lord of the Worlds." <br />
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(4) "The Merciful, the Compassionate".<br />
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(5) "Master of the Day of Judgement".<br />
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(6) "It is You we worship and it is You we ask for help".<br />
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(7) "Guide us to the straight path, the path of those upon whom You have bestowed favors, not of those against whom You are angry, nor of those who are astray".<br />
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It was related by Muslim (also by Malik, at-Tirmidhi, Abu-Dawud, an-Nasa'i and Ibn Majah). <br />
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Hadith Qudsi 9:<br />
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On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says: <br />
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The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion. <br />
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It was related by at-Tirmidhi (also by Abu Dawud, an-Nasa'i, Ibn Majah and Ahmad). <br />
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Hadith Qudsi 10:<br />
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On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) says: <br />
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Fasting is Mine and it is I who give reward for it. [A man] gives up his sexual passion, his food and his drink for my sake. Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk. <br />
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It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah). <br />
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Hadith Qudsi 11:<br />
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On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: Allah (mighty and sublime be He) said: <br />
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Spend (on charity), O son of Adam, and I shall spend on you. <br />
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It was related by al-Bukhari (also by Muslim). <br />
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Hadith Qudsi 12:<br />
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On the authority of Abu Mas'ud al-Ansari (may Allah be pleased with him), who said that the Messenger of Allah (may the blessings and peace of Allah be upon him) said: <br />
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A man from among those who were before you was called to account. Nothing in the way of good was found for him except that he used to have dealings with people and, being well-to-do, he would order his servants to let off the man in straitened circumstances [from repaying his debt]. He (the Prophet p.b.u.h) said that Allah said: We are worthier than you of that (of being so generous). Let him off. <br />
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It was related by Muslim (also by al-Bukhari and an-Nasa'i). <br />
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Hadith Qudsi 13:<br />
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On the authority of Adiyy ibn Hatim (may Allah be pleased with him), who said: <br />
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I was with the Messenger of Allah (may the blessings and peace of Allah be upon him) and there came to him two men: one of them was complaining of penury (being very poor), while the other was complaining of brigandry (robbery). The Messenger of Allah (may the blessings and peace of Allah be upon him) said: As for brigandry, it will be but a short time before a caravan will [be able to] go out of Mecca without a guard. As for penury, the Hour (Day of Judgement) will not arrive before one of you takes his charity around without finding anyone to accept it from him. Then (1) one of you will surely stand before Allah, there being no screen between Him and him, nor an interpreter to translate for him. Then He will say to him: Did I not bring you wealth? And he will say: Yes. Then He will say: Did I not send to you a messenger? And he will say: Yes. And he will look to his right and will see nothing but Hell-fire, then he will look to his left and will see nothing but Hell-fire, so let each of you protect himself against Hell-fire, be it with even half a date - and if he finds it not, then with a kind word. <br />
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(1) i.e. at the time of the Hour. It was related by al-Bukhari. <br />
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Hadith Qudsi 14:<br />
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On the authority of Abu Harayrah (may Allah be pleased with him) from the Prophet (PBUH), who said: <br />
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Allah (glorified and exalted be He) has supernumerary angels who rove about seeking out gatherings in which Allah's name is being invoked: they sit with them and fold their wings round each other, filling that which is between them and between the lowest heaven. When [the people in the gathering] depart, [the angels] ascend and rise up to heaven. He (the Prophet p.b.u.h.) said: Then Allah (mighty and sublime be He) asks them - [though] He is most knowing about them: From where have you come? And they say: We have come from some servants of Yours on Earth: they were glorifying You (Subhana llah), exalting you (Allahu akbar), witnessing that there is no god but You (La ilaha illa llah), praising You (Al-Hamdu lillah), and asking [favours] of You. He says: And what do they ask of Me? They say: They ask of You Your Paradise. He says: And have they seen My Paradise? They say: No, O Lord. He says: And how would it be were they to have seen My Paradise! They say: And they ask protection of You. He says: From what do they ask protection of Me? They say: From Your Hell-fire, O Lord. He says: And have they seen My Hell-fire? They say: NO. He says: And how would it be were they to have seen My Hell-fire: They say: And they ask for Your forgiveness. He (the Prophet p.b.u.h) said: Then He says: I have forgiven them and I have bestowed upon them what they have asked for,and I have granted them sanctuary from that from which they asked protection. He (the Prophet p.b.u.h) said: They say: O Lord, among then is So-and-so, a much sinning servant, who was merely passing by and sat down with them. He (the Prophet p.b.u.h) said: And He says: And to him [too] I have given forgiveness: he who sits with such people shall not suffer. <br />
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It was related by Muslim (also by al-Bukhari, at-Tirmidhi, and an-Nasa'i). <br />
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Hadith Qudsi 15:<br />
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On the authority of Abu Harayrah (may Allah be pleased with him), who said that the Prophet (PBUH) said: Allah the Almighty said: <br />
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I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assemble better than it. And if he draws near to Me an arm's length, I draw near to him a fathom's length. And if he comes to Me walking, I go to him at speed. <br />
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(1) Another possible rendering of the Arabic is: "I am as My servant expects Me to be". The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty. <br />
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It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah). <br />
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Hadith Qudsi 16:<br />
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On the authority of son of Abbas (may Allah be pleased with them both), from the Messenger of Allah (PBUH), among the sayings he related from his Lord (glorified and exalted be He) is that He said: <br />
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Allah has written down the good deeds and the bad ones. Then He explained it [by saying that] he who has intended a good deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down with Himself as from ten good deeds to seven hundred times, or many times over. But if he has intended a bad deed and has not done it, Allah writes it down with Himself as a full good deed, but if he has intended it and has done it, Allah writes it down as one bad deed. <br />
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It was related by al-Bukhari and Muslim. <br />
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Hadith Qudsi 17:<br />
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On the authority of Abu Dharr al-Ghifari (may Allah be pleased with him) from the Prophet (PBUH) is that among the sayings he relates from his Lord (may He be glorified) is that He said: <br />
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O My servants, I have forbidden oppression for Myself and have made it forbidden amongst you, so do not oppress one another. O My servants, all of you are astray except for those I have guided, so seek guidance of Me and I shall guide you, O My servants, all of you are hungry except for those I have fed, so seek food of Me and I shall feed you. O My servants, all of you are naked except for those I have clothed, so seek clothing of Me and I shall clothe you. O My servants, you sin by night and by day, and I forgive all sins, so seek forgiveness of Me and I shall forgive you. O My servants, you will not attain harming Me so as to harm Me, and will not attain benefitting Me so as to benefit Me. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as pious as the most pious heart of any one man of you, that would not increase My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to be as wicked as the most wicked heart of any one man of you, that would not decrease My kingdom in anything. O My servants, were the first of you and the last of you, the human of you and the jinn of you to rise up in one place and make a request of Me, and were I to give everyone what he requested, that would not decrease what I have, any more that a needle decreases the sea if put into it. O My servants, it is but your deeds that I reckon up for you and then recompense you for, so let him finds good praise Allah and let him who finds other that blame no one but himself. <br />
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It was related by Muslim (also by at-Tirmidhi and Ibn Majah). <br />
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Hadith Qudsi 18:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) will say on the Day of Resurrection: <br />
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O son of Adam, I fell ill and you visited Me not. He will say: O Lord, and how should I visit You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so had fallen ill and you visited him not? Did you not know that had you visited him you would have found Me with him? O son of Adam, I asked you for food and you fed Me not. He will say: O Lord, and how should I feed You when You are the Lord of the worlds? He will say: Did you not know that My servant So-and-so asked you for food and you fed him not? Did you not know that had you fed him you would surely have found that (the reward for doing so) with Me? O son of Adam, I asked you to give Me to drink and you gave Me not to drink. He will say: O Lord, how should I give You to drink whin You are the Lord of the worlds? He will say: My servant So-and-so asked you to give him to drink and you gave him not to drink. Had you given him to drink you would have surely found that with Me. <br />
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It was related by Muslim. <br />
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Hadith Qudsi 19:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: <br />
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Pride is my cloak and greatness My robe, and he who competes with Me in respect of either of them I shall cast into Hell-fire. <br />
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It was related by Abu Dawud (also by Ibn Majah and Ahmad) with sound chains of authority. This Hadith also appears in Muslim in another version. <br />
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Hadith Qudsi 20:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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The gates of Paradise will be opened on Mondays and on Thursdays, and every servant [of Allah] who associates nothing with Allah will be forgiven, except for the man who has a grudge against his brother. [About them] it will be said: Delay these two until they are reconciled; delay these two until they are reconciled. <br />
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It was related by Muslim (also by Malik and Abu Dawud). <br />
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Hadith Qudsi 21:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said that Allah the Almighty said: <br />
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There are three (1) whose adversary I shall be on the Day of Resurrection: a man who has given his word by Me and has broken it; a man who has sold a free man (2) and has consumed the price; and a man who has hired a workman, has exacted his due in full from him and has not given him his wage.<br />
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(1) i.e. types of men.<br />
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(2) i.e. a man who has made a slave of another and has sold him.<br />
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It was related by al-Bukhari (also by Ibn Majah and Ahmad ibn Hanbal). <br />
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Hadith Qudsi 22:<br />
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On the authority of Abu Sa'id (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:<br />
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Let not any one of you belittle himself. They said: O Messenger of Allah, how can any one of us belittle himself? He said: He finds a matter concerning Allah about which he should say something, and he does not say [it], so Allah (mighty and sublime be He) says to him on the Day of Resurrection: What prevented you from saying something about such-and-such and such-and-such? He say: [It was] out of fear of people. Then He says: Rather it is I whom you should more properly fear.<br />
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It was related by Ibn Majah with a sound chain of authorities. <br />
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Hadith Qudsi 23:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah will say on the Day of Resurrection:<br />
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Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade.<br />
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It was related by al-Bukhari (also by Malik). <br />
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Hadith Qudsi 24:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said:<br />
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If Allah has loved a servant [of His] He calls Gabriel (on whom be peace) and says: I love So-and-so, therefore love him. He (the Prophet pbuh) said: So Gabriel loves him. Then he (Gabriel) calls out in heaven, saying: Allah loves So-and-so, therefore love him. And the inhabitants of heaven love him. He (the Prophet pbuh) said: Then acceptance is established for him on earth. And if Allah has abhorred a servant [of His], He calls Gabriel and says: I abhor So-and-so, therefore abhor him. So Gabriel abhors him. Then Gabriel calls out to the inhabitants of heaven: Allah abhors So-and-so, therefore abhor him. He (the Prophet pbuh) said: So they abhor him, and abhorrence is established for him on earth.<br />
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It was related by Muslim (also by al-Bukhari, Malik, and at-Tirmidhi). <br />
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Hadith Qudsi 25:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said:<br />
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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.<br />
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It was related by al-Bukhari. <br />
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Hadith Qudsi 26:<br />
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On the authority of Abu Umamah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: <br />
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Truly of those devoted to Me the one I most favour is a believer who is of meager means and much given to prayer, who has been particular in the worship of his Lord and has obeyed Him inwardly (1), who was obscure among people and not pointed out, and whose sustenance was just sufficient to provide for him yet he bore this patiently. Then the Prophet (pbuh) rapped his hand and said: Death will have come early to him, his mourners will have been few, his estate scant. <br />
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(1) i.e. he has not been ostentatious in his obedience. <br />
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It was related by at-Tirmidhi (also by Ahmad ibn Hanbal and Ibn Majah). Its chain of authorities is sound. <br />
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Hadith Qudsi 27:<br />
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On the authority of Masruq, who said: <br />
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We asked Abdullah (i.e. Ibn Masud) about this verse: And do not regard those who have been killed in the cause of Allah as dead, rather are they alive with their Lord, being provided for (Quran Chapter 3 Verse 169). He said: We asked about that and the Prophet (pbuh) said: Their souls are in the insides of green birds having lanterns suspended from the Throne, roaming freely in Paradise where they please, then taking shelter in those lanterns. So their Lord cast a glance at them (1) and said: Do you wish for anything? They said: What shall we wish for when we roam freely in Paradise where we please? And thus did He do to them three times. When they say that they would not be spared from being asked [again], they said: O Lord, we would like for You to put back our souls into our bodies so that we might fight for Your sake once again. And when He saw that they were not in need of anything they were let be. <br />
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(1) i.e. at those who had been killed in the cause of Allah. <br />
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It was related by Muslim (also by at-Tirmidhi, an-Nasa'i and Ibn Majah). <br />
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Hadith Qudsi 28:<br />
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On the authority of Jundub ibn Abdullah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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There was amongst those before you a man who had a wound. He was in [such] anguish that he took a knife and made with it a cut in his hand, and the blood did not cease to flow until he died. Allah the Almighty said: My servant has himself forestalled Me; I have forbidden him Paradise. <br />
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It was related by al-Bukhari. <br />
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Hadith Qudsi 29:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) says: <br />
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My faithful servant's reward from Me, if I have taken to Me his best friend from amongst the inhabitants of the world and he has then borne it patiently for My sake, shall be nothing less than Paradise. <br />
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It was related by al-Bukhari. <br />
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Hadith Qudsi 30:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah (mighty and sublime be He) said: <br />
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If My servant likes to meet Me, I like to meet him; and if he dislikes to meet Me, I dislike to meet him. Prophetic explanation of this Sacred Hadith: He who likes to meet Allah, Allah likes to meet him; and he who dislikes to meet Allah, Allah dislikes to meet him. Aishah (may Allah be pleased with her) said: O Prophet of Allah, is it because of the dislike of death, for all of us dislike death? The Prophet (pbuh) said: It is not so, but rather it is that when the believer is given news of Allah's mercy, His approval and His Paradise, he likes to meet Allah and Allah likes to meet him; but when the unbeliever is given news of Allah's punishment and His displeasure, he dislikes to meet Allah and Allah dislikes to meet him. <br />
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It was related by al-Bukhari and Malik. The Prophetic version is related by Muslim. <br />
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Hadith Qudsi 31:<br />
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On the authority of Jundub (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) related: <br />
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A man said: By Allah, Allah will not forgive So-and-so. At this Allah the Almighty said: Who is he who swears by Me that I will not forgive So-and-so? Verily I have forgiven So-and-so and have nullified your [own good] deeds (1) (or as he said [it]). <br />
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(1) A similar Hadith, which is given by Abu Dawud, indicates that the person referred to was a goldly man whose previous good deeds were brought to nought through presuming to declare that Allah would not forgive someone's bad deeds. <br />
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It was related by Muslim. <br />
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Hadith Qudsi 32:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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A man sinned greatly against himself, and when death came to him he charged his sons, saying: When I have died, burn me, then crush me and scatter [my ashes] into the sea, for, by Allah, if my Lord takes possession of me, He will punish me in a manner in which He has punished no one [else]. So they did that to him. Then He said to the earth: Produce what you have taken-and there he was! And He said to him: What induced you to do what you did? He said: Being afraid of You, O my Lord (or he said: Being frightened of You) and because of that He forgave him. <br />
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It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah). <br />
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Hadith Qudsi 33:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), from among the things he reports from his Lord (mighty and sublime be He), is that he said: <br />
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A servant [of Allah's] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you. <br />
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It was related by Muslim (also by al-Bukhari). <br />
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Hadith Qudsi 34:<br />
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On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: Allah the Almighty said: <br />
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O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it. <br />
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It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound. <br />
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Hadith Qudsi 35:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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Our Lord (glorified and exalted be He) descends each night to the earth's sky when there remains the final third of the night, and He says: Who is saying a prayer to Me that I may answer it? Who is asking something of Me that I may give it him? Who is asking forgiveness of Me that I may forgive him? <br />
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It was related by al-Bukhari (also by Muslim, Malik, at-Tirmidhi and Abu Dawud). <br />
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In a version by Muslim the Hadith ends with the words: <br />
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And thus He continues till [the light of] dawn shines. <br />
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Hadith Qudsi 36:<br />
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On the authority of Anas (may Allah be pleased with him) from the Prophet (PBUH), who said: <br />
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The believers will gather together on the Day of Resurrection and will say: Should we not ask [someone] to intercede for us with our Lord? So they will come to Adam and will say: You are the Father of mankind; Allah created you with His hand He made His angels bow down to you and He taught you the names of everything, so intercede for us with you Lord so that He may give us relief from this place where we are. And he will say: I am not in a position [to do that] - and he will mention his wrongdoing and will feel ashamed and will say: Go to Noah, for he is the first messenger that Allah sent to the inhabitants of the earth. So they will come to him and he will say: I am not in a position [to do that] - and he will mention his having requested something of his Lord about which he had no [proper] knowledge (Quran Chapter 11 Verses 45-46), and he will feel ashamed and will say: Go to the Friend of the Merciful (Abraham). So they will come to him and he will say: I am not in a position [to do that]. Go to Moses, a servant to whom Allah talked and to whom He gave the Torah. So they will come to him and he will say: I am not in a position [to do that] - and he will mention the talking of a life other than for a life (Quran Chapter 28 Verses 15-16), and he will feel ashamed in the sight of his Lord and will say: Go to Jesus, Allah's servant and messenger, Allah's word and spirit. So they will come to him and he will say: I am not in a position [to do that]. Go to Muhammad (may the blessings and peace of Allah be upon him), a servant to whom Allah has forgiven all his wrongdoing, past and future. So they will come to me and I shall set forth to ask permission to come to my Lord, and permission will be given, and when I shall see my Lord I shall prostrate myself. He will leave me thus for such time as it pleases Him, and then it will be said [to me]: Raise your head. Ask and it will be granted. Speak and it will be heard. Intercede and your intercession will be accepted. So I shall raise my head and praise Him with a form of praise that He will teach me. Then I shall intercede and HE will set me a limit [as to the number of people], so I shall admit them into Paradise. Then I shall return to Him, and when I shall see my Lord [I shall bow down] as before. Then I shall intercede and He will set me a limit [as to the number of people]. So I shall admit them into Paradise. Then I shall return for a third time, then a fourth, and I shall say: There remains in Hell-fire only those whom the Quran has confined and who must be there for eternity. There shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a barley-corn; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing a grain of wheat; then there shall come out of Hell-fire he who has said: There is no god but Allah and who has in his heart goodness weighing an atom. <br />
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It was related by al-Bukhari (also by Muslim, at-Tirmidhi, and Ibn Majah). <br />
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Hadith Qudsi 37:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: Allah said: <br />
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I have prepared for My righteous servants what no eye has seen and no ear has heard, not has it occurred to human heart. Thus recite if you wish (1): And no soul knows what joy for them (the inhabitants of Paradise) has been kept hidden (Quran Chapter 32 Verse 17). <br />
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(1) The words "Thus recite if you wish" are those of Abu Harayrah. <br />
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It was related by al-Bukhari, Muslim, at-Tirmidhi and Ibn Majah. <br />
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Hadith Qudsi 38:<br />
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he fount that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it. <br />
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(1) The Arabic word used here is "makarih", the literal meaning of which is "things that are disliked". In this context it refers to forms of religious discipline that man usually finds onerous. <br />
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It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa'i). <br />
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Hadith Qudsi 39:<br />
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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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Paradise and Hell-fire disputed together, and Hell-fire said: In me are the mighty and the haughty. Paradise said: In me are the weak and the poor. So Allah judged between them, [saying]: You are Paradise, My mercy; through you I show mercy to those I wish. And you are Hell-fire, My punishment; through you I punish those I wish, and it is incumbent upon Me that each of you shall have its fill. <br />
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It was related by Muslim (also by al-Bukhari and at-Tirmidhi). <br />
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Hadith Qudsi 40:<br />
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On the authority of Abu Sa'id al-Khudri (may Allah be pleased with him), who said that the Messenger of Allah (PBUH) said: <br />
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Allah will say to the inhabitant of Paradise: O inhabitants of Paradise! They will say: O our Lord, we present ourselves and are at Your pleasure, and goodness rests in Your hands. Then He will say: Are you contented? And they will say: And how should we not be contented, O Lord, when You have given to us that which You have given to no one else of Your creation? Then He will say: Would you not like Me to give you something better than that? And they will say: O Lord and what thing is better than that? And He will say: I shall cause My favour to descend upon you and thereafter shall never be displeased with you. <br />
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It was related by al-Bukhari (also by Muslim and at-Tirmidhi). <br />
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Copyright 2007 - 2009 CMJE and the University of Southern Californianormanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-86435921016772207762010-05-03T14:44:00.002+08:002010-05-03T14:47:11.385+08:00Pesanan Imam Shafei..SEBELUM Imam Syafie pulang ke rahmatullah, beliau sempat berwasiat kepada para muridnya dan umat islam seluruhnya. Berikut ialah kandungan wasiat tersebut: "Barangsiapa yang ingin meninggalkan dunia dalam keadaan selamat maka hendaklah ia mengamalkan sepuluh perkara."<br /><br />1: HAK KEPADA DIRI.<br />Iaitu: Mengurangkan tidur, mengurangkan makan, mengurangkan<br />percakapan dan berpada-pada dengan rezeki yang ada.<br /><br />2: HAK KEPADA MALAIKAT MAUT...<br />Iaitu: Mengqadhakan kewajipan-kewajipan yang tertinggal, mendapatkan<br />kemaafan dari orang yang kita zalimi, membuat<br />persediaan untuk mati dan merasa cinta kepada Allah.<br /><br />3 : HAK KEPADA KUBUR<br />Iaitu : Membuang tabiat suka menabur fitnah, membuang tabiat kencing<br />merata-rata, memperbanyakkan solat Tahajjud dan<br />membantu orang yang dizalimi.<br /><br />4: HAK KEPADA MUNKAR DAN NAKIR<br />Iaitu : Tidak berdusta, berkata benar, meninggalkan maksiat dan<br />nasihat menasihati.<br /><br />5 : HAK KEPADA MIZAN (NERACA TIMBANGAN AMAL PADA HARI KIAMAT)<br />Iaitu : Menahan kemarahan, banyak berzikir, mengikhlaskan amalan dan<br />sanggup menanggung kesusahan.<br /><br />6: HAK KEPADA SIRAT (TITIAN YANG MERENTANGI NERAKA PADA HARI<br />AKHIRAT)<br />Iaitu : Membuang tabiat suka mengumpat, bersikap warak, suka<br />membantu orang beriman dan suka berjemaah.<br /><br />7: HAK KEPADA MALIK (PENJAGA NERAKA)<br />Iaitu : Menangis lantaran takutkan Allah SWT, berbuat baik kepada<br />ibubapa, bersedekah secara terang-terangan serta sembunyi dan<br />memperelok akhlak.<br /><br />8: HAK KEPADA RIDHWAN (MALAIKAT PENJAGA SYURGA)<br />Iaitu : Berasa redha dengan Qadha' Allah, bersabar menerima bala,<br />bersyukur ke atas nikmat Allah dan bertaubat dari melakukan maksiat.<br /><br />9: HAK KEPADA NABI SAW<br />Iaitu : Berselawat ke atas baginda, berpegang dengan syariat,<br />bergantung kepada as-Sunnah (Hadith), menyayangi para sahabat, dan<br />bersaing dalam mencari keredhaan Allah.<br /><br />10: HAK KEPADA ALLAH SWT<br />Iaitu : Mengajak manusia ke arah kebaikan, mencegah manusia dari<br />kemungkaran, menyukai ketaatan dan membenci kemaksiatan.<br /><br />Dari Abdullah bin 'Amr r.a., Rasulullah s.a.w. bersabda,<br />"Sampaikanlah pesanku biarpun satu ayat..."<br /><br /><div class="photo photo_none"><div class="photo_img"><a href="http://www.facebook.com/photo.php?pid=240891&op=1&view=all&subj=392229548492&aid=-1&auser=0&oid=392229548492&id=100000485331411"><img style="width: 460px;" class=" img" src="http://sphotos.ak.fbcdn.net/hphotos-ak-sjc1/hs598.snc3/31494_120887724604071_100000485331411_240891_2770144_n.jpg" onload="var img = this; onloadRegister(function() { adjustImage(img); });" /></a></div></div>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-47166332447733868572010-04-25T17:57:00.002+08:002010-04-25T18:25:06.743+08:00Tazkirah..<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibqdmQTpDgsJPD284JiO3U18nKDzt9osQyyN8SXM5pt-tdgVMe8SwYYFujD1GVzsf97A2iFyRfloxSY-8lYqlyHaZZl9jSlQVL-FPzEjT2LkANxcdtmWBw-6k4tI_M2vJUEzYv5aBmlqg/s1600/27turkey1.600.jpg"><img id="BLOGGER_PHOTO_ID_5464019118431418242" style="DISPLAY: block; MARGIN: 0px auto 10px; WIDTH: 400px; CURSOR: hand; HEIGHT: 181px; TEXT-ALIGN: center" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibqdmQTpDgsJPD284JiO3U18nKDzt9osQyyN8SXM5pt-tdgVMe8SwYYFujD1GVzsf97A2iFyRfloxSY-8lYqlyHaZZl9jSlQVL-FPzEjT2LkANxcdtmWBw-6k4tI_M2vJUEzYv5aBmlqg/s400/27turkey1.600.jpg" border="0" /></a><br /><div><span style="color:#3366ff;"><strong></strong></span></div><br /><div><span style="color:#3366ff;"><strong></strong></span></div><br /><div><span style="color:#3366ff;"><strong></strong></span></div><br /><div><span style="color:#3366ff;"><strong></strong></span></div><br /><div><span style="color:#3366ff;"><strong>Salam Tazkirah..</strong></span></div><br /><div><span style="color:#ff0000;"><strong></strong></span></div><br /><div><span style="color:#ff0000;"><strong>Bermujahadah melawan godaan Nafsu</strong></span></div><br /><div><strong><span style="color:#ff0000;">Seperti dijelaskan oleh firman Allah SWT dalam surah AlAnkabut ayat 69</span></strong></div><br /><div></div><br /><div><strong><span style="color:#33cc00;">وَٱلَّذِينَ جَـٰهَدُواْ فِينَا لَنَہۡدِيَنَّہُمۡ سُبُلَنَاۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلۡمُحۡسِنِينَ (٦٩</span></strong><br /></div><br /><div><span style="color:#3333ff;"><strong>maksudnya:</strong></span></div><br /><div><span style="color:#3333ff;"><strong></strong></span></div><br /><div><span style="color:#3333ff;"><strong>Dan orang-orang yang berusaha dengan bersungguh-sungguh kerana memenuhi kehendak agama Kami, sesungguhnya Kami akan memimpin mereka ke jalan-jalan Kami (yang menjadikan mereka bergembira serta beroleh keredaan) dan sesungguhnya (pertolongan dan bantuan) Allah adalah berserta orang-orang yang berusaha membaiki amalannya. (69) </strong></span></div>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0tag:blogger.com,1999:blog-6510176573839124392.post-56647964965324165732010-03-13T00:10:00.003+08:002010-03-13T00:31:00.750+08:00SIRI TAZKIRAH JUMAAT<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwiXvuOe2GFOUb2k967jKlM7Exot8IJeRpiqaH-04wObk69al6_6t3RyEUpcEC7yAXx62boAM-vlrpPxN67XG2OWjn4vl27NUUwcLy6xSUeD1L9QejwloyJNXiqWZWKOQGzdmFh36aLVk/s1600-h/untitled.bmp"><img id="BLOGGER_PHOTO_ID_5447785694995322770" style="DISPLAY: block; MARGIN: 0px auto 10px; WIDTH: 397px; CURSOR: hand; HEIGHT: 400px; TEXT-ALIGN: center" alt="" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwiXvuOe2GFOUb2k967jKlM7Exot8IJeRpiqaH-04wObk69al6_6t3RyEUpcEC7yAXx62boAM-vlrpPxN67XG2OWjn4vl27NUUwcLy6xSUeD1L9QejwloyJNXiqWZWKOQGzdmFh36aLVk/s400/untitled.bmp" border="0" /></a><br /><div><span style="color:#009900;"><strong>"4 Kelebihan Orang Yang Berkhidmat Kepada Allah"</strong></span></div><br /><div><strong><span style="color:#6600cc;"></span></strong></div><br /><div><strong><span style="color:#6600cc;">Imam Al-Ghazali menyebut dalam kitabnya Minhaj al-Abidin,,sebanyak empat puluh kelebihan kurniaan allah kepada yang berkhidmat dengan Nya</span></strong></div><br /><div><strong><span style="color:#6600cc;"></span></strong></div><br /><div><strong><span style="color:#6600cc;">1. Mendapat pujian dan disebut oleh Allah.</span></strong></div><br /><div><strong><span style="color:#6600cc;"></span></strong></div><br /><div><strong><span style="color:#6600cc;">2.Di agungkan dan dimuliakan oleh Allah.</span></strong></div><br /><div><strong><span style="color:#6600cc;"></span></strong></div><br /><div><strong><span style="color:#6600cc;">3.Dicintai oleh Allah semasa hidup di dunia</span></strong></div><br /><div><strong><span style="color:#6600cc;"></span></strong></div><br /><div><strong><span style="color:#6600cc;">4.Selama hidup di dunia kerana taat dan tawakkal sehingga seolah olah Allah menjadi wakilnya dalam segala urusan.Semua urusan Allah yang atur...</span></strong></div>normanhttp://www.blogger.com/profile/14568225475113908951noreply@blogger.com0