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him – was ill, Sa’d visited him and found him crying, so he asked
him:
O my brother, what makes you cry? Did you not accompany the
Messenger of Allāh ? ﷺDid you not do such-and-such [good
deeds]? He replied, “I am not crying over any one of two things: I
am not crying out of love and yearning for this world nor out of
dislike for the hereafter, but I am crying because Allāh’s
Messenger ﷺtook a covenant from me about something I think I
have only transgressed. He made me promise that it is enough for
anyone only to have enough [of this world] as would suffice as
the provisions of a traveler, but I think I have only gone too far.
As for you o Sa’d, fear Allāh when you judge, and when you
distribute anything and when you think about doing anything.”
Thābit (one of the reporters) said, “And it reached me that [when
he died] he left only about twenty dirham of spending he had.”
Ibn Mājah, Al-Sunan. Shaykh Al-Albānī graded this narration
ṣaḥīḥ. See ṣaḥīḥ wa Ḍaʿīf Sunan Ibn Mājah no. 4104.
It is reported from Al-Hasan Al-Basrî – Allâh have mercy on him
– that he said:
The life of this world is made up of three days: yesterday has
gone with all that was done; tomorrow, you may never reach; but
today is for you so do what you should do today.
Al-Bayhaqî, Al-Zuhd Al-Kabîr p197.
It is reported from ‘Alī b. Abī Tālib –Allah be pleased with him –
that he said:
The thing I fear for you most is following desires and having
extensive hopes (about this worldly life). Following one’s desires
blocks you from the truth, and having extensive hopes makes you
forget the hereafter. Verily, this worldly life is departing and the
hereafter is approaching and each of them has its children. So be
children of the hereafter, not children of this world, for today
there are (opportunities to do) deeds and there is no reckoning,
but tomorrow there will be reckoning and no deeds.
Quoted by Al-Bukhārī, Al-Sahīh, The Book of Raqā`iq without
the first sentence. Reported in its entirety by Abū
Nu’aym, Hilyah Al-Awliyā` Vol.1 p40, and others.
Al-Hāfidh Ibn Hajr states in Fath Al-Bārī:
Extensive hopes (about this worldly life) give rise to lethargy
when it comes to acts of obedience, procrastinating
with repentance, desire for worldly things, forgetfulness of the
hereafter and hardness of the heart; because the softness of the
heart and its purity only comes about by remembering death, the
grave, reward and punishment, and the horrors of the
hereafter…for if one remembers death, he strives to do acts of
obedience, his worries decrease and he is satisfied with less.
It is reported from ‘Alī b. Abī Tālib –Allah be pleased with him –
that he said:
The thing I fear for you most is following desires and having
extensive hopes (about this worldly life). Following one’s desires
blocks you from the truth, and having extensive hopes makes you
forget the hereafter. Verily, this worldly life is departing and the
hereafter is approaching and each of them has its children. So be
children of the hereafter, not children of this world, for today
there are (opportunities to do) deeds and there is no reckoning,
but tomorrow there will be reckoning and no deeds.
Quoted by Al-Bukhārī, Al-Sahīh, The Book of Raqā`iq without
the first sentence. Reported in its entirety by Abū
Nu’aym, Hilyah Al-Awliyā` Vol.1 p40, and others.
Al-Hāfidh Ibn Hajr states in Fath Al-Bārī:
Extensive hopes (about this worldly life) give rise to lethargy
when it comes to acts of obedience, procrastinating
with repentance, desire for worldly things, forgetfulness of the
hereafter and hardness of the heart; because the softness of the
heart and its purity only comes about by remembering death, the
grave, reward and punishment, and the horrors of the
hereafter…for if one remembers death, he strives to do acts of
obedience, his worries decrease and he is satisfied with less.
It is reported that ‘Abdullāh b. Masʿūd – Allāh be pleased with
him – said:
This world (the dunyā) is [only taken as] a home by those who
will have no real home [in Jannah], and it is the wealth of those
who will have no real wealth, and it is gathered and collected for
by those who have no real intelligence.
Ibn Abī Al-Dunyā, Dhamm Al-Dunyā article 16.
tags: Qur'an
by Amatullah
Bismillah
Allahumma ija’lnaa min ashaabil Qur’an, O Allah, make us
among the companions of the Qur’an. Ameen.
The first characteristic of the Qur’an that we will share is: Al
Hakeem.
Allah ta’ala says in Surah Yaseen ayah 2:
آن ْال َح ِك ِيم
ِ َو ْالقُ ْر
By the Qur’an, full of wisdom! Allah ta’ala swears by the
Qur’an in this verse, which is known as a ‘qasm’ in Arabic. In
the Qur’an, Allah ta’ala swears by many things, showing the
importance and honor of the object.
Allah ta’ala is honoring the Qur’an by taking a qasm by it, and
when Allah ta’ala swears an oath, we know what that whatever
comes after (jawaab qasm) is very important. And what is the
characteristic (sifah) of the Qur’an mentioned? Al-Hakeem, full
of wisdom. This Qur’an is not an ordinary book, but it is
Hakeem. Hakeem is from ha kaaf meem, and hikmah means:
wad’u shayyin fee muhalihi, to place something where it
belongs. How is the Qur’an Hakeem? There are three meanings
of Hakeem:
1. Haakim: The Qur’an is decisive and conclusive. The
Qur’an has the final decision.
2. Dhoo Hikmah: Full of wisdom, in three ways. Firstly,
wisdom in its content and rulings. They are according to the
fitrah (human nature) and they are what mankind needs. The
rulings in the Qur’an are according to the intellect–they just
make sense. Secondly, wisdom in its order and
arrangement. And thirdly, wisdom in its style. We can
derive oceans of meaning just from a few words
(remember Ni’mah?) There is so much wisdom in the
Qur’an, that even if we tried, we would never be able to
grasp all of it. That’s why there is never an end to studying
the Qur’an.
3. Muhkim: The Qur’an is firm and perfect in strength and
meanings. Nothing can change it or attack it.
So if the Qur’an is Hakeem, full of wisdom in so many ways,
then it is worthy of being followed
Qur’anic Characteristic #2: Qayyiman
OCTOBER 4, 2008
by Amatullah
Bismillah walhamdulillah
May Allah make us among the companions of the Qur’an,
Ameen.
Alhamdulillah we have a new page, Characteristics of the
Qur’an, where we will post some of the qualities of this
miraculous Book to assist us along the path of becoming its
companions inshaAllah.
Qur’anic Characteristic #2 is: Qayyiman.
Allah ta’ala begins suratul Kahf:
َ َ ع ْب ِد ِه ْال ِكت
اب َولَ ْم َي ْج َع ْل لَهُ ِع َوجا َ ْال َح ْمد ُ ِ هّلِلِ الهذِي أ َ ْنزَ َل
َ علَ ٰى
ت أ َ هن لَ ُه ْم أ َ ْجرا ش َر ْال ُمؤْ ِمنِينَ الهذِينَ َي ْع َملُونَ ال ه
ِ صا ِل َحا َ قَ ِيِّما ِليُ ْنذ َِر َبأْسا
ِّ ِ شدِيدا ِم ْن لَد ُ ْنهُ َويُ َب
سنا
َ َح
All the praises and thanks be to Allah, Who has sent down to
His slave the Book (the Quran), and has not placed therein any
crookedness. It is straight to give warning of a severe
punishment from Him, and to give glad tidings to the believers,
who work righteous deeds, that they shall have a fair
reward. (18:1-2)
Allah ta’ala says about the Qur’an: <<>>ولَ ْم َي ْج َع ْل لَهُ ِع َوجا
َ , and He
did not make therein any crookedness. The word for
crookedness is ِع َوجا, ewajaa, from ayn wow jeem and this is an
amazing word. It means crookedness or deviance in
something. Ewaj is used for something that has been bent. There
are two words from this root of ayn wow jeem:
1st one is ‘ewaj, which is conceptual or intangible
crookedness. It’s the type of crookedness that someone has in
their character, when they are not behaving “straight” or
“normal”.
2nd word is ‘awaj. And this means something that was
straight, but became crooked. This type of crookedness is very
easy and obvious to notice.
Allah azza wa jal uses the first word in the ayah, ‘ewaj, not
‘awaj. This means that the Qur’an has no crooked information,
not even the slightest form. Subhan Allah, this first ayah
is negating ANY fault whatsoever in the Qu’ran.
How is the Qur’an not crooked? There is no distortion amongst
the verses, the words are just as Allah revealed them. The
Qur’an has been preserved by writing, by memorization to the
point that we even know HOW the Prophet sal Allahu alayhi wa
sallam recited the Qur’an…each word, each letter, even each
syllable! There is no deviation in the teachings or the
information, there is no contradiction in it, and there is nothing
in the Qur’an contrary to the truth.
The first ayah negates any fault, and this second ayah confirms
what the Qur’an really is: Qayyiman, one completely
straight. Qayyiman is from qaaf wow meem or qaum, and this
means to stand. Remember this definition: Qayyiman is one
that IS straight and LEADS to that which is straight.
The Qur’an is Qayyiman in 3 ways:
It is Mustaqeem: One that is straight.
It is Mu’tadil: One that is balanced.
It stands firm for the benefit of people. Its commands are a
source of benefit.
َ >> ِليُ ْنذ َِر بَأْسا, so as to
Why is the Qur’an Qayyiman? <<ُشدِيدا ِم ْن لَدُ ْنه
warn of a severe punishment from near Him. يُ ْنذ َِر, yunthira is
from noon thaal ra, nathr and this means to warn. Nathr is to
give news that arouses fear, and has an effect on the person. So
when one hears a warning, they should become fearful and
seek to change.
The warning is of: <<شدِيدا َ >>بَأْسا, ba’san shadeedan, a severe
punishment. Ba’san is from ba hamza seen and it literally means
violence, difficulty and also power/might. Shadeedan is
from sheen daal daal and it means something that is
severe. This ba’san shadeedan is referring to the Hellfire,
which is severely harsh and violent to those who enter
it. There are so many in this world who do not know of the
Qur’an, and this is a reminder for the believers to spread the
message of the Qur’an and to be fearful themselves of the
punishment of Hellfire.
One of the ways the Qur’an is qayyiman is because
its mu’tadil (balanced). We can see this when Allah ta’ala
َ ت أ َ هن لَ ُه ْم أ َ ْجرا َح
says, <<سنا ش َر ْال ُمؤْ ِمنِينَ الهذِينَ يَ ْع َملُونَ ال ه
ِ صا ِل َحا ِّ ِ َ>>ويُب
َ and to
give glad tidings to the believers, those who work righteous
deeds that for them is a good reward
Qur’anic Characteristic #3: Full of Dhikr
OCTOBER 10, 2008
by Amatullah
Bismillah
Here is the next Characteristic of the Qur’an:
In one of the most beautiful beginnings of the Qur’an, Allah
ta’ala starts surah Saad with a powerful reminder. He says:
ِ َو ْالقُ ْر
آن ذِي ال ِذِّ ْك ِر ۚ ص
Saad. And by the Qur’an, full of dhikr! [Surah Saad, verse 1]
This ayah begins with a letter, which are known as: huroof
muqatta’aat, the disjointed letters. There are many opinions as to
what these letters mean, but the greatest and strongest opinion is
that none but Allah ta’ala knows their meanings.
So this surah, with the first letter, has already set the tone with a
powerful beginning. Then Allah ta’ala says: “and by the Qur’an,
full of dhikr!” If you notice the letter ‘wow’, it shows that Allah
is swearing and taking an oath by the Qur’an which is called a
‘qasm’ in Arabic, which is why the translation is “and by”.
What is this Qur’an? ذِي ال ِذِّ ْك ِرdhi dhikr, full of dhikr. the word
‘dhi’ means possessor, one that contains, one that owns
something. So what does the Qur’an own, contain and possess?
adh-Dhikr. This is one of the names of the Qur’an, and gives
multiple interpretations. There is a reason why this word has not
be translated yet in this post, it is because this word in this
context has several meanings:
1. Firstly, dhikr here means “tadhkeer” ()تذكير, a reminder.
What does the Qur’an remind of? It reminds us of reality of
life and of our duties and obligations.
2. Secondly, dhikr here means “maw’idhah” ()موعظة,
admonition. A maw’idhah is an advice or instruction, but not
just any advice, this advice is effective and pushes a person
to do good deeds and to abstain from disobedience.
3. Thirdly, dhikr here means a bayyaan (‘ )بيانa mention,
explanation’. What does the Qur’an mention? The nations of
the past, ahkaam (rulings) and future events as well.
4. Lastly, dhikr here means sharaf ()شرف, honor. The Qur’an,
by its mention, is a source of honor for those who accept.
The one who mentions the Qur’an is honored as well as the
Qur’an itself is honorable.
So this Qur’an is dhi dhikr: possessor and owner of reminder,
admonition, advice and honor.
SubhanAllah, absolute completeness. This ayah is a response to
the pagans of Makkah who said, we wish we had a dhikr from
the former people! Allah responds, this is the Qur’an, dhi dhikr.
Have you sought out the dhikr today? May Allah ta’ala make us
companions of the Qur’an, Ameen.
and Allah ta’ala knows best
Qur’anic Characteristic #4: Mubaarak
OCTOBER 26, 2008
tags: Arabic, Qur'an
by Amatullah
Bismillah, walhamdulillah.
The next Characteristic of the Qur’an is Mubaarak.
Allah subhanahu wa ta’ala says in Surah Saad verse 29,
اب أ َ ْنزَ ْلنَاهُ ِإلَي َْك َ ِل َيدهب ُهروا آ َياتِ ِه َو ِل َيتَذَ هك َر أُولُو األ َ ْل َباب ُم َب
ٌ َ اركٌ ِكت
“(This is) a Mubaarak Book which We have sent down to you,
that they may reflect upon its signs, and that men of
understanding may remember.” (Saad: 38:29)
Mubaarak is that which is full of barakah. And barakah is from
the root, ba ra kaaf ()ب ر ك, and barakah is that which lasts long
and has the ability to increase. When something is Mubaarak, it
includes three meanings:
It is a source of katheerul khayr, full of goodness. So
Mubaarak is that which has a lot of good and is where
unexpected and expected good is received.
Source of katheerul fawaa’id, a lot of benefits.
That which is thaabit, firm and has continuity. The
blessings one receives from it is firm, it is not a temporary
benefit but has permanence.
So how is the Qur’an Mubaarak? Let’s look at all three of these
meanings:
the Qur’an is a source of katheerul khayr: it is a guidance
and mercy for the believers, it gives the news of Jannah, it is a
healing, it contains commandments that guide us, it is a light, it
is an admonition and advice from Allah, and it is a source of
reward (10 rewards per letter).
the Qur’an is a source of katheerul fawaa’id: it benefits in
both this life and the next. In this dunya it is a furqaan for
us-the criterion between right and wrong, it increases one in
knowledge and it is a source of protection. In the aakhirah, it is
a means to ascend to the highest levels of Jannah (hadeeth:
iqra’ war taqi, read and ascend!), it an intercessor and shade for
its companions, and it will accompany its readers in the grave.
the Qur’an contains firm, continuous and permanent
blessings: the Rabb Who revealed it is Blessed, the Prophet it
was revealed to is blessed (alayhi salaatu wa salaam), the
month it was revealed in is blessed, the night it was sent down
in is blessed, the city it was revealed in is blessed, those who
store it in their heart are blessed, those who learn it are blessed
and those who teach it are blessed.
So ask yourself: am I missing out on this Mubaarak Book? Have
you tasted some of its goodness, benefits and blessings?
may Allah ta’ala make us among the companions of the Qur’an,
Ameen
Qur’anic Characteristic #5: Mubeen
NOVEMBER 2, 2008
by Amatullah
Bismillah
walhamdulillah,
The next characteristic of the Qur’an is Mubeen.
“Al Kitaabil Mubeen” appears many times in the Qur’an at the
beginning of surahs after the huroof muqatt’aat (disjointed
letters).
ِ ب ْال ُم ِب
ين ۚ الر ِ ِت ْل َك آ َياتُ ْال ِكتَاAlif-laam-ra. These are the ayaat of
the “Mubeen” Book. (12:1)
ين ۚ الر
ٍ آن ُم ِب ٍ ب َوقُ ْر ِ تِ ْل َك آ َياتُ ْال ِكتَاAlif-laam-ra. These are the
ayaat of the Book, and a “Mubeen” Qur’an. (15:1)
ين ۚ طس ٍ ب ُم ِب ِ تِ ْل َك آيَاتُ ْالقُ ْرTa-Seen. These are the ayaat
ٍ آن َو ِكتَا
of the Qur’an, and a book that is “Mubeen.” (27:1)
ِ ب ْال ُم ِب
ين ِ طسم تِ ْل َك آيَاتُ ْال ِكتَاTa-Seen-Meem. These are the ayaat
of the “Mubeen” Book. (28:1-2)
ِ ب ْال ُم ِب
ين ِ “ حم َو ْال ِكتَاHa-meem. And by the “Mubeen”
Book!. (43:1-2) (this ayah is a qasm/an oath)
ينِ ب ْال ُم ِب ِ “ حم َو ْال ِكتَاHa-meem. And by the “Mubeen”
Book!. (44:1-2) (this ayah is a qasm/an oath)
When Allah ta’ala repeats something so many times in His
Speech, then we know there is a reason for the repetition and
importance in what is being repeated.
What does it mean that the Qur’an is “Mubeen”?
Mubeen is from the root ba-ya-noon () ب ي ن, bayn. And this
root has three meanings:
1. Any type of distance.
2. That which is far (bu’ud, )بعد
3. Something that is clear (waadih, bayaan, بيان،)واضح
Something that is clear is far in resemblance to the other.
This Qur’an is Mubeen, it is clear and far from anything else in
resemblance. The name Mubeen implies two meanings:
1. That which is clear in itself. The Qur’an is clear in its
content and in its understanding.
2. That which clarifies the other. The Qur’an clarifies truth
from falsehood, guidance from misguidance, the believers
from the disbelievers, and it clarifies the mind of a person.
The Qur’an is a bayyinah, a clear proof. Everything that is stated
in this Qur’an is based on bayyinah: the ilm of Allah azza wa jal.
In other words, this Kitaab is authentic. There is nothing like it,
it is unique, clear, comprehensive and profound in its meaning.
May Allah azza wa jal make us companions of Qur’anil Mubeen,
Ameen.
Qur’anic Characteristic #6: Majeed
NOVEMBER 10, 2008
tags: Qur'an
by Amatullah
Bismillah
walhamdulillah,
Allah ta’ala says in the first ayah of Surah Qaaf,
آن ْال َم ِجي ِد ۚ ق
ِ َو ْالقُ ْر
“Qaaf. By the Qur’an that is Majeed” (50:1)
Majeed is from the root meem-jeem-daal (ج م
)د, majd. Majeed means: dhul majd: one that has majd. Majd is
complete ‘athamah (sovereignty) and sultaan (authority). From
the root, it is said: majdatul ibl, “the camel reached a vast land”.
This gives us the meaning that majd is wus’ah, vastness and
spaciousness. Majeed means vastness in greatness, in glory, in
might, in honor and in respect.
How is the Qur’an Majeed?
1- It has ‘atheemah, great status. Allah has given it the highest
status of all the books sent down.
2- It is a Muhaymin over all previous books. Muhaymin means
one who guards and looks after. The Qur’an is authoritative and
corrects the mistakes done by the people in the previous books.
3- It is Haakim (One that Judges), not Mahkoom (one that is
judged). It is Naasikh (one that abrogates), not Mansookh (one
that is abrogated). Over it nothing else can be preferred.
4- It has the khayr (goodness) of dunya and aakhirah.
The Qur’an is Majeed: exalted, very honorable, respected,
perfect, complete, high status and of great might
Qur’anic Characteristic #7: Kareem
JANUARY 24, 2009
by Amatullah
Bismillah
Allah ta’ala says in Suratul Waaqi’ah:
َ َس ٌم له ْو تَ ْعلَ ُمون
ع ِظي ٌم َ ََو ِإنههُ لَق
And that is indeed a mighty oath if you but knew,-(56:76)
What is this magnificent oath that Allah azza wa jal has taken?
ٌ ِإنههُ لَقُ ْر
آن َك ِري ٌم
That this is indeed a Qur’an, Kareem. (56:77)
Kareem is from kaaf-ra-meem and karam is used for a grape
vine. A grape vine looks very beautiful and brings a lot of
benefit. When Kareem is used for Allah: it means Allah ta’ala
is very generous and He is of high status. When kareem is used
for a person, it means they are very honorable and hold a great
position as well as they have character. When kareem is used for
speech, it means a word that is gentle, good, humble and
beneficial.
When used for Qur’an, Kareem means:
1- This Qur’an that is very beneficial, full of blessings,
katheerun naf’, full of benefits. Every letter brings you reward,
every reading brings you a new lesson.
2-This Qur’an which is honorable. Honored by who? By Allah
azza wa jal, it is Allah’s Kalaam–the most honored Kalaam with
an exalted status.
This Qur’an is Kareem: it changes hearts and guides a person to
action, it shows people the reality of life and the reality of the
hereafter.
Imam Sa’di rahimahullah states in his tafseer that Kareem
means: katheerul khayr, containing every good and every type
of knowledge. It is a book that if one seeks to benefit from, they
will.
This is a Kareem book, revealed by Al Kareem, to a messenger
that is Kareem for us…Yet what have we done with it?
More Characteristics of the Qur’an here.
Jannah and Naar
Every soul will taste death, and you will only be given your
[full] compensation on the Day of Resurrection. So he who is
drawn away from the Fire and admitted to Paradise has
attained true success. And what is the life of this world
except the enjoyment of delusion?[3:185]
O Allah, we ask You by Your Mercy to make us among those
who succeed in this life and the next, Ameen.
Indeed the description of the fire in the Qur’an is sufficient as a
warning and indeed the description of Jannah in the Qur’an is
sufficient as good news, however we cannot hope or fear
something if we do not know about it.
This series is a reminder for myself first and foremost and it has
been a goal of mine to deeply research Jannah and Naar in the
Qur’an. Although I am no where near having the sufficient
knowledge to deeply research the Qur’an, inshaAllah my goal
with this series is to include details that we do not learn about
regularly. InshaAllah I will be sharing these points in detail:
The Names of Jannah and Naar
1. Names of Naar: Jahannam and Jaheem
2. Names of Naar: Al Hutamah
The Entrance to Jannah and Naar
The Food of Jannah and Naar
The Clothing of Jannah and Naar
The Entertainment of Jannah and Naar
The Conversations of the Companions of Jannah and
Naar
I ask Allah ta’ala to grant us tawfeeq, and I pray this series will
be of benefit inshaAllah.
wa lillahil hamd.
by Amatullah
Bismillah
Allah ta’ala says in Suratul Humazah about the one who spreads
slander and backbites:
َ لَيُنبَذَ هن فِي ْال ُح
ط َم ِة
ُط َمة َ اك َما ْال ُح
َ َو َما أَد َْر
ُ َّللا ْال ُموقَدَة
ِ َار ه
ُ ن
Surely, he will definitely be thrown in Al Hutamah. And what
makes you know what is Al Hutamah? It is the fire of Allah,
already kindled. (104: 4-6)
Hutamah is one of the descriptive names of the Hell fire and it is
from ha-ta-meem ( )ح ط مand hatama means to crush something
to pieces. Hutamah is also used to describe a person who eats a
lot and is never satisfied. When we eat, we must chew our food
first, then we are able to digest it. Similarly, the hell-fire will
crush everything as it consumes. It will crush and mash
everything thrown into it. Allah ta’ala tells us in Surah Qaaf taht
hell fire will say: hal min mazeed? Is there any more?
by Amatullah
Bismillah
Allah ta’ala discusses both Hell-Fire and Jannah equally in the
Qur’an, displaying the balance of this deen. The two wings of a
believer are fear and hope, and just as a bird cannot fly without
balanced wings, the believer cannot either. InshaAllah we will
be following this example for our Jannah and Naar series;
posting one topic about hell-fire and the next about Paradise and
the first topic to be completed will be the names of Hell-Fire and
Paradise inshaAllah.
The first two names are Jahannam and Jaheem.
With proper reminders and teachings of the true nature of the
aakhirah, we will realize what this life holds for us and
inshaAllah will help us to strive for good deeds to reach Jannah
and keep away from disobedience to be saved from the Fire.
So, how scary is Hell-fire?
َ س ْال ِم َهاد ُ ۚ قُل ِلِّلهذِينَ َكفَ ُروا
ست ُ ْغلَبُونَ َوت ُ ْحش َُرونَ ِإلَ ٰى َج َهنه َم َ َْو ِبئ
“Say to those who reject Faith: “Soon you will be vanquished
and gathered together to Jahannam,-an evil bed indeed (to lie
on)!” (3:18)
Jahannam ( )جهنمis mentioned in the Qur’an 77 times. It is from
jeem haa meem ()ج ه م, and contains many meanings. Of those
meanings are:
the literal meaning, to meet with a frowning face and to
have a stern look. When you look at a person who has jahm,
you become fearful.
Darkness: and jahm is used for the darkest part of the
night. Aren’t you scared in darkness? Jahannam is a dark place
where you don’t want to be alone.
A waterless cloud
Put these meanings together–Jahannam is a place when you look
at it you’re scared–you want to run away and stay away from it
because it has that frowning look and it is waterless. When
Allah ta’ala says in the Qur’an about the
disbelievers, “fahasbahu jahannam,” meaning “then Jahannam is
sufficient for him”–THIS is what they deserve, a waterless,
scary, dark punishment that will break their ego.
And what about Al-Jaheem?
َت ْال َج ِحي ُم ِل ْلغَا ِوين
ِ ََوب ِ ُِّرز
“”And to those straying in Evil, Al-Jaheem will be placed in full
view.” (26:91)
Al-Jaheem ( )الجحيمappears 23 times in the Qur’an. It is from ( ج
)ح مjeem ha meem, and contains many meanings. Of those
meanings are:
The literal meaning, to light and stir up a fire–you add
fuel and ensure it keeps burning.
The word jahama means to stare with sharp eyes, and
refers to the way a lion stares at its prey.
The word ajham, also from the same root, means someone
who has red eyes.
Jaheem is also used to mean a pit with blazing fire–and
not just any fire, but an extremely hot, intense, and
fiercely-burning fire.
Next time Shaytan whispers to you and you are inclined to
commit a sin, remember this description of Hell-Fire… like a
lion staring at its prey.
Indeed, Rasul Allah sal Allahu alayhi wa sallam spoke the truth
when he said, “O Allah, there is no life except for the life of the
Hereafter, and there is no good except for the good of the
Hereafter.” [Saheeh Muslim]
Following vs. Obeying
SEPTEMBER 9, 2008
by Amatullah
Bismillah.
Allah ( )سبحانه وتعالىsays in the Qur’an:
ِّ َور هر ِحي ٌم فَاتَّبِعُونِي قُ ْل إِن ُكنت ُ ْم ت ُ ِحبُّون
ََّللا ٌ ُغف ِّ َّللاُ َو َي ْغ ِف ْر لَ ُك ْم ذُنُو َب ُك ْم َو
َ َُّللا ِّ ي ُْحبِ ْب ُك ُم
َّللاَ َّلَ ي ُِحبُّ ْال َكافِ ِرينَ أ َ ِطيعُوا قُ ْل
ِّ سو َل فإِن ت َ َوله ْواْ فَإ ِ هنُ الر َّللاَ َو ه
ِّ
Translation: Say: If you should love Allah, then follow me (so)
Allah will love you and forgive your sins. And Allah
is Al-Ghafoor (the All-Forgiving), Ar-Raheem (the
All-Mericful). Say, Obey Allah and His Messenger. But if you
turn away then indeed, Allah does not love the disbelievers.
[Surah Al-e-Imran, verses 31-32]
فَات َّ ِبعُو ِني,Ittabi’ooni, “follow me”, is from the root letters taa ba
ayn. It means to follow one very closely, such that you follow
their very footsteps. It also means to follow without being
commanded. What does following the Prophet ()صلي هللا عليه وسلم
then entail? It means to follow his sunnah, his teachings and to
follow the way he lived his life.
Following the Prophet ( )صلي هللا عليه وسلمis the condition to gain
Allah’s Love. If one does not love and follow the Prophet ( صلي
)هللا عليه وسلم, yet claims to love Allah, his love for Allah will not
be accepted from him. Thus, we learn that the only way to gain
Allah’s Love is to follow the footsteps of His messenger ( صلي هللا
)عليه وسلم.
Then Allah ( )سبحانه وتعالىsays in the following
ayah, “ أ َ ِطيعُواAttee’oo” “Obey”, and that is from the letters taw
( )طwow ayn. From this root, comes the meaning of obeying
willingly, out of happiness and full acceptance of the command.
What is the difference between obeying and following in these
verses? Let’s analyze the difference:
Attee’oo (obeying) refers to the commands of the Prophet
()صلي هللا عليه وسلم, and as the ayah mentions, if one does not
obey his commands, he will be among the Kaafireen
(disbelievers).
Ittabi’ooni (following) refers to emulating the deeds of the
Prophet (وسلم عليه هللا )صلي. Following surpasses
obeying, because one is doing the obligatory actions as well as
the recommended ones. Furthermore, following the sunnah is
done sincerely out of love for the Prophet ( )صلي هللا عليه وسلمand
this gains the Love of Allah.
To reiterate, obeying is mandatory while following is adhering
to the sunnah, and completing those acts that the Prophet ( صلي
)هللا عليه وسلمdid.
Here are two examples:
1. Rasul Allah ( )صلي هللا عليه وسلمcommanded the men of this
Ummah, “do not wear silk, for those who wear it in this life
will not wear it in the hereafter.” [Bukhari and Muslim] This
falls under obeying, as from this hadith, we find that silk is
prohibited for men, although it was not mentioned in
the Qur’an.
2. ‘Aisha ( )رضي هللا عنهاreported that when the Prophet ( صلي
)هللا عليه وسلمhad performed the two rakah before Fajr prayer,
he would lie on his right side. [Bukhari]. This is “Ittibaa
as-Sunnah” (following the Sunnah), one does not have to lie
on their right side—they can pray the fardh salaah right away;
however, out of sheer love and sincerely wanting to follow
the Prophet ()صلي هللا عليه وسلم, some lie on their right side. By
doing these types of acts, we may gain the love of Allah
()سبحانه وتعالى.
May Allah ( )سبحانه وتعالىmake us among those whom He loves,
and among those who follow the footsteps of His messenger.
Ameen
Usage of “Fear” in the Qur’an
APRIL 18, 2009
by Amatullah
Bismillah
A few days ago, we had our weekly tafseer of Juz Amma class
with br Nouman at the masjid and he briefly covered some
different words used for fear in the Qur’an. I was very
fascinated by these words so I decided to do a bit more research
on their meanings and usage in the Qur’an and share what I’ve
learned.
The Oxford dictionary defines fear as:
• noun 1 an unpleasant emotion caused by the threat of danger,
pain, or harm. 2 the likelihood of something unwelcome
happening.
• verb 1 be afraid of. 2 (fear for) be anxious
about. 3 archaic regard (God) with reverence and awe
We have a few words to describe this emotion in English such
as: scared, anxiety, terror, panic, and bewilderment. All of these
words carry the same meaning and are nearly synonymous to
one another.
Arabic, on the other hand, has a considerable amount of words
to describe fear; each with a different detail and connotation.
The Qur’an alone has more than 10 words for fear!
Here is a brief analysis of some of the words used in the Qur’an
for fear:
Khawf خوف
Khawf is a perceived danger and a fear of something that is
physical. Khawf is the type of fear you’d feel if a dog began to
chase you.
Allah ta’ala says:
ع ِن ْال َه َو ٰى َ ام َر ِبِّ ِه َو َن َهى النه ْف
َ س َ َوأ َ هما َم ْن خ
َ ََاف َمق
“But as for him who feared (khawf) standing before his Lord,
and restrained himself from impure evil desires and lusts.”
(79:40)
The Believer has a fear of something that is manifest and real,
which is captured in this ayah by the use of khawf. Allah azza
wa jal did not say in this ayah that the person fears their Lord,
but fears the standing before his Lord, and as a result of this fear,
he protected himself from lusts and desires.
On the other hand, Allah says about the disbelievers:
ْاْل ِخ َرةَ َيخَافُونَ هَّل
“They do not fear (khawf) the hereafter.” (74:53)
In another ayah, Allah describes His blessings upon the
Quraysh:
ْ َ خ َْوفٍ الهذِي أ
ط َع َم ُهم ِ ِّمن ُجوعٍ َوآ َمنَ ُهم ِ ِّم ْن
“(He) Who has fed them against hunger, and has made them
safe from fear (khawf).” (106:4)
While most of tribes of Arabia worried about being invaded or
of a war, Allah ta’ala protected the Quraysh from this danger
and granted them safety in Makkah.
Khashyah خشية
Khashyah is a fear as a result of knowledge and leads to action.
It is when you know the greatness and magnitude of what you
fear, and as a result, have an awe and reverence of it.
Allah ta’ala tells the Prophet sal Allahu alayhi wa sallam:
َ َالر ْح َم ٰـنَ بِ ْالغ إِنه َما تُنذ ُِر َم ِن اتهبَ َع ال ِذِّ ْك َر َو َخش
ِي بَ ه ِ ْي
You can only warn him who follows the Reminder, and fears
(khashyah) the Most Merciful unseen.(36:11)
Allah ta’ala describes the one who will benefit from the Qur’an:
he has khashyah of Ar-Rahmaan. By using the Name of Allah,
Ar-Rahmaan, it shows the level of their khashyah. We fear Al
Jabbaar (The Compellor) and Al Azeez (The All Mighty), but to
fear Ar-Rahmaan, The Most Merciful, is the height of true fear
of Allah. These people have khashyah of Allah bil ghayb, in the
unseen can be interpreted two ways: they fear Allah and have an
awe of Him when they are alone and they fear Allah and have
an awe of Him even though they do not see Him azza wa jal.
In the famous ayah that most of us know, Allah ta’ala says:
َّللاَ ِم ْن ِعبَا ِد ِه ْالعُلَ َما ُء َي ْخشَى إِنه َما
ه
“It is only those who have knowledge among His slaves that
fear Allah.” (35:28)
Imam ibn Katheer rahimahullah states with regards to this ayah,
“only those who have knowledge truly fear Him as He should be
feared, because the more they know about the Almighty,
All-Powerful, All-Knowing Who has the most perfect Attributes
and is described with the most beautiful Names, the more they
will fear Him.”
Khushoo’ خشوع
Khushoo’ is a fear that is manifested not only in your heart but it
is shown on your face and limbs. Khushoo’ literally means to
bend down and to become still. Khushoo’ is used for the
submissiveness of the heart which is reflected on the limbs.
Allah ta’ala states,
َقَ ْد أ َ ْفلَ َح ْال ُمؤْ ِمنُون
“Successful indeed are the believers,” (23:1)
And the first quality of these successful believers:
َ خَا ِشعُونَ الهذِينَ ُه ْم فِي
ص ََلتِ ِه ْم
“Those who offer their Salat (prayers) with all solemnity and
full submissiveness.” (23:2)
This is the kind of fear that we should have in salah; this fear
should be present on our faces and not just in our hearts. If the
heart has khushoo’, the body will have khushoo’. So khushoo’ is
not just a state of the heart, it is a state of the heart which is
visible on a person’s actions, in their posture, and in their
movements.
In this dunya, the believers have this khushoo’, but in the
aakhirah Allah states about the Disbelievers:
ارهَا
ُ صَ خَا ِشعَةٌ أ َ ْب
“Their eyes will be downcast.” (79:9)
These eyes that did not humble themselves to Allah in the dunya,
will have fear in the aakhirah. This fear will be apparent on their
faces; faces that are full of shame, humiliation and abasement.
Taqwa تقوى
Taqwa is the most common word used for fear. It comes from
the root wiqaayah which means to protect and is used for
a shield.Taqwa is to protect yourself from the consequences of
your own actions. It is to protect yourself in two ways: to
abandon sinning and adorn yourself with good deeds because
you fear the punishment of Allah.
Allah ta’ala says in the ayaat of Hajj,
الت ه ْق َو ٰى َوت َزَ هودُوا فَإ ِ هن َخي َْر ه
الزا ِد
“And take a provision (with you) for the journey, but the best
provision is At-Taqwa” (2:197)
This ayah is beautiful because Allah ta’ala commands us to take
provisions during Hajj, that is true reliance upon Allah, but He
also advises us to take the provision of the hereafter which is
taqwa.
During Hajj, you are tested with many things and you must also
keep away from certain actions that are otherwise halaal for you
to do. The only way one can restrain themselves and be patient
during Hajj is to have taqwa of Allah.
Hadthr حذر
Hadthr is to escape something out of fear and cautiousness
because you are in proximity of it. Allah azza wa jal uses this
type of fear to describe the hypocrites in many ayaat. He says:
ورة ٌ تُنَ ِِّبئ ُ ُهم يَ ْحذَ ُر
َ س َ ِب َما ِفي قُلُو ِب ِه ْم ْال ُمنَافِقُونَ أَن تُن هَز َل
ُ علَ ْي ِه ْم
“The hypocrites fear (hadthr) lest a Surah should be revealed
about them, showing them what is in their hearts.” (9:64)
Raa’a راع
Rau’ is to startle someone, or to show up out of nowhere and so
the person becomes alarmed. It is also defined as to respect
combined with fear. This word only appears once in the Qur’an
to describe the panic that Ibrahim alayhi salaam felt panic when
the Angels refused the food that he offered them:
َ ع ْن إِب َْرا ِه
يم َ ع فَلَ هما ذَه
َ َب َو َجا َءتْهُ ْالبُ ْش َر ٰى يُج ه
ُ الر ْو َ َ ٍا ِدلُنَا فِي قَ ْو ِم لُوط
Then when the fear (rau’) had gone away from Ibrahim, and the
glad tidings had reached him, he began to plead with Us (Our
messengers) for the people of Lut.” (11:74)
Wajas وجس
Wajas is a fear when you hear news that scared you. It also
means to hide your fear within you so that you don’t let the
person or thing scaring you know that you are scared.
Ibrahim was scared of the angels but he did not let them see his
fear:
َ ص ُل ِإلَ ْي ِه نَ ِك َر ُه ْم َوأَ ْو َج
س ِ َ ِم ْن ُه ْم ِخيفَة فَلَ هما َرأ َ ٰى أ َ ْي ِديَ ُه ْم ََّل ت
“But when he saw their hands went not towards it (the meal), he
mistrusted them, and conceived a fear (wajas) of them.” (11:70)
Musa alayhi salaam also felt this hidden fear after he saw what
the magicians could do with their staffs:
َ س ٰى فَأ َ ْو َج
س َ ِفي نَ ْف ِس ِه ِخيفَة ُّمو
So Musa conceived fear (wajas) in himself. (20:67)
Wajl وجل
Wajl is to have a fear that penetrates deep in your heart. It is a
fear in which a person trembles and shivers. The word “mawjil”,
from the same root, is a depressed ground for a large deep hole.
When you come upon a huge hole in the ground out of nowhere,
you are immediately shaken with fear.
This is how Allah ta’ala describes the hearts of the believers;
they are immediately awe-struck and the fear of Him penetrates
deep into their hearts:
ت ِإنه َما ْال ُمؤْ ِمنُونَ الهذِينَ ِإذَا ذُ ِك َر ه
َُّللا ْ َْم َُقُلُوبُه َو ِجل
“The believers are only those who, when Allah is mentioned,
feel a fear (wajl) in their hearts.” (8:2)
Rahb رهب
Rahb is that kind of a fear that makes you very alert, very
careful and does not let you relax. This is the type of fear that
students feel during exam time: restless, careful, and concern for
passing. It is also fear that you are afraid that you will
disappoint the one you love.
Allah azza wa jal commands us to have this fear of Him:
ُون ْ َهاي ف
ِ ار َهب ِ ِإنه َما ُه َو ِإلَ ٰـهٌ َو
َ احد ٌ ۚ فَإِي
Verily, He is (the) only One Deity. Then, fear Me much. (16:51)
The believers call upon Allah while fearing (rahbah) Him, and
hoping (raghbah) in Him. Who knows which duaa these two
words are mentioned from the sunnah? Post in the comments
inshaAllah if you know!
Rahb is also defined as a fear that one has in which he is
concerned about saving himself. Allah ta’ala described the
hypocrites as being more concerned about saving themselves
from the Muslims instead of saving themselves from Allah:
َ َ َّللا َر ْه َبة َألَنت ُ ْم أ
ُّشد ِ ُور ِهم ِ ِّمنَ ه
ِ صدُ ُه ْم قَ ْو ٌم هَّل يَ ْفقَ ُهونَ ََ ِل َك بِأ َ ِّنَٰذَ ۚ فِي
“Verily, you are more fearful (rahbah) in their breasts than Allah.
That is because they are a people who comprehend not.” (59:13)
Ru’b رعب
Ru’b is to be overwhelmed with fear and terror that makes you
lose your reason.
Allah ta’ala placed this fear in the hearts of the mushriks of
Makkah during the battle of Badr:
ُوحي َرب َُّك ِإلَى ْال َم ََلئِ َك ِة أ َ ِِّني َم َع ُك ْم فَثَ ِِّبتُوا الهذِينَ آ َمنُوا ِ سأ ُ ْل ِقي فِي قُلُو
ِ ب الهذِينَ ۚ ِإ ْذ ي َ
ْب َك َف ُروا
َ الرعُّ
“(Remember) when your Lord revealed to the angels, “Verily, I
am with you, so keep firm those who have believed. I will cast
terror (ru’b) into the hearts of those who have disbelieved.”
(8:12)
Ru’b is also used to describe the reaction of a person if they
entered upon the Companions of the Cave:
تم َ ع َل ْي ِه ْم لَ َولهي
َ ْْت ِم ْن ُه ْم فِ َرارا َولَ ُم ِلئ ُرعْبا ْن ُه ْمَِلَ ِو ه
َ اطلَ ْع
َ ت
Had you looked at them, you would certainly have turned back
from them in flight, and would certainly have been filled with
awe (ru’b) of them. (18:18)
Allah made the cave so that no person would be able to remain
there, such as a passerby, because the atmosphere was made that
the person would feel fright so they would not be able to stay,
but rather run in terror.
Shafaq شفق
Shafaq has many meanings in its different forms. Ashfaqa is that
fear that some harm will come to a person you love, it is a fear
that is mixed with love, such as the love of a mother for her
children; she is fearful out of love for them.
The Believers will reminisce in Jannah:
ُم ْش ِفقِينَ قَالُوا إِنها ُكنها قَ ْب ُل فِي أ َ ْه ِلنَا
“Saying: “Aforetime, we were afraid (shafaq) in the midst of our
families.” (52:26)
This ayah can be interpreted in two ways: Firstly, the believers,
even amongst their families, feared Allah and secondly, they
had this shafaq for their families, they were afraid for the
aakhirah of their families.
While the believers were mushfiqeen in the dunya, the
disbelievers will be mushfiqeen in the aakhirah.
سبُوا َو ُه َو َواقِ ٌع ِب ِه ْم ُم ْش ِفقِينَ ت َ َرى ه
َالظا ِل ِمين َ ِم هما َك
“You will see thewrong-doers fearful (shafaq) of that which
they have earned, and it (the punishment) will surely befall
them.” (42:22)
When this word is followed by من, min, such as this ayah, it
does not mean love at all but rather a fear in the heart such as
apprehension, anxiety, concern and worry.Try and imagine the
fear and worry they will feel knowing that Hell-Fire awaits them.
Either you are mushfiq now, or will be mushfiq later.
Wajf وجف
Wajf is a fear mixed with discomfort. It is when your heart
pounds and palpitates so hard out of fear. Iti s to be agitated in a
disturbed condition. Awjaftul Khayl means ‘I made my horse
race forward by making its heart race.’
Allah azza wa jal depicts for us the Day of Judgment:
ٌاجفَة ٌ ُقُل
ِ وب َي ْو َمئِ ٍذ َو
“hearts that day will be full of terror.” (79:8)
By not putting an “al” (alif-laam, )الon quloob, it shows that
only some hearts will have this fear on that Day. Some hearts
that day will be beating out of their chests. Also the sentence
structure illustrates that these hearts are not scared at the
moment, right now they have peace, but on that Day they will
experience wajf. Furthermore in the above ayah, waajifah is an
ism faa’il (someone who does an act), so their hearts will be
start pounding and it will not come to rest. The terror will not
subside.
….Another lesson as to why translations will never do justice to
the Qur’an, and is a small taste of the intricacies of the Arabic
language.
Quiz for the readers: search for some ayaat that COMBINE a
few of these words, and see if you can understand the different
meanings
here’s an example:
َ سولَهُ َو َي ْخ
ش ُ َّللاَ َو َر َ َك ُه ُم ْالفَائِ ُزونَ َِفَأُولَ ٰـئ ه
َّللا َويَت ه ْق ِه َو َمن ي ُِطعِ ه
And whosoever obeys Allah and His Messenger, fears Allah,
and keeps his duty (to Him), such are the successful.(24:52)
This ayah combines Khashyah and Taqwa. (hint: you can use a
search engine like: www.searchtruth.com)
We ask Allah ta’ala to benefit us from what we learn, to make
us among those who take heed of the reminder, those who study
His Book and act upon its lessons, and those who enter Firdaws
Al ‘Alaa. Ameen.
And Allah is Most Knowing.
Earth’s Fill of Gold
NOVEMBER 7, 2008
by Amatullah
Bismillah.
Allah ta’ala says in the Qur’an:
ار فَلَن يُ ْق َب َل ِم ْن أ َ َح ِد ِهم
ٌ ض إِ هن الهذِينَ َكفَ ُرواْ َو َماتُواْ َو ُه ْم ُكفه
ِ ذَهَبا َولَ ِو ا ْفتَدَى بِ ِه ِمل ُء األر
َاص ِرين ِ اب أ َ ِلي ٌم َو َما لَ ُهم ِ ِّمن نه
ٌ َ عذ َ أ ُ ْولَـئِ َك لَ ُه ْم
Indeed, those who disbelieve and die while they are disbelievers
– never would the [whole] capacity of the earth in gold be
accepted from one of them if he would [seek to] ransom himself
with it. For those there will be a painful punishment, and they
will have no helpers. (3:91)
The word used for the capacity of the earth in this ayah is Mil
al-Ard. “Mil” is used for the quantity that a vessel holds when it
is filled; hence mil al-ard refers to the quantity/volume/mass/fill
of the earth.
Those who die while they are disbelievers, Allah will accept no
good deed ever from them, even if they gave the earth’s fill of
gold as ransom. How much gold would that amount to? The
earth’s fill.
Let’s do the math:
Volume of the earth:
1,083,206,246,123,080,894,852 m3
In words: 1 Septillion, 83 Sextillion, 206 quintillion, 246
trillion, 123 billion, 80 million, 894 thousand, 852 m3
Mass of the Earth: 5.98 x 1024 kg (After 98, you would add
24 more zeros)
Price of one Ounce of Gold: $802.70 USD
Therefore, mass of the earth in Gold is worth = $1.65 x
1029 USD (27 zeros after 65)
With this money, you could buy yourself all of:
100 Ferraris ($168,000 each)
The most expensive house in the world ($155 million)
A Boeing A380 – huge double decker plane ($300 million)
The millennium star diamond (over a $100 million)
A trip to the moon ($100 million)
The international space station ($100 billion)
And now, you could do this for every single person of the six
billion people on earth, and have spent only 0.000000366 % of
your money.
You could have done all this a million times over and still have
97 % of your money left over.
It’s like winning a $200 billion lottery for every second of your
life for 65 years.
We’re talking about an absolutely unfathomable amount of
money. Does anyone on this planet have this much gold? Can
anyone earn this much?
If a disbeliever gave the earth’s fill of gold as ransom, it will not
be accepted from him.
Learn this lesson well: The weight of emaan is more than Mil
al-Ard. It’s more valuable. It’s priceless.
Jazakum Allahu khayran to my teachers for researching this.
The Plant: A Lesson for Every Believer
JANUARY 8, 2009
by Amatullah
Bismillah
The believers contemplate on the ayaat of Allah that have been
left upon the earth, and only they see the creation around them
as ayaat.
Allah ta’ala says,
ْ َ ت َوأَنبَت
ٍ ت ِمن ُك ِِّل زَ ْو
ج ْ علَ ْي َها ْال َما َء ا ْهت َ هز
ْ َت َو َرب َ َامدَة فَإِذَا أَنزَ ْلنَا َ َوت َ َرى ْاأل َ ْر
ِ ض ه
يج
ٍ بَ ِه
“And you see the earth barren and lifeless, but when We pour
down rain on it, it is stirred (to life), it swells, and it sprouts
forth every kind of beautiful growth (in pairs).” (22:5)
What is the lesson for the believer in this?
Allah ta’ala reminds us that this plant is an ayah. Whenever we
see a plant, we should remember the resurrection.
A simple plant is a reminder of the Day of Judgment for the
believer.
Why?
Just as the earth will تْ ا ْهت َ هز,shake, ت
ْ ر َب, ْ َ أَن َبت, and
َ swell and rise, ت
sprout— on the Day of Judgment the earth will shake, then
swell then sprout…but a plant will not be sprouting from the
earth, rather it will be the companions of the grave: us.
Allah ta’ala describes the disbelievers saying:
ِ َولَ ُه ْم أ َ ْعي ٌُن هَّل يُب
ْص ُرونَ ِب َها
“and they have eyes, wherewith they see not.” (7:179)
Those who do not believe in Allah see a plant and nothing else,
but those with emaan and hearts that understand see an ayah
about resurrection.
We ask Allah ta’ala to make us among those who take heed of
His ayaat, Ameen.
Immerse Yourself in Sibghatullah
JANUARY 19, 2009
by Amatullah
Bismillah
Allah ta’ala says at the end of the first juz,
ص ْبغَةَ ه
َِّللا ِ ۚ ص ْبغَة
ِ َِّللا َ عابِد ُونَ َون َْح ُن َلهُ ۚ َو َم ْن أ َ ْح
س ُن ِمنَ ه َ
The “sibghah” of Allah, and who can be better than Allah in
“sibghah”? And we are His worshippers. (2:138 )
Sibgha means coloring or dye, that is not the original state of
something. It is the color that has been put on.
It can be of two types:
Tangible: which is to take the color of something
Intangible: which is to take the influence of something.
The first part of the ayah “sibghatullah” means khuthuu
sibghatullah, take the sibgha of Allah.
What is the ‘color’ of Allah that is being referred too?
The color is referring to our deen, Islam. This refers to the effect
of Islam that you can see on a person.
How?
1- Through their identity and the way they submit.
2- Through their characteristics: every part of our lives are
influenced by this deen.
How much of this color do we have?
Immerse yourself completely in Islam in all ways: externally
and internally. Color yourself with Islam
Entertainment of the Hereafter
JANUARY 30, 2009
by Amatullah
Bismillah.
In this day and age, there are so many avenues of entertaining
oneself, it would not be possible to name all of these forms.
Each of us chooses their own entertainment based on personal
preferences and tastes. But in the aakhirah, there will only be
two choices for entertainment. Allah ta’ala conveys to us:
ِإنها أ َ ْعت َ ْدنَا َج َهنه َم ِل ْل َكافِ ِرينَ نُ ُزَّل
Indeed We have prepared Hell-fire as an entertainment for the
disbelievers. (18:102)
نُ ُزَّلNuzulan is from noon-zay-laam which literally means to
descend and come down. From this root, the word nuzul is used
for whatever is prepared for a guest’s entertainment and lodging.
When a guest comes, you prepare their food, where they are
going to stay, their lodging, where you will take them and what
you plan to do with them. Nuzul is all that has been prepared as
hospitality. Will the disbelievers be entertained in hell fire? No,
rather nuzul here is being used for sarcasm. Jahannam will be
their guest house and lodging, their clothes will be of fire, their
skins will be replenished after being burnt, they will be arguing
with their companions, rebuked by the Angels, abandoned by
Allah ta’ala, and their food will be of Zaqqoom and Ghassaaq,
and their drink of boiling water…This is their ‘entertainment’,
abiding therein eternally.
So that’s lodging choice number one. What’s choice number
two?
َت لَ ُه ْم َجنهاتُ ْال ِف ْردَ ْو ِس نُ ُزَّل
ْ ت َكان ِإ هن الهذِينَ آ َمنُوا َو َع ِملُوا ال ه
ِ صا ِل َحا
Indeed those who believe and do righteous deeds, shall have the
Gardens of Al-Firdaws for their entertainment. (18:107)
The believers will have Firdaws as their entertainment and
lodging. Allah ta’ala says َت لَ ُه ْم
ْ َكان, kaanat lahum, it was for them.
Why past tense? For two reasons: firstly to show that Allah
ta’ala Knew these believers deserved Firdaws before they
reached it and secondly, to add even more emphasis, FOR
SURE they will have entertainment in Firdaws. Firdaws is the
name of the highest level of Jannah and linguistically, it refers to
a garden that has everything a garden should have: it is full of
fruits, flowers, vines, rivers, ample in size, and
comfortable. Everything you could want is in this Jannah, it is
the perfect nuzul. What is their entertainment? They will have
houses of gold and silver, springs and rivers, clothes of silk,
jewelry of gems, drinks of milk, wine, honey, food of meat,
trees of fruits, spouses of equal age and they will see Allah
subhanahu wa ta’ala…This is their entertainment, abiding
therein eternally.
The choice is yours: how do you want to be entertained
The Straight Path
SEPTEMBER 14, 2008
by Amatullah
Bismillah
We ask Allah ta’ala at least 17 times a day to guide us on the
straight path, siraatal mustaqeem. What does siraatal mustaqeem
mean? Is the definition only limited to “straight path”?
The Arabic language is a deep ocean which we cannot even
comprehend unless we know the language. Allah ta’ala chose
this language for a reason, and we can see the depths of this
language from the previous post on tasbeeh: two Arabic words –
subhan and Allah – require paragraphs to explain in English.
We ask Allah ta’ala to be guided on siraatal mustaqeem multiple
times a day, everyday, and now that we are in the month of
Ramadaan–we are asking for this guidance many more times
( may Allah ta’ala accept our prayers and fasting, Ameen), so it
is incumbent upon us to know what we are asking for.
Siraat ( )صراطis from saad-ra-ta (ص-ر- )طand it means path. The
root saad-ra-ta, sarata, means to walk quickly. Siraat is that
which the act of sarata is done: a path where one walks.
There are many words in the Qur’an that are used for path, such
as siraat, sabeel, tareeq…but why do we ask for Siraatal
Mustaqeem, and not Tareeqal Mustaqeem or Sabeelal
Mustaqeem? Check it out:
Siraat is used for a path that is wide enough for everyone
to walk on.
Siraat is a path that goes straight to the destination.
Siraat is a path that is smooth, with no ups or downs,
bumps or hills, but a path where one can see completely
straight.
So siraat is a path that is easy to walk upon, it has enough room
for everyone (not a one lane road) and it takes everyone to the
destination.
Mustaqeem comes from qaaf-wow-meem or qaum and it means
one that is straight. Mustaqeem is something that is straight,
correct, balanced and not uneven.
So with these meanings in mind, what does Siraatal Mustaqeem
mean?
Imam Sa’dee rahimahullah in his tafseer defines Siraatal
Mustaqeem, he says: it is the clear path that connects one to
Allah, and to Jannah and it guides one to recognize the truth and
act upon it.
Siraatal Mustaqeem is a path that is balanced and straight. It
leads straight to Allah and to Jannah. It is easy to be begin
walking on it and to remain on it.
There is a hadeeth that gives us a parable of a siraat:
Imam Ahmad recorded in his Musnad that An-Nawwas bin
Sam`an said that the Prophet sal Allahu alayhi wa sallam said,
،ٌاب ُمفَت ه َحة ٌ ان فِي ِه َما أَب َْو ِ ورَ س ُ اط ِ ص َر ِّ ِ علَى َج ْن َبتَي ِ ال َ َو،ص َراطا ُم ْست َ ِقيما ِ ب هللاُ َمثََل َ ض َر
َ «
اس ا ْد ُخلُوا ُ يَاأَيُّ َها النه:اط دَاعٍ يَقُو ُل ِ ص َر ِّ ِ ب ال ِ ع َلى بَا َ َو،ٌور ُم ْرخَاة ٌ ُ ست ُ ب ِ علَى ْاألَب َْوا َ َو
ان أ َ ْن يَ ْفت َ َحُ س ِ ْ َ فَإِذَا أ َ َراد،اط
َ اْل ْن ِ ص َر ِّ ِ ق ال ِ عو ِم ْن فَ ْو ُ َودَاعٍ يَ ْد،ط َج ِميعا َو ََّل ت َ ْع َو ُّجواَ ص َرا ِّ ِ ال
اْلس ََْل ُمِ ْ :ط ُ ص َرا ِ شيْئا ِم ْن تِ ْل َك ْاألَب َْوا
ِّ ِ َو ْي َح َك ََّل ت َ ْفتَ ْحهُ فَإِنه َك ِإ ْن فَت َ ْحتَهُ ت َ ِل ْجهُ فَال:ب قَا َل َ
اط ِّ ِ علَى َرأْ ِس ال
ِ ص َر َ ار ُم هللاِ َوذَ ِل َك الدها ِعي ِ اب ْال ُمفَت ه َحةُ َم َح ُ ُحدُود ُ هللاِ َو ْاألَب َْو:ان
ِ ور
َ سُّ َوال
ِ ظ هللاِ فِي قَ ْل
»ب ُك ِِّل ُم ْس ِل ٍم ُ اط َوا ِعِ ص َر ِ َوالدها ِعي ِم ْن َف ْو،ِاب هللا
ِّ ِ ق ال ُ َ ِكت
Allah has set an example: a Siraat that is surrounded by two
walls on both sides, with several open doors within the walls
covered with curtains. There is a caller on the gate of the Siraat
who heralds, ‘O people! Stay on the path and do not deviate
from it.’ Meanwhile, a caller from above the path is also
warning any person who wants to open any of these doors, ‘Woe
unto you! Do not open it, for if you open it you will pass
through.’ The straight path is Islam, the two walls are Allah’s
set limits, while the doors resemble what Allah has prohibited.
The caller on the gate of the Siraat is the Book of Allah, while
the caller above the Siraat is Allah’s admonishment in the heart
of every Muslim.
May Allah ta’ala guide us on siraatal mustaqeem. Ameen.
The Relationship between Shukr, Sabr, Kufr and Shirk
SEPTEMBER 24, 2008
by Amatullah
Bismillah
Br Nouman Khan from Bayyinah Institute has been giving
talks at my masjid throughout Ramadaan alhamdulillah and I
wanted to share some points he mentioned from one talk that he
gave about a few ayaat in surah Luqman which was absolutely
amazing mashaAllah. May Allah ta’ala increase him in ‘ilm and
‘amal. Ameen.
Allah ta’ala says in Surah Luqman, ayah 12:
َِو َم ْن َكفَ َر ۚ َو َم ْن َي ْش ُك ْر فَإِنه َما َي ْش ُك ُر ِلنَ ْف ِس ِه ۚ َولَقَ ْد آتَ ْينَا لُ ْق َمانَ ْال ِح ْك َمةَ أ َ ِن ا ْش ُك ْر ِ هّلِل
ٌي َح ِميد فَإ ِ هن ه
َ ََّللا
ٌّ غ ِن
And We had certainly given Luqman wisdom [and said], “Be
grateful to Allah.” And whoever is grateful is grateful for [the
benefit of] his own self. And whoever denied [His favor] – then
indeed, Allah is Free of need and Praiseworthy.
In this ayah, Allah ta’ala mentions two actions: Shukr
(thankfulness) and Kufr (ungratefulness). What is their
relationship? Shukr and Kufr are opposites. Usually when we
think of kufr, the opposite that we think of is emaan (faith) but
shukr is also an opposite. If you deny that someone did you a
favor, why would you thank them? The kuffar (disbelievers) do
not even ACKNOWLEDGE the blessings of Allah ta’ala, so
they cannot do shukr of Him.
ِ أ َ ِن ا ْش ُك ْر ِ ه, “be grateful to Allah”. If
Allah inspired to Luqman: ّلِل
we look at the grammar of this phrase, “an ushkur lillah”, we see
that it is fi’l amr, meaning a command. Why? Because shukr
necessitates an action. We can say we are grateful with our
tongues, but the real shukr comes when we SHOW it. For
example, if we are thankful to Allah ta’ala for our hands, then
we would not use our hands to sin, because it does not show
gratitude.
Allah ta’ala continues: فَإِنه َما يَ ْش ُك ُر ِلنَ ْف ِس ِه, “and whoever is grateful,
is grateful for the benefit of his own self”. Allah says
“yashkuru”, which is present tense. Why? Because we cannot
just give thanks ONCE, it is done constantly, we must be
thankful continuously. Who benefits? The one who “is grateful
is for the benefit of his own self”. It is only beneficial to
yourself. Even showing gratitude to Allah is helping ourselves!
So this teaches us that we can never show true gratitude to Allah,
because that gratitude is in need of more gratitude. We can
never give Allah’s Haqq, His due Right, subhanahu.
So how about those who don’t give thanks? Allah says: و َم ْن َك َف َر,
َ
wa man kafara, and whoever denied. It’s very interesting to see
here that yashkuru is present tense while kafara is past tense.
Ingratitude, unlike shukr, should not happen again and kufr only
happens once. Here we learn that denying the favors of Allah is
an act of kufr.
Let’s look at the sentence again: ي َح ِميد ٌَو َم ْن َك َف َر َفإ ِ هن ه
ٌّ َِّللاَ َغن َ , and
whoever denied, then indeed Allah is Free of need, The Most
Praiseworthy. Allah ta’ala doesn’t even mention the person who
shows ingratitude. In the previous part, Allah said whoever
showed thanks benefits himself, but this person’s recompense is
not even mentioned. These people forgot about Allah, so Allah
forgot them. Instead He azza wa jal mentions His Own Self
afterwards:ٌ ي َح ِميد فَإ ِ هن ه, He is Ghaniyy and Hameed. Al
َ ََّللا
ٌّ ِغن
Ghaniyy is the One who is Free from all needs, and Al Hameed
is The Most Praiseworthy. Hamd is a combination of shukr
(thanks) and thinaa (praise) so Al Hameed is the One who is
constantly worthy of thanks and praise. He does not need our
thanks and praise and He is worthy of all praise and thanks.
‘ ََّل ت ُ ْش ِر ْك ِب هdo not
In the next ayah, Luqman advises his son: ِاّلِل
associate partners with Allah’. Luqman didn’t say “la takfur”,
do not commit kufr, but he said “la tushrik”, do not associate
partners, why? Because when you deny the favors of Allah, it is
kufr, but if thank other than Allah, it is shirk. We know
Luqman’s son was a believer but there is a danger that he, and
us as well, might thank other than Allah for favors…like our
own selves. You may say to someone: “MashaAllah, you have
learned so much!”, and they responds: “yes, I’m really smart
because I’ve been studying.” Instead of thanking Allah ta’ala,
someone may attribute good to their ownselves and this is the
subtle and hidden shirk known as riyaa.
The relationship: When one does shukr of Allah, which is
shown through actions, they benefit their ownselves. If they
deny His blessings, it is an act of kufr. If they thank other than
Allah it is an act of shirk.
Now what is the relationship between Shukr and Sabr? We learn
this from ayah 31, َورَٰ ِإ هن فِي ذ
ٍ ش ُك
َ هار
ٍ صبَ ت ِل ُك ِِّل
ٍ ‘ ِل َك َْليَاand in this is a
sign for every continously patient person, one very grateful.’
And also Allah says in ayah 17, صابَ َك َ َ علَ ٰى َما أ
َ ص ِب ْر
ْ ‘واand
َ be patient
over what befalls you’. Ingratitude (kufr) is a lack of sabr
(patience). If you don’t have patience, then it will be easy for
you to complain and deny the favors of Allah. When we are
patient, then these small matters that people complain about will
go unnoticed. When we ask someone nowadays how they’re
doing, they may go into a list of problems they’re having.
Maybe they’ll say ‘alhamdulillah’, but we would hear a lot of
complaints. Can these complaints be compared to the favors and
blessings of Allah? The blessings of Allah, according to Him,
cannot even be enumerated.
Look at the example of Nuh alayhi salaam. We know he did
da’wah for 950 years, but Allah says about him: ش ُكورا َ َ ِإنههُ َكان,
َ عبْدا
‘indeed he was a very grateful servant’ (17:3). Wouldn’t you
think that Nuh alayhi salaam would be ‘abdan saboora, a patient
servant? Why ‘abdan shakoora, a grateful servant? By Allah
ta’ala calling Nuh a grateful servant, it shows us the type of
patience he really had. With all of his problems, he found a way
to thank Allah ta’ala! And this is why he is ‘abdan shakoora, a
very grateful servant.
May Allah ta’ala make us among as shaakireen, and not
amongst al kaafireen. Ame
The Contract between Allah and The Believers
MAY 23, 2009
by Amatullah
Bismillah
In a time of constant buying and selling, this ayah reminds us of
the greatest contract we can ever be involved in:
َ َُّللاَ ا ْشت َ َر ٰى ِمنَ ْال ُمؤْ ِمنِينَ أَنف
س ُه ْم َوأ َ ْم َوالَ ُهم ِبأ َ هن لَ ُه ُم ْال َجنهةَ ِإ هن ه
Verily, Allah has purchased of the believers their lives and their
properties for (the price) that theirs shall be the Paradise. (9:111)
The scholars say, “How outstanding is this contract! The
buyer is the Rabb of Honor and Might, the purchase is the Soul,
the merchandise is Jannah, the written contract is in the Highest
Heaven, and the mediator is the Muhammad alayhi salaatu wa
salaam.”
Imam Hasan Al Basri states, “Look at the Generosity of Allah –
souls that He has created and wealth that He has provided, then
He granted it for them and He purchased it from them with this
priceless contract–and indeed, it is a fruitful transaction.”
All that is missing is your signature…Are you ready to sign
How to taste the Sweetness of the Qur’an
MAY 29, 2009
by Amatullah
Bismillah
Imam Tabari rahimahullah tells us how we can taste the
sweetness of the Qur’an:
)جامع البيان( قال الطبري مصنف:
إني ألعجب ممن قرأ القرآن ولم يعلم تأويله كيف يلتذ بقراءته؟
He said: I am amazed with one who recites the
Qur’an and he does not learn its ta’weel*, how will
he taste the sweetness of his recitation?! (Mu’jam
al-Adbaa, 63/18)
*ta’weel: used here to mean the tafseer of the Qur’an. During
the first few generations of Islam, ta’weel and tafseer were used
interchangibly. There are no ahadeeth that mention tafseer,
rather the word “ta’weel” is used.
Learn tafseer, for you will be able to taste the sweetness of this
book. Iyyas ibn Mu’awiyah rahimahullah said,
“The example of a people who recite the Qur’an and
do not know its explanation is like a group of people
who have a written message from their king that
comes to them during the night, and they do not have
a lamp. Therefore, they do not know what is in the
message. The example of one who knows tafseer is
like a person who comes to them with a lamp and
reads to them what is in the message.”
Perbandingan Antara Dunia Dengan Akhirat
PERBANDINGAN ANTARA DUNIA DENGAN AKHIRAT
Oleh
Ustadz Abu Isma’il Muslim Atsari
بِ ط َر ِة ِمنَ الذه َه َ ير ْال ُمقَ ْن ِ اء َو ْال َبنِينَ َو ْالقَن
ِ َاط ِ س َ ِّت ِمنَ ال ِن اس حُبُّ ال ه
ِ ش َه َوا ِ ُز ِيِّنَ ِللنه
ث ۗ َٰ َذ ِل َك َمتَاعُ ْال َح َيا ِة ال ُّد ْن َيا ۖ َو ه
َُّللاُ ِع ْن َده ِ س هو َم ِة َو ْاأل َ ْن َع ِام َو ْال َح ْر
َ ض ِة َو ْال َخ ْي ِل ْال ُم َو ْال ِف ه
ِ ُحس ُْن ْال َمآ
ب
Oleh karena itu jangan sampai kita terpedaya dengan dunia dan
melupakan akhirat. Karena seandainya manusia hidup puluhan
tahun di dunia ini, dengan berbagai kenikmatan yang dimiliki,
sesungguhnya semua itu kecil dibandingkan kenikmatan akhirat.
﴿ بَ ْل تُؤْ ثِ ُرونَ ْال َحيَاة َ الدُّ ْنيَا١٦﴾ َو ْاْل ِخ َرة ُ َخي ٌْر َوأ َ ْب َق ٰى
ض ِ اخَل ِم ْن بَ ْع ِ َق د ِ سو ُّ سله َم َم هر بِال َ ع َل ْي ِه َو َ ُصلهى هللا سو َل ه
َ َِّللا ُ َّللا أ َ هن َر
ِ ع ْن َجابِ ِر ب ِْن َع ْب ِد هَ
َاولَهُ فَأ َ َخذَ بِأُذُنِ ِه ث ُ هم قَا َل
َ ت فَتَن ٍ ِّس هك َم ِي َ َ ْى أ ُ أَيُّ ُك ْم ي ُِحبُّ « ْالعَا ِليَ ِة َوالنه
ٍ اس َكنَ َفتَهُ َف َم هر ِب َجد
» أ َ هن َهذَا لَهُ بِد ِْره ٍَم. صنَ ُع بِ ِه قَا َل ْ ََىءٍ َو َما ن ْ أَت ُ ِحبُّونَ أَنههُ « فَقَالُوا َما نُ ِحبُّ أَنههُ لَنَا بِش
» لَ ُك ْم. ْف َو ُه َو َم ِيِّتٌ فَقَا َل َ س ُّك فَ َكي َ َ عيْبا ِفي ِه ألَنههُ أ ِ َّللاِ « قَالُوا َو ه
َ ََّللا لَ ْو َكانَ َحيًّا َكان َف َو ه
علَ ْي ُك ْم ِ علَى ه
َ َّللا ِم ْن َهذَا َ » لَلدُّ ْنيَا أ َ ْه َو ُن.
Oleh
Ustadz Abu Nida’ Chomsaha Shofwan
َوا ْعلَ ُموا أَنه َما أ َ ْم َوالُ ُك ْم َوأ َ ْوَّلد ُ ُك ْم ِفتْنَةٌ َوأ َ هن الل َ هَ ِع ْندَهُ أ َ ْج ٌر
َ ِّ ََع ِظي ٌم
ِصا ِلح
لر ُج ِل ال ه نِ ْع َم ْال َما ُل ال ه.
صا ِل ُح ِل ه
فٌ ع ََل ِنيَة فَلَ ُه ْم أ َ ْج ُر ُه ْم ِعندَ َربِِّ ِه ْم َو ََّل خ َْو ِ الهذِينَ يُن ِفقُونَ أ َ ْم َوالَ ُهم بِالله ْي ِل َوالنه َه
َ ار ِس ًّرا َو
َعلَ ْي ِه ْم َو ََّل ُه ْم يَ ْحزَ نُون
َ
Orang-orang yang menafkahkan hartanya di malam dan di siang
hari secara tersembunyi dan terang-terangan, maka mereka
mendapat pahala di sisi Rabb-nya. Tidak ada kekhawatiran
terhadap mereka dan tidak (pula) mereka bersedih hati. [Al
Baqarah : 274].
Oleh
Ustadz Abu Ahmad Zaenal Abidin
Sungguh sangat naïf bila kita melihat orang yang faham agama
dan berakhlak mulia, namun mempunyai kebiasaan
meminta-minta, suka mengeluh, menjadi beban orang lain,
bermalas-malasan serta menghadapi kenyataan hidup dengan
berpangku tangan. Benarlah yang dikatakan Umar bin Al
Khaththab: “Sungguh terkadang aku kagum terhadap seseorang.
Namun, setelah aku tanyakan apakah dia memiliki pekerjaan?
Kalau mereka menjawab “Tidak” maka orang tersebut jatuh
harga dirinya di hadapanku”. [4]
Sungguh tidak masuk akal, seseorang yang tidak pernah
beranjak dari masjid untuk berdzikir dan i’tikaf, sementara
keluarganya terlantar dan kebutuhan hidup dipasok orang lain.
Manakah tanggung jawabnya sebagai orang yang faham agama,
kalau ternyata kebutuhan hidup terkumpul dari patungan teman
dekat dan para tetangga? Jawaban apa yang kita berikan di
akhirat kelak, bila ternyata kewajiban rumah tangga kita yang
menunaikan orang lain, baik orang tua, mertua, teman dekat atau
sanak kerabat, padahal kita masih mempunyai kekuatan untuk
bekerja? Maka Imam Syafi’i berkata: “Tidak halal harta sedekah
bagi orang yang masih mempunyai kekuatan untuk bekerja”. [5]
Oleh
Ustadz Abdullah bin Taslim al-Buthoni, MA
ف
ِ ش َر علَى ْال َما ِل َوال ه
َ ص ْال َم ْر ِء
ِ سدَ لَ َها ِم ْن ِح ْر َ ان أ ُ ْر ِسَل فِي
َ غن ٍَم ِبأ َ ْف ِ ََما ِذئْب
ِ ان َجا ِئ َع
ِلدِينِه
َب َو ْال ِف ه
ضةَ َوَّل يُ ْن ِفقُونَ َها فِي َ ب أ َ ِل ٍيم َوالهذِينَ َي ْك ِن ُزونَ الذهه
ٍ ش ِْر ُه ْم ِب َعذَا
ِّ ََّللاِ َفب
س ِبي ِل ه
َ
Para ulama berbeda pendapat dalam masalah ini, ada yang lebih
mengutamakan orang kaya yang bersyukur dan ada yang lebih
mengutamakan orang miskin yang bersabar. Kedua pendapat ini
juga dinukil dari ucapan Imam Ahmad bin Hambal rahimahullah
[27] .
Kedua pendapat ini masing-masing memiliki dasar argumentasi
dari al-Qur`ân dan hadits Nabi Shallallahu ‘alaihi wa sallam
yang sama kuatnya, sehingga para ulama ahli tahqiq (yang
terkenal dengan ketelitian dalam berpendapat) tidak menguatkan
salah satu di antara dua pendapat tersebut, tapi mereka memilih
pendapat yang menggabungkan keduanya, yaitu: yang lebih
utama di antara keduanya adalah yang paling besar
ketakwaannya kepada Allâh Azza wa Jalla , berdasarkan
keumuman makna firman-Nya:
Maka orang kaya yang lebih besar rasa syukurnya lebih utama
dibanding orang miskin yang lebih sedikit kesabarannya dan
sebaliknya.
• ‘Ali bin Husain bin ‘Ali bin Abi Thâlib al-Hâsyimi al-Madani
rahimahullah (wafat tahun 94 H)[34] , putra dari cucu Nabi
Shallallahu ‘alaihi wa sallam yang terkenal, Husein bin ‘Ali
Radhiyallahu anhuma dan Imam besar dari kalangan Tabi’in
(murid para Sahabat Radhiyallahu anhum), serta sangat
terpercaya dan teliti dalam meriwayatkan hadits Rasûlullâh
Shallallahu ‘alaihi wa sallam [35] . Beliau sangat terkenal
dengan ketekunan beribadah sehingga digelari sebagai Zainul
‘abidin (perhiasan bagi para ahli ibadah) [36] .
PENUTUP
Sebagai penutup, renungkanlah nasehat berharga dari Rasûlullâh
Shallallahu ‘alaihi wa sallam berikut ini:
Read
more https://almanhaj.or.id/3609-kaya-dan-sukses-dunia-akhirat
-mungkinkah.html
Hakikat Dunia Dalam Permisalan
HAKIKAT DUNIA DALAM PERMISALAN
Banyak sekali ayat dan hadits yang menjelaskan hakikat
kehidupan dunia. Para Ulama juga sudah berusaha menjelaskan
kepada umat manusia tentangnya, diantaranya Ibnu Qayyim
rahimahullah . Untuk memudahkan orang memahami hakikat
kehidupan Ibnul Qayyim rahimahullah memberikan
permisalan-permisalan. Dalam kitab ‘Uddatus Shâbirin, beliau
rahimahullah menghadirkan banyak sekali permisalan.
Sebagiannya beliau rahimahullah ambilkan dari hadits-hadits
Rasulullah Shallallahu ‘alaihi wa sallam yang menggambar
kehidupan dunia. Sebagian dari permisalan itu sudah disajikan
dalam mabhats yang lain pada edisi ini. Berikut kami sajikan
sebagian permisalan lain dengan sedikit penjelasan dari
kitab Jâmi’ul Ulûm wal Hikam. Semoga bermanfaat !
Dunia ibarat danau besar yang penuh air dan menjadi sumber air
penghidupan bagi manusia dan hewan-hewan. Perlahan-lahan,
(debit air) danau itu pun menipis karena volume yang datang
kepadanya begitu banyak, sampai akhirnya tidak tersisa kecuali
sedikit saja yang keruh di dasar danau. Air yang sedikit itu kini
telah dikencingi oleh binatang-binatang, sementara manusia dan
hewan-hewan ternak mencebur ke dalamnya. Sebagaimana
diriwayatkan oleh Imam Muslim dalam Shahîhnya, no.2967 dari
‘Utbah bin Ghazwân bahwa ia menyampaikan khutbah kepada
mereka. Di dalamnya, ia mengatakan:
ِ َاْلن
اء ُ ص َبا َبةٌ َك
ِ ص َبا َب ِة ُ َولَم َيبقَ ِمن َها ِإ َّال، َو َولَّت َحذَّا ًء،صر ٍم َ ِإ َّن الدُّن َيا قَد أ َ ِذنَت ِب
فَانت َ ِقلُوا ِب َخي ِر َما،ون ِمن َها ِإلَى د ٍَار َال َز َوا َل لَ َها
َ ُ َو ِإنَّكُم ُمنتَ ِقل،احبُ َها
ِ صَ صابُّ َها َ َ َيت
ِب َحض َرتِكُم
Ibnu Abi Dunya meriwayatkan dari Ishak bin Ismail dari Rauh
bin Ubadah dari Hisyam bin Hasan, ‘Rasulullah Shallallahu
‘alaihi wa sallam bersabda kepada para Sahabatnya:
ون َما َ َحتَّى إِذَا َال يَد ُر،غب َرا َء َ ًازة َ َسلَكُوا َمف َ إِنَّ َما َمث َ ِلي َو َمثَلُكُم َو َمث َ ُل الدُّنيَا َك َمث َ ِل قَو ٍم
ظه َرانَي َ َو َبقَوا َبي َن،ظه َر َّ س ُروا ال َ الزا َد َو َحَّ أَنفَدُوا،طعُوا ِمن َها أَكث َ َر أَم َما َب ِق َي ِمن َها َ َق
علَي ِهم َر ُج ٌل ِفي َ فَ َبي َنا ُهم َكذَ ِلكَ ِإذ َخ َر َج، فَأَيقَنُوا ِبال َهلَ َك ِة، َاز ِة الَ َزا َد َوالَ َح ُمولَة َ َال َمف
فَقَالُوا،ُسه ُ ط ُر َرأُ َيق،ٍ ُحلَّة: ب ٍ َو َما َجا َءكُم َهذَا ِإالَ ِمن قَ ِري،يف ِ الر ِ ِإ َّن َهذَا قريب عَه ٍد ِب
فَقَا َل،فَلَ َّما انت َ َهى ِإلَي ِهم: عًلَ َم أَنتُم ؟ َقالُوا َ َيا َهؤ َُال ِء: َقا َل،ع َلى َما تَ َرى َ : أَ َرأَيتُكُم ِإن
اض ُخض ٍر؟ َما تَج َعلُو َن ِلي ؟ قَالُوا ٍ َو ِر َي، ٍ َهدَيتُكُم ِإلَى َماءٍ ُر َواء: َقا َل،الَ نَع ِصيكَ شَيئ ًا:
قَا َل،ِ َو َم َواثِيقَكُم باهلل،ع ُهو َدكُم ُ : ،صونَهُ شَيئ ًا ُ َو َم َواثِيقَ ُهم َال َيع،ع ُهو َد ُهم ُ ُ طو ه َ فَأَع
ث ُ َّم قَا َل،َُث فِي ِهم َما شَا َء هللا َ فَ َمك، فَأَو َر َد ُهم َما ًء َو ِريَاضًا ُخض ًرا: الر ِحي ُل َّ ! َيا َه ُؤالَ ِء
قَالُوا ِإلَى أَي َن ؟ قَا َل: فَقَا َل ُج ُّل، اضكُم ِ َست ك َِري َ اض َلي ٍ َس َك َمائِكُم َو ِإلَى ِري َ ِإ َلى َماءٍ لَي
القَو ِم: ظنَنَّا أَن لَن نَ ِج َدهُ َو َما نَصنَ ُع ِب َعي ٍش َخي ٍر ِمن َهذَا ؟ َ !وهللاِ َما َو َجدنَا َهذَا َهذَا َحتَّى َ
َ َ ٌ
طا ِئفَة ِمن ُهم َو ُهم أقلُّ ُهم َ
َ َوقالَت: َو َم َواثِي َقكُم باهلل َال،ع ُهو َدكُم ُ الر ُج َل َّ أَلَم تعطوا َهذا
َ
فَ َرا َح فيمن، آخ ِر ِه ِ فو هللاِ ليصدقنكم في،ص َدقَكُم فِي أ َ َّو ِل َحدِيثِ ِه َ َوقَد،صونَهُ شيئا ُ تَع
ير اتبعه وتخلف بقيتهم فبدرهم عدو ِ َ فَأَصبَ ُحوا بَي ِن قَت ِي ٍل َوأ
ٍ س
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more https://almanhaj.or.id/5876-hakikat-dunia-dalam-permisal
an.html
Dunia Atau Akhirat
DUNIA ATAU AKHIRAT
َما الدُّنيَا فِـي اْل ِخ َر ِة إِ َّال ِمث ُل َما يَـجعَ ُل أ َ َح ُدكُم، َِار يَح َي – إِصبَعَهُ ٰه ِذ ِه َوهللا
َ َوأَش
سبَّا َب ِة
َّ ظر – ِبال ُ فَليَن، ِب َم تَر ِجـ ُع فِـي ال َي ِم
ب أ َ َّن َهذَا َلهُ ِبدِر َه ٍم؟ ُّ فَقَالُوا (( أَيُّكُم يُ ِح: ب أَنَّهُ لَ َنا ِبشَيءٍ َو َما نَصنَ ُع ِب ِه؟ ُّ َما نُ ِح
قَا َل:(( قَالُوا )) أَت ُ ِحبُّو َن أَنَّهُ لَكُم؟: ُّسك َ َ ِألَنَّهُ أ،َان عَيبًا فِي ِه َ َان َحيًّا ك َ وهللاِ لَو ك.
َ
ف َو ُه َو َم ِيتٌ ؟ فَ َقا َل
َ فَكَي: (( علَيكُم َ ع َلى هللاِ ِمن َهذَا َ )) فَ َوهللاِ لَلدُّن َيا أَه َو ُن.
Demi Allâh, sungguh, dunia itu lebih hina bagi Allâh daripada
bangkai anak kambing ini bagi kalian. [Shahih: HR. Muslim, no.
2957]
اَللّٰ ُه َّم إِنِـي أَعُوذُ بِكَ ِم َن البُخ ِل َوأَعُوذُ بِكَ ِم َن الـ ُجب ِن،
َوأَعُوذُ بِكَ ِمن فِتنَ ِة الدُّنيَا، َوأَعُوذُ بِكَ ِمن أَن أ ُ َر َّد إِلَـى أَرذَ ِل العُ ُم ِر،
ب القَب ِر َ وأَعُوذُ ِبكَ ِمن.
ِ عذَا َ
Ya Allâh! Aku berlindung kepada-Mu dari sifat kikir, aku
berlindung kepada-Mu dari sifat pengecut,
aku berlindung kepada-Mu dari dikembalikannya aku ke usia
yang hina (pikun), aku berlindung kepada-Mu dari fitnah dunia
dan aku berlindung kepada-Mu dari adzab kubur.
[HR. Al-Bukhâri, no. 6370]
Faidah Hadits
Do’a ini bisa dilihat dalam kitab Bulûghul Marâm min Adillatil
Ahkâm (no. 342), karya al-Hafizh Ibnu Hajar al-‘Asqalani t dan
buku Do’a dan Wirid, karya Ustadz Yazid bin Abdul Qa
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more https://almanhaj.or.id/5854-berlindung-dari-fitnah-dunia-d
an-adzab-kubur.html
Cinta Dunia Merupakan Sumber Dari Kesalahan Dan
Kerusakan Agama
CINTA DUNIA MERUPAKAN SUMBER DARI
KESALAHAN DAN KERUSAKAN AGAMA
Oleh
ش َج َر ٍة ثُم ٍ َّّ َما ِلي َو ِللدُّن َيا ؟ َما أَنَا َوالدُّنيَا؟ ِإنَّ َما َمث َ ِلي َو َمث َ ُل الدُّن َيا َك َمث َ ِل َرا ِك
َ ب
َ َظ َّل تَحت
َرا َح َوت َ َر َك َها
َار يَح َي – ِإصبَعَهُ ٰه ِذ ِه َوهللاِ َما الدُّنيَا فِـي اْل ِخ َر ِة ِإ َّال ِمث ُل َما َيـجعَ ُل أَ َح ُدكُم
َ َوأَش
سبَّا َب ِة
َّ ظر – ِبالُ فَليَن، ِب َم تَر ِجـ ُع ؟ فِـي ال َي ِم
ِ ط ِب ِه نَبَاتُ األَر
ُ َّض ِم َّما َيأ ُك ُل الن
اس َ َاء فَاختَلِ س َمَّ ِإنَّ َما َمث َ ُل ال َح َيا ِة الدُّن َيا َك َماءٍ أَن َزلنَاهُ ِم َن ال
علَي َها
َ ونَ ظ َّن أَهلُ َها أَنَّ ُهم قَاد ُِر
َ ازيَّنَت َوَّ ض ُزخ ُرفَ َها َو ُ ت األَر ِ ََواألَن َعا ُم َحت َّ ٰى ِإذَا أ َ َخذ
ارا فَ َج َعلنَا َها َح ِصيدًا َكأَن لَم تَغ َن ِباألَم ِس ً ت ۚ أَتَا َها أَم ُرنَا لَي ًًل أَو نَ َه ِ َك ٰذَ ِلكَ نُ َف ِص ُل اْليَا
َ ِلقَو ٍم يَتَفَك َُّر
ون
ض ِ اء فَاخت َ َل َط ِب ِه نَبَاتُ األَر َّ َواض ِرب لَ ُهم َمث َ َل ال َحيَا ِة الدُّنيَا َك َماءٍ أَن َزل َناهُ ِم َن ال
ِ س َم
ح
ُ الريَاِ ُعلَ ٰى ك ُِل شَيءٍ ُمقتَد ًِرا ۚ فَأَصبَ َح َهشِي ًما تَذ ُروه َ َُّللا
َّ َان َ ﴿ َوك٤٥﴾ ال َما ُل
ون ِزي َنةُ ال َح َيا ِة الدُّنيَا
َ ُصا ِلحَاتُ َخي ٌر ِعن َد َر ِبكَ ث َ َوابًا َو َخي ٌر أ َ َم ًًل ۚ َوالبَنَّ َوالبَاقِيَاتُ ال
Ini adalah keburukan yang terbalik dari semua sisi. Juga berarti
membalik sesuatu pada posisi yang benar-benar terbalik. Ini
sesuai sekali dengan firman Allâh Azza wa Jalla :
ف ِإ َلي ِهم أَع َمالَ ُهم فِي َها َو ُهم فِي َها َال ِ َان يُ ِري ُد ال َحيَاةَ الدُّنيَا َو ِزينَت َ َها نُ َو
َ َمن ك
َ س
ون ُ ﴿ يُب َخ١٥﴾ ار ُ َّس لَ ُهم فِي اْل ِخ َر ِة ِإ َّال النَ ين لَيَ صنَعُوا فِي َها ۚ أُو ٰ َلئِكَ الَّ ِذ
َ َو َح ِب َط َما
َ ُاط ٌل َما كَانُوا يَع َمل
ون ِ ََوب
ُ َو َجعَ َل فَق َره، ُعلَي ِه أَم َرهَ ُت الدُّنيَا َه َّمهُ فَ َّرقَ هللا
ِ َولَم يَأتِ ِه ِم َن الدُّنيَا َمن كَا َن، بَي َن عَينَي ِه
، َو َجعَ َل ِغنَاهُ فِـي قَل ِب ِه، ُت اْل ِخ َرةُ نِيَّـتَهُ َج َم َع هللاُ َلهُ أَم َره ِ َ َو َمن كَان، ُب لَـه َ ِإ َّال َما ُك ِت
ٌـي َرا ِغ َمـة َ َوأَتَـتهُ الدُّنـ َيا َو ِه
ِ س ِإ َّال ِليَعبُد
ُون ِ َو َما َخلَقتُ ال ِج َّن َو
َ اْلن
َ َو َمن يَفعَل ٰذَ ِلكَ فَأُو ٰ َلئِكَ ۚ يَا أَيُّ َها الَّذ
َّ ِين آ َمنُوا َال تُل ِهكُم أَم َوالُكُم َو َال أَو َال ُدكُم عَن ذِك ِر
َِّللا
َ س ُر
ون ِ ُه ُم ال َخا
ُ َو َج َع َل فَق َره،ُعلَي ِه أَم َرهَ ُت الدُّنيَا َه َّمهُ فَ َّرقَ هللا ِ َولَم يَأتِ ِه ِم َن َمن كَا َن،بَي َن عَينَي ِه
َو َج َع َل ِغ َناهُ فِـي،ُت اْل ِخ َرةُ ِنيَّـتَهُ َج َم َع هللاُ لَهُ أَم َره ِ َ َو َمن كَان،ُالدُّنيَا ِإ َّال َما ُك ِت َب لَه
ٌـي َرا ِغ َمة َ َوأَتَـتهُ الدُّنيَا َو ِه،قَلبِ ِه
ُقَد أَفلَ َح َمن أَسلَ َم َو ُر ِزقَ َكفَافًا َوقَنَّعَهُ هللاُ ِب َما آتَاه
Orang yang beriman dengan iman yang benar, maka dia tidak
suka dengan kedudukan dan jabatan, karena kecintaan manusia
kepada jabatan atau kepemimpinan akan membawa kepada
kerusakan. Syaikhul Islam Ibnu Taimiyyah rahimahullah
berkata, “Yang demikian karena cinta kepada
kepemimpinan (kedudukan/jabatan) merupakan sumber
kejahatan dan kezhaliman.”[10]
ون ۚ ذَر ُهم يَأ ُكلُوا َويَت َ َمت َّعُوا َويُل ِه ِه ُم األ َ َم ُل
َ ف يَع َل ُم َ َف
َ سو
[2] Shahih: HR. Muslim, no. 2858 dan Ibnu Hibbân, no.
4315-at-Ta’lîqâtul Hisân dari al-Mustaurid al-Fihri
Radhiyallahu anhu
[9] Shahih: HR. Muslim, no. 1054 dari Sahabat ‘Abdullah bin
‘Amr Radhiyallahu anhu
Read
more https://almanhaj.or.id/5858-cinta-dunia-merupakan-sumbe
r-dari-kesalahan-dan-kerusakan-agama.html
Dunia Lebih Jelek Daripada Bangkai
DUNIA LEBIH JELEK DARIPADA BANGKAI
Oleh
بٌ ّوإِ َّن الد ۚ َو َما ٰ َه ِذ ِه ال َحيَاةُ الدُّنيَا إِ َّال لَه ٌو َولَ ِع
َ َّار اْل ِخ َرةَ لَ ِه َي ال َحيَ َوا ُن
َ ۚ لَو كَانُوا
َ يَعلَ ُم
ون
َما الدُّنيَا فِـي اْل ِخ َر ِة إِ َّال ِمث ُل َما يَـجعَ ُل أ َ َح ُدكُم، َِار يَح َي – إِصبَعَهُ ٰه ِذ ِه َوهللا
َ َوأَش
سبَّا َب ِة
َّ ظر – بِال ُ فَليَن، بِ َم تَر ِجـ ُع فِـي ال َي ِم
ُر هللاِ َو َما َو َاالهُ َوعَا ِلـ ٌم أَو ُمـتَـعَ ِلـ ٌمّأ َ َال إِ َّن الدُّنيَا َملعُو َنةٌ َملعُو ٌن َما فِـي َها إِ َّال ذِك
Demi Allâh, sungguh, dunia itu lebih hina bagi Allâh daripada
bangkai anak kambing ini bagi kalian.[3]
ٍسقَى كَافِ ًرا ِمن َها شَربَةَ َماء ِ لَو كَا َن
َ ت الدُّنـيَا تَع ِد ُل ِعن َد هللاِ َجنَا َح بَعُو
َ َما، ض ٍة
َّللاُ ِليُعَ ِذبَ ُهم بِ َها فِي ال َحيَا ِة الدُّنيَا ۚ فَ ًَل تُع ِجبكَ أَم َوالُ ُهم َو َال أَو َال ُد ُهم
َّ إِنَّ َما يُ ِري ُد
َ س ُهم َو ُهم كَا ِف ُر
ون ُ َُوتَز َهقَ أَنف
Maka janganlah harta dan anak-anak mereka membuatmu
kagum. Sesungguhnya maksud Allâh dengan itu adalah untuk
menyiksa mereka dalam kehidupan dunia dan kelakakan mati
dalam keadaan kafir.” [At-Taubah/9:55]
َو َال ت َ ُمد ََّّن عَينَيكَ ِإلَ ٰى َما َمتَّعنَا ِب ِه أَز َوا ًجا ِمن ُهم َزه َرةَ ال َحيَا ِة الدُّنيَا ِلنَف ِتنَ ُهم
ق َر ِبكَ َخي ٌر َوأَبقَ ٰى ۚ فِي ِه ُ َو ِرز
ب؟ أُولَ ِئكَ قَو ٌم ع ُِجلَت ل َّ ط ِي َبات ُ ُهم ِفي ال َح َيا ِة الدُّن َياَّأ َ َو ِفي ش ٍَك أَنتَ َيا اب َن ال َخ
ِ طا َ ُهم
ث ُ َّم،ٌ فَ ِإنَّ َما ُه َو استِد َراج،ب ُّ اصي ِه َما يُ ِح ِ علَى َم َع َ َِإذَا َرأَيت
َ هللا يُع ِطي ال َعب َد ِم َن الدُّنيَا
سلَّ َمَ علَي ِه َو
َ ُصلَّى هللا َ ِسو ُل هللا ُ ت َ ًَل َر: اب َ ع َلي ِهم أَب َو
َ سوا َما ذُ ِك ُروا ِب ِه فَتَحنَا
ُ َفَلَ َّما ن
ون َ س ُ ك ُِل شَيءٍ َحت َّ ٰى ِإذَا فَ ِر ُحوا ِب َما أُوتُوا أ َ َخذنَا ُهم بَغتَةً فَ ِإذَا ُهم ُمب ِل
ق ُ َّاّلل ۚ ال َحيَاةُ الدُّنيَا فَ ًَل تَغُ َّرنَّ ُك ُم ۚ يَا أَيُّ َها الن
َّ اس إِ َّن َوع َد
ٌّ َّللاِ َح َّ ِّو َال يَغُ َّرنَّكُم ب ُ الغَ ُر
َ ِ ور
ََّار اْل ِخ َرة َّ َس نَ ِصيبَكَ ِم َن الدُّنيَا ۚ َوابت َ ِغ فِي َما آت َاك
َ َّللاُ الد َ س َن ۚ َو َال تَن َ َوأَحسِن َك َما أَح
ََّللاُ ِإلَيك
َّ ۚ ض ِ سا َد فِي األَر َ َِين ۚ َو َال تَب ِغ الف
َ سد ِ ب ال ُمفُّ َّللاَ َال يُ ِح
َّ ِإ َّن
َ ت َويَدعُونَنَا َر
غ ًبا ِ ُون فِي ال َخي َرا َ ُين ۚ َو َر َهبًا ِإنَّ ُهم كَانُوا ي
َ س ِارع ِ َوكَانُوا َلنَا َخا
َ ش ِع
[4] Shahih: HR. At-Tirmidzi, no. 2320 dan Ibnu Mâjah, no.
4110 dari Sahl bin Sa’d Radhiyallahu anhu. Lafazh ini milik
at-Tirmidzi.
[5] Hasan: HR. Ahmad, V/136; Ibnu Hibbân, no.
2489-Mawâriduzh Zham`ân), dan lainnya dari Ubay bin Ka’ab
Radhiyallahu anhu. Lihat Silsilah al-Ahâdîts ash-Shahîhah(no.
382).
[6] Shahih: HR. Al-Bukhâri, no. 4913 dan Muslim, no. 1479
[31]), dari Ibnu‘Abbâs Radhiyallahu anhu
[7] Shahih: HR. Al-Bukhâri, no. 2468; Muslim, no. 1479; dan
at-Tirmidzi, no. 3318 dari Ibnu ‘Abbâs Radhiyallahu anhu
Read
more https://almanhaj.or.id/5862-dunia-lebih-jelek-daripada-ban
gkai.html
Kehidupan Dunia, Bagai Bunga yang Dipetik Kemudian Layu
Firman Hidayat 21 September 2014 6 Comments
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Dalam Al-Quran, tepatnya Surat Thaha ayat ke-131,
Allah Tabaraka wa Ta’ala berfirman,
ع ْينَي َْك إِلَ ٰى َما َمت ه ْعنَا بِ ِه أ َ ْز َواجا ِ ِّم ْن ُه ْم زَ ْه َرة َ ْال َحيَاةِ الد ُّ ْنيَا ِلنَ ْفتِنَ ُه ْم فِي ِه
َ ۚ َو ََّل ت َ ُمد ههن
َو ِّر ْزق َربِّ َك َخيْر َوأ َ ْبقَى
Sementara itu Imam Al-Bukhari no. 1465 dan Imam Muslim no.
1052 meriwayatkan dari shahabat Abu Sa’id Al-Khudri –
radhiyallahu ‘anhu-, ujarnya, “Rasulullah Shallallahu’alaihi
Wasallam duduk di mimbar sedangkan kami duduk di sekelilin
beliau. Beliau bersabda,
علَ ْيكُ ْم من بعدي ما يفتح عليكم من زهرة الدنيا و ُ زينتها إِ هن ِم هما أَخ
َ َاف
َض َحكُون ْ َ* َوإِذَا َم ُّروا بِ ِه ْم يَتَغَا َم ُزونَ * إِ هن الهذِينَ أ َ ْج َر ُموا َكانُوا ِمنَ الهذِينَ آ َمنُوا ي َوإِذَا
َضالُّونَ * انقَلَبُوا ِإلَ ٰى أ َ ْه ِل ِه ُم انقَلَبُوا فَ ِك ِهين َ َ* َوإِذَا َرأ َ ْوهُ ْم قَالُوا إِ هن ٰ َهؤ ََُّل ِء ل َو َما
َ ض َحكُونَ * أ ُ ْر ِسلُوا
َعلَ ْي ِه ْم َحافِ ِظين ْ َار يِ ْاأل َ َرائِ ِك * فَ ْاليَ ْو َم الهذِينَ آ َمنُوا ِمنَ ْالكُفه ع لَىَ
َار َما َكانُوا يَ ْفعَلُونَ * يَنظُ ُرون ُ ب ْالكُفه
َ ه َْل ث ُ ِّ ِو
ْ َع هج ْلنَا لَهُ فِي َها َما نَشَا ُء ِل َمن نُّ ِريد ُ ث ُ هم َجعَ ْلنَا لَه ُ َج َهنه َم ي
ص ََلهَا ِ َهمن َكانَ ي ُِريد ُ ْالع
َ َاجلَة
س ْعيَ َها َوهُ َو ُمؤْ ِم ٌن فَأُو ٰلَئِ َك َكانَ * َمذْ ُموما همدْ ُحورا َ سعَ ٰى لَ َها َ َو َم ْن أ َ َرادَ ْاْل ِخ َرة َ َو
س ْعيُ ُهم هم ْشكُورا َ
ب الهذِينَ َكفَ ُروا فِي ْالبِ ََل ِد َ َْمتَاعٌ قَ ِلي ٌل ث ُ هم َمأ ْ َواهُ ْم َج َهنه ُم ۚ َوبِّئ
ُ ُّس * ََّل يَغُ هرنه َك تَقَل
ْال ِّم َهاد
“Dunia itu penjara bagi orang mukmin dan surga bagi orang
kafir.”
—
Simak selengkapnya disini.
Klik https://muslim.or.id/22682-dunia-bagai-bunga-yang-dipeti
k-kemudian-layu.html
،
ُر هللاِ َو َما َو َاالهُ َوعَا ِلـ ٌم أَو ُمـتَـعَ ِلـ ٌمّأ َ َال إِ َّن الدُّنيَا َملعُو َنةٌ َملعُو ٌن َما فِـي َها إِ َّال ذِك
Demi Allâh, sungguh, dunia itu lebih hina bagi Allâh daripada
bangkai anak kambing ini bagi kalian.[3]
ٍسقَى كَا ِف ًرا ِمن َها شَر َبةَ َماء ِ لَو كَا َن
َ ت الدُّنـ َيا تَع ِد ُل ِعن َد هللاِ َجنَا َح َبعُو
َ َما، ض ٍة
َّللاُ ِليُعَ ِذبَ ُهم بِ َها فِي ال َحيَا ِة الدُّنيَا ۚ فَ ًَل تُع ِجبكَ أَم َوالُ ُهم َو َال أَو َال ُد ُهم
َّ إِنَّ َما يُ ِري ُد
َ س ُهم َو ُهم كَا ِف ُر
ون ُ َُوتَز َهقَ أَنف
َو َال ت َ ُمد ََّّن عَينَيكَ إِلَ ٰى َما َمتَّعنَا ِب ِه أَز َوا ًجا ِمن ُهم َزه َرةَ ال َحيَا ِة الدُّنيَا ِلنَف ِتنَ ُهم
ق َربِكَ َخي ٌر َوأَبقَ ٰى ۚ فِي ِه ُ َو ِرز
ب؟ أُولَئِكَ قَو ٌم ع ُِجلَت َّ ط ِيبَات ُ ُهم فِي ال َحيَا ِة الدُّنيَا أ َ َوفِي ش ٍَك أَنتَ يَا اب َن ال َخ
ِ طا َ لَ ُهم
ث ُ َّم،ٌ َف ِإنَّ َما ُه َو اس ِتد َراج،ب ُّ اصي ِه َما يُ ِحِ علَى َم َع َ هللا يُع ِطي ال َعب َد ِم َن الدُّن َيا َ َِإذَا َرأَيت
سلَّ َمَ علَي ِه َو
َ ُصلَّى هللا َ ِسو ُل هللا َ علَي ِهم أَب َو
ُ ت َ ًَل َر: اب ك ُِل َ سوا َما ذُ ِك ُروا ِب ِه فَتَحنَا
ُ َفَلَ َّما ن
ون َ س ُ شَيءٍ َحت َّ ٰى ِإذَا فَ ِر ُحوا ِب َما أُوتُوا أ َ َخذنَا ُهم َبغتَةً فَ ِإذَا ُهم ُمب ِل
ق ُ َّاّلل ۚ ال َحيَاةُ الدُّنيَا فَ ًَل تَغُ َّرنَّ ُك ُم ۚ يَا أَيُّ َها الن
َّ اس ِإ َّن َوع َد
ٌّ َّللاِ َح َّ ّو َال يَغُ َّرنَّكُم ِب ُ الغَ ُر
َ ِ ور
ََّار اْل ِخ َرة َّ َس نَ ِصي َبكَ ِم َن الدُّن َيا ۚ َوابت َ ِغ ِفي َما آت َاك
َ َّللاُ الد َ س َن ۚ َو َال تَن َ َوأَحسِن َك َما أَح
ََّللاُ ِإلَيك
َّ ۚ ض ِ سا َد ِفي األَر َ َِين ۚ َو َال تَب ِغ الف
َ سد ِ ب ال ُمف ُّ َّللاَ َال يُ ِح
َّ ِإ َّن
َ ت َويَدعُونَنَا َر
غبًا ِ ُون فِي ال َخي َرا َ ُين ۚ َو َر َهبًا إِنَّ ُهم كَانُوا ي
َ س ِارع ِ َوكَانُوا َلنَا َخا
َ ش ِع
[4] Shahih: HR. At-Tirmidzi, no. 2320 dan Ibnu Mâjah, no.
4110 dari Sahl bin Sa’d Radhiyallahu anhu. Lafazh ini milik
at-Tirmidzi.
[6] Shahih: HR. Al-Bukhâri, no. 4913 dan Muslim, no. 1479
[31]), dari Ibnu‘Abbâs Radhiyallahu anhu
[7] Shahih: HR. Al-Bukhâri, no. 2468; Muslim, no. 1479; dan
at-Tirmidzi, no. 3318 dari Ibnu ‘Abbâs Radhiyallahu anhu
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