Category Archives: Tazkirah

10 Perkaram mematikan hati

Ibrahim bin Adham menyatakan 10 sebab mematikan hati:

  1. Ia mengetahui Allah SWT namun ia tidak tunduk dan patuh kepadaNya.
  2. Mengetahui Rasul namun tidak mengikuti petunjuk dan sunnahnya.
  3. Mengetahui Al-Quran namun tidak mengamalkannya.
  4. Menikmati nikmat yang telah dianugerahkan Allah SWT namun tidak mensyukuri akan nikmatNya tersebut.
  5. Mengetahui Syurga namun tidak meminta mengharapkannya serta melakukan sebab-sebab yang dapat menuju padanya.
  6. Mengetahui Neraka, namun tidak menjauhi sebab-sebab menujunya.
  7. Mengenal dan mengetahui syaitan namun tidak menjauhi dan malah terpujuk rayuannya.
  8. Mengetahui akan kematian namun tidak mempersiapkan diri untuk menghadapinya.
  9. Melihat dan mengebumikan jenazah, namun tidak mengambil iktibar darinya.
  10. Tidak memperdulikan aib-aibnya dan malah menyibukkan dirinya dengan keaiban orang lain.

m/s : 480 Dr. Musthafa Murad – Kitab Kesalahan Dalam Ibadah dan Muamalat.

tq peribadirasulullah.wordpress.com

 

Viewpoint: Door of Ijtihad is Open

SHAYKH MUHAMMAD HISHAM KABBANI

One of the criticisms leveled against Islam is that it is a religion frozen in time, one that has not embraced new paradigms of the modern world. In reality, Islam has always been a living, vibrant faith that adapts to new and changing circumstances.

Though some scholars have attempted to freeze the interpretation of Islam, most accept the view that Islamic Divine Law, or Sharia, is subject to ongoing re-evaluation according to the principles of juristic reasoning, known as ijtihād. The purpose of this ongoing process of ijtihād is to adapt Sharia to changing societal circumstances. Thus, most Islamic scholars say that “the door of ijtihād” remains open.

Ijtihād has a rich and controversial history that is worth examining in order to understand the issues surrounding it today. The concept of ijtihād emerged out of necessity in a highly eventful period when the Muslim community was expanding rapidly into new lands and cultures. With expansion, Islam’s ability to adapt to new environments was tested, and the community of believers saw the need to develop and formalize methods of adjusting Islamic regulations to various socio-cultural contexts. Brilliant scholars emerged to lead this effort. Each of these luminaries had a direct connection to the Prophet, his companions or their successors – a practice that guaranteed the authenticity of their understanding of this complex process of adaptation.

While the Koran and Hadith (traditions of the Prophet and his companions) were grounded in a fixed time, place and socio-cultural milieu of seventh-century Arabia, Islam’s message and the law that it brought was for every time and place. So, scholars sought to penetrate the principles behind the thousands of rulings made in the time of the Prophet and his successors in order to build a system of precedent-based law that would provide a solid foundation for jurists in the future.

These principles include the consensus of scholars, analogy to prior rulings, pursuit of the greater good, the idea that a lesser harm is preferable to a greater harm, and the importance of pre-existing customs and practices. These principles stipulate that law can depend on precedence, not unlike the way that contemporary American laws must conform to the precedent of existing law and court case history, or the way in which Jewish Kashrut law builds on the rulings of earlier scholars, which depend on analogy with situations addressed in the Torah or in the tradition of Moses ¡ and the Judaic prophets.

Over time, different scholars developed different schools of jurisprudence based on these principles, and after three centuries, there were more than 400 different schools with subtle variations of interpretation. Unfortunately, instead of benefiting from the diversity of opinions, adherents of one school sometimes became adversarial to other schools, insisting that their own interpretation and methodology was the only correct one. This resulted in debate, conflict and finally open bloodshed between adherents of different schools – something their founders never intended.

In order to stop this confusion, fourteenth-century Sunni Islamic scholars banned the creation of new schools. Then the number of “acceptable” schools was whittled down to the four with the largest followings, each named after their founding scholars: Maliki, now found primarily in Africa; Ħanafī, found in Central Asia, Turkey, the Balkans and the Indian sub-continent; Shāfi¿ī, followed in the Middle East and Southeast Asia; and Ħanbalī, followed mainly in the Arabian Peninsula.

With the establishment of the four schools, the process of ijtihād was restricted, in order to prevent the factionalist strife that ensued with a proliferation of methods of interpreting Islamic law, but it was not eliminated. Rather, as time passed these schools refined their founders¿ principles of deriving law and legal judgments. By the time they emerged as the four Sunni schools, each had established a complete methodology for legal questions in light of changing times, places, circumstances and social milieus.

An oft-cited example is that of Imām Shāfi¿ī who, when first formulating the basic rulings of his school in Baghdad, took a relaxed approach to social interaction between men and women in public places. However, after moving to Cairo, he called for stricter rules of separation between genders. When asked why, he cited the cultural differences that he observed between Egyptians and Iraqis that necessitated stricter regulations to prevent adultery.

A more recent example of this sort of reasoning is found in the legal ruling, issued by Sheikh ¿Alī Jumaa, the Grand Mufti of Egypt, which permits Muslims living in non-Muslim lands to buy, sell and serve alcoholic drinks. This ruling came as a shock to many, but was based on solid Islamic juristic reasoning. While it appears to directly contradict the Koran and Hadith, it was based on an earlier ruling by Imām Abū Ħanīfa, whose school is by far the largest in the world. Imām Abū Ħanīfa argued that in a place where Sharia is not observed, Muslims may circumvent the law in accordance with vital need. Thus, Sheikh Jumaa derived his ruling not from a newfound openness to alcohol in Islam, but from a principle enunciated early in Islam by Imām Abū Ħanīfa, founder of one of the four Sunni schools.

These examples demonstrate the living, vibrant nature of Islamic jurisprudence, as well as its ability to respond to new challenges and changing times. However, it must be stressed that this practice of juristic reasoning, or ijtihād, is strictly limited to those with the required legal and spiritual training and knowledge.

Jurisprudence requires not just knowledge and understanding of the sacred texts, but a deep comprehension of the circumstances around the issue being addressed and an intuitive spiritual wisdom that guides the jurist toward a decision that fulfils not just the letter of the law, but also the practical realities of a given time and place. The spiritual wisdom needed to derive well-rounded and valued rulings is not something that comes from excessive study or memorization. Rather, it is an inner light that comes from sincere devotion to Allah and a spiritual connection to the source of guidance. That light is developed and maintained by means of rigorous exercises under the guidance of masters of spiritual training and enlightenment.

The history of Islam shows that ijtihād and juristic reasoning, conducted by competent and spiritually enlightened scholars, have enabled the social, cultural and intellectual adaptation of Islam to innumerable contexts. This living, vibrant heritage, that is open to change and adaptation, will continue to sustain the faith through many centuries to come.

Published by Common Ground News Service (CGNews), April 12, 2005

10 Tips Mudah Sedekah

  1. Jujur dan Ikhlas kerana Allah. Luruskan niat, belajar dan latif diri untuk Ikhlas

2. Jangan Mengungkit atau menyakiti hati penerima. Ia membatalkan kebaikan dan pahala sedekah.

3. Nilai Pemberian tidak perlu difikirkan besar atau kecil. Pemberian yang tulus datang dari hati yang tulus

4. Ukirlah senyuman ketika bersedekah. Masukkanlah kegembiraan ke dalam hati orang beriman adalah amalan yang paling disukai Allah.

5. Bersedekah tatkala kita sendiri sangat memerlukan. Ia sedekah yang paling afdal tarafnya di sisi Allah.

6. Sentiasa bersangka baik dengan Allah. Bukan semua balasan-Nya bersifat cash and carry atau magis. Yakinlah janji-Nya yang sentiasa melihat dan menghitung amal kebaikan hamba-Nya. Misterinya ganjaran dan pulangan daripada Allah itu tidak tergambar dek pemikiran kita.

7. Berdoa dan mengharap agar Allah menerima setiap sedekah kita. Jangan lekas puas kerana ia akan melahirkan jiwa yang sombong.

8. Jangan menangguh-nangguh bersedekah. Ingatlah, mati itu boleh datang bila-bila. Kita tidak tahu bila kesempatan bersedekah ini berakhir.

9. Sedekah memadamkan murka Allah. Ia juga memadam dosan umpama air memadamkan api serta menjadi perisai daripada azab neraka.

10. Hiasi setiap amalan dengan sedekah. Misalnya sebelum menunaikan solat, ketika berpuasa atau ketika kesibukan bekerja, Insya Allah setiap amalan yang dilakukan terasa lebih indah.

Al-Ustaz . No. 42

 

Sedekah Penyubur Harta

Sungai yang aliran airnya tersekat akan mengundang banyak mudarat. Kualitinya menurun, baunya busuk dan tidak sihat untuk diminum. Paling teruk, aliran air baharu dari hulu terhalang.

Begitulah ibaratnya harta yang membelenggu hati si bakhil. Ia menambah penyakit hatinya, meningkatkan cemburu si miskin dan paling utama menghalang rezeki baharu. Kerana Tuhan pemilik khazanah alam ini murka dengan kebakhilannya.

Setelah sumbatan aliran sungai dibuang, aliran air baharu mengalir deras dan menghapuskan segala sumber penyakit. Apabila sungai sudah sihat, semua orang gembira.

Begitulah manusia pemurah yang rajin bersedekah. Bukan setakat namanya harum, cinta Allah kepadanya juga bertambah.

Benarlah firman Allah : ” Katakanlah (wahai Muhammad): ‘Sesungguhnya Tuhanku menghamparkan rezeki bagi sesiapa yang dikehendaki-Nya antara hamba-Nya dan Dia juga yang menyempitkan baginya. Apa sahaja yang kamu dermakan, maka Allah akan menggantikannya, dan Dialah jua sebaik-baik pemberi rezeki.’ (Saba’: 39)

Gantian yang dijanjikan Allah ini berbentuk gandaan pahala bernilai 10, 700 dan infiniti(Al-An’am:160 dan Al-Baqarah:261). Namun, ia boleh datang dalam bentuk lain; ketenangan, keteguhan jiwa, keluarga yang harmoni, negara yang aman, pemimpin yang baik, tubuh yang sihat, jiran serta sahabat yang baik dan sebagainya.

Bersedekahlah seikhlas hati kerana ia penyubur harta kita, dan ketahuilah, erti sedekah tu amat luas.

Sabda Rasullulah: “Senyumanmu pada wajah saudaramu adalah suatu sedekah untukmu, menyuruh yang baik serta mencegah yang mungkar juga sedekah untukmu, menunjuk jalan kepada lelaki yang tersesat juga sedekah untukmu, engkau melihat (memimpin) bagi pihak orang yang rabun(buta) juga sedekah untukmu, engkau membuang  batu, duri dan tulang di jalanan juga sedekah untukmu, engkau menuang air dari timbamu ke dalam timba saudaramu juga sedekah untukmu.” (Riwayat Al-Tarmizi)

Us. Abdullah Bukhari Abd. Rahim(Al-Ustaz Bil.42)