Posts Tagged ‘sirah’

“O Allah! It is Thee in whom I trust amid all grief. You are my hope amid all violence. Thou are my refuge and provision in everything that happens to me. How many grievances weaken the heart, leaving me with no means to handle them, during which friend deserts me, and enemy rejoices in it. I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone. You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire.”

This was the moving dua’ made by Imam Hussein (ra) just before the massacre in Karbala. Just before his martyrdom at the hands of the forces of Yazid bin Muawiya.

There are certain events in history that shape the emotions of a nation; moments that stir passions and produce personalities that mould the destiny of peoples. The massacre of Karbala is one such event. As Muslims all over the world in the month of Muharram remember the bravery of Imam Hussein (ra), we should understand the lessons to be learnt from Karbala.

Succession to the Throne (Wilayatul A’hd)

Near the end of Muawiya (ra) period as Khalifah, he (ra) became influenced by certain prevailing notions from the recently conquered Persians. This was the notion of hereditary rule. Hence he (ra) began a campaign to introduce hereditary rule into the structure of Islam. He did this because he used to understand the state leadership as monarchy and not Khilafah. To have monarchy, by force or otherwise, is something which Islam does not accept, and cannot be added into the Islamic ruling system.

He (ra) tried to place his son, Yazid, as the crown prince even though there is no prince-hood in Islam. The historians like Ibn Kathir and Ibn al-Athir narrated that after his Walis had failed to take the Bay’ah (oath of allegiance) to Yazid in Hijaz, Muawiya went there himself accompanied by the army and loaded with money. He summoned the prominent figures and said to them: “You have known my conduct towards you and my family ties with you, Yazid is your brother & your cousin. I want you to propose Yazid for the Khilafah, so that you would be the ones who remove and appoint; who put people in authority and collect and distribute the funds.”

Abdullah b. Al-Zubayr (ra) replied to him that he should either choose what the Messenger of Allah (saw) did, when he (saw) did not designate anyone, or what Abu Bakr (ra) did, or what Umar (ra) did. Muawiya became angry and he asked the rest of the people, and their reply was the same as Ibnul-Zubayr (ra). Upon this Muawiya said: “You have been warned! I am going to speak a word, and I swear by Allah that if any of you replied to me by uttering a word on that occasion, he would not utter another word before the sword had reached his neck. So every man has only to spare himself.” Then he ordered the chief of his guards to place two men behind every prominent person of Hijaz and every opponent, with the instructions that if any of them answered back, to strike his neck with their swords. He then climbed up to the Minbar (podium) and said: “This group of people are the leaders and the best among the Muslims and no decision is taken without them, and no matter is settled without their consultation. They have consented and given the Bay’ah. So, do give your Bay’ah in the name of Allah.”

This is the basis on which Muawiya (ra) established the system of appointing a crown prince. However this was not what the Sahabah as a whole agreed too. Umar (ra) described appointing a crown prince, by saying: “If a man gave authority to someone because of a relationship or a friendship between them while there were among the Muslims men better qualified than him, he would betray Allah, His Messenger and the believers.”

Muawiya (ra) was getting older day by day. At the age of 75, he became seriously ill and died in the middle of the month of Rajab 60 AH.

The road to Karbala

As Imam Hasan (ra) had already died before Muawiya (ra), a political vacuum had developed. Yazid took advantage of this situation and wrote a letter to Waleed bin Utba bin Abu Sufyan, who was appointed the Governor of Madinah by Muawiya (ra), to demand the bay’ah from Imam Hussein (ra) or else upon refusal, his head. Waleed invited Hussein (ra) to a meeting for this purpose. Hussein (ra) did not give his word at the meeting and decided to leave Medina along with his family to proceed to Mecca. When Hussein (ra) reached Mecca he received letters from Kufa urging him to go to Kufa to become the Khalifah. Hussein (ra) sent an emissary, his cousin Muslim Ibn Aqeel, to Kufa to ascertain first-hand information about the situation in Iraq. Imam Hussein (ra) also knew that giving the bay’ah to a usurper like Yazid would certainly place Islam at great jeopardy. Therefore he decided to leave Mecca for Kufa. Many friends and relatives urged Imam Hussein (ra) not to go to Kufa, but he insisted on going. Imam Hussein (ra), along with his family, friends, and companions began the journey towards Kufa (1,100 miles away) in a long caravan in the blistering heat of summer.

During the early phase of the journey the caravan met Al-Farazdaq (a famous poet) at a place called al-Sifah. Al-Farazdaq advised the Imam not to go to Kufa because though people’s hearts were with him, their swords would be against him. But the Imam continued with the journey, and he received the first letter from his emissary Muslim Ibn Aqeel with good news. The letter indicated that the people were more than ready to welcome the Imam in Kufa and were looking forward to his leadership. Hussein (ra) decided to send another emissary to Kufa with a message. The caravan kept proceeding toward Kufa. Many days passed but the Imam did not receive any more responses from Muslim Ibn Aqeel.

In Kufa, Muslim Bin Aqeel with the help of Mukhtar Al-Thaqafi and Hani Ibn Urwah continued to hold meetings with the supporters of the Imam. Within a short period of time the gatherings started to gain momentum. Yazid learned about Muslim’s successes in Kufa and appointed Ubaidullah Ibn Ziyad to replace al-Nu’man Ibn al-Basheer as Wali of Kufa.

Meanwhile, as Hussein’s (ra) caravan got closer to its destination (Kufa), coming to a place called Zubalah, Hussein (ra) unexpectedly received shocking news. The shocking news was about Muslim Ibn Aqeel and the person who provided him shelter, Hani Ibn Urwah, both of whom were arrested and beheaded by the Governor Ibn Ziyad. Mukhtar was also arrested, imprisoned and tortured by Ibn Ziyad. Hussein (ra) gathered his companions and disclosed to them the bad news. Becoming scared, some companions left the caravan. Imam Hussein (ra) continued with the journey along with close companions and family members until he was face to face with 1,000 horsemen led by Hur al-Riyahi, representing Yazid’s forces. The enemy army blocked the camps of Hussein (ra) from advancing and tension started to rise between the two sides. Hussein (ra) addressed the enemy explaining to them his motive for going to Kufa was in response to the invitation of the people. He even showed them a bag full of letters he had received from Kufa. Hur said that he and his men were not the writers of those letters. The Imam told them that if they did not like him to advance with the journey, he was prepared to return to Hijaz. Hur replied: “We are commissioned to follow you until we take you to Governor Ibn Ziyad”, and suggested to the Imam to go towards a station which is neither Kufa nor Medina.

Hussein (ra) found the proposal fair and turned the caravan away from Kufa. Hur and his army marched parallel to the Imam. The two sides reached a village called Nainawa where Ibn Ziyad’s messenger delivered a message to Hur. The message read: “…force Hussein to a halt. But let him stop in an open space, without vegetation or water.” Hur conveyed the contents of the letter to Imam Hussein (ra). The Imam defiantly resumed his journey and reached a place where another enemy force blocked his move and forced him to stop. When Imam Hussein (ra) learned that the place was called Karbala, he ordered his camp to be setup. That day was 2nd of Muharram, Hijri 61.

Upon learning that his army had succeeded to lay a siege around the Imam’s camp, Governor Ibn Ziyad sent additional military units to Karbala and appointed Umar Ibn Sa’ad in charge. Imam Hussein (ra) opened a dialogue with Umar Ibn Sa’ad and convinced him to lift the siege so that the Imam with his family and companions could leave Iraq. Umar Ibn Sa’ad liked the Imam’s proposal and sent a message to Governor Ibn Ziyad notifying him about the results of the talks with Imam Hussein (ra). Ibn Ziyad also found the Imam’s proposal acceptable. However before agreeing to it officially, Shimr Bin Dhil-Jawshan, opposed it strongly. As a result Ziyad wrote a letter to Umar Ibn Sa’ad commanding him to either go to war with Imam Hussein (ra) or be relieved of his duties as commander of the army and Shimr would not only replace him but despatch Ibn Sa’ad’s head to Kufa as well.

Umar Ibn bin Sa’ad got the letter. After pondering over the consequences he decided to fight Imam Hussein (ra). On the 7th day of Muharram he moved his troops closer to the camp and began to surround the Hussein camp. Ibn Sa’ad laid a blockade around the camp to cut it off from access to the river Euphrates, to deprive it of water in a move to force them to surrender.

Two days later, (on the 9th of Muharram), the enemy forces closed in on the camp of Imam Hussein (ra). Hussein (ra) asked his brother, Abbas, to talk to Ibn Sa’ad and request a delay of the aggression by one night. Umar Ibn Sa’ad agreed to the request. He ordered his troops to delay the aggression until the following morning. Imam Hussein (ra) and his companions spent that night in prayer.

The Dawn of Ashuraa

Finally, the day of Ashuraa (10th Muharram) dawned upon the soil of Karbala. It was the day in which Muslim blood would be shed and 72 innocent lives would be sacrificed.

In the morning Hussein (ra) went out of the camp and saw Umar Ibn Sa’ad mobilizing his troops to start the hostility. He stared at the intimidating army, and as large as it was Hussein (ra) showed no signs of compromise. Hussein (ra) raised his hands to Allah:

“O Allah! It is Thee in whom I trust amid all grief. You are my hope amid all violence. Thou are my refuge and provision in everything that happens to me. How many grievances weaken the heart, leaving me with no means to handle them, during which friends desert me, and my enemy rejoices in it. I lay it before Thee and complain of it to Thee, because of my desire in Thee, Thee alone. You relieve me of it and remove it from me. Thou are the Master of all Grace, the Essence of Goodness, and the Ultimate Resort of all Desire.”

Umar Ibn Sa’ad threw an arrow in the air to indicate the start of the battle.

The tragedy at Karbala

Imam Hussein’s (ra) supporters insisted on being the first to fight. Therefore, they took the brunt of the enemy attack. The battle was ferocious. Within a short time the Imam’s supporters slew a large number of the enemy fighters, they were on the offensive and the enemy on the defensive. This caused apprehension and confusion in the enemy. The 72 people of Hussein’s (ra) force against the 5,000 of the enemy force. So worried and nervous did the enemy become that their commander-in-chief ordered his army to set fire to the Imam’s tents (which were occupied mostly by frightened females and children), and he reinforced his fighters with more troops.

By noontime, the Imam stopped the fight to perform the Salah. By this time those left were mainly his family and a few supporters. They performed the Salah together. Two supporters were guarding the performers of the Salah. When the Salah was finished one of the guards fell dead; there were 17 arrows in his back.

Ali Akbar, Hussein’s son obtained permission to fight and dashed toward the enemy. He engaged them in fierce fighting and he continued to move forward, deep inside the enemy. The enemy was overpowering in number, it overwhelmed him cutting him with swords and spears, and his body became nothing but wounds gushing blood, until he died. Imam Hussein (ra) rushed to the area and picked up the wounded limp body and brought it to his camp. His sister and others in the camp were horrified and shocked at the scene.

Abbas and five other brothers of Imam Hussein (ra) went to fight next. They also engaged the enemy in fierce fighting. Abbas went towards the river to bring some water for the thirsty children. While he was returning on his horse with the water, he was attacked by a large horde of the enemy, overwhelming and severely wounding him. As much as he tried Abbas could not save the water, he fell from his horse to breathe his last.

Next to the battlefield went the sons of Hasan (ra) and Zainab (ra) and their cousins (about 17 of them). They were all in their teens but each stood bravely.

By the afternoon 70 people had sacrificed their lives in Karbala. All had fought under nerve-racking conditions: severe thirst, dehydration, exhaustion, and agonizing feelings of what would happen to the family of the Prophet (saw) afterwards. Hussein (ra) endured all that and more, for he saw all his beloved ones brutally cut to pieces, including children. Remaining the only one, Hussein (ra) was to face the enemy head on. Precisely at that moment Hussein (ra) heard his baby crying incessantly, agonizing because of the thirst. Hussein’s (ra) love for his family was unbound, especially for a suffering baby. He held the six months old baby, his youngest son (Ali Asghar) in his arms, and appealed to the enemy fighters for some water for the baby. The Imam wanted to awaken their Islamic feelings but the stonehearted enemy, instead of giving water, zoomed an arrow toward the agonizing baby and killed him instantly. Imam Hussein (ra) was shocked. He felt an unbearable wave of pain. The sight of the limp baby in his arms was agonizingly painful. He filled his palm with the blood of the baby, and threw it upwards toward the sky, complaining to Allah (swt):


O Allah, O my Lord! My consolation is the fact that Thou in Thine Majesty are witnessing what I am going through.

Imam Hussein (ra) was alone, one man against thousands. He took them on, fighting them bravely, and kept fighting, receiving many wounds in the process. Thousands of enemy fighters were surrounding him but none dared to move towards him. The silence was broken when Shimr screamed for an attack, and then screamed again, threatening. In response they attacked collectively, and one sword fell on Imam Hussein’s (ra) left wrist and deeply cut his left hand. The blood gushed like a fountain. Another sword was soon to follow and it hit his upper back. Imam Hussein (ra) felt numb as he fell to the ground, bleeding profusely. He was at the point of shock, even though staggering he tried to stand by leaning on his sword. Then he received the fatal blow.

It was at this point, that Shimr came forward and severed Imam Hussein’s (ra) noble head from his body, the noble head kissed often by the Prophet (saw)! Shimr and others had the audacity to carry it on the tip of a spear to Yazid, 600 miles away! At this, an old man in the assembly cried: “Gently! It is the Prophet’s grandson. By Allah, I have seen these very lips kissed by the blessed mouth of RasoolAllah (saw).”

Yazid the usurper (Mutasallit)

It is clear that these events were organised and executed by Yazid. Yazid never received the bay’ah by consent and selection, and thus never held the seat of Khalifah. He was a usurper (Mutasallit).

If a usurper were to seize power by force he would not become Khalifah, even if he declared himself to be the Khalifah of the Muslims. This is because the Khilafah in this case would not have been contracted to him by the Muslims. If he were to take the Bay’ah from the people by force and coercion he would not become Khalifah even if the Bay’ah was given to him (taken by him). This is because a Bay’ah that is taken by force and coercion is not considered valid and the Khilafah cannot be concluded by it. For it is a contract based on mutual consent and choice, and cannot be concluded forcefully, or by coercion. The Khilafah cannot therefore be concluded except by a Bay’ah of consent and choice.

However, if the usurper managed to convince the people that it would be in the interest of the Muslims to give him their Bay’ah and that the implementation of Shar’a rules obliges them to give the Bay’ah, and they were convinced of that and accepted it and then gave him the Bay’ah by consent and free choice, he would become Khalifah from the moment that the Bay’ah was given to him by consent and choice. This never happened in the case of Yazid, and the Muslims were correct in trying to secure the Bay’ah for the man whom they wished to pledge allegiance to.

Lessons from the tragedy of Karbala:

Karbala is amongst one of the worst tragedies humanity has ever seen. It is imperative that we learn vital lessons from this disaster. The following lessons can be learnt from this entire episode:

Khilafah is a vital issue.

The institution of Khilafah is matter of life and death. A matter which Imam Hussein (ra) gave his life, his family’s lives and the life of his son for. This was done in order to ensure that the seat of Khilafah not be abused or usurped.

1. Bay’ah is the only method to appoint the Khalif – It must be given by consent and choice

The Bay’ah is the only Islamic method to appoint the Khalifah. We can see clearly that Yazid never received the Bay’ah by consent and choice. Indeed his father took the Bay’ah by force for him, and he subdued any opposition to his power by killing. A vital lesson to learn is that, just like any contract, the Bay’ah cannot be taken by coercion, but must be based on consent and choice.

2. The process of Bay’ah must be codified and put in the constitution of the Islamic Khilafah

We saw how Muawiya (ra) was able to manipulate the Bay’ah contract for his son. This would have been far more difficult had the process of Bay’ah been codified and put in the constitution of the Islamic Khilafah. This would ensure that due process would be followed which the Ummah had agreed too.

3. Rotating the Walis quickly

It can be seen that one of the reasons that allowed Muawiya (ra) to gain such popularity and build a strong support base in Syria (which later allowed him to appoint Yazid) was that he was allowed to remain in the position of Wali for over 20 years. It would be considered wise political manoeuvring for the Khalifah to change his Walis regularly.

The Messenger of Allah (saw) used to appoint Walis for a period of time and then relieve them, and no Wali remained at his Wilaya during the whole era of the Messenger of Allah (saw). This indicates that the Wali should never be appointed permanently, but only for a short spell after which he is removed. However, evidence about the length of this period (i.e. whether it should be long or short) has not been determined by the actions of the Messenger of Allah (saw). All that is related to this matter is that the Messenger of Allah (saw) did not keep a Wali at his post during the whole of his life. What has been established as a fact is that he (saw) used to appoint the Walis and then relieve them. However, the civil strife (fitna) that shook the Ummah was caused by the lengthy period of Mu’awiya’s Wilaya over Ash-Sham during the times of Umar (ra) and Uthman (ra). This leads us to the conclusion that a lengthy period of Wilaya could harm the Muslims and the State. This is why the period of Wilaya should not be long.

Umar (ra) was known to be strict when accounting the Walis and the Amils. He would even remove some of them on just a suspicion without conclusive evidence. He even used to remove a Wali on the slightest doubt that did not even reach the level of suspicion. He was asked about this one day and he said: “It is easy to swap an Amir for another so as to amend the people’s affairs.”

4. Constantly checking up on them

Another lesson we can learn is that the Khalifah must constantly enquire about the works of his Walis and he should monitor them closely.

The Khalifah should appoint someone who would check their state of affairs and carry out inspections. The Khalifah should also meet with all of them or some of them from time to time and listen to the complaints of the subjects against them.

It has been confirmed that the Messenger of Allah (saw) used to examine the Walis when appointing them, as he did with Mu’az (ra) and Abu Moussa (ra). He used to explain to them how they should conduct their duties, as he did with ‘Amr b. Hazm (ra). He also drew their attention to some important matters as he did with Aban b. Sa’id (ra) when he appointed him Wali over Bahrain and said to him: “Look after Abd Qays and honour their leaders”. Likewise it has also been confirmed that he (saw) used to hold the Walis to account, inspect their situation and listen to news brought to him about them. He (saw) used to ask the Walis to account for the revenues and expenses spent.

Umar (ra) used to closely monitor the Walis, and he appointed Muhammad Ibnu Maslama (ra) to examine their state of affairs and inspect them. Umar (ra) used to gather the Walis during the Hajj season to review their performance and to listen to the complaints from the people about them, and he also used to discuss with them the affairs of the Wilayahs and ask about their own conditions. It has been reported that Umar (ra) once said to people around him: “Would you say that my duty would be fulfilled if I appointed over you the best from amongst you, and ordered him to be just?” They said: “Yes.” He said: “No. Not until I had checked his performance, and seen whether or not he did what I had ordered him to do.”

5. Walis should have restricted powers

Muawiya (ra) was appointed Wali over Syria and Iraq with general powers, i.e. a general Wilaya. He had full control over the armed forces, the finances, the judiciary, the police force, the economy, the administration and all other aspects of ruling. It can be seen that had the powers of Muawiya (ra) been limited, he might not have been able to muster the support needed to fight Ali (ra) or award his son leadership.

In the wake of Uthman’s (ra) death, Ali (ra) had problems getting Muawiya to come under his authority. This was because, Muawiya (ra) had built a strong power base when he was a Wali over Ash-Sham. Therefore, giving a general Wilaya causes a known harm to the Islamic State. Thus, the Wali should be given a restricted Wilaya in a way that would prevent him from becoming autonomous of the Khalifah and strengthening the Khalifah himself.

This can be further seen in the latter Khulafah of the Abbasid period where the Wilaya became autonomous from the centre, further weakening the Khilafah state itself.

The main factors contributing to a breakaway would be the armed forces, funds and the judiciary, because the armed forces represent the power, the funds represent the “life blood” and the judiciary demonstrates the safeguarding of the rights and the execution of the penal codes. Therefore the Walis should be given a specific (Khassa) Wilaya that excludes the judiciary, the armed forces and the funds. Delegating these to the Wali would encourage a potential breakaway and this would undermine the State’s authority.

6. Conditions of the Wali

The Messenger of Allah (saw) used to select his Walis from among the good people, and those who had knowledge and were known for their piety. He used to select them from among those who were experts in their field, and who would fill people’s hearts with Iman and respect for the State. Sulayman Ibnu Barida reported on the authority of his father that he said:

“Whenever the Messenger of Allah (saw) appointed an Ameer over an army or an expedition, he used to advise him regarding himself to fear Allah, and to be good to the Muslims who accompany him,” [Muslim]

Since the Wali is, in fact, an Ameer over his Wilaya, the Hadith would then apply to him as well. Appointing Walis and rulers devoid of these qualities could lead to the problems mentioned earlier.

Conclusion

The massacre of Karbala has highlighted the importance to Muslims to always stand steadfast in dealing with oppressive rulers. The rulers of the Muslim world today have not been appointed by the will of the Muslims, but imposed upon the Ummah by the Western colonialists. They are usurpers (Mutasallit) and have taken the authority away from the Ummah. In order for the Ummah to realise her full potential, and restore the honour that Islam has given her, these false Yazids need to be replaced with a just Khalifah.

“Allah has promised those among you who believe, and do righteous good deeds, that He will certainly grant them succession to (the present rulers) in the earth, as He granted it to those before them, and that He will grant them the authority to practise their religion, that which He has chosen for them (i.e. Islam).”

[TMQ al-Nur: 55]

Fahim Qureishi
April 10, 2004

SOURCE: ISLAMIC REVIVAL

Seorang pemuda yg meminta izin kpd Nabi saw utk membenarkan dia berzina,

Dalam riwayat Imam Ahmad yang bersumber dari Abu Umamah diceritakan bahwa seorang anak muda menghadap Rasulullah SAW dan berkata, “Izinkan saya berzina”.

Orang-orang pun ramai mencaci-makinya. Nabi berkata, “Mendekatlah”. Pemuda itu mendekat, lalu terjadilah dialog:


Nabi : “Sukakah engkau jika ibumu berzina?”
Pemuda: “Tidak, demi Allah yang menjadikan diriku tebusanmu”
Nabi : “Orang lain juga tidak suka jika ibunya berzina”.
Nabi : “Sukakah engkau kalau anak perempuanmu yang berzina?”.
Pemuda: “Tidak, demi Allah”.
Nabi : “Orang lain pun tidak akan senang kalau anak perempuan mereka berzina”.
Nabi : “Sukakah engkau kalau saudara perempuanmu berzina?”
Pemuda: “Tidak, demi Allah”.
Nabi : “Demikian juga orang lain, mereka tidak akan senang kalau saudaranya berzina”.

Ber-turut-turut Nabi SAW menanyakan pendapat pemuda itu jika yang berzina adalah saudara perempuan ayah atau ibunya, pemuda itu pun selalu menjawab, “Tidak, demi Allah”. Nabi pun membalas, “Orang lain pun tentu tidak suka”.

Lalu Nabi meletakkan tangannya di ubun-ubun pemuda itu dan berdo’a: “Allahummaghfir dzanbahu wa thahhir qalbahu wa hashshin farjahu” (Ya Allah, ampunilah dosanya, sucikan hatinya, dan peliharalah kemaluannya).” Sejak saat itu, pemuda itu tidak pernah berpaling dari ketaatan kepada Allah SWT.

Wallahu a’lam.

<“Hai orang-orang yang beriman, peliharalah dirimu dan keluargamu dari api neraka yang bahan bakarnya adalah manusia dan batu; penjaganya malaikat-malaikat yang kasar, yang keras, yang tidak mendurhakai Allah terhadap apa yang diperintahkan-Nya kepada mereka dan selalu mengerjakan apa yang diperintahkan” [TMQ At-Tahrim (66):6]>

بارك الله فيكم وجزاكم الله خير الجزاء

بسم الله الرحمان الرحيم

Sesiapa pun tidak dapat menafikan keberanian, ketabahan dan kekuatan Umar yang apabila disebutkan namanya sahaja bisa menggentarkan hati dengan penuh ketakjuban dan penghormatan walaupun itu semua sudah berlalu lebih 1400 tahun dahulu.

Sebelum Umar memeluk Islam, penyeruan dan pengakuan iman tidak dapat dilakukan secara terang-terangan. Sebaik sahaja beliau memeluk Islam, mulalah orang-orang Islam bersolat di Tanah Haram kerana seorang pun tidak berani mendatangkan mudarat apabila Umar berada di belakang mereka.

Walaupun ciri-ciri kepimpinan ada terdapat pada Umar, namun gelombang kejutan dengan  kewafatan Rasulullah s.a.w sukar dibendungnya. Beliau berdiri dengan pedang terhunus di tangannya, bingung dan keliru sambil berkata:

“Daku akan memancung kepala sesiapa sahaja yang berkata Rasulullah telah wafat. Rasulullah hanya pergi menemui Tuhannya sebagaimana Musa a.s pergi ke Bukit Thur. Baginda akan segera kembali dan akan mengerat tangan dan kaki mereka yang menyebarkan berita palsu mengenai kewafatannya”.

Sementara itu Uthman terpegun dan sedih dengan kejadian ini. Sepatah perkataan pun tidak terekeluar dari mulutnya sehinggalah keesokan harinya. Beliau mundar mandir seolah-olah kehilangan kata-kata.

Ali dalam keadaan yang berdukacita yang teramat sangat. Beliau kaku tanpa bergerak-gerak. Hanyalah Abu Bakar, didorong dengan cinta kasih terhadap Rasulullah tetap teguh seumpama batu menghadapi keadaan berdukacita. Beliau tidak kehilangan punca. Dengan tenang beliau masuk ke rumah Rasulullah lalu mencium dahi baginda. Kemudian beliau muncul kembali kepada orang ramai. Katanya seperti firman Allah:

“Muhammad itu hanyalah seorang Rasul, sungguh telah berlalu sebelumnya beberapa orang Rasul. Apakah jika dia wafat atau dibunuh kamu berbalik ke belakang (murtad). Barangsiapa yang berbalik ke belakang, maka ia tidak dapat mendatangkan mudarat kepada Allah sedikit pun, dan Allah akan memberi balasan kepada orang-orang yang bersyukur”.

(Surah Ali Imran : ayat 144)

Wallahu’alam.

Kredit/Endnotes: Akh Kamal Zharif, Akh Mujahid, Halaqah-online, Sirah Sahabat Rasulullah s.a.w, mislimin, muslimat, translators, authors, distributors, readers, etc.

<Jangan menyalakan api untuk membakar musuh anda sedemikian panas, sehingga anda sendiri hangus kerananya.>

بارك الله فيكم وجزاكم الله خير الجزاء

بسم الله الرحمان الرحيم

Bayaran Bantuan Harian Kepada Umar

Umar juga hidup dengan berniaga. Apabila beliau dilantik menjadi khalifah selepas Saidina Abu Bakar, beliau pun mengumpul orang ramai dan berkata kepada mereka:

“Aku menyara hidupku dengan berniaga. Disebabkan kamu semua telah melantikku sebagai khalifah, aku tidak dapat lagi pergi berniaga. Jadi bagaimana dengan saraanku sekarang?”.

Berbagai saranan diberikan agar bayaran harian daripada Baitul Mal diberikan kepadanya. Ali r.a tidak berkata apa-apa. Lalu Umar pun meminta pandangannya:

“Wahai Ali! Apakah pendapat kamu?”

Beliau menjawab:

“Aku cadangkan agar sejumlah wang diambil mencukupi bagi keperluan keluargamu”.

Umar menerima cadangannya dan jumlah bayaran harian yang sederhana ditetapkan untuknya.

Kemudian beberapa orang termasuk Ali, Uthman, Zubair dan Talhah mencadangkan agar bayaran itu ditambah kearana bayaran sebelum itu jauh daripada mencukupi. Tetapi tiada seorang pun yang berani mengesyorkannya kepada Umar r.a.

Mereka pun berjumpa dengan Ummul Mukminin Hafsah, anak perempuannya dan memintanya mendapatkan persetujuan daripada Umar tanpa menyebutkan nama orang-orang yang mengesyorkannya. Apabila perkara ini dibawa oleh Hafsah, Umar menjadi begitu marah dan berkata:

“Siapakah yang mengesyorkan perkara ini?”

Hafsah menjawab:

“Berikan pendapatmu dahulu”.

Umar:

“Jika aku mengetahui mereka, nescaya aku akan ku tampar muka mereka. Hafsah! Ceritakanlah kepadaku pakaian Rasulullah yang terbaik yang ada di rumahmu?”

Hafsah:

“Sepasang kain kemerah-merahan yang dipakai oleh Rasulullah pada hari Jumaat atau tatkala menerima perutusan”.

Umar:

“Apakah jenis makanan yang terbaik yang pernah dimakan oleh Rasulullah di rumahmu?”

Hafsah:

“Kami makan roti barli biasa. Pada suatu hari daku telah menyapu sekeping roti daripada bekas minyak sapi dan baginda makan dengan penuh selera dan menyungguhkannya kepada orang lain”.

Umar:

“Apakah jenis hamparan tidur yang terbaik yang digunakan oleh Rasulullah di rumahmu?”

Hafsah:

“Sehelai kain tebal. Pada musim panas ia dilipat empat dan pada musim sejuk ia dilipat dua, sebahagian dijadikan selimut untuk menutupinya”.

Umar:

“Hafsah! Pergilah beritahu orang-orang ini bahawa Rasulullah telah menunjukkan satu tauladan peribadinya. Aku mesti ikut teladan itu. Perumpamaan bagi kami bertiga yakni aku, Rasulullah dan Abu Bakar adalah seumpama tiga orang yang bermusafir melalui sebatang jalan yang sama”.

Orang yang pertama (Rasulullah) yang memulakannya dengan perbekalan dan telah mencapai matlamatnya. Yang kedua (Abu Bakar) mengikuti jejaknya dan telah bertemu dengannya. Sekarang orang yang ketiga sedang dalam perjalanan. Jikalau dia menuruti jejak mereka nescayalah dia juga akan bertemu dengan mereka. Jika tidak menyimpanglah dia.

Terlewat kerana membasuh pakaian

Suatu ketika beliau terlewat untuk solat Jumaat lalu beliau memberitahu jemaah :

“Maafkan aku tuan-tuan semua. Aku terlewat disebabkan pakaianku sedang dibasuh dan aku tidak punya pakaian lain”.

Umar dan tepung roti

Suatu ketika beliau sedang menghadapi makanan, seorang sahabat

‘Utbah bin Abi Farqad meminta izin untuk berjumpa dengannya. Beliau mengizinkannya dan menjemputnya makan bersamanya. ‘Utbah pun mulalah makan tetapi roti terlalu kasar sehinggalah beliau tidak dapat menelannya. Beliau pun bertanya:

“Kenapa tuan tidak menggunakan tepung yang lebih baik untuk rotimu wahai Umar?”

Beliau berkata:

“Adakah setiap orang Islam mampu memperolehi tepung yang baik untuk membuat rotinya?”

Lalu ‘Utbah menjawab:

“Tidak. Tidak semua orang Islam mampu untuk berbuat sedemikian”.

Umar berkata lagi:

“Oh! Kamu ingin agar aku mengecapi segala kelazatan ketika aku masih di dunia”.

Begitulah antara kisah mengenai kezuhudan para sahabat nabi. Dengan menjadikan sahabat nabi sebagai contoh, sekurang-kurangnya kita merasa malu untuk berlumba-lumba di antara satu sama lain dalam mengejar kemewahan duniawi.

Wallahu’alam.

Kredit/Endnotes: Akh Kamal Zharif, Akh Mujahid, Halaqah-online, Sirah Sahabat Rasulullah s.a.w, mislimin, muslimat, translators, authors, distributors, readers, etc.

<Jangan menyalakan api untuk membakar musuh anda sedemikian panas, sehingga anda sendiri hangus kerananya.>

بارك الله فيكم وجزاكم الله خير الجزاء

بسم الله الرحمان الرحيم

Kisah Umar dan Seorang Pemuda

Suatu ketika beliau sedang sibuk dengan satu pekerjaan yang penting. Pada ketika itu, datang seorang membawa pengaduan mengenai suatu hal kecil agar beliau dapat menyelesaikannya. Umar r.a lalu memukul bahu pemuda itu sambil berkata:

“Apabila aku duduk untuk menerima perkara tersebut, kamu tidak datang menemuiku tetapi apabila aku sibuk dengan lain-lain perkara yang penting kamu mencelahiku dengan perkara remeh temeh”.

Pemuda itu pun pergi dari situ. Tetapi Umar r.a memanggilnya kembali dan memberinya cemeti lalu berkata:

“Pukullah aku dengan cemeti ini supaya kesalahanku terbalas”.

Pemuda itu berkata;

“Aku maafkan kamu kerana Allah”.

Umar r.a pulang ke rumahnya lalu bersolat taubat dua rakaat serta mencela dirinya sendiri:

“Wahai Umar! Kamu dahulukan hina maka Allah mengangkat darjatmu, kamu sesat tetapi Allah telah memberikan kamu hidayah kepadamu, kamu dulu sangat mengaibkan tetapi Allah memuliakan kamu serta mengurniakan kamu kekuasaan terhadap orang lain. Sekarang apabila salah seorang datang kepadamu mengadu mengenai sesuatu kesalahan yang telah dilakukan terhadapnya untuk diselesaikan, kamu memukulnya? Apakah jawapan yang akan kamu berikan di hadapan Allah kelak?”.

Beliau menangis begitu lama seperti tangisan kanak-kanak kecil.

Kisah Umar dan Si Ibu Yang Memasak Batu

Suatu hari Umar membuat rondaan biasanya ke Harrah bersama hambanya Aslam. Nun jauh di sana kelihatan suatu cahaya api. Beliau berkata:

“Mungkin di sana ada sebuah khemah. Mungkinkah suatu khalifah yang tidak dapat memasuki Bandar kerana waktu telah gelap. Marilah kita melihat hal mereka dan menguruskan keselamatan yang perlu untuk mereka”.

Apabila tiba di sana didapati seorang wanita dan beberapa orang kanak-kanak sedang menangis. Sebuah periuk berisi air sedang terjerang. Umar menyapanya dengan salam dan dengan keizinan daripada wanita itu beliau datang menghampirinya. Lalu Umar bertanya:

“Mengapa kanak-kanak itu menangis?”.

Wanita itu tidak mengenali Umar dan dia menjawab pertanyaan Umar dengan sedih:

“Mereka lapar”.

“Apakah yang ada dalam periuk?”. Umar bertanya.

“Hanyalah air dijerang bagi mendiamkan kanak-kanak itu agar mereka pergi tidur dengan harapan makanan sedang disiapkan untuk mereka apabila meraka bangun nanti. Ah! Allah akan mengadili Umar pada hari kiamat kelak kerana membiarkan aku dalam kesusahan.”  kata wanita itu.

Umar menangis apabila mendengar kata-kata wanita itu.

“Semoga Allah merahmatimu. Bagaimanakah Umar dapat mengetahui kesusahanmu ini?’.

Wanita itu menjawab:

“Apabila dia menjadi amir kami, dia perlulah tahu mengenai kami”.

Umar pun kembali ke Bandar dan terus ke Baitul Mal. Beliau mengisi tepung, kurma, lemak dan pakaian serta wang dinar ke dalam karung. Apabila telah siap diisi beliau berkata kepada Aslam:

“Sekarang letakkanlah karung ini di belakangku wahai Aslam”.

Aslam enggan lalu menjawab:

“Wahai Amirul Mukminin, biarlah aku sahaja yang memikulnya”.

Umar enggan mendengar kata-kata Aslam malah beliau mendesaknya agar membenarkannya memikul barang itu di atas pundaknya sambil berkata:

“Apa! Mahukah kamu memikul beban dosaku pada hari akhirat? Aku mesti membawa karung ini  kerana aku akan disoal mengenai wanita ini pada hari akhirat kelak”.

Dengan perasaan yang berat Aslam meletakkan barang tersebut di atas belakang Umar lalu bergerak pantas ke khemah wanita tadi. Aslam mengikut beliau dari belakang. Beliau memasukkan sedikit tepung, kurma dan lemak ke dalam periuk dan mengacaunya. Beliau menghidupkan api untuk memasaknya.

Aslam berkata;

“Aku lihat asap melalui celah-celah janggut Umar yang tebal”.

Seketika kemudian masakan tersebut siap. Beliau sendiri yang melayani keluarga itu. Setelah kenyang beliau menyimpan bakinya untuk kegunaan mereka di kemudian hari. Kanak-kanak tersebut sangat gembira setelah memperolehi makanan dan mereka bermain dengan riangnya selepas itu. Wanita itu sangat gembira dan berkata:

“Semoga Allah memberi ganjaran kepadamu kerana kebaikanmu. Selayaknya kamulah yang mengambil tempat Umar sebagai khalifah”.

Beliau duduk seketika di suatu penjuru yang berdekatan sambil memerhatikan kanak-kanak tersebut. Kemudian kembali ke Madinah. Dalam perjalanan pulang beliau berkata kepada Aslam:

“Tahukah kamu Aslam, mengapa aku duduk di situ? Aku telah melihat kesusahan mereka, maka begitulah juga aku mahu melihat mereka riang dan ketawa untuk seketika”.

Menangis dalam Solat

Dikatakan bahawa tatkala Umar mengimami solat Fajar, beliau selalu membaca Surah Kahf, Thaha dan lain-lain surah sambil menangis begitu kuat sehingga kedengaran tangisannya sehingga ke beberapa saf di belakangnya. Suatu ketika beliau membaca Surah Yusuf dalam solat Fajar sampailah beliau ayat 86 yang bermaksud:

“Sesungguhnya hanyalah kepada Allah aku mengadukan kesusahan dan kesedihanku, dan aku mengetahui dari Allah apa yang tidak kamu ketahui”.

Lantas beliau menangis bersungguh-sungguh sehingga tidak boleh meneruskannya lagi. Dalam solat Tahajjudnya kadang kala beliau akan jatuh dan mendatangkan keuzuran disebabkan terlampau banyak menangis.

Wallahu’alam.

Kredit/Endnotes: Akh Kamal Zharif, Akh Mujahid, Halaqah-online, Sirah Sahabat Rasulullah s.a.w, mislimin, muslimat, translators, authors, distributors, readers, etc.

<Jangan menyalakan api untuk membakar musuh anda sedemikian panas, sehingga anda sendiri hangus kerananya.>

بارك الله فيكم وجزاكم الله خير الجزاء

سم الله الرحمان الرحيم

Saidina Umar Al-Khattab r.a sangat dibanggakan oleh seluruh umat Islam dan sangat digeruni oleh orang-orang musyrikin. Pada awalnya beliau sangat kuat menentang Rasulullah S.A.W dan merupakan seorang musuh Islam yang sangat berani menyeksa orang-orang Islam sehinggalah beliau sendiri memeluk agama Islam.

Peristiwa pengIslaman Saidina Umar Al-Khattab  bermula apabila pada suatu hari orang-orang Quraisy bermesyuarat bagi melantik seseorang untuk menjalankan usaha untuk membunuh baginda Rasulullah S.A.W. Umar menawarkan diri untuk memikul tanggungjawab itu. Tawaran beliau mendapat sorakan daripada hadirin memandangkan beliau merupakan panglima perang Quraisy yang paling terkemuka dan handal. Umar lantas menggalas pedangnya di tengkuk lalu lalu terus pergi untuk menyelesaikan tanggungjawab tersebut.

Dalam perjalanan, beliau bertembung dengan Saad bin Abi Waqqas r.a dari Bani Zuhrah.

“Mahu ke mana engkau wahai Umar?”

“Aku mahu membunuh Muhammad!” jawab Umar.

“Tidakkah engkau sedar bahawa Bani Hashim, Bani Zuhrah dan Bani

Abdul Manaf akan bertindak balas membunuhmu”.

Umar tersinggung dengan kata-kata yang dikeluarkan oleh Saad lalu menghunus pedangnya. Saad juga bertindak sedemikian untuk mempertahankan nyawanya sambil mengisytiharkan keIslamannya.

Pertarungan hampir tercetus dan pada ketika itu Saad berkata:

“Terlebih dahulu kamu perbetulkan urusan keluargamu. Adik  perempuanmu dan iparmu telah memeluk Islam”.

Mendengar sahaja berita itu, kemarahan Umar meluap-luap dan beliau menukar langkah untuk menuju ke rumah adiknya. Pintu rumah adiknya dikunci dari dalam dan kedua-dua adiknya sedang menerima pengajaran Al-Quran daripada Khabbab r.a. Umar mengetuk pintu dan memanggil adiknya supaya membuka pintu.

Mendengar suara Umar, Khabbab r.a terus menyembunyikan dirinya dalam sebuah bilik. Beliau terlupa untuk membawa lembaran-lembaran Al-Quran. Apabila pintu dibuka, Umar terus memukul adiknya sambil berkata:

“Wahai musuh kepada musuhmu sendiri. Kamu juga telah meninggalkan agama datuk nenek moyang kamu. Apa yang telah  kamu lakukan? Siapakah pemilik suara asing yang aku dengar dari luar sana?’’.

Adik iparnya menjawab:

“Kami sedang bercakap antara satu sama lain”.

Umar bertanya kepadanya:

“Adakah kamu juga meninggalkan agama nenek moyang kamu dan memeluk agama baru itu?”.

Adik iparnya menjawab:

“Tetapi apa salahnya sekiranya agama yang kami anuti itu lebih baik dan benar?’’.

Apabila mendengar sahaja jawapan daripada adik iparnya itu, Umar bertambah menyinga lalu memukulnya, menarik janggutnya dan membelasahnya dengan teruk. Apabila adik perempuannya mencelah, dia memukul muka adiknya begitu kuat sehingga mengalir darah dengan banyaknya. Adiknya meluahkan perasaannya:

“Umar, kami dibelasah hanya kerana kami menjadi seorang muslim.   Dengarlah! Bahawa kami berazam untuk mati sebagai seorang Islam. Kamu bebas melakukan apa sahaja terhadap kami kerana Allah sentiasa berada bersama kami”.

Dia berasa menyesal dengan perbuatannya apabila melihat adiknya berlumuran darah. Matanya terpandang lembaran Al-Quran yang tidak sempat dibawa oleh Khabbab r.a. Lalu beliau cuba untuk mengambil lembaran Al-Quran untuk melihat apakah kandungannya.

Adiknya berkata:

“Tidak! Badanmu bernajis dan tidak seorang pun yang bernajis dibenarkan untuk menyentuh Al-Quran”.

Umar mendesak ingin menyentuhnya tetapi adik perempuannya enggan membenarkan tindakannya kecuali beliau membersihkan dirinya terlebih dahulu. Akhirnya Umar akur.

Setelah beliau mandi beliau mula membaca lembaran tersebut dan surah yang dibacanya ialah Surah Thaha. Beliau memulakannya daripada awal. Apabila sampai kepada ayat berikut, pemikirannya bertukar sama sekali:

“Sesungguhnya Aku ini Allah, tidak ada Tuhan selain Aku kerana itu, sembahlah Aku dan dirikanlah solat untuk mengingati Aku”.

(Surah Thaha : ayat 14)

Lantas Umar bersuara:

“Baiklah bawakan aku berjumpa Muhammad”.

Apabila mendengar kata-kata ini, Khabbab pun keluar dari tempat persembunyiannya dan berkata:

“Wahai Umar! Berita gembira untukmu. Semalam Rasulullah s.a.w telah berdoa kepada Allah; “Ya Allah! Perkuatkanlah Islam melalui Umar atau Abu Jahal, sesiapa yang Engkau kehendaki”.

Nampaknya doa Rasulullah ini diperkenankan untukmu”.

Umar pun pergi menemui Rasulullah s.a.w lalu terus memeluk Islam pada pagi Jumaat. PengIslaman Umar memberikan pukulan hebat kepada semangat orang-orang musyrikin. Namun begitu bilangan umat Islam masih kecil untuk mengimbangi seluruh negeri yang memusuhi mereka. Orang musyrikin melipatgandakan usaha mereka untuk menghancur leburkan dan melenyapkan Islam sama sekali. Dengan kehadiran Umar r.a, orang Islam telah mula berani untuk menunaikan solat di Tanah Haram.

Abdullah bin Mas’ud berkata:

“PengIslaman Umar adalah satu kejayaan yang sangat besar. Penghijrahannnya ke Madinah menambahkan kekuatan dan pengkhalifahannya mendatangkan sebesar-besar rahmat kepada orang Islam”.

Wallahu’alam.

Kredit/Endnotes: Akh Kamal Zharif, Halaqah-online, Sirah Sahabat Rasulullah s.a.w, mislimin, muslimat, translators, authors, distributors, readers, etc.

<Jangan menyalakan api untuk membakar musuh anda sedemikian panas, sehingga anda sendiri hangus kerananya.>

بارك الله فيكم وجزاكم الله خير الجزاء


بسم الله الرحمان الرحيم


It is well known that the Prophet Muhammad (may Peace and Blessings be upon him) was indeed the perfect man. He was a devoted seeker of Truth, a warner and exhorter, a person of good cheer and pleasantness, a brilliant leader, a courageous and yet reluctant warrior, a statesman par excellence and the teacher of teachers. He was a compassionate ruler and spiritual leader, but many do not know that the Holy Prophet Muhammad (may Peace and Blessings be upon him) had an extraordinary sense of humor!

Indeed, the Holy Prophet (may Peace and Blessings be upon him) would laugh and joke often. He enjoyed playing with children, especially his grandsons Hasan and Husayn (RA). The Prophet allowed his grandson to climb atop his back while he was in prostration as reported by al-Hafid Abu-Na’im (RA) on the Authority of Abu Bakr (RA) saying,

“The Messenger of Allah (s.a.w.) was leading us in prayer. Hasan, who was still a child, would come to him while he was in prostration, and sit on his back or sometimes on his neck. The Prophet (s.a.w.) would lift him tenderly. When the prayer was finished, they (the Muslims) asked him: ‘O Messenger of Allah! You are doing to this boy what you do not do to another person?’ ‘He is my basil,’ he replied.””

The Prophet’s playfulness was also coupled with a beautiful sense of humor. He smiled often and would make jokes with members of his community. For example,

“Once, an old woman came up to him and asked for paradise. He said, “Old women do not enter the paradise.” The woman started crying. As she started leaving the room, the Prophet, showing his subtle sense of humor, stopped her and said, “Old women will become young before entering the heaven.” (Tirmadhi)

Another recording of the Prophet’s life describes him laughing and joking with another man. The hadith says,

“A man broke his fast (intentionally) during Ramadan. The Messenger of Allah (saws) commanded him to emancipate a slave or fast for two months, or feed sixty poor men. He said, “I cannot provide.”

The Apostle said, “Sit down.” Thereafter, a huge basket of dates was brought to the Messenger of Allah. He said, “Take this and give it as charity.” He said, “O Messenger of Allah, there is no one poorer than I.” The Messenger of Allah thereupon laughed so that his canine teeth became visible and said, “Eat it yourself.”

The Prophet brought an uplifting spirit that penetrated the hearts of people. There is a story mentioned about the Prophet and a common merchant that tells us just a little about the spirit he carried,

“One of his companions was Zahir, who used to trade in metal objects. Once the Prophet was passing by the bazaar, he saw Zahir and playfully grabbed him from behind and said, “Will anyone buy this slave?” Zahir laughed and said, “O Messenger of Allah, whoever buys this slave will be in loss.” The Prophet smiled and said, “In Allah’s eyes, your value is high.”

On another occasion a man approached the Prophet (may Peace and Blessings be upon him) and asked him for a camel ride. The Prophet said, “I would give you a camel’s child”. The man said, “O Messenger of Allah. What will I do with a camel’s child?” The Prophet smiled and said, “Is there any camel who is not the progeny of a camel?”

In summary, the Holy Prophet, the perfect man (may Peace and Blessings be upon him) was an image of admiration. He was clear and resolute in matters of importance and obtained the highest character as the Qur’an tells us,

“Verily you are of a high and nobel character.” (68:004)

But he also was a dear friend and beloved companion. His sense of humor brought warmth and love to those who were around him. He never passed someone without a smile and his high achievement of good manners have become the example and traditions of Muslims the world over. This is the Prophet Muhammad (may Peace and Blessings be upon him) and his tradition of good humor. May we all work intensely toward achieving good manners and a healthy sense of humor, amin.

Wallahu’alam.

Endnotes/Sources: Saifuddin, and otrs.

<Aduhai teman, tidakkah kau sedar bahawa dunia ini hanyalah suatu persinggahan? Maka, perlulah kita bersegera kembali kepada hakiki. Menuai bekalan bagi menempuh perjalanan ke negeri abadi itu… Sesungguhnya teman, persinggahan ini cumalah satu… sekali sahaja… hanya satu tiket, satu perhentian… bangunlah, usah kita terus terleka dalam mimpi yang sementara ini…>

بارك الله فيكم وجزاكم الله خير الجزاء