Thursday, July 28, 2005

Julaybib

From Alim® Online

His name was unusual and incomplete. Julaybib means "small grown" being the diminutive form of the word "Jalbab ". The name is an indication that Julaybib was small and short, even of dwarf-like stature. More than that, he is described as being "damim" which means ugly, deformed, or of repulsive appearance.

Even more disturbing, for the society in which he lived, Julaybib's lineage was not known. There is no record of who his mother or his father was or to what tribe he belonged. This was a grave disability in the society in which he lived. Julaybib could not expect any compassion or help, any protection or support from a society that placed a great deal of importance on family and tribal connections. In this regard, all that was known of him was that he was an Arab and that, as far as the new community of Islam was concerned, he was one of the Ansar. Perhaps he belonged to one of the outlying tribes beyond Madinah and had drifted into the city or he could even have been from among the Ansar of the city itself.

The disabilities under which Julaybib lived would have been enough to have him ridiculed and shunned in any society and in fact he was prohibited by one person, a certain Abu Barzah of the Aslam tribe, from entering his home. He once told his wife:

"Do not let Julaybib enter among you. If he does, I shall certainly do (something terrible to him)." Probably because he was teased and scoffed at in the company of men, Julaybib used to take refuge in the company of women.
Was there any hope of Julaybib being treated with respect and consideration? Was there any hope of his finding emotional satisfaction as an individual and as a man? Was there any hope of his enjoying the relationships which others take for granted? And in the new society emerging under the guidance of the Prophet, was he so insignificant as to be overlooked in the preoccupation with the great affairs of state and in the supreme issues of life and survival which constantly engaged the attention of the Prop het?

Just as he was aware of the great issues of life and destiny, the Prophet of Mercy was also aware of the needs and sensibilities of his most humble companions. With Julaybib in mind, the Prophet went to one of the Ansar and said: "I want to have your daug hter married." "How wonderful and blessed, O Messenger of God and what a delight to the eye (this would be)," replied the Ansari man with obvious joy and happiness. "I do not want her for myself," added the Prophet. "Then for whom, O Messenger of God?" as ked the man, obviously somewhat let down. "For Julaybib," said the Prophet.

The Ansari must have been too shocked to give his own reaction and he merely said: "I will consult with her mother." And off he went to his wife. "The Messenger of God, may God bless him and grant him peace, wants to have your daughter married," he said t o her. She too was thrilled. "What a wonderful idea and what a delight to the eye (this would be)." she said. "He doesn't want to marry her himself but he wants to marry her to Julaybib," he added. She was flabbergasted.

"To Julaybib! No, never to Julaybib! No, by the living God, we shall not marry (her) to him." she protested.

As the Ansari was about to return to the Prophet to inform him of what his wife had said, the daughter who had heard her mother's protestations, asked: "Who has asked you to marry me?"

Her mother told her of the Prophet's request for her hand in marriage to Julaybib. When she heard that the request had come from the Prophet and that her mother was absolutely opposed to the idea, she was greatly perturbed and said:

"Do you refuse the request of the Messenger of God? Send me to him for he shall certainly not bring ruin to me." This was the reply of a truly great person who had a clear understanding of what was required of her as a Muslim. What greater satisfaction an d fulfillment can a Muslim find than in responding willingly to the requests and commands of the Messenger of God! No doubt, this companion of the Prophet, whose name we do not even know had heard the verse of the Quran: "Now whenever God and His Apostle have decided a matter, it is not for a believing man or believing woman to claim freedom of choice in so far as they themselves are concerned. And he who disobeys God and His Prophet has already, most obviously, gone astray." (The Quran, Surah al-Ahzab, 33:36).

This verse was revealed in connection with the marriage of Zaynab bint Jahsh and Zayd ibn al-Harithah which was arranged by the Prophet to show the egalitarian spirit of Islam. Zaynab at first was highly offended at the thought of marrying Zayd a former s lave and refused to do so. The Prophet prevailed upon them both and they were married. The marriage however ended in divorce and Zaynab was eventually married to the Prophet himself. It is said that the Ansari girl read the verse to her parents and said :

"I am satisfied and submit myself to whatever the Messenger of God deems good for me." The Prophet heard of her reaction and prayed for her: "O Lord, bestow good on her in abundance and make not her life one of toil and trouble."
Among the Ansar, it is said there was not a more eligible bride than she. She was married by the Prophet to Julaybib and they lived together until he was killed.

And how was Julaybib killed? He went on an expedition with the Prophet, peace be on him, and an encounter with some mushrikin ensued. When the battle was over, the Prophet asked his companions: "Have you lost anyone?" They replied giving the names of thei r relatives of close friends who were killed. He put the same questions to other companions and they also named the ones they had lost in the battle. Another group answered that they had lost no close relative whereupon the Prophet said:

"But I have lost Julaybib. Search for him in the battlefield." They searched and found him beside seven mushrikin whom he had struck before meeting his end. The Prophet stood up and went to the spot where Julaybib, his short and deformed companion, lay. He stood over him and said: "He killed seven and then was killed? This (man) is of me and I am of him."

He repeated this two or three times. The Prophet then took him in his arms and it is said that he had no better bed besides the forearms of the messenger of God. The Prophet then dug for him a grave and himself placed him in it. He did not wash him for martyrs are not washed before burial.

Julaybib and his wife are not usually among the companions of the Prophet whose deeds are sung and whose exploits are recounted with reverence and admiration as they should be. But in the meagre facts that are known about them and which have here been re counted we see how humble human beings were given hope and dignity by the Prophet where once there was only despair and self-debasement.

The attitude of the unknown and unnamed Ansari girl who readily agreed to be the wife of a physically unattractive man was an attitude which reflected a profound understanding of Islam. It reflected on her part the effacement of personal desires and prefe rences even when she could have counted on the support of her parents. It reflected on her part a total disregard for social pressures. It reflected above all a ready and implicit confidence in the wisdom and authority of the Prophet in submitting herse lf to whatever he deemed good. This is the attitude of the true believer.

In Julaybib, there is the example of a person who was almost regarded as a social outcast because of his appearance. Given help, confidence and encouragement by the noble Prophet, he was able to perform acts of courage and make the supreme sacrifice and d eserve the commendation of the Prophet: "He is of me and I am of him."

Sunday, May 15, 2005

It Is You Who Delay Muslims’ Victory

By Abdel-Karim Al-Katib
03/11/2004

While I was depressed watching the news about Muslims and thinking of the afflictions that befell them, I heard a voice inside me saying “It is you who delay Muslims’ victory. You are the principal cause of all the afflictions that Muslims suffer from.”

I wondered, “How come this while I am an ordinary person and do not have any power over my nation? Had I given the Muslims any order or counsel, they would have never abided by it ...”
The voice interrupted me: “It is your sins and faults, it is your defying Allah’s orders, your negligence of duties, and your keenness to run after temptations that delays victory.”
I replied, “What did I do so that you blame me for delaying Muslims’ victory?”

The voice said, “Oh you! By Allah! Should I numerate your faults? It would take a long a time. For instance, do you observe the Fajr Prayer in congregation?”
I answered, “Sometimes I do, and sometimes I miss it …”

The voice interrupted me again: “See the contradiction! You claim you can fight against your enemy in Allah’s cause. How can you say so while you cannot resist yourself in a simple matter that would not cost you blood or money? You are not able to make yourself stick to observing in congregation two rak`ahs prescribed by Almighty Allah. You, likewise, neglect offering the regular sunnah Prayers, and disregard reciting the Qur’an regularly. You forget saying the morning and evening adhakr. You do not lower your gaze, nor do you obey your parents or observe your ties of kinship.”

The voice continued, “You call for applying Allah’s Law in your country. How do you call for this, while you do not abide by it yourself or enjoin your family to do so? You do not observe your duties towards your family. You do not guide them to the right path or care whether the money you spend on them is lawful or illicit. You, in fact, fall under the category that Allah describes in His Book as those who [love wealth with abounding love] (Al-Fajr 89:20). All this has entailed Almighty Allah’s punishment on you …”

I interrupted, “What does all this have to do with delaying victory? Would the nation’s victory be delayed only because of the faults of one among billions of people?”

The voice replied, “Certainly, yes. There are millions like you in the Muslim world. All follow the same wrong path, neglecting their duties and falling into sins, thinking that victory will come because there are other people in the nation who are righteous. But the bitter truth is that almost all are the same. Do you not know that when the Companions of the Prophet (peace and blessings be upon him) would ask Allah for victory and it did not come at once, they would then realize that there was someone in the army who had committed a sin? Compare this to the condition of the nation nowadays when all, old or young, ordinary or influential, are falling into sins! Is this not enough to bring about all what Muslims suffer around the globe?”

Tears began to flow down my face. I had never thought that I, the man who dearly loves Allah and His Messenger as well as Islam and Muslims, would ever be a cause to Muslims’ defeat or share in this way in shedding rivers of innocent Muslim blood in many places in the world!
It was very easy for me to place the blame on the governments, rulers, and kings of the Muslim countries in this respect, but to ever think of my faults and sins as a cause to Muslims’ suffering, this had never occurred to me. I had not meditated upon Almighty Allah’s words: [Lo! Allah changeth not the condition of a folk until they (first) change that which is in their hearts] (Ar-Ra`d 13:11).

I addressed the voice: “Any way, I praise Almighty Allah that He gave me a self-reproaching soul (like you). What counsel do you give me?”

The voice said, “Take the initiative. Observe your duties, be keen on performing the prescribed Prayers on time, pay zakah, and beware of showing ingratitude to your parents. Get closer to Almighty Allah by offering additional acts of worship. Never lose a chance, even if little, in this regard. Remember that it is a kind of charity (sadaqah) to smile upon your fellow Muslims. Do not call for something while your acts indicate the contrary. For instance, do not call for applying Shari`ah unless you are a living example of abiding by its teachings at home and work. Likewise, do not call for jihad while you are not able to resist your inner weakness. In the same manner, do not blame others for what you are responsible for. Reform yourself and set a good example for others wherever you go. If you are used to criticizing others’ behavior, stop it now, for critics are many. After you abide by all this, you can sincerely ask Allah for help and granting Muslims victory. Then you will be one of the believers about whom Almighty Allah says [O ye who believe! If ye help Allah, He will help you and will make your foothold firm] (Muhammad 47:7). Bear in mind that every sin you commit and every duty you neglect would be a proof against you in the case of the innocent Muslim blood shed in many places in the world.”

Upon this I lifted my head up towards Heaven in repentance and wiped my tears saying “O Allah! I ask You for forgiveness.”

I made up my mind to have a new beginning and I started by offering two rak`ahs for Allah’s sake in the midst of night. May Allah help me stick to this path.

Tuesday, April 12, 2005

from Ustaz Akil Hayy

This is very intresting !!!

Di dalam hidup manusia, yang penting ialah BERKAT.
Bila hidup kita berkat, diri ini akan selamat.
Apabila diri selamat, rumahtangga jadi sepakat.
Apabila rumahtangga jadi sepakat, masyarakat jadi muafakat.
Apabila masyarakat jadi muafakat, negara kita menjadi kuat.
Apabila negara menjadi kuat, negara luar jadi hormat.
Apabila negara luar jadi hormat, permusuhan pun tersekat.
Apabila permusuhan tersekat, pembangunan pun meningkat.
Apabila pembangunan pun meningkat, kemajuan menjadi pesat.

TETAPI AWAS,

Apabila pembangunan meningkat, kemajuan menjadi pesat, kita lihat bangunan naik bertingkat-tingkat.
Ditengah-tengah itu, tempat maksiat tumbuh macam kulat.
Apabila tempat-tempat maksiat tumbuh macam kulat,
KETIKA ITU manusia mula mengubah tabiat.
Apabila manusia telah mengubah tabiat,ada yang jadi lalat ada yang jadi ulat.
Apabila manusia dah jadi ulat,sembahyang makin hari makin liat.
Apabila sembahyang jadi liat, orang baik ada yang bertukar jadi jahat.
Apabila orang baik bertukar jahat, orang miskin pula nak kaya cepat.
Apabila orang miskin nak kaya cepat, orang tua pula nak mati lambat.
Apabila orang tua nak mati lambat, tak dapat minum madu telan jerla minyak gamat.

Yang lelaki, budak budak muda pakai seluar ketat.
Semua nak tunjuk kuat.
Bila berjudi, percaya unsur kurafat.
Tapi hidup pula yang melarat.
Tali kasut dah tak berikat.
Rambut pun jarang sikat.

Yang perempuan,

Pakai mini sekerat.
Suka pakai baju ketat... (apa dapat...)
Suka sangat menunjukkan pusat.
Hingga tak pedulikan lagi batasan aurat.
Pakai pulak yang singkat-singkat.
Kadang-kadang ternampak benda 'bulat'.
Bila jadi macam ini, siapa lihat pasti tercegat.
Silap gaya jadi gawat, bohsia bohjan lagi hebat.
Duduk jauh berkirim surat.
Bila berjumpa, tangan berjabat.
Kemudian pakat lawan peluk siapa erat.
Masa tu, nafas naik sampai tersekat-sekat.
Usah peduli agama dan adat.
Usah takut Allah dan malaikat.
Yang penting apa kita nak buat?
Kita 'bukti' lah kita buat.
Akhirnya perut kempis dah jadi bulat.
Apabila perut kempis dah jadi bulat, maka lahirlah
pula anak-anak yang tak cukup sifat.
Bila anak-anak tak cukup sifat, jam tu kita tengok bayi dibuang di merata tempat.

MAKNANYA KETIKA ITU, IBLIS MULA MELOMPAT.
Dia kata apa? Habis manusia dah masuk jerat.
Habis manusia telah tersesat.
Inilah dia fenomena masyarakat.

Oleh itu wahai saudaraku dan para sahabat,
Marilah kita pakat mengingat,
Bahawa dunia hari ini makin singkat,
Esok atau lusa mungkin kiamat,
Sampai masa kita semua akan berangkat! .
Berangkat menuju ke negeri akhirat.

Di sana kita akan ditanya apa yang kita buat.
Masa tu, send i ri mau ingat.

Umur mu banyak mana , berapa banyak kamu buat ibadat...?
Zaman muda mu, apa yang telah ka mu buat...?
Harta benda anda, dari mana anda a dapat...?
Ilmu anta, adakah anta manafaat...?

Sebagai sesama insan sama2lah ingat mengingati sesama insan!!!
Semoga ianya dapat mengingatkan kita supaya segera
meninggalkan maksiat dan memperbanyakkan ibadat.

(Petikan ucapan Ustaz Hj. Akil Hayy Rawa.
Sebarkanlah ini kepada ahli keluarga, saudara-mara, rakan-rakan dan sahabat handai kita agar masyarakat kita akan menjadi sebuah masyarakat yang bukan sahaja maju dari segi duniawi malah ukhrawi. Insya-Allah...Allahhuakbar! Allahhuakbar! Allahhuakbar!)

Monday, April 11, 2005

OPINION: A WOMAN'S REFLECTION ON LEADING PRAYER

OPINION: A WOMAN'S REFLECTION ON LEADING PRAYER By

Yasmin Mogahed Middle East Times ----------------------------------------------------------- On March 18 Amina Wadud led the first female-led Jumma (Friday) prayer. On that day women took a huge step toward being more like men. But did we come closer to actualizing our God-given liberation?
I don't think so.
What we so often forget is that God has honored woman by giving her value in relation to God - not in relation to men. But as western feminism erases God from the scene there is no standard left - but men.

As a result the western feminist is forced to find her value in relation to men. And in so doing she has accepted a faulty assumption. She has accepted that man is the standard and thus a woman can never be a full human being until she becomes just like a man - the standard. When men cut their hair short women wanted to cut their hair short. When men joined the army women wanted to join the army. Women wanted these things for no other reason than because the "standard" had them.

What women didn't recognize is that God dignifies both men and women in their distinctiveness - not their sameness. And on March 18 Muslim women made the very same mistake. For 1,400 years there has been a consensus among scholars that men are to lead prayer. Why does this matter to Muslim women? The one who leads prayer is not spiritually superior in any way.

Something is not better just because a man does it. And leading prayer is not better just because it's leading. Had it been the role of women or had it been more divine, wouldn't the Prophet have asked Aisha or Khadija, or Fatima - the greatest women of all time - to lead? These women were promised heaven - and yet they never led prayer.

But now for the first time in 1,400 years we look at men leading prayer and we think, "that's not fair". We think so although God has given no special privilege to the one who leads. The imam is no higher in the eyes of God than the one who prays behind.

On the other hand only a woman can be a mother. And God has given special privileges to mothers. The Prophet taught us that heaven lies at the feet of mothers. And no matter what a man does he can never be a mother.

So why is that not unfair? And yet even when God honors us with something uniquely feminine we are too busy trying to find our worth in reference to men, to value it - or even notice. We, too, have accepted men as the standard; so anything uniquely feminine is, by definition, inferior.

Being sensitive is an insult, becoming a mother - a degradation. In the battle between stoic rationality (considered masculine) and selfless compassion (considered feminine), rationality reigns supreme.

As soon as we accept that everything a man has and does is better, all that follows is just a knee jerk reaction: if men have it - we want it, too. If men pray in the front rows we assume that this is better, so we want to pray in the front rows, too. If men lead prayer we assume the imam is closer to God, so we want to lead prayer, too.

A Muslim woman does not need to degrade herself in this way. She has God as a standard. She has God to give her value; she doesn't need men. In fact, in our crusade to follow men, we, as women, never even stopped to examine the possibility that what we have is better for us. In some cases we even gave up what was higher only to be like men.

Fifty years ago society told us that men were superior because they left the home to work in factories. We were mothers. And yet we were told that it was women's liberation to abandon the raising of another human being in order to work on a machine. Then after working we were expected to be superhuman - the perfect mother, the perfect wife, the perfect homemaker - and have the perfect career.

And while there is nothing wrong, by definition, with a woman having a career, we soon came to realize what we had sacrificed by blindly mimicking men. We watched as our children became strangers and soon recognized the privilege we'd given up. And so only now - given the choice - women in the West are choosing to stay home to raise their children.

According to the US Department of Agriculture, only 31 percent of mothers with babies and 18 percent of mothers with two or more children are working full-time. And of those working mothers, a survey conducted by Parenting magazine in 2000 found that 93 percent of them say that they would rather be home with their kids, but are compelled to work due to 'financial obligations'.

These 'obligations' are imposed on women by the gender sameness of the modern West and removed from women by the gender distinctiveness of Islam. It took women in the West almost a century of experimentation to realize a privilege given to Muslim women 1,400 years ago.

Given my privilege as a woman, I only degrade myself by trying to be something I'm not - and in all honesty - don't want to be: a man. As women we will never reach true liberation until we stop trying to mimic men and value the beauty in our own God-given distinctiveness.

If given a choice between stoic justice and compassion, I choose compassion. And if given a choice between worldly leadership and heaven at my feet - I choose heaven. Yasmin Mogahed is an Egyptian-American freelance writer.

Acknowledgement to Media Monitors Network (MMN)

Saturday, August 28, 2004

Exploring the secrets of the brain

This an article I found on the University website...kinda interesting

Cardiff scientists are leading the way in unravelling some of the greatest mysteries of the human brain.

Experts across a range of disciplines are seeking treatments and cures for debilitating and often fatal brain diseases, while others are exploring the intricacies of how the brain works, to improve our understanding of human behaviour.

Among the major research projects under way are studies to tackle Alzheimer’s disease, brain cancer, Huntington’s, Parkinson’s and motor neurone disease, while massive investment in technology is bringing state-of-the-art brain imaging facilities to Cardiff.

One of the most significant Cardiff breakthroughs in brain research has been the creation of brain cancer cells by manipulating normal brain cells in the laboratory. The research, led by Professor David Wynford —Thomas in the Department of Pathology, School of Medicine, and funded by Cancer Research UK, could pave the way for new treatments.
Project Director, Professor Peter Halligan

Brain cancer does not generally respond well to radiotherapy or chemotherapy and currently the prognosis for patients is poor. The Cardiff breakthrough is, therefore, particularly important.
Using human brain cells, grown in the laboratory, Professor Wynford-Thomas and his team have become the first to create a model of malignant glioma — the most common brain cancer and one which is notoriously difficult to treat. It is believed the model, which provides a realistic view of what happens during glioma development, will speed up the search for new drugs to treat the disease.

"Normal brain cells have built-in mechanisms which limit their lifespan and stop them developing into cancer. If we can design drugs to restore these in brain tumours that have lost them then we can slow down the growth of cancer cells and even kill them," said Professor Wynford-Thomas.

Meanwhile, research into Alzheimer’s disease — the leading cause of dementia — includes studies of some 2,000 sufferers to help identify its genetic causes. Experts from the Departments of Psychological Medicine and Medical Genetics, in the School of Medicine, and the School of Biosciences have combined their talents to make a major breakthrough with the discovery of a gene which contributes to the disease.

The Co-operative Genetic Research Group has secured major backing from the Medical Research Council for its ground-breaking research into the identification of the harmful genes and how they interact with environmental risk factors, with the aim of developing new treatments.

Elsewhere, neurologists led by Professor Mark Wiles, head of the Neurology Section in the School of Medicine, are working to improve services for sufferers of motor neurone disease, a fatal condition which affects nerve cells in the brain and spinal chord and leads to weakness and wasting of muscles.

Their work includes research into the devastating consequences of the condition, particularly the impact on muscles and the implications for treating patients.

Some of the most distressing neuro-degenerative diseases of adulthood, in particular Parkinson's and Huntington's disease are the focus of work in the Brain Repair Group, led by Professor Steve Dunnett in Cardiff School of Biosciences.

The group draws on expertise across disciplines to develop new treatments for these diseases by advancing our understanding of how cells in the central nervous system die and regenerate. The group is pioneering research into cell transplantation for Parkinson’s sufferers, and its findings also have implications for the treatment of other neuro-degenerative diseases such as Huntington's and multiple sclerosis.

A complementary approach to cell transplantation - replacing cells once already lost - is to protect damaged or traumatised cells in the brain from the assault of injury or disease. Although compounds have been identified which could offer this protection and promote regrowth of damaged cells, they tend not to reach the brain when injected or taken orally. The group is developing ways to deliver such neuroprotective agents into precise sites in the brain.
The Cardiff University Brain and Repair Imaging Centre is being set up with a £10 million investment, mainly finance by the Department of Trade and Industry (DTI), as a direct result of merger.

The Centre will feature the latest brain scanning technologies, enabling psychologists and medical experts to gain a better understanding of how our brain works and what happens to people who suffer from brain injury and various neurological and psychiatric disorders.
The Centre will be one of the first in the UK to combine Functional Magnetic Resonance Imaging (fMRI) and Magnetoencephalography (MEG) devoted solely to research. Both systems are used to study brain processes involved in everyday mental processes such as visual and auditory perception, attention, social functioning, memory, learning, speech and reasoning.

Application of these new technologies could lead to improved treatments for conditions such as strokes, multiple sclerosis, Alzheimer’s disease and for patients with schizophrenia and depression.

"We are creating a facility as advanced as any of its kind in Europe or North America - a facility that offers new opportunities for collaboration across a range of disciplines," explained Project Director, Professor Peter Halligan, of the Cardiff School of Psychology.

Meanwhile, our understanding of human behaviour is being enhanced by major initiatives such as the UnumProvident Centre for Psychosocial and Disability Research, in the School of Psychology. Backed by a £1.6 million investment from insurance provider Unum Provident, the centre’s research will lead to a better understanding of what makes people incapacitated and how to prevent and better support disabling incapacity to help people return to work after illness.

The work will bring benefits to employers, insurers and to individuals, who are healthier and happier when actively involved in work.
The research could help solve the modern-day paradox that, in spite of increasing medical innovation and discovery, more and more people of working age are being certified as incapable of work, often with complaints which cannot be understood in the same way as more identifiable diseases.

Through these projects and research centres, Cardiff University expertise is providing vital new insights into that most complex of organs, the human brain

Tuesday, July 20, 2004

Kelebihan Sembahyang Malam

Berikut satu artikel yang boleh kita jadikan panduan dan ingatan untuk kita semua insyaAllah
 
Kelebihan Sembahyang Malam 

"Apabila seseorang itu jaga dari tidurnya di waktu malam dan membangkitkan
isterinya lalu kedua-duanya sama-sama menunaikan dua rakaat sembahyang
nescaya mereka ditulis dalam golongan manusia yang banyak menyintai dan
menyebuti ALLAH." -Diriwayatkan oleh Ibn Hibban dari Abi Sa'id. 

Tujuannya 

Malam dengan ketenangan dan kejernihan suasananya merupakan sebaik-baik
waktu untuk beribadat, kerana itu para mukmin digalakkan mengambil
kesempatan-kesempatan keemasan itu untuk mengukuhkan hubungan dan
kecintaannya kepada ALLAH. Alangkah qudusnya iman seseorang apabila di saat
manusia yang lain sedang tidur nyenyak ia bangkit mendirikan sembahyang dan
membangunkan isterinya sembahyang bersama-sama untuk mempersembahkan
pujian, harapan, permohonan dan permintaan ampun kepada ALLAH ketika dunia
diselubungi sepi dan gelita. Alangkah indahnya pandangan dua manusia suami
isteri sama berdiri lurus menghadap qiblat dan sama meletakkan dahi mereka
ke lantai di tengah-tengah kekelaman malam untuk membuktikan ' ubudiah
mereka yang tulus kepada ALLAH, memohon keberkatan hidup dunia dan
kebahagiaan hidup di negeri Akhirat. 

Di dalam al-Quran dan Hadis terdapat pelbagai sanjungan dan galakan supaya
manusia mengejar fadhilat sembahyang malam, firman ALLAH Ta'ala: 

" Dan di waktu malam bangkitlah sembahyang tahajjud sebagai sembahyang
tambahan bagi ibadatmu semoga ALLAH membangkitkanmu di hari Akhirat dengan
kedudukan dan darjat yang terpuji." - Al - Isra' (79). 

Di dalam surah az-Zariat ayat (18) ALLAH memberi sanjungan yang tinggi
kepada amlan-amalan orang-orang yang bertaqwa yang mendapat balasan syurga,
di antara amalan itu ialah mereka yang banyak melakukan ibadat sembahyang
di waktu malam dan memohon keampunan di saat-saat dinihari. 

Waktu sembahyang itu luas, ia boleh dikerjakan di awal malam, di
pertengahan malam dan di akhir malam selama sembahyang itu dilakukan
selepas sembahyang Isya'. Menurut al-Hafiz Rasulullah s.a.w. tidak
sembahyang malam di satu waktu tertentu, malah ia sembahyang mengikut
kesempatan dan keselesaan yang didapatinya tetapi waktu sembahyang yang
paling afdhal ialah ditengah malam iaitu masa sepertiga malam yang akhir. 

Bilangan rakaat sembahyang malam tidak juga ditentukan, ia boleh
terlaksanakan dengan satu rakaat sembahyang yang didirikan selepas
sembahyang Isya'. Dalam sebuah Hadis Rasulullah s.a.w. bersabda : 

"Hendaklah kamu dirikan sembahyang malam walaupun satu rakaat." 

Tetapi yang paling afdhal ialah sebelas rakaat atau tiga belas rakaat
seperti kebiasaan yang diamalkan oleh Rasulullah s.a.w. iaitu dengan satu
rakaat atau tiga rakaat witir di akhirnya. 

Walaupun demikian, seseorang itu tidaklah disuruh mengerjakan sembahyang
malam dengan memaksa-maksakan dirinya secara keterlaluan, kerana ibadat
yang sempurna pastilah dilakukan dengan selesa dan ikhlas, apabila ia
terlalu mengantuk ia boleh tidur dulu untuk beberapa waktu, kemudian
barulah bangkit sembahyang. Rasulullah s.a.w. pernah bersabda : 

" Apabila seseorang dari kamu sembahyang malam, kemudian bacaan al-Qur'an
menjadi asing bagi lidahnya kerana mengantuk hingga ia tidak tahu apa yang
dibacakannya, maka hendaklah ia tidur dulu." 

Dalam satu Hadis lagi Rasulullah s.a.w. bersabda : 

" Buatlah amalan-amalan itu sekadar kuasamu kerana ALLAH itu tidak jemu
hingga kamu jemu." 

Amalan yang sedikit tetapi tekun adalah lebih baik dari amalan yang banyak
tetapi jarang-jarang. 

Kerana itu persoalan menentukan waktu sembahyang malam dan menentukan
banyak mana rakaatnya terserahlah kepada pertimbangan sendiri berdasarkan
keikhlasan dan rasa 'ubudiah' yang murni. 

Di antara peraturan-peraturan yang disunatkan dalam sembahyang malam ialah : 

(1) Apabila ia hendak tidur, ia disunatkan untuk bangkit sembahyang malam
supaya keazamannya dapat membangkitkannya di waktu yang tepat. 

(2) Sesudah mencuci muka, mengambil wudhuk dan bersugi dia disunatkan
membaca doa-doa khas sembahyang malam. 

(3) Ia disunatkan memulakan sembahyang malam itu dengan dua rakaat yang
pendek dan ringkas, selepas itu boleh ia menyambung sembahyang itu seberapa
ia suka. 

(4) Menggerakkan isterinya agar ia turut serta bersembahyang malam, dan
bagi isteri disunatkan menggerakkan suaminya. 

Hadis bab ini telah menyebutkan bahawa orang-orang yang banyak mendirikan
sembahyang malam akan ditempatkan sejajar dengan golongan " " iaitu
golongan yang amat disanjungi ALLAH, iaitu golongan orang - orang yang
tidak sunyi mengingati dan menyebut ALLAH sama ada dengan hati, dengan
lidah atau dengan kedua-duanya sekali sama ada dalam bentuk berzikir,
membaca al-Qu'ran, memikirkan masalah-masalah ilmu yang ada hubungan dengan
ketuhanan atau masalah-masalah pengetahuan yang diredhai ALLAH, kerana
mempelajari ilmu itu ialah mempelajari undang-undang ALLAH yang berlaku
dalam alam ini. 

Wallahu'alam

Tuesday, June 08, 2004

Living the Quran

Living the Quran
Yunus (Jonah)
Chapter 10: Verse 3 (partial)

Three-fold meaning of Ibadah
Such is Allah, your Lord; do therefore serve Him.

Since all authority rests solely to God, it is incumbent upon man to serve Him exclusively. God's lordship embraces the three-fold attributes of His being:

1. the Sustainer,
2. the Master, and
3. the Sovereign.

In like manner, the term ibadah embraces the three-fold corresponding implications that man should:

1. worship,
2. serve, and
3. obey God.

Ibadah in the first sense, implies that since God alone is the Sustainer, it is to Him that man should offer his thanks, it is to Him that he should address all his prayers, it is to Him that he should bow in love and devotion and reverence.

In the second sense, ibadah denotes that since God alone is the Master, it behoves man that he should live as His slave, that he should not act independently of, let alone in defiance of Him, that he should refuse to be the slave of anyone other than God, both in thought and in deed.

In its third sense, ibadah means that since God alone is the Sovereign, man should obey His command, follow His Law, and abstain from arrogating sovereignty to himself or anyone other than Him.

Source:
Towards Understanding the Quran - by Sayyid Abul Ala Mawdudi, Vol 4, pp. 7,8


The Humanity of the Prophet
There have been many prophets before Muhammad, peace be upon him, and many charismatic leaders who earned the love and admiration of their people; but none has commanded more love, honour, and respect from their followers than Muhammad. Some men commanded so much love and honour on the part of their adherents that the latter transformed them in their consciousness and declared them divine. Indeed, much as Islam condemned the practice, some of the Prophet's followers yielded to this temptation. As the Prophet lay on his deathbed, these clamoured that he did not die but was lifted to heaven to join God's company. The denial of his mortality was the first step toward proclaiming him divine.

On hearing the news of the Prophet's death, Abu Bakr, his closest friend and constant companion, went into his room to see for himself what had happened. He then entered the mosque hall where the leader Umar was claiming that Muhammad had been lifted to heaven. After several polite but unsuccessful attempts to silence Umar, Abu Bakr stood up, shove Umar aside, and said to the assembled Muslims: "If any of you has been worshipping Muhammad, let him know that Muhammad is dead. But if you have been worshipping God, then know that God is eternal and never dies." This was a terribly shocking reminder to the Muslims that only God is God, only He is immortal, and that Muhammad was human, all too human and mortal, like everyone else. It was the last time the Muslims entertained any idea of deifying the Prophet.

Muhammad's humanity is not a drawback, but an enhancement of his merit. His career would not be instructive had he been divine. People would then have to struggle with the translation of divine conduct into something humanly possible, capable of human actualization. But as a human, he received the revelation of God; and as a human, he conveyed it to humanity. As a human, he understood the revelation, interpreted and exemplified it in his life.

Source:
"Islam" - By Ismail Faruqi, pp. 35, 36


The Key has Ridges …
Muslims know that the key to Paradise is the statement, "There is none worthy of worship except Allah”. Yet many Muslims simply rely on the statement and believe that as long as they say it verbally, they will be granted paradise. However the mere saying of the statement is not sufficient for Salvation. In fact, the Hypocrites used to say, “I testify that none is worthy of worship except Allah and …” yet Allah describes them as liars and says they shall abide in the lowest abyss of the Hell-fire.

This statement or testimony is the key to Paradise. However, its saying must meet certain conditions. Wahb ibn Munabbih was once asked “Isn’t the statement of la ilaaha illa-ilaah the key to Paradise?” He answered, “Yes, but every key has ridges. If you come with the key that has the right ridges the door will open for you.” These ridges are conditions that will differentiate Muslims who will benefit from that statement from those who will not benefit from that statement, no matter how many times a day they may have made that statement.

The Ridges

1. Knowledge (al-ilm) - A testimony can not be made unless the person understands what he is testifying.

2. Certainty (al-yaqeen) - Opposite of doubt and uncertainty. In Islam any kind of doubt concerning something that is confirmed in the Qur’an or the Sunnah is equivalent to kufr or disbelief.

3. Acceptance (al-qabool) - If a person has the knowledge of and certainty in the teachings of Islam, this must be followed by acceptance, with the tongue and heart.

4. Submission & Compliance (al-inqiyad) - This implies the actual physical enactment by deeds.

5. Truthfulness (al-sidq) - Opposite of hypocrisy and dishonesty.

6. Pure Sincerity (al-Ikhlas) - Doing every deed for the sake of Allah alone.

7. Love (al-mahabbah) - Loving Islam, its implications and requirements. Loving those who act and strive based on Islamic teachings.

8. Denial - To deny every other object of worship beside Allah.

9. Adherence - Holding fast to the teachings of Islam till death.

Source:
"Commentary on the 40 Hadith" - by Jamal Zarabozo, Vol 1, p. 337-346