Hukum membaca basmalah dalam surat al-Fatihah

<b>A.P.I AL FADHLU</b>:Bagaimana hukum membaca basmalah (bismillahirrohmaanirrohiim) dalam surat al-Fatihah ketika sholat? Dan kalau wajib, apakah harus dikeraskan bacaannya?<br /> Membaca surat al-Fatihah merupakan rukun sholat, baik dalam sholat fardlu maupun shalat sunnah, hal ini didasarkan pada hadits Nabi SAW:<br /> <br /> <h3 style="text-align: center;"> عن عبادة بن الصامت يبلغ به النبي صلى الله عليه وسلّم لاصلاة لمن لم يقرأ بفاتحة الكتاب</h3> <div style="text-align: center;"> "Dari ‘Ubadah bin as-Sholit, Nabi SAW menyampaikan padanya bahwa tidak sah sholat seseorang yang tidak membaca surat al-Fatihah".(Shohih Muslim, no 595).</div> <br /> <div style="text-align: justify;"> Sementara basmalah merupakan ayat dari surat al-Fatihah. Maka tidak sah jika seseorang shalat tanpa membaca basmalah berdasarkan firman Allah SWT.:</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> "Dan Sesungguhnya Kami telah berikan kepadamu tujuh ayat yang dibaca berulang-ulang[814] dan Al Quran yang agung." (QS. Al-Hijr: 87).</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> Yang dimaksud tujuh yang berulang-ulang adalah surat al-Fatihah. Karena al-Fatihah itu terdiri dari ayat-ayat yang dibaca secara berulang-ulang pada tiap-tiap raka'at shalat. Dan ayat yang pertama adalah basmalah.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> Dalam sebuah hadits disebutkan:</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> "Dari Abi Hurairah beliau berkata, Rasulullah SAW bersabda, "al-hadulillahi robbil ‘alamiin merupakan induk al-Qur'an, pokoknya al-Kitab serta surat al-Sab'u al-Matsani." (Sunan Abi Dawud, no 1245).</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> Berdasarkan dalil ini, imam Syafi'I ra mengatakan bahwa basmalah merupakan bagian dari ayat yang tujuh dalam surat al-Fatihah, jika ditinggalkan baik seluruhnya maupun sebagian, maka raka'at shalatnya tidak sah.</div>

A.P.I AL FADHLU :Bagaimana hukum membaca basmalah (bismillahirrohmaanirrohiim) dalam surat al-Fatihah ketika sholat? Dan kalau wajib, apakah...

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Asmaul Husna

<div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2X6UqvNSEszNHrLVprCS8BBU5-LJjruASpTsjpEJmu_kCBGwp7dYQUkTZHZWNroSUxqjUgS6UYuEIK7gKVLD0HUVrcs53GoVChE4GsUZ-2O6Pj2SXWZ1MnSy-QIByIx0GnCWD0y5fizFC/s1600/%257EbKfLJ00.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="A.P.I AL FADHLU:Asmaul Husna berasal dari kata ismi (nama) husna (baik). Artinya nama-nama yang terbaik. Nama-nama tersebut hanya dimiliki dan disandang oleh Allah SWT. Jumlahnya sebanyak 99 (sembilan puluh sembilan)." border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2X6UqvNSEszNHrLVprCS8BBU5-LJjruASpTsjpEJmu_kCBGwp7dYQUkTZHZWNroSUxqjUgS6UYuEIK7gKVLD0HUVrcs53GoVChE4GsUZ-2O6Pj2SXWZ1MnSy-QIByIx0GnCWD0y5fizFC/s200/%257EbKfLJ00.gif" title="Asmaul Husna" width="200" /></a></div> A.P.I AL FADHLU:Asmaul Husna dan Artinya<br />Asmaul Husna berasal dari kata ismi (nama) husna (baik). Artinya nama-nama yang terbaik. Nama-nama tersebut hanya dimiliki dan disandang oleh Allah SWT. Jumlahnya sebanyak 99 (sembilan puluh sembilan). Sebagian besar nama dari Asmaul Husna terdapat dalam Al-Qur'an, hanya beberapa di antaranya terdapat dalam hadits.<br /><br />Adanya Asmaul Husna diterangkan dalam <a href="http://alfadhlu.blogspot.com/search/label/Al%20qur%27an?max-results=7" target="_blank">Al Qur'an</a>. "(Dialah) Allah, tidak ada Tuhan selain Dia, yang mempunyai nama-nama yang terbaik". (QS. 20/Thoha: 8)<br /><br />Asmaul Husna merupakan amalan yang bermanfaat dan mempunyai nilai yang tak terhingga tingginya. Katakanlah (Muhammad), "Serulah Allah atau serulah ar-Rohman. Dengan nama yang mana saja kamu dapat menyeru, karena Dia mempunyai nama-nama yang terbaik (Asmaul Husna)." (QS. 17/ Al-Isro': 110) "Allah memiliki Asmaul Husna, maka bermohonlah kepada-Nya dengan menyebut Asmaul Husna itu, dan tinggalkanlah orang-orang yang menyalahartikan nama-namaNya. Mereka kelak akan mendapat balasan terhadap apa yang telah mereka kerjakan." (QS. 7/ Al-A'rof: 180) Yang dimaksud dengan "orang-orang yang menyalahartikan nama-nama-Nya" adalah orang-orang yang menyembah Allah dengan menyebut nama-nama yang tidak sesuai dengan sifat-sifat keagungan Allah. Atau memakai Asmaul Husna, tetapi dengan maksud menodai nama Allah. Atau juga mempergunakan Asmaul Husna untuk nama-nama selain Allah.<br /><br />Dijelaskan pula dalam<a href="http://alfadhlu.blogspot.com/search/label/Al%20hadits?max-results=7" target="_blank"> hadits</a>: "Sesungguhnya Allah memiliki sembilan puluh sembilan nama, yaitu seratus dikurangi satu. Barangsiapa menghafalkannya, akan masuk surga. Sesungguhnya itu witir (tidak genap). Dia menyukai witir itu." (HR. Imam Baihaqi).<br />Adanya Asmaul Husna secara rinci diterangkan dalam sebuah hadits yang diriwayatkan oleh Abu Huroiroh ra. sebagai berikut:<br />1. ar-Rochmaan, Yang Maha Pemurah / Pengasih (QS. 1/ AlFatihah: 3)<br />2. ar-Rochiim, Yang Maha Penyayang (QS. 1/ Al-F atihah: 3)<br />3. al-Malik, Maha Raja (QS. 23/ Al-Mu'minun: 116)<br />4. al-Qudduus, Yang Maha Suci (QS. 62/Al-Jumu'ah: 1)<br />5. as-Salaam, Yang Maha Sejahtera (QS. 59/ Al-Hasyr: 23)<br />6. al-Mu'min, Yang Mengaruniakan Keamanan (QS. 59/ Al-Hasyr: 23)<br />7. al-Muhaimin, Yang Maha Memelihara (QS. 59/Al-Hasyr: 23)<br />8. al-'Aziiz, Yang Maha Perkasa (QS. 3/Ali Imron: 62)<br />9 al-Jabbaar, Yang Kehendaknya tidak dapat diingkari (QS. 59/Al-Hasyr: 23)<br />10. al-Mu takabbir, Yang memiliki kebesaran (QS. 59/Al-Hasyr:23)<br />11. al-Khooliq, Yang Maha Pencipta (QS. 13/Ar-Ro'd: 16)<br />12. al-Baari, Yang Mengadakan (QS. 59/Al-Hasyr: 24)<br />13. Al-Musyawwir, Yang Membuat bentuk (QS. 59/Al-Hasyr:24)<br />14. Al-Ghoffaar, Yang Maha Pengampun (QS. 2/Al-Baqoroh:235)<br />15. Al Qohhaar, Yang Maha Perkasa (QS. 13/Ar-Ro'd: 16)<br />16. Al-Wahhaab, Yang Maha Pemberi Karunia (QS. 3/AliImron: 8)<br />17. Al-Rozzaaq, Yang Maha Pemberi Rejeki (QS. 51/Az-Zariyat: 58)<br />18. Al-Fattaah, Yang Maha Membuka (hati) (QS. 34/: 26)<br />19. Al-'Aliim, Yang Maha Mengetahui (QS. 2/Al Baqoroh: 29)<br />20. Al-Qoobidh, Yang Maha Mengendalikan (QS. 2/ Al Baqoroh: 245)<br />21. Al-Baasith, Yang Maha Melapangkan Rezeki (QS. 13/Ar-Ro'd: 26)<br />22. Al-Khoofidh, Yang Merendahkan (HR. Tirmidzi)<br />23. Al-Roofi', Yang Meninggikan(QS. 6/Al-An'am: 83)<br />24. Al-Mu'izz, Yang Maha Memuliakan mahluk-Nya (QS. 3/Ali Imron: 26)<br />25. Al-Mudzil, Yang Maha Menghinakan mahluk-Nya (QS. 3/ Ali Imron: 26)<br />26. As-Samii', Yang Maha Mendengar (QS. 17/ Al-Isro': 1)<br />27. Al-Bashiir, Yang Maha Melihat makhluk-Nya (QS. 57/ AlHadid: 4)<br />28. Al-Khakam, Yang Menetapkan hukum (QS. 40/ Al-Mu'min: 48)<br />29. Al-' Adl, Yang Maha Adil (QS. 6/ Al-An'am: 115)<br />30. Al-Lathiif, Yang Maha Lembut (halus) (QS. 67/ Al-Mulk:14)<br />31. Al-Khobiir, Yang Maha Mengetahui Segala Rahasia (QS.6/Al-An'am: 18)<br />32. Al-Haliim, Yang Maha Penyantun (QS. 2/ Al-Bagoroh: 235)<br />33. Al-Azhiim, Yang Maha Agung (QS. 42/ Asy-Syuro: 4)<br />34. Al Ghofuur, Yang Maha Pengampun (QS. 3/Ali Imron: 89)<br />35. Asy Syakuur, Yang Menerima Syukur (QS. 35/Fathir: 30)<br />36. Al-' Aliyy, Yang Maha Tinggi (QS. 4/ An-Nisa': 34)<br />37. Al-Kabiir, Yang Maha Besar (QS. 13/Ar-Ro'd: 9)<br />38. Al-Hafiizh, Yang Maha Penjaga (QS. 11/Hud: 57)<br />39. Al-Muqiit, Yang Maha Memelihara (QS. 4/ An-Nisa': 85)<br />40. Al-Hasiib, Yang Maha Pembuat Perhitungan (QS. 4/ AnNisa': 6)<br />41. Al-Jaliil, Yang Memiliki Keagungan (QS. 55/ Ar-Rohman: 27)<br />42. Al-Kariim, Yang Maha Mulia (QS. 27/An-Naml: 40)<br />43. Ar-Roqiib, Yang Maha Mengawasi (QS. 33/ Al-Ahzab: 52)<br />44. Al-Mujiib, Yang Maha Mengabulkan (QS. 11/Hud: 61)<br />45. Al-Waasi', Yang Maha Luas (QS. 2/Al Baqoroh: 268)<br />46. Al-Hakiim, Yang Maha Bijaksana (QS. 6/ Al-An'am: 18)<br />47. Al-Waduud, Yang Maha Pengasih (QS. 85/ Al-Buruj: 14)<br />48. Al-Majiid, Yang Maha Mulia (QS. 85/Al-Buruj: 15)<br />49. Al-Baa'its, Yang Maha Membangkitkan (QS. 36/Yasin: 52)<br />50. Asy-Syahiid, Yang Maha Menyaksikan (QS. 5/ Al-Maidah: 117)<br />51. Al-Haqqu, Yang Maha Benar (QS. 20/Thoha: 114)<br />521 Al-Wakiil, Yang Maha Memelihara (QS. 6/Al An'am: 102)<br />53. Al-Qowiyyu, Yang Maha Kuat (QS. 8/Al-Anfal: 52)<br />54. Al-Matiin, Yang Maha Kokoh (QS. 51/ Az-Zariyat: 58)<br />55. Al-Waliyy, Yang Maha Melindungi (QS. 4/An-Nisa': 45)<br />56. Al-Hamiid, Yang Maha Terpuji (QS. 4/ An-Nisa': 131)<br />57. Al-Muchshi, Yang Maha Menghitung (QS. 19/Maryam: 94)<br />58. Al-Mubdi', Yang Maha Memulai (QS. 85/ Al-Buruj: 13)<br />59. Al-Mu'iid, Yang Maha Mengembalikan (QS. 30/ Ar-Rum:27)<br />60. Al-Muhyii, Yang Maha Menghidupkan (QS. 30/Ar-Rum:50)<br />61. Al-Mumiitu, Yang Maha Mematikan (QS. 40/ Al-Mu'min: 68)<br />62. Al-Khayyu, Yang Maha Hidup (QS. 20/Thoha: 111)<br />63. Al-Qoyyuum, Yang Maha Mandiri (QS. 20/Thoha: 111)<br />64. Al-Waajid, Yang Maha Menemukan apa yang di kehendaki.<br />65. Al-Maajid, Yang Maha Mulia (QS. 11/Hud: 73) ????<br />66. Al-Waachid, Yang Maha Tunggal (QS. 2/ Al-Baqoroh: 133)<br />67. Al-Ahad, Yang Maha Esa (QS. 112/Al Ikhlas: 1)<br />68. Ash-Shomad, Yang Maha Dibutuhkan (QS. 112/Al Ikhlas:2)<br />69. Al-Qoodir, Yang Mahakuasa (QS. 2/ Al-Baqoroh: 20)<br />70. Al-Muqtadir,Yang Maha Berkuasa (QS. 54/Al-Qomar: 42)<br />71. Al-Muqoddim, Yang Maha Mendahulukan (QS. 50/Qof:28)<br />72. Al-Muakhkhir, Yang Maha Mengakhirkan (QS. 14/Ibrohim: 42)<br />73. Al-Awwal, Yang Maha Permulaan (QS. 57/Al-Hadid: 3)<br />74. Al-Aakhir, Yang Maha Akhir (QS. 57/Al-Hadid: 3)<br />75. Az-Zhoohir, Yang Maha Nyata (QS. 57/ Al-Hadid: 3)<br />76. Al-Baathin, Yang Maha Gaib (QS. 57/Al-Hadid: 3)<br />77. Al-Waali, Yang Maha Memerintah (QS. 13/Ar-Ro'd: 11)<br />78. Al-Muta'aalii, Yang Maha Tinggi (QS. 13/Ar-Ro'd: 9)<br />79. Al-Barii, Yang Maha Dermawan (QS. 52/A t-Thur: 28)<br />80. At-Tawwaab,Yang Maha Menerima Tobat (QS. 4/An-Nisa':16)<br />81. Al-Muntaqim, Yang Maha Penyiksa (QS. 32/Al-Ahzab: 22)<br />82. Al-Afuww, Yang Maha Pemaaf (QS. 4/An-Nisa': 99)<br />83. Ar-Rouuf (Z:9:491), Yang Maha Penyantun (QS. 2/Al Baqoroh: 207)<br />84. Maalikul Mulk, Yang Maha Menguasi kerajaan (QS. 3/ Ali Imron: 26)<br />85. Dzul Jalaali wal Ikroom, Yang Maha Memiliki kebesaran<br />      dan Kemuliaan (QS. 55/Ar-Rohman:27)<br />86. Al-Muqsith, Yang Mahaadil<br />87. Al-Jamii', Yang Maha Pengumpul (QS. 34/Saba': 26)<br />88. Al-Ghoniyy, Yang Maha Kaya (QS. 2/Al Baqoroh: 267)<br />89. Al-Mughnii, Yang Maha Mencukupi (QS. 53/An-Najm: 48)<br />90. Al-Maani, Yang Maha Pencegah (Hadits Tirmidzi)<br />91. Adh-Dhaar, Yang Maha Pemberi Derita (QS. 6/Al-An'am:17)<br />92. An-Nafii',Yang Maha Pemberi Manfaat (QS. 48/Al-Fath:11)<br />93. An-Nuur, Yang Maha Bercahaya (QS. 24/An-Nur: 35)<br />94. Al-Haadi, Yang Maha Pemberi Petunjuk. (QS. 22/ Al-Hajj:54)<br />95. Al-Badii', Yang Maha Pencipta (QS. 2/Al Baqoroh: 117)<br />96. Al-Baaqi, Yang Maha Kekal Azabnya (QS. 20/Thoha: 114)<br />97. Al-Waarits,Yang Maha Pewaris (QS. 15/ Al-Hijr: 23)<br />98. Ar-Rosyiid, Yang Maha Pandai (QS. 72/ Al-Jin: 10)<br />99. Ash-Shobuur, Yang Maha Sabar (Hadits Tirmidzi)

A.P.I AL FADHLU:Asmaul Husna dan Artinya Asmaul Husna berasal dari kata ismi (nama) husna (baik). Artinya nama-nama yang terbaik. Nama-nam...

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Sholih ritual Sholih sosial

<div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ5ciFzkJMOBcE_p64NCgrdP0NQzTOyrUSSGfZI3dcrteAPVRAjfilHhOct6EnnWpAyZYpYLGMQ8Y4x_yd6qMGB7Pp1-ZfeMdZLJ_M8FGIeQsFZdI2UounpE3y5rQYImVlqL24m2fRqdrp/s1600/ka'bah.JPG" imageanchor="1" rel="prettyphoto" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="A.P.I AL FADHLU:ORANG yang baik keislamannya tidak hanya saleh secara ritual, melainkan juga saleh secara sosial. Maksudnya, orang tersebut tidak cukup cuma sholat, berpuasa, membayar zakat dan pergi haji, namun juga harus senantiasa berperilaku baik sebagaimana diajarkan dalam Islam. "Hai orang-orang yang beriman, masuklah ke dalam Islam (secara) keseluruhannya, dan janganlah kalian ikuti langkah-langkah setan. Sesungguhnya setan itu musuh yang nyata bagimu." (QS. 2/Al-Baqoroh: 208) Berikut ini penulis ketengahkan sekelumit tentang perilaku Islami." border="0" height="163" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ5ciFzkJMOBcE_p64NCgrdP0NQzTOyrUSSGfZI3dcrteAPVRAjfilHhOct6EnnWpAyZYpYLGMQ8Y4x_yd6qMGB7Pp1-ZfeMdZLJ_M8FGIeQsFZdI2UounpE3y5rQYImVlqL24m2fRqdrp/s1600/ka'bah.JPG" title="Saleh secara ritual, juga saleh secara sosial" width="200" /></a></div> <div style="text-align: justify;"> A.P.I AL FADHLU:ORANG yang baik keislamannya tidak hanya saleh secara ritual, melainkan juga saleh secara sosial. Maksudnya, orang tersebut tidak cukup cuma sholat, berpuasa, membayar zakat dan pergi haji, namun juga harus senantiasa berperilaku baik sebagaimana diajarkan dalam Islam. "Hai orang-orang yang beriman, masuklah ke dalam Islam (secara) keseluruhannya, dan janganlah kalian ikuti langkah-langkah setan. Sesungguhnya setan itu musuh yang nyata bagimu." (QS. 2/Al-Baqoroh: 208) Berikut ini penulis ketengahkan sekelumit tentang perilaku Islami.<br /> <br /> A. Adil adalah sikap tidak memihak atau tidak berat sebelah dalam hal apapun, baik dalam berperilaku sehari-hari maupun dalam menetapkan suatu hukum terhadap siapa pun. Keadilan juga harus diterapkan di rumah tangga kita, dalam memperlakukan para istri dan semua anak-anak kita. "Maka janganlah kamu mengikuti hawa nafsu sehingga kamu tidak berlaku adil." (QS. 4/AnNisa': 135) Dan jika engkau memutuskan perkara mereka, maka putuskanlah perkara di antara mereka dengan adil." (QS. 5/Al- Maidah: 42)<br /> <br /> B. Amal Saleh, adalah melakukan pekerjaan baik yang bermanfaat bagi diri sendiri maupun bagi orang lain. Misalnya menuntut ilmu, bersedekah bagi fakir miskin, menyantuni anak-anak yatim, melindungi orang yang lemah, menyelamatkan orang yang teraniaya, dan lain sebagainya. "Dan orang-orang yang beriman serta beramal saleh, mereka itulah penghuni surga, mereka kekal di dalamnya." (QS. 2/ Al-Baqoroh: 82) "Dan masing-masing orang memperoleh derajat menurut apa yang mereka kerjakan (amalnya), dan Tuhanmu tidak lengah dari apa yang mereka kerjakan." (QS. 6/Al- An'am: 132) Kedua ayat ini menjelaskan bahwa betapa menjadi umat Islam itu tidak cukup hanya dengan beriman saja, melainkan juga harus disertai dengan mengerjakan perbuatan-perbuatan baik.<br /> <br /> C. Amanah (jujur), adalah menyampaikan sesuatu kepada yang berhak. Pengertian amanah berdasarkan ayat-ayat yang terdapat dalam Al-Qur'an ada dua macam:<br /> a. tunduk dan patuh kepada Allah SWT, yakni mengerjakan segala perintah dan menjauhi semua larangan-Nya. "Hai orang-orang yang beriman, janganlah kamu mengkhianati Allah dan Rosul, dan jangan mengkhianati yang diamanatkan kepadamu padahal kamu mengetahui." (QS. 8/ Al-Anfal: 27)<br /> b. Menjalankan tanggung jawab dengan baik. "Sesungguhnya Allah menyuruh kamu menyampaikan amanat kepada yang berhak menerimanya." (QS. 4/An-Nisa': 58)<br /> <br /> D. Amar Ma'ruf, adalah menyeru atau mengajak orang lain kepada kebajikan, baik melalui lisan maupun tindakan. "Dan hendaklah ada di antara kamu segolongan umat yang mengajak kepada kebajikan, menyuruh kepada yang ma'ruf (baik) dan mencegah dari yang munkar, dan mereka itulah orang-orang yang beruntung." (QS. 3/Ali-Imron: 104)<br /> <br /> E. Bakti kepada orang-tua. Keharusan berbakti kepada orang tua yang diajarkan dalam Islam ini sangat rasional, mengingat sedemikian besar jasa ibu bapak dalam membesarkan dan merawat anak-anaknya. "Dan hendaklah kamu berbuat baik kepada ibu bapakmu dengan sebaik-baiknya. Jangan sekali-kali kamu mengatakan kepada keduanya: 'ah'. Janganlah kamu membentak mereka, dan ucapkanlah kepada mereka perkataan yang mulia." (QS 17/ Al-Isro': 23)<br /> <br /> Termasuk dalam hal berbakti kepada kedua orang-tua adalah mematuhi semua perintahnya. Kecuali jika kita diperintah mempersekutukan Allah SWT, harus menolaknya. "Dan Kami wajibkan kepada manusia berbuat kebaikan kepada dua orang ibu bapaknya. Dan jika keduanya memaksamu untuk mempersekutukan Aku dengan sesuatu yang tidak ada pengetahuanmu tentang itu, maka janganlah kamu mengikuti keduanya.." (QS. 29/Al-Ankabut: 8)<br /> <br /> F. Cinta (Kasih Sayang). Orang yang beriman wajib memprioritaskan cintanya kepada Allah SWT, dan Rosul-Nya, Muhammad saw. Cara mewujudkan cinta kepada-Nya, adalah dengan memegang teguh ajaran-ajaran-Nya dan menerapkannya dalam kehidupan sehari-hari. Dengan demikian, setiap akan melakukan sesuatu akan berpikir lebih dulu, apakah Allah ridho atau tidak dengan sesuatu yang akan dilakukan itu. Sedangkan cinta kepada Rosulullah saw. dapat direalisasikan dengan meneladani sepak terjang beliau, memegang teguh sunnah-sunnah beliau, dan senantiasa bersholawat kepadanya. Katakanlah (Muhammad), "Jika kamu (benar-benar) mencintai Allah, ikutilah aku, niscaya Allah mencintaimu dan mengampuni dosa-dosamu. Allah Maha Pengampun lagi Maha Penyayang." (QS. 3/ Ali-Imron: 31)<br /> <br /> Prioritas cinta berikutnya, terserah kepada kita sepenuhnya. Yang jelas cintailah kedua orang-tua, keluarga (istri dan anak-anak), dan saudara-saudara seiman terutama yang masih ada hubungan saudara. Muhammad Rosulullah saw. bersabda, "Tidak beriman seseorang di antara kalian sebelum ia mencintai saudaranya seperti kecintaannya terhadap dirinya sendiri". (HR. Bukhori)<br /> <br /> Salah satu contoh mencintai saudara seperti mencintai diri sendiri adalah memberinya nasehat secara baik-baik sekalipun tanpa diminta. Tujuannya agar saudaranya tidak salah langkah. Namun kadang ada memang di antara saudara kita yang berprasangka bahwa nasihat itu cermin dari kebencian kita kepadanya. Padahal sesungguhnya nasehat itu cermin dari rasa kasih sayang, bagaimanapun cara menyampaikannya.<br /> <br /> G. Dermawan (murah hati) adalah menafkahkan sebagian harta yang kita miliki kepada yang membutuhkannya di jalan yang benar. Misalnya menyekolahkan anak yatim, menyantuni fakir miskin, memberikan pinjaman kepada orang yang membutuhkan. "Dan barangsiapa yang kikir, maka sesungguhnya kekikirannya atas dirinya." (QS. 47/Muhammad: 38)<br /> <br /> H. Hemat (Tidak Boros). Dalam membelanjakan uang hendaknya berdasarkan kebutuhan, bukan keinginan (hawa nafsu). Sebab segala sesuatu berupa barang yang kita beli karena keinginan (entah keinginan pamer atau untuk bersaing dengan tetangga) biasanya tidak banyak gunanya. Apalagi jika yang kita beli karena keinginan itu berupa makanan, umumnya menimbulkan penyakit. Bukankah keinginan makan secara terus-menerus, jika dituruti akan membuat kita kekenyangan lalu malas bergerak dan malas berpikir. Karena itu Allah SWT berfirman, "Dan berilah kepada kerabat-kerabat akan haknya, (juga kepada) orang miskin dan orang-orang dalam perjalanan, dan janganlah engkau boros." (QS. 17/ Al-Isro': 26)<br /> <br /> I. Hormat adalah suatu sikap yang tidak meremehkan orang lain. Dalam hal ini Islam mengajarkan agar kita hormat kepada yang lebih tua dan menyayangi yang lebih muda. Muhammad Rosulullah saw. bersabda, "Bukanlah dari golongan kami, orang yang tidak mau menghormati yang lebih tua dan tidak menyayangi yang lebih muda, serta tidak menyuruh berbuat baik, dan tidak melarang berbuat mungkar (aniaya keburukan/maksiat)". (HR. Ahmad, dan Tirmidzi dari Ibnu Abbas ra.)<br /> <br /> J. Iffah adalah memelihara kesucian diri. Setiap orang yang beriman dituntut memelihara kesucian diri baik lahir maupun batin. "Sesungguhnya Allah menyukai orang-orang yang taubat dan orang-orang yang mensucikan diri." (QS. 2/ Al-Baqoroh: 222)<br /> <br /> Demi kesucian diri manusia itu sendiri, maka Islam melarang dengan tegas pergaulan bebas antara pria dan wanita. "Hendaklah orang-orang yang tidak mampu menikah menjaga kesucian dirinya, hingga Allah memberikan kemampuan (rezeki) kepada mereka dengan karunia-Nya." (QS. 24/An-Nur: 33) Islam juga melarang pemeluknya memakan harta haram, dan mewajibkan umatnya mencari harta secara terpuji. "Dan janganlah kamu memakan harta sesamamu dengan batil (tidak halal)." (QS. 2/ Al-Baqoroh: 188)<br /> <br /> K. Ihsan adalah berbuat baik untuk orang lain. Allah SWT memerintahkan setiap orang yang beriman agar berbuat ihsan kepada sesama manusia tanpa memandang suku, warna kulit, dan status sosial. Terutama kepada orang-orang yang berada di sekitar kita. "Dan berbuat baiklah kepada dua orang ibu-bapak, karib kerabat, anak-anak yatim, orang-orang miskin, tetangga yang dekat dan tetangga yang jauh, teman sejawat, orang-orang yang sedang dalam perjalanan (yang kehabisan bekal dalam perjalanan bukan untuk maksiat) serta hamba sahayamu (pembantu rumah tangga)." (QS. 4/ An-Nisa': 36)<br /> <br /> L. Ikhlas adalah melakukan sesuatu tanpa mengharapkan imbalan. Maksudnya, perbuatannya itu diniatkan sebagai ibadah sematamata mencari ridho Allah SWT. "Mereka tidak diperintah kecuali agar menyembah Allah dan memurnikan ketaatan (ikhlas) kepada-Nya dalam (menjalankan) agama yang lurus." (QS. 98/Al-Bayyinah: 5). Muhammad Rosulullah saw. bersabda, "Sungguh Allah SWT tidak menerima amal itu, kecuali amal dari orang yang ikhlas dan yang mengharapkan keridhoan-Nya". (HR. Abu Dawud dan Nasai dari Abu Umamah Al Bahili ra.)<br /> <br /> Tetapi kini banyak terjadi penafsiran kata ikhlas secara salah. Misalnya seorang ustadz yang mau menerima honor sebagai imbalan jerih-payahnya mengajar ngaji atau ceramah divonis tidak ikhlas. Jelas vonis tersebut tidak pada tempatnya. Sebab jika ustadz tersebut tidak menerima honornya, darimana ia mendapatkan penghasilan untuk menafkahi anak istrinya. Sedangkan penghasilannya hanya dari mengajar ngaji dan ceramah tersebut.<br /> <br /> M. Ilmu (Menuntut). Berkaitan dengan ilmu ini ada dua kewajiban yang harus dilaksanakan oleh orang yang beriman, yaitu belajar (menuntut) dan mengajar (menyebarkan) ilmu.<br /> <br /> Kewajiban menuntut ilmu itu tersirat dari pemberian penghargaan oleh Allah SWT kepada orang beriman yang memiliki ilmu berupa derajat yang lebih tinggi dari manusia lainnya. "Allah akan meninggikan orang-orang yang beriman di antaramu dan orang-orang yang diberi ilmu pengetahuan beberapa derajat." (QS. 58/ Al-Mujadalah: 11) Muhammad Rosulullah saw. bersabda, "Kelebihan orang berilmu dibandingkan dengan 'abid (seorang ahli ibadah) adalah tujuh puluh derajat." (HR. Ashbahaani) Ibadah orang yang tidak berilmu umumnya hanya ikut-ikutan gerak-gerik orang lain yang dilihatnya. Jadi tidak memenuhi syarat rukunnya, dengan demikian ibadahnya sia-sia belaka. Misalnya orang yang sholat hanya karena ikut-ikutan. Dia hafal betul gerakan sholat, namun tidak membaca fatihah karena tidak tahu bahwa fatihah adalah syarat sahnya sholat. Maka sholatnya tidak berpahala.<br /> <br /> N. Instropeksi Diri adalah usaha mengevaluasi atau meneliti perilaku diri sendiri. Ada baiknya hal ini dilakukan setiap menjelang tidur malam. Kita simak apa saja yang kita kerjakan dalam sehari tadi. Adakah kesalahan yang telah kita perbuat? Jika ada sudah seharusnya kita bertekad memperbaikinya agar tidak terulang pada waktu-waktu mendatang. Dengan demikian perilaku kita dari hari ke hari semakin lebih baik. Muhammad Rosulullah saw. bersabda, "Berbahagialah orang yang meneliti kesalahannya sendiri, dari kesalahan orang lain." (HR. Al-Bazzar) Hadits ini juga mengisyaratkan bahwa tidak ada gunanya meneliti kesalahan orang lain.<br /> <br /> O. Janji (Tepati). Salah satu tolok ukur kadar keimanan seseorang adalah dengan melihat bagaimana ia memelihara janjinya. Sebab Allah SWT mewajibkan orang yang beriman agar menepati janji. "Hai orang-orang yang beriman, tepatilah segala janji." (QS. 5/Al Maidah: 1) Yang dimaksud segala janji di sini adalah janji kepada Allah SWT, janji terhadap diri sendiri dan terhadap sesama manusia<br /> <br /> P. Kerja. Islam melarang pemeluknya menjadi pengangguran, apalagi meminta-minta. Jadi setiap orang yang beriman, wajib bekerja. Apapun jenis pekerjaannya, asalkan halal jauh lebih terpuji daripada menganggur. Allah SWT berfirman, Katakanlah (Hai Muhammad), "Bekerjalah kamu, Allah dan Rosul-Nya serta orang-orang yang beriman akan melihat pekerjaanmu." (QS. 9/AtTaubah: 105)<br /> <br /> Kewajiban bekerja ini telah dicontohkan oleh para nabi dan rosul terdahulu. Diriwayatkan dalam sebuah hadits bahwa Nabi Adam as. mencari nafkah denganbercocok-tanam. Nabi Dawud as. seorang pandai besi. Nabi Nuh as. seorang tukang kayu. Nabi Idris as. bekerja menjadi penjahit. Nabi Musa as. adalah seorang penggembala. Nabi Muhammad saw. sendiri pada masa mudanya juga menjadi penggembala, lalu berdagang. Bahkan setelah menjadi Rosul Allah SWT, beliau masih bekerja memberi makan untanya, menambal sandal, menjahit pakaian, dan menggiling gandum sewaktu pembantunya sedang sakit. Sesekali beliau juga pergi belanja ke pasar serta membawa belanjaannya sendiri.<br /> <br /> Q. Maaf-memaafkan adalah tradisi yang harus dihidupkan di antara umat Islam. Allah SWT memerintahkan, "Maafkanlah dan serulah mengerjakan kebaikan serta berpalinglah dari orang-orang yang bodoh." (QS. Al-A'rof: 199). Melakukan pembalasan terhadap perbuatan merugikan seseorang memang bukan suatu kesalahan, namun memaafkan lebih terpuji. "Dan balasan suatu kejahatan adalah kejahatan yang seimbang. Barangsiapa memaafkan dan mengadakan perdamaian, maka pahalanya atas tanggungan Allah." (QS. 42/Asy-Syuro: 40)<br /> <br /> R. Malu berbuat yang tidak terpuji dan malu membuat kerusakan. Prioritas malu hendaknya kepada Allah SWT. Sebab jika kita sudah malu kepada Allah SWT, dalam keadaan sendirian pun, Insya Allah kita tidak akan melakukan hal-hal yang tidak baik. Muhammad Rosulullah saw. bersabda, "Iman terdiri dari tujuh puluh bagian. Yang paling utama adalah pengakuan bahwa 'Tiada Tuhan selain Allah'. Yang paling rendah tingkatannya adalah menyingkirkan gangguan dari jalanan. Dan rasa malu adalah sebagian dari iman". (HR. Bukhori) "Sesungguhnya malu itu hanya membawa kepada kebaikan." (HR. Bukhori Muslim)<br /> <br /> S. Nahi Munkar adalah suatu tindakan untuk mencegah kemungkaran. Maksudnya apabila kita melihat suatu ketidakberesan, maka wajib meluruskannya baik dengan lisan (menasehati) maupun dengan tindakan menggagalkannya. Tetapi jika kita tidak memiliki keberanian meluruskannya, maka cukuplah melakukannya dalam hati, dan itulah selemah-lemah iman.<br /> <br /> T. Ridho adalah sikap menerima segala takdir/ketetapan dari Allah SWT dengan senang hati. Ciri orang yang ridho kepada keputusan Allah adalah tidak pernah berkeluh-kesah saat ditimpa musibah, dan tidak menyesali nasibnya sekalipun kurang beruntung. Tentu saja yang dimaksud rela di sini bukan menyerah begitu saja, melainkan wajib berusaha semaksimal mungkin memperbaiki nasib dengan menempuh cara yang dibenarkan agama. Sikap ridho ini biasanya hanya dimiliki oleh orang-orang yang bertakwa. "Daging-daging dan darahnya itu tidak sampai (mencapai keridhoan) Allah. Tetapi ketakwaan kamulah yang sampai kepada-Nya." (QS. 22/Al-Hajj: 37)<br /> <br /> U. Sabar adalah menahan diri untuk tidak melakukan tindakan yang bertentangan dengan ajaran Islam. Juga dapat diartikan berusaha mengendalikan hawa nafsu dalam menghadapi segala cobaan hidup. "Hai orang-orang yang beriman, mintalah pertolongan (kepada Allah) dengan sabar dan sholat." (QS. 2/Al-Baqoroh: 155) Maksudnya memintalah pertolongan kepada Allah SWT dengan sabar dan sholat. "Sesungguhnya hanya mereka yang sabarlah yang dicukupkan pahalanya tanpa batas." (QS. 39/Az-Zumar: 10) Muhammad Rosulullah saw. bersabda, "Malu merupakan perhiasan, takwa merupakan kemuliaan. Sebaik-baik kendaraan adalah sabar. Dan menanti jalan keluar dari Allah SWT merupakan ibadah"(HR. Hakim dari Jabir ra.) Hadits di atas mengumpamakan sabar dengan kendaraan, mengapa? Sebab hanya orang yang sabarlah yang dapat mencapai tujuannya, yakni menyelesaikan permasalahannya dengan baik.<br /> <br /> V. Sedekah adalah memberikan bantuan lahir atau batin kepada orang-orang yang membutuhkannya. Tentang makna sedekah dan ragam perbuatan yang tergolong sedekah diterangkan dalam hadits berikut ini. Muhammad Rosulullah saw. bersabda, "Setiap anggota tubuh manusia mempunyai kesempatan untuk bersedekah tiap-tiap hari. Yaitu, mendamaikan orang-orang berselisih, adalah sedekah.<br /> Menolong orang naik kendaraan, itupun sedekah. Setiap langkah yang anda lakukan untuk pergi sholat, sedekah. Dan menyingkirkan sesuatu yang membahayakan di jalan umum, adalah sedekah." (HR. Muslim dari Abu Huroiroh ra.)<br /> <br /> W. Sederhana adalah suatu sikap atau tindakan yang tidak berlebihan. Islam memang mengajarkan kepada pemeluknya agar berperilaku yang sedang-sedang saja. "Dan sederhana dalam berjalan dan lunakkanlah suaramu, sesungguhnya seburuk-buruk suara adalah 'suara keledai." (QS. 31/Luqman: 19) Ayat menyuruh kita agar berperilaku sopan dalam pergaulan. Terutama dalam berbicara jangan sampai mengeluarkan suara keras dan "pedas" yang dapat menyakitkan orang-orang yang mendengarnya.<br /> <br /> X. Silaturrohmi adalah mempererat tali persaudaraan dengan sanak kerabat, tetangga, dan sesama umat Islam dengan cara saling mengunjungi. Tujuannya agar tercipta iklim komunikasi dua arah dan terpeliharanya hubungan baik. Dengan demikian kemungkinan kecil terjadi salah paham, karena bisa saling menasehati dan apabila ada masalah bisa diselesaikan secara musyawarah. "Dan (peliharalah hubungan) keluarga." (QS. 4/AnNisa': 1) Muhammad Rosulullah saw. bersabda, "Siapa yang ingin rezekinya dilapangkan Allah, atau ingin dipanjangkan usianya, maka hendaklah dia menghubungkan silaturrohmi". (HR. Muslim dari Anas bin Malik ra.)<br /> <br /> Y. Syukur adalah sikap gembira sekaligus berterima kasih atas segala nikmat pemberian Allah SWT yang tidak mungkin kita mampu menghitungnya. "Dan terhadap nikmat Tuhanmu, maka beritakanlah (mensyukuri)nya." (QS. 93/Adh-Dhuha: 11) "Sungguh jika kamu bersyukur, Kami akan menambah (nikmat) kepadamu. dan jika kamu mengingkarinya, maka sungguh siksa-Ku sangat keras." (QS. 14/Ibrohim: 7)<br /> Muhammad Rosulullah saw. bersabda, "Ada dua watak yang apabila keduanya terdapat dalam diri seseorang, maka Allah mencatatnya sebagai orang yang sabar dan bersyukur. Yakni seseorang yang apabila melihat ada orang lain lebih pintar atas dirinya dalam masalah agama, ia mengikutinya. Dan jika ia melihat orang lain lebih miskin darinya, lalu ia memuji Allah atas karunia yang diterimanya. Orang seperti itulah yang dicatat oleh Allah SWT sebagai orang yang bersabar dan bersyukur". (HR. Tirmidzi dari Ibnu Amr ra.)<br /> <br /> Z. Taat adalah suatu sikap yang menunjukkan ketundukan dan kepatuhan. Kepada siapakah kita harus taat. Pertama, tentu kepada Allah SWT dan Rosul-Nya. Katakanlah (Hai Muhammad), "Taatlah kamu kepada Allah dan Rosul-Nya, namun jika kamu berpaling, maka sesungguhnya Allah tidak menyukai orang-orang kafir." (QS. 3/Ali-Imron: 32). Kedua, taat kepada penguasa yang sah yang tidak menyuruh kepada kedzaliman. "Hai orang-orang yang beriman, taatlah kamu kepada Allah dan taatlah kamu kepada Rosul dan kepada pemangku kekuasaan di antaramu." (QS. 4/An-Nisa': 39)<br /> <br /> AA. Zuhud, adalah lebih menomorsatukan pahala di sisi Allah dibandingkan dengan segala sesuatu yang dimilikinya. Namun sebagian masyarakat kita mengartikannya zuhud secara salah. Ada yang mengatakan bahwa kalau kita ingin hidup zuhud berarti kita harus menjauhi harta benda duniawi. Dengan kata lain kita harus hidup miskin. Bukan demikian. Sebab orang Islam itu harus kaya agar bisa bersedekah, bisa menyantuni anak yatim, dan bisa naik haji.<br /> <br /> <a href="http://alfadhlu.blogspot.com/2012/10/nabi-muhammad-saw.html" target="_blank">Nabi Muhammad Rosulullah saw</a>. bersabda, "Zuhud terhadap masalah duniawi bukanlah dengan cara mengharamkan barang yang halal. Juga bukan dengan cara menyia-nyiakan harta benda Tetapi zuhud dalam masalah duniawi adalah hendaknya engkau memegang apa yang ada di sisi Allah SWT daripada apa yang ada di tanganmu. Dan hendaklah engkau lebih men-yukai pahala musibah yang menimpamu seandainya musibah itu menimpamu selama-lamanya” (HR. Tirmidzi) </div>

A.P.I AL FADHLU:ORANG yang baik keislamannya tidak hanya saleh secara ritual, melainkan juga saleh secara sosial. Maksudnya, orang terseb...

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Nama-nama setan dan pekerjaanya

<div style="text-align: justify;"> <b>A.P.I AL FADHLU:</b>Ubay bin Ka'ab meriwayatkan dari Nabi Muhammad SAW. Beliau bersabda,<br />“Sesungguhnya wudhu itu ada setannya yang bernama WALHAN. Maka takutlah kalian semua dari sifat was-was pada air” [HR Tirmidzi]<br /><br />Muslim meriwayatkan dari Ustman bin Abi Al Ash.<br />Dia berkata,”Ya Rosulullah, setan telah menghalangi antara diriku dan salatku dan tanda-tanda yang ia kenakan padaku.”<br />Rosulullah bersabda, ‘Itu adalah setan yang di sebut <b>KHANZAB</b>. Maka bila engkau merasakannya, berlindunglah kepada Allah darinya, dan meludahlah ke sebelah kirimu tiga kali.’<br />Maka aku melakukan itu dan Allah menghilangkannya dariku.”<br /><br /><b>Nama-nama Setan</b><br /><br /><b>KHANZAB</b> adalah setan pengganggu orang salat.<br /><b>WALHAN</b> adalah setan yang menggoda orang yang berwudhu dan membisikinya.<br /><b>DASIM</b> adalah setan yang mengganggu keluarga dan rumah.<br /><b>ABYADH,</b> setan paling buruk dan kuat menggoda para nabi.<br /><br />Mujahid berkata, “Di antara keturunan setan adalah <b>LAGNIS</b> dan <b>WALHAN</b>, keduanya menggoda orang yang bersuci dan sholat. Keduanya digelari dengan <b>AL-HAFAF</b> dan <b>MURRAH.</b><br /><b>ZALANBUR</b>, Setan yang menggoda di pasar yang menghiasi hal yang sia-sia, sumpah, dusta dan memuji barang dagangannya.<br /><b>BATHAR</b> setan yang menggoda orang yang tertimpa musibah, membisikinya supaya mencakar wajah, memukul pipi, dan merobek kantong bajunya sendiri.<br /><b>AL-A'WAR</b> adalah setan penggoda orang yang berzina dengan menyebarkannya di kelamin laki-laki dan ketuaan pada perempuan.”<br /><br /><b>MATHUS</b>, setan pemilik berita dusta yang disebarkan melalui mulut-mulut manusia yang tidak ada sumbernya.<br /><b>DASIM</b>, yakni bila seorang memasuki rumah tanpa mengucapkan salam dan tidak mengingat Allah, maka dia dapat melihat harta kekayaan seseorang selama belum di angkat atau diperbaiki tempatnya. Bila seseorang makan dan tidak membaca basmallah, maka dia akan makan bersamanya.<br /><br />Al ‘Amasy berkata, “Ketika aku masuk ke dalam rumah dan tidak menyebut nama Allah SWT, serta tidak bersalam aku melihat api. Aku berkata, ‘Angkatlah, dan aku berbantahan dengannya. Kemudian aku ingat dan berkata, “Dasim, Dasim, Aku berlindung kepada Allah SWT darinya.”</div>

A.P.I AL FADHLU: Ubay bin Ka'ab meriwayatkan dari Nabi Muhammad SAW. Beliau bersabda, “Sesungguhnya wudhu itu ada setannya yang bern...

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Sholat dan Penyakit

<div class="separator" style="clear: both; text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjk90asUV1JTl0LToDjjWWvxLA9yAUZ3ut9vRlzlxF8e7Fh2OZvNxj8O01M-MPFYAQjrtn1Cd9rDtLyboaOlWmsu-qLmFykVN7dP4XqG-P4qj3bP7YPaPpFrOmTHieK-Q30UZVjmIAI3f-i/s1600/shalat_jama%2527ah.jpg" imageanchor="1" rel="prettyphoto" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img alt="Sholat Penyembuh Segala Penyakit" border="0" height="135" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjk90asUV1JTl0LToDjjWWvxLA9yAUZ3ut9vRlzlxF8e7Fh2OZvNxj8O01M-MPFYAQjrtn1Cd9rDtLyboaOlWmsu-qLmFykVN7dP4XqG-P4qj3bP7YPaPpFrOmTHieK-Q30UZVjmIAI3f-i/s200/shalat_jama%2527ah.jpg" title="Shalat jama'ah" width="200" /></a></div> <div style="text-align: justify;"> Olah raga merupakan kebutuhan sehari-hari bagi kehidupan kita, demi menjaga kesehatan dan kebugaran tubuh olahraga merupakan suatu hal yang sangat penting bagi kehidupan. </div> <div style="text-align: justify;"> Tetapi apakah kita sudah sadar betul kalau dalam agama islam ada sebuah olahraga yang sangat baik bagi tubuh kita dibandingkan dengan olahraga seperti jogging atau yang lainnya,  tetapi terkadang anak-anak muda sekarang lebih memilih jogging atau olahraga lainnya dari pada olahraga secara islami ini. Dalam kehidupan sehari-hari memang sering kita tidak memperhatikan hal-hal yang ada disekeliling kita ternyata lebih bermanfaat dari pada hal-hal baru yang sekarang lagi ngetrend, seperti halnya Sholat Lima Waktu dan Sholat Sunnah tanpa kita sadari ternyata mempunyai manfaat yang sangat banyak bagi tubuh kita bahkan melebihi olahraga-olahraga yang sudah banyak kita kenal.</div> <div style="text-align: justify;"> <span id="more-373"></span></div> <div style="text-align: justify;"> <strong><em><br /> Penelitian Tenatang Sholat</em></strong> <div> Beberapa tahun terakhir tersebar penyakit desk di kalangan penduduk prancis tersebar penyakit desk dengan persentase 18 dari 20 orang karena duduk dalam waktu yang lama di perpustakaan. Lucunya, para dokter yang menganalisisnya malah merekomendasikan dan menyimpulkan bahwa sholat dalam agama Islam adalah solusi terbaik untuk terapi penyakit desk. Kenapa?, karena diketahui secara medis dengan disiplin melakukan shalat setiap waktunya plus sholat malam, berdampak pada perubahan pada gerak otot dan hal ini mampu membangkitkan semangat baru pada tubuh, mengikis timbunan lemak di sekitar perut dan paha dan memperlambat efek-efek penuaan pada tubuh. Bahkan, konsistensi shalat pun mampu menjaga bentuk ideal tubuh dan gerakannya serta mempercepat munculnya vitalitas tubuh secara non stop 24 jam setiap harinya. dengan demikian sholat adalah latihan yang paling mudah dan cocok dijadikan sebagai olah tubuh dalam menjaga kesehatan tubuh.</div> <strong><br /> </strong><br /> <strong><em>MACAM-MACAM PERNYAKIT YANG BISA SEMBUH KARENA SHOLAT</em></strong><br /> <strong>1. Rematik</strong><br /> <div> Para ilmuwan dan juga para dokter mengungkapkan, salah satu cara untuk menyembuhkan rematik (khususnya pada tulang punggung) yang disebabkan ketidakseimbangan otot adalah dengan berolahraga. Berdasarkan saran dari dokter ini maka tidak ada solusi terbaik untuk menghindari rematik sejak dini kecuali dengan melaksanakan sholat 5 waktu secara konsisten, karena gerakan sholat adalah jenis gerakan terbaik yang mampu mengembalikan fungsi otot dengan baik.</div> <div> Gerakan yang dimaksud adalah gerakan rukuk, berdiri tegak dan sujud. tentu saja gerakan itu adalah gerakan yang tuma’nina (tidak tergesa-gesa) dan sebaiknya lebih lama. Gerakan yang dilakukan secara berulang tersebut merupakan terapi terbaik dan penyembuhan terhebat bagi siapapun yang menderita penyakit tulang dalam waktu yang cepat.</div> <div> <strong><em>2. Jantung dan peredaran darah yang kurang lancar</em></strong></div> <div> Penelitian kedokteran mengungkapkan bahwa kasus tersumbatnya peredaran darah yang berimbas pada terhambatnya fungsi paru-paru dan kasus tersumbatnya peredaran darah di kaki bukanlah termasuk kasus yang dialami oleh kaum muslimin yang disiplin melakukan sholat. Kasus ini umumnya banyak dialami oleh penderita degan persentase 5 dari seribu orang non muslim pasca bedah. Kenapa, karena kajian kedokteran mengungkapkan bahwa gerakan ruku’ dan sujud dalam waktu yang lama mampu menstabilkan detak jantung, sehingga peredaran darah berjalan lancar serta meminimalisir tekanan darah tinggi secara akut di kepala. Subhanallah…</div> <div> <strong><em>3. Kanker</em></strong></div> <div> Penelitian ilmiah dalam shalat tahajud sebagai mana di lakukan oleh dosen Fakultas Tarbiyah IAIN sunan ampel surabaya Prof.Dr. Mmohhamad sholeh yang kemudian di yakini mampu mengobati atau mengurangidari bahaya berbagai penyakit,<strong><em> terutama kanker,</em></strong> memang sudah teruji secara ilmiah.</div> <div> Kalau kita banding dengan aktivitas senam dan olahraga pagi yang sekalipun setengah di paksa bisa dilaksanakan, mengapa dengan shalat dhuha yang sudah dijamin banyak manfaatnya, (termasuk di jamin oleh Allah SWT akan membangunkan gedung di surga nanti), masih tidak mau mengamalkannya?” kalau bisa membagi antara shalat dhuha dengan senam atau olahraga pagi sekaligus, tentunya sangat ideal dan bagus sekali,” tegasnya.</div> <div> <strong><em>4. Stres / Gila</em></strong></div> <div> William Molton Marstein, seorang ahli psikolog pada majalah “Reader Digest” mengungkapkan bahwa bahwa kemampuan untuk memusatkan pikiran biasa dialami oleh setiap individu dalam kehidupannya. Misal, seorang pemimpin akan memusatkan pikirannya dalam menghadapi masalah. Hal yang dapat menurunkan kemampuan memusatkan pikiran dan bahkan merusaknya adalah penyimpangan dan terlalu sibuk dalam menuruti hawa nafsu. William juga mengungkapkan bahwa akal merupakan alat yang mengagumkan dan memiliki kemampuan yang sangat hebat jika difokuskan pada suatu titik.</div> </div> <div style="text-align: justify;"> <div> Orang-orang yang stres karena masalah-masalah hidup dan pekerjaannya akan hilang karena dalam sholat mereka dilatih untuk memusatkan pikiran mereka kepada sang pencipta, dengan begitu mereka terlatih untuk menenangkan diri mereka dengan fokus dalam satu tujuan.</div> <div> Berkaitan dengan itu di Amerika dilakukan latihan berbicara kepada suatu obyek dengan menghadirkan hati dalam setiap kalimat yang diucapkannya dengan tujuan meningkatkan semangat dan kekuatan untuk berkeinginan dalam beraktivitas. Jika saja mereka tahu tentang sholatnya kaum Muslim. Dan harap dicatat: obyek yang dituju dalam sholat adalah Dzat Yang Maha Agung, tentu saja kekuatan yang didapatkan sangat jauh. Subhanallah</div> </div> <div style="text-align: justify;"> Pengaruh ShalatTahajud terhadap Peningkatan Perubahan Response Ketahanan Tubuh Imonologik: Suatu Pendekatan Psikoneuroimunologi. Sholeh melakukan penelitian ini terhadap 51 siswa SMU Lukmanul Hakim Pondok Pesantren Hidayatullah Surabaya. Dari 51 siswa hanya 23 yang sanggup bertahan menjalankan shalat tahajud selama sebulan penuh. Setelah diuji lagi tinggal 19 siswa yang bertahan shalat tahajud selama dua bulan. Shalat dimulai pukul 02-00 hingga 3:30 sebanyak 11 rakaat. Selanjutnya hormon kortisol mereka diukur di tiga laboratorium di Surabaya. (Paramita, Prodia dan Klinika). Hasilnya, ditemukan bahwa kondisi tubuh seseorang yang rajin bertahajud secara ikhlas berbeda jauh dengan orang yang tidak melakukan  ahajud. Mereka yang rajin dan ikhlas bertahajud memiliki ketahanan tubuh dan kemampuan individual untuk menaggulangi masalah-masalah yang dihadapi dengan stabil</div> <div style="text-align: justify;"> “Sesungguhnya sungguh beruntunglah orang-orang yang beriman, (yaitu) orang-orang yang khusyu’ dalam sholatnya” (QS Al-Mu’minuun 1-2)</div> <div style="text-align: justify;"> <strong><em>4. Mencegah Kebodohan</em></strong></div> <div style="text-align: justify;"> Sebuah penelitian pada anak-anak yang sering melakukan sholat malam ternyata mempunyai tingkat kecerdasan 3 kali lebih cerdas dibandingkan dengan anak-anak yang tidak pernah melakukan sholat malam alias tahajjud kenapa bisa begitu??? karena pada saat sujud darah akan mengalir ke bagian otak/kepala. Darah ini adalah darah segar atau darah yang sehat dan sangat berguna untuk kesehatan otak. Kenapa demikian? Karena baru bangun dari tidur maka sirkulasi darah menjadi lancar, segar dan sehat. Ketika mengalir ke bagian kepala pada saat sujud, maka menjadi obat luar biasa bagus untuk kecerdasan otak. Bagaimana membuktikan bahwa orang shalat Tahajjudotaknya kan menjadi cerdas? Dibuktikan dengan belajar esok paginya yang cepat hafal dan cepat paham.</div> <div style="text-align: justify;"> Dengan kata lain, sujud yang tumakninah dan kontinyu dapat memacu kecerdasan. Risetnya telah mendapat pengakuan dari Harvard Universitry , AS. Bahkan seorang dokter berkebangsaan Amerika yang tak dikenalnya menyatakan masuk Islam setelah diam-diam melakukan riset pengembangan khusus mengenai gerakan sujud.</div> <div style="text-align: justify;">  </div> <div style="text-align: justify;"> <strong>MANFAAT SHOLAT BAGI IBU HAMIL</strong></div> <div style="text-align: justify;"> Dalam sebuah penelitian medis terkini, telah ditemukan bahwa gerakan Badan dan olahraga, seprti sholat banyak bermanfaat bagi wanita hamil, sepeti halnya bahayanya sholat b wanita haid. Seorang wanita yang sedang sholat, khususnya ketika sedang bersujud dan ruku’ menambah peredaran darah kedalam rahim. Perlu diketahui bahwa rahim dan sel telur sama, sehingga membutuhkan banyak darah. Apalagi wanita yang sedang hamil, rahimnya memerlukan jumlah darah yang sangat banyak supaya dapat dikosumsi oleh calon bayi dan membersihkan polusi didalam peredaran darahnya. Ketika wanita hamil sedang melaksankan sedang sholat, pada hakekatnya ia membantu meyalurkan darahnya terhadap janin didalam rahimnya.</div> <div style="text-align: justify;"> Semua gerakan sholat, seperti ruku’ sujud bisa menambah kelancaran peredaran darah kedalam rahim seorang wanita, bermanfaat bagi wanita sedang hamil dan berbahaya bagi wanita haid. Sungguh sempurna syariat islam, ini salah satu dari kebesaran Allah, kenapa wanita haid dilarang melakasakan sholat.</div> <div style="text-align: justify;">  </div> <div style="text-align: justify;"> <strong>MEMUDAHKAN PERSALINAN</strong></div> <div style="text-align: justify;"> <div> Masih dalam pose sujud, manfaat lain bisa dinikmati kaum hawa. Saat pinggul dan pinggang terangkat melampaui kepala dan dada, otot-otot perut (rectus abdominis dan obliquus abdominis externuus) berkontraksi penuh. Kondisi ini melatih organ di sekitar perut untuk mengejan lebih dalam dan lama. Ini menguntungkan wanita karena dalam persalinan dibutuhkan pernapasan yang baik dan kemampuan mengejan yang mencukupi. Bila, otot perut telah berkembang menjadi lebih besar dan kuat, maka secara alami ia justru lebih elastis. Kebiasaan sujud menyebabkan tubuh dapat mengembalikan serta mempertahankan organ-organ perut pada tempatnya kembali (fiksasi).</div> <div>  </div> </div> <div style="text-align: justify;"> <strong>PERBAIKI KESUBURAN</strong></div> <div style="text-align: justify;"> Setelah sujud adalah gerakan duduk. Dalam salat ada dua macam sikap duduk, yaitu duduk iftirosy (tahiyyat awal) dan duduk tawarruk (tahiyyat akhir). Yang terpenting adalah turut berkontraksinya otot-otot daerah perineum. Bagi wanita, inilah daerah paling terlindung karena terdapat tiga lubang, yaitu liang persenggamaan, dubur untuk melepas kotoran, dan saluran kemih. Saat duduk tawarruk, tumit kaki kiri harus menekan daerah perineum. Punggung kaki harus diletakkan di atas telapak kaki kiri dan tumit kaki kanan harus menekan pangkal paha kanan. Pada posisi! ini tumit kaki kiri akan memijit dan menekan daerah perineum. Tekanan lembut inilah yang memperbaiki organ reproduksi di daerah perineum. Dengan Sholat Insya Allah hidup kita Sehat</div> <div style="text-align: justify;">  </div> <div style="text-align: justify;"> <strong>MANFAAT GERAKAN PADA SHOLAT</strong></div> <div style="text-align: justify;"> <strong>TAKBIRATUL IHRAM</strong></div> <div style="text-align: justify;"> Gerakan ini melancarkan aliran darah, getah bening (limfe) dan kekuatan otot lengan. Posisi jantung di bawah otak memungkinkan darah mengalir lancar ke s! eluruh tubuh. Saat mengangkat kedua tangan, otot bahu meregang sehingga aliran darah kaya oksigen menjadi lancar. Kemudian kedua tangan didekapkan di depan perut atau dada bagian bawah. Sikap ini menghindarkan dari berbagai gangguan persendian, khususnya pada tubuh bagian atas.</div> <div style="text-align: justify;">  </div> <div style="text-align: justify;"> <strong>RUKUK</strong></div> <div style="text-align: justify;"> Postur ini menjaga kesempurnaan posisi dan fungsi tulangbelakang (corpus vertebrae) sebagai penyangga tubuh dan pusat syaraf. Posisi jantung sejajar dengan otak, maka aliran darah maksimal pada tubuh bagian tengah. Tangan yang bertumpu di lutut berfungsi relaksasi bagi otot-otot bahu hingga ke bawah. Selain itu, rukuk adalah latihan kemih untuk mencegah gangguan prostat.</div> <div style="text-align: justify;">  </div> <div style="text-align: justify;"> <strong>I’TIDAL</strong></div> <div style="text-align: justify;"> Itidal adalah variasi postur setelah rukuk dan sebelum sujud. Gerak berdiri bungkuk berdiri sujud merupakan latihan pencernaan yang baik. Organ organ pencernaan di dalam perut mengalami pemijatan dan pelonggaran secara bergantian. Efeknya, pencernaan menjadi lebih lancar.</div> <div style="text-align: justify;"> <strong>SUJUD</strong></div> <div style="text-align: justify;"> Aliran getah bening dipompa ke bagian leher dan ketiak. Posisi jantung di atas otak menyebabkan darah kaya oksigen bisamengalir maksimal ke otak. Aliran ini berpengaruh pada daya pikir seseorang. Karena itu, lakukan sujud dengan tuma’ninah, jangan tergesa gesa agar darah mencukupi kapasitasnya di otak. Postur ini juga menghindarkan gangguan wasir. Khusus bagi wanita, baik rukuk maupun sujud memiliki manfaat luar biasa bagi kesuburan dan kesehatan organ kewanitaan.</div> <div style="text-align: justify;"> <strong>DUDUK</strong></div> <div style="text-align: justify;"> Saat iftirosy, kita bertumpu pada pangkal paha yang terhubung dengan syaraf nervus Ischiadius. Posisi ini menghindarkan nyeri pada pangkal paha yang sering menyebabkan penderitanya tak mampu berjalan. Duduk tawarruk sangat baik bagi pria sebab tumit menekan aliran kandung kemih (urethra), kelenjar kelamin pria (prostata) dan saluran vas deferens. Jika dilakukan. dengan benar, postur irfi mencegah impotensi. Variasi posisi telapak kaki pada iftirosy dan tawarruk menyebabkan seluruh otot tungkai turut meregang dan kemudian relaks kembali. Gerak dan tekanan harmonis inilah yang menjaga. kelenturan dan kekuatan organ-organ gerak kita.</div> <div style="text-align: justify;"> <strong>SALAM</strong></div> <div style="text-align: justify;"> Relaksasi otot sekitar leher dan kepala menyempurnakan aliran darah di kepala. Gerakan ini mencegah sakit kepala dan menjaga kekencangan kulit wajah. BERIBADAH secara kontinyu bukan saja menyuburkan iman, tetapi mempercantik diri wanita luar dan dalam</div> <div style="text-align: justify;"> Dan masih banyak lagi manfaat-manfaat sholat bagi kesehatan tubuh kita bahkan sudah banyak penelitian yang menyebutkan bahwa sholat adalah olahraga terbaik bagi manusia.</div> <div style="text-align: justify;"> Diambil dari berbagai sumber</div>

Olah raga merupakan kebutuhan sehari-hari bagi kehidupan kita, demi menjaga kesehatan dan kebugaran tubuh olahraga merupakan suatu hal y...

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The Greatest Prophet Muhammad saw

<div id="pcentre" style="text-align: center;"> <i>"Muhammad is the Messenger of Allah." [ Qur'an 48:29]</i></div> <div id="pcentre" style="text-align: center;"> <br /></div> <div style="text-align: justify;"> IN the annals of men, individuals have not been lacking who conspicuously devoted their lives to the socio-religious reform of their connected peoples. We find them in every epoch and in all lands. In India, there lived those who transmitted to the world the Vedas, and there was also the great Gautama Buddha; China had its Confucius; the Avesta was produced in Iran. Babylonia gave to the world one of the greatest reformers, the Prophet <a href="http://alfadhlu.blogspot.com/2012/10/nabi-ibrahim-as.html" target="_blank">Abraham</a> (not to speak of such of his ancestors as Enoch and Noah about whom we have very scanty information). The Jewish people may rightly be proud of a long series of reformers: <a href="http://alfadhlu.blogspot.com/2012/10/nabi-musa-as.html" target="_blank">Moses</a>, Samuel, <a href="http://alfadhlu.blogspot.com/2012/10/nabi-dawud-as.html" target="_blank">David</a>, <a href="http://alfadhlu.blogspot.com/2012/10/nabi-sulaiman-as.html" target="_blank">Solomon</a>, and Jesus among <a href="http://alfadhlu.blogspot.com/search/label/Stories%20of%20the%20Prophets" target="_blank">others</a>.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 2. Two points are to note: Firstly these reformers claimed in general to be the bearers each of a Divine mission, and they left behind them sacred books incorporating codes of life for the guidance of their peoples. Secondly there followed fratricidal wars, and massacres and genocides became the order of the day, causing more or less a complete loss of these Divine messages. As to the books of Abraham, we know them only by the name; and as for the books of Moses, records tell us how they were repeatedly destroyed and only partly restored.</div> <h2 style="text-align: justify;"> Concept of God:</h2> <div style="text-align: justify;"> 3. If one should judge from the relics of the past already brought to light of the homo sapiens , one finds that man has always been conscious of the existence of a Supreme Being, the Master and Creator of all. Methods and approaches may have differed, but the people of every epoch have left proofs of their attempts to obey God. Communication with the Omnipresent yet invisible God has also been recognised as possible in connection with a small fraction of men with noble and exalted spirits. Whether this communication assumed the nature of an incarnation of the Divinity or simply resolved itself into a medium of reception of Divine messages (through inspiration or revelation), the purpose in each case was the guidance of the people. It was but natural that the interpretations and explanations of certain systems should have proved more vital and convincing than others.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 3/a. Every system of metaphysical thought develops its own terminology. In the course of time terms acquire a significance hardly contained in the word and translations fall short of their purpose. Yet there is no other method to make people of one group understand the thoughts of another. Non-Muslim readers in particular are requested to bear in mind this aspect which is a real yet unavoidable handicap.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 4. By the end of the 6th century, after the birth of Jesus Christ, men had already made great progress in diverse walks of life. At that time there were some religions which openly proclaimed that they were reserved for definite races and groups of men only, of course they bore no remedy for the ills of humanity at large. There were also a few which claimed universality, but declared that the salvation of man lay in the renunciation of the world. These were the religions for the elite, and catered for an extremely limited number of men. We need not speak of regions where there existed no religion at all, where atheism and materialism reigned supreme, where the thought was solely of occupying one self with one's own pleasures, without any regard or consideration for the rights of others.</div> <h2 style="text-align: justify;"> Arabia:</h2> <div style="text-align: justify;"> 5. A perusal of the map of the major hemisphere (from the point of view of the proportion of land to sea), shows the Arabian Peninsula lying at the confluence of the three great continents of Asia, Africa and Europe. At the time in question. this extensive Arabian subcontinent composed mostly of desert areas was inhabited by people of settled habitations as well as nomads. Often it was found that members of the same tribe were divided into these two groups, and that they preserved a relationship although following different modes of life. The means of subsistence in Arabia were meagre. The desert had its handicaps, and trade caravans were features of greater importance than either agriculture or industry. This entailed much travel, and men had to proceed beyond the peninsula to Syria, Egypt, Abyssinia, Iraq, Sind, India and other lands.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 6. We do not know much about the Libyanites of Central Arabia, but Yemen was rightly called Arabia Felix . Having once been the seat of the flourishing civilizations of Sheba and Ma'in even before the foundation of the city of Rome had been laid, and having later snatched from the Byzantians and Persians several provinces, greater Yemen which had passed through the hey-day of its existence, was however at this time broken up into innumerable principalities, and even occupied in part by foreign invaders. The Sassanians of Iran, who had penetrated into Yemen had already obtained possession of Eastern Arabia. There was politico-social chaos at the capital (Mada'in = Ctesiphon), and this found reflection in all her territories. Northern Arabia had succumbed to Byzantine influences, and was faced with its own particular problems. Only Central Arabia remained immune from the demoralising effects of foreign occupation.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 7. In this limited area of Central Arabia, the existence of the triangle of Mecca-Ta'if-Madinah seemed something providential. Mecca, desertic, deprived of water and the amenities of agriculture in physical features represented Africa and the burning Sahara. Scarcely fifty miles from there, Ta'if presented a picture of Europe and its frost. Madinah in the North was not less fertile than even the most temperate of Asiatic countries like Syria. If climate has any influence on human character, this triangle standing in the middle of the major hemisphere was, more than any other region of the earth, a miniature reproduction of the entire world. And here was born a descendant of the Babylonian Abraham, and the Egyptian Hagar, Muhammad the Prophet of Islam, a Meccan by origin and yet with stock related, both to Madinah and Ta'if.</div> <h2 style="text-align: justify;"> Religion:</h2> <div style="text-align: justify;"> 8. From the point of view of religion, Arabia was idolatrous; only a few individuals had embraced religions like Christianity, Mazdaism, etc. The Meccans did possess the notion of the One God, but they believed also that idols had the power to intercede with Him. Curiously enough, they did not believe in the Resurrection and Afterlife. They had preserved the rite of the pilgrimage to the House of the One God, the Ka'bah, an institution set up under divine inspiration by their ancestor Abraham, yet the two thousand years that separated them from Abraham had caused to degenerate this pilgrimage into the spectacle of a commercial fair and an occasion of senseless idolatry which far from producing any good, only served to ruin their individual behaviour, both social and spiritual.</div> <h2 style="text-align: justify;"> Society:</h2> <div style="text-align: justify;"> 9. In spite of the comparative poverty in natural resources, Mecca was the most developed of the three points of the triangle. Of the three, Mecca alone had a city-state, governed by a council of ten hereditary chiefs who enjoyed a clear division of power. (There was a minister of foreign relations, a minister guardian of the temple, a minister of oracles, a minister guardian of offerings to the temple, one to determine the torts and the damages payable, another in charge of the municipal council or parliament to enforce the decisions of the ministries. There were also ministers in charge of military affairs like custodianship of the flag, leadership of the cavalry etc.). As well reputed caravan-leaders, the Meccans were able to obtain permission from neighbouring empires like Iran, Byzantium and Abyssinia - and to enter into agreements with the tribes that lined the routes traversed by the caravans - to visit their countries and transact import and export business. They also provided escorts to foreigners when they passed through their country as well as the territory of allied tribes, in Arabia (cf. Ibn Habib, Muhabbar ). Although not interested much in the preservation of ideas and records in writing, they passionately cultivated arts and letters like poetry, oratory discourses and folk tales. Women were generally well treated, they enjoyed the privilege of possessing property in their own right, they gave their consent to marriage contracts, in which they could even add the condition of reserving their right to divorce their husbands. They could remarry when widowed or divorced. Burying girls alive did exist in certain classes, but that was rare.</div> <h2 style="text-align: justify;"> Birth of the Prophet:</h2> <div style="text-align: justify;"> 10. It was in the midst of such conditions and environments that Muhammad was born in 569 after Christ. His father, 'Abdullah had died some weeks earlier, and it was his grandfather who took him in charge. According to the prevailing custom, the child was entrusted to a Bedouin foster-mother, with whom he passed several years in the desert. All biographers state that the infant prophet sucked only one breast of his foster-mother, leaving the other for the sustenance of his foster-brother. When the child was brought back home, his mother, Aminah, took him to his maternal uncles at Madinah to visit the tomb of 'Abdullah. During the return journey, he lost his mother who died a sudden death. At Mecca, another bereavement awaited him, in the death of his affectionate grandfather. Subjected to such privations, he was at the age of eight, consigned at last to the care of his uncle, Abu-Talib, a man who was generous of nature but always short of resources and hardly able to provide for his family.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 11. Young Muhammad had therefore to start immediately to earn his livelihood; he served as a shepherd boy to some neighbours. At the age of ten he accompanied his uncle to Syria when he was leading a caravan there. No other travels of Abu-Talib are mentioned, but there are references to his having set up a shop in Mecca. (Ibn Qutaibah, Ma'arif ). It is possible that Muhammad helped him in this enterprise also.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 12. By the time he was twenty-five, Muhammad had become well known in the city for the integrity of his disposition and the honesty of his character. A rich widow, Khadijah, took him in her employ and consigned to him her goods to be taken for sale to Syria. Delighted with the unusual profits she obtained as also by the personal charms of her agent, she offered him her hand. According to divergent reports, she was either 28 or 40 years of age at that time, (medical reasons prefer the age of 28 since she gave birth to five more children). The union proved happy. Later, we see him sometimes in the fair of Hubashah (Yemen), and at least once in the country of the 'Abd al-Qais (Bahrain-Oman), as mentioned by Ibn Hanbal. There is every reason to believe that this refers to the great fair of Daba (Oman), where, according to Ibn al-Kalbi (cf. Ibn Habib, Muhabbar ), the traders of China, of Hind and Sind (India, Pakistan), of Persia, of the East and the West assembled every year, travelling both by land and sea. There is also mention of a commercial partner of Muhammad at Mecca. This person, Sa'ib by name reports: "We relayed each other; if Muhammad led the caravan, he did not enter his house on his return to Mecca without clearing accounts with me; and if I led the caravan, he would on my return enquire about my welfare and speak nothing about his own capital entrusted to me."</div> <h2 style="text-align: justify;"> An Order of Chivalry:</h2> <div style="text-align: justify;"> 13. Foreign traders often brought their goods to Mecca for sale. One day a certain Yemenite (of the tribe of Zubaid) improvised a satirical poem against some Meccans who had refused to pay him the price of what he had sold, and others who had not supported his claim or had failed to come to his help when he was victimised. Zuhair, uncle and chief of the tribe of the Prophet, felt great remorse on hearing this just satire. He called for a meeting of certain chieftains in the city, and organized an order of chivalry, called Hilf al-fudul , with the aim and object of aiding the oppressed in Mecca, irrespective of their being dwellers of the city or aliens. Young Muhammad became an enthusiastic member of the organisation. Later in life he used to say: "I have participated in it, and I am not prepared to give up that privilege even against a herd of camels; if somebody should appeal to me even today, by virtue of that pledge, I shall hurry to his help."</div> <h2 style="text-align: justify;"> Beginning of Religious Consciousness:</h2> <div style="text-align: justify;"> 14. Not much is known about the religious practices of Muhammad until he was thirty-five years old, except that he had never worshipped idols. This is substantiated by all his biographers. It may be stated that there were a few others in Mecca, who had likewise revolted against the senseless practice of paganism, although conserving their fidelity to the Ka'bah as the house dedicated to the One God by its builder Abraham.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 15. About the year 605 of the Christian era, the draperies on the outer wall of the Ka'bah took fire. The building was affected and could not bear the brunt of the torrential rains that followed. The reconstruction of the Ka'bah was thereupon undertaken. Each citizen contributed according to his means; and only the gifts of honest gains were accepted. Everybody participated in the work of construction, and Muhammad's shoulders were injured in the course of transporting stones. To identify the place whence the ritual of circumambulation began, there had been set a black stone in the wall of the Ka'bah. dating probably from the time of Abraham himself. There was rivalry among the citizens for obtaining the honour of transposing this stone in its place. When there was danger of blood being shed, somebody suggested leaving the matter to Providence, and accepting the arbitration of him who should happen to arrive there first. It chanced that Muhammad just then turned up there for work as usual. He was popularly known by the appellation of al-Amin (the honest), and everyone accepted his arbitration without hesitation. Muhammad placed a sheet of cloth on the ground, put the stone on it and asked the chiefs of all the tribes in the city to lift together the cloth. Then he himself placed the stone in its proper place, in one of the angles of the building, and everybody was satisfied.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 16. It is from this moment that we find Muhammad becoming more and more absorbed in spiritual meditations. Like his grandfather, he used to retire during the whole month of Ramadan to a cave in Jabal-an-Nur (mountain of light). The cave is called `Ghar-i-Hira' or the cave of research. There he prayed, meditated, and shared his meagre provisions with the travellers who happened to pass by.</div> <h2 style="text-align: justify;"> Revelation:</h2> <div style="text-align: justify;"> 17. He was forty years old, and it was the fifth consecutive year since his annual retreats, when one night towards the end of the month of Ramadan, an angel came to visit him, and announced that God had chosen him as His messenger to all mankind. The angel taught him the mode of ablutions, the way of worshipping God and the conduct of prayer. He communicated to him the following Divine message:</div> <div style="text-align: justify;"> With the name of God, the Most Merciful, the All-Merciful. Read: with the name of thy Lord Who created, Created man from what clings, Read: and thy Lord is the Most Bounteous, Who taught by the pen, Taught man what he knew not. (Quran 96:1-5)</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 18. Deeply affected, he returned home and related to his wife what had happened, expressing his fears that it might have been something diabolic or the action of evil spirits. She consoled him, saying that he had always been a man of charity and generosity, helping the poor, the orphans, the widows and the needy, and assured him that God would protect him against all evil.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 19. Then came a pause in revelation, extending over three years. The Prophet must have felt at first a shock, then a calm, an ardent desire, and after a period of waiting, a growing impatience or nostalgia. The news of the first vision had spread and at the pause the sceptics in the city had begun to mock at him and cut bitter jokes. They went so far as to say that God had forsaken him.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 20. During the three years of waiting. the Prophet had given himself up more and more to prayers and to spiritual practices. The revelations were then resumed and God assured him that He had not at all forsaken him: on the contrary it was He Who had guided him to the right path: therefore he should take care of the orphans and the destitute, and proclaim the bounty of God on him (cf. Q. 93:3-11). This was in reality an order to preach. Another revelation directed him to warn people against evil practices, to exhort them to worship none but the One God, and to abandon everything that would displease God (Q. 74:2-7). Yet another revelation commanded him to warn his own near relatives (Q. 26:214); and: "Proclaim openly that which thou art commanded, and withdraw from the Associators (idolaters). Lo! we defend thee from the scoffers" (15:94-5). According to Ibn Ishaq, the first revelation (n. 17) had come to the Prophet during his sleep, evidently to reduce the shock. Later revelations came in full wakefulness.</div> <h2 style="text-align: justify;"> The Mission:</h2> <div style="text-align: justify;"> 21. The Prophet began by preaching his mission secretly first among his intimate friends, then among the members of his own tribe and thereafter publicly in the city and suburbs. He insisted on the belief in One Transcendent God, in Resurrection and the Last Judgement. He invited men to charity and beneficence. He took necessary steps to preserve through writing the revelations he was receiving, and ordered his adherents also to learn them by heart. This continued all through his life, since the Quran was not revealed all at once, but in fragments as occasions arose.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 22. The number of his adherents increased gradually, but with the denunciation of paganism, the opposition also grew intenser on the part of those who were firmly attached to their ancestral beliefs. This opposition degenerated in the course of time into physical torture of the Prophet and of those who had embraced his religion. These were stretched on burning sands, cauterized with red hot iron and imprisoned with chains on their feet. Some of them died of the effects of torture, but none would renounce his religion. In despair, the Prophet Muhammad advised his companions to quit their native town and take refuge abroad, in Abyssinia, "where governs a just ruler, in whose realm nobody is oppressed" (Ibn Hisham). Dozens of Muslims profited by his advice, though not all. These secret flights led to further persecution of those who remained behind.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 23. The Prophet Muhammad [was instructed to call this] religion "Islam," i.e. submission to the will of God. Its distinctive features are two:</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> A harmonius equilibrium between the temporal and the spiritual (the body and the soul), permitting a full enjoyment of all the good that God has created, (Quran 7:32), enjoining at the same time on everybody duties towards God, such as worship, fasting, charity, etc. Islam was to be the religion of the masses and not merely of the elect. A universality of the call - all the believers becoming brothers and equals without any distinction of class or race or tongue. The only superiority which it recognizes is a personal one, based on the greater fear of God and greater piety (Quran 49:13).</div> <h2 style="text-align: justify;"> Social Boycott:</h2> <div style="text-align: justify;"> 24. When a large number of the Meccan Muslims migrated to Abyssinia, the leaders of paganism sent an ultimatum to the tribe of the Prophet, demanding that he should be excommunicated and outlawed and delivered to the pagans for being put to death. Every member of the tribe, Muslim and non-Muslim rejected the demand. (cf. Ibn Hisham). Thereupon the city decided on a complete boycott of the tribe: Nobody was to talk to them or have commercial or matrimonial relations with them. The group of Arab tribes called Ahabish, inhabiting the suburbs, who were allies of the Meccans, also joined in the boycott, causing stark misery among the innocent victims consisting of children, men and women, the old and the sick and the feeble. Some of them succumbed yet nobody would hand over the Prophet to his persecutors. An uncle of the Prophet, Abu Lahab, however left his tribesmen and participated in the boycott along with the pagans. After three dire years, during which the victims were obliged to devour even crushed hides, four or five non-Muslims, more humane than the rest and belonging to different clans proclaimed publicly their denunciation of the unjust boycott. At the same time, the document promulgating the pact of boycott which had been hung in the temple, was found, as Muhammad had predicted, eaten by white ants, that spared nothing but the words God and Muhammad. The boycott was lifted, yet owing to the privations that were undergone the wife and Abu Talib, the chief of the tribe and uncle of the Prophet died soon after. Another uncle of the Prophet, Abu-Lahab, who was an inveterate enemy of Islam, now succeeded to the headship of the tribe. (cf. lbn Hisham, Sirah ).</div> <h2 style="text-align: justify;"> The Ascension:</h2> <div style="text-align: justify;"> 25. It was at thIs time that the Prophet Muhammad was granted the mi'raj (ascension): He saw in a vision that he was received on heaven by God, and was witness of the marvels of the celestial regions. Returning, he brought for his community, as a Divine gift, the [ritual prayer of Islam, the salaat], which constitutes a sort of communion between man and God. It may be recalled that in the last part of Muslim service of worship, the faithful employ as a symbol of their being in the very presence of God, not concrete objects as others do at the time of communion, but the very words of greeting exchanged between the Prophet Muhammad and God on the occasion of the former's mi'raj : "The blessed and pure greetings for God! - Peace be with thee, O Prophet, as well as the mercy and blessing of God! - Peace be with us and with all the [righteous] servants of God!" The Christian term "communion" implies participation in the Divinity. Finding it pretentious, Muslims use the term "ascension" towards God and reception in His presence, God remaining God and man remaining man and no confusion between the twain.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 26. The news of this celestial meeting led to an increase in the hostility of the pagans of Mecca; and the Prophet was obliged to quit his native town in search of an asylum elsewhere. He went to his maternal uncles in Ta'if, but returned immediately to Mecca, as the wicked people of that town chased the Prophet out of their city by pelting stones on him and wounding him.</div> <h2 style="text-align: justify;"> Migration to Madinah:</h2> <div style="text-align: justify;"> 27. The annual pilgrimage of the Ka'bah brought to Mecca people from all parts of Arabia. The Prophet Muhammad tried to persuade one tribe after another to afford him shelter and allow him to carry on his mission of reform. The contingents of fifteen tribes, whom he approached in succession, refused to do so more or less brutally, but he did not despair. Finally he met half a dozen inhabitants of Madinah who being neighbour of the Jews and the Christians, had some notion of prophets and Divine messages. They knew also that these "people of the Books" were awaiting the arrival of a prophet - a last comforter. So these Madinans decided not to lose the opportunity of obtaining an advance over others, and forthwith embraced Islam, promising further to provide additional adherents and necessary help from Madinah. The following year a dozen new Madinans took the oath of allegiance to him and requested him to provide with a missionary teacher. The work of the missionary, Mus'ab, proved very successful and he led a contingent of seventy-three new converts to Mecca, at the time of the pilgrimage. These invited the Prophet and his Meccan companions to migrate to their town, and promised to shelter the Prophet and to treat him and his companions as their own kith and kin. Secretly and in small groups, the greater part of the Muslims emigrated to Madinah. Upon this the pagans of Mecca not only confiscated the property of the evacuees, but devised a plot to assassinate the Prophet. It became now impossible for him to remain at home. It is worthy of mention, that in spite of their hostility to his mission, the pagans had unbounded confidence in his probity, so much so that many of them used to deposit their savings with him. The Prophet Muhammad now entrusted all these deposits to 'Ali, a cousin of his, with instructions to return in due course to the rightful owners. He then left the town secretly in the company of his faithful friend, Abu-Bakr. After several adventures, they succeeded in reaching Madinah in safety. This happened in 622, whence starts the Hijrah calendar.</div> <h2 style="text-align: justify;"> Reorganization of the Community:</h2> <div style="text-align: justify;"> 28. For the better rehabilitation of the displaced immigrants, the Prophet created a fraternization between them and an equal number of well-to-do Madinans. The families of each pair of the contractual brothers worked together to earn their livelihood, and aided one another in the business of life.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 29. Further he thought that the development of the man as a whole would be better achieved if he co-ordinated religion and politics as two constituent parts of one whole. To this end he invited the representatives of the Muslims as well as the non-Muslim inhabitants of the region: Arabs, Jews, Christians and others, and suggested the establishment of a City-State in Madinah. With their assent, he endowed the city with a written constitution - the first of its kind in the world - in which he defined the duties and rights both of the citizens and the head of the State - the Prophet Muhammad was unanimously hailed as such - and abolished the customary private justice. The administration of justice became henceforward the concern of the central organisation of the community of the citizens. The document laid down principles of defence and foreign policy: it organized a system of social insurance, called ma'aqil, in cases of too heavy obligations. It recognized that the Prophet Muhammad would have the final word in all differences, and that there was no limit to his power of legislation. It recognized also explicitly liberty of religion, particularly for the Jews, to whom the constitutional act afforded equality with Muslims in all that concerned life in this world (cf. infra n. 303).</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 30. Muhammad journeyed several times with a view to win the neighbouring tribes and to conclude with them treaties of alliance and mutual help. With their help, he decided to bring to bear economic pressure on the Meccan pagans, who had confiscated the property of the Muslim evacuees and also caused innumerable damage. Obstruction in the way of the Meccan caravans and their passage through the Madinan region exasperated the pagans, and a bloody struggle ensued.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 31. In the concern for the material interests of the community, the spiritual aspect was never neglected. Hardly a year had passed after the migration to Madinah, when the most rigorous of spiritual disciplines, the fasting for the whole month of Ramadan every year, was imposed on every adult Muslim, man and woman.</div> <h2 style="text-align: justify;"> Struggle Against Intolerance and Unbelief:</h2> <div style="text-align: justify;"> 32. Not content with the expulsion of the Muslim compatriots, the Meccans sent an ultimatum to the Madinans, demanding the surrender or at least the expulsion of Muhammad and his companions but evidently all such efforts proved in vain. A few months later, in the year 2 H., they sent a powerful army against the Prophet, who opposed them at Badr; and the pagans thrice as numerous as the Muslims, were routed. After a year of preparation, the Meccans again invaded Madinah to avenge the defeat of Badr. They were now four times as numerous as the Muslims. After a bloody encounter at Uhud, the enemy retired, the issue being indecisive. The mercenaries in the Meccan army did not want to take too much risk, or endanger their safety.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 33. In thc meanwhile the Jewish citizens of Madinah began to foment trouble. About the time of the victory of Badr, one of their leaders, Ka'b ibn al-Ashraf, proceeded to Mecca to give assurance of his alliance with the pagans, and to incite them to a war of revenge. After the battle of Uhud, the tribe of the same chieftain plotted to assassinate the Prophet by throwing on him a mill-stone from above a tower, when he had gone to visit their locality. In spite of all this, the only demand the Prophet made of the men of this tribe was to quit the Madinan region, taking with them all their properties, after selling their immovables and recovering their debts from the Muslims. The clemency thus extended had an effect contrary to what was hoped. The exiled not only contacted the Meccans, but also the tribes of the North, South and East of Madinah, mobilized military aid, and planned from Khaibar an invasion of Madinah, with forces four times more numerous than those employed at Uhud. The Muslims prepared for a siege, and dug a ditch to defend themselves against this hardest of all trials. Although the defection of the Jews still remaining inside Madinah at a later stage upset all strategy, yet with a sagacious diplomacy, the Prophet succeeded in breaking up the alliance, and the different enemy groups retired one after the other.</div> <div style="text-align: justify;"> 34. Alcoholic drinks, gambling and games of chance were at this time declared forbidden for the Muslims.</div> <h2 style="text-align: justify;"> The Reconciliation:</h2> <div style="text-align: justify;"> 35. The Prophet tried once more to reconcile the Meccans and proceeded to Mecca. The barring of the route of their Northern caravans had ruined their economy. The Prophet promised them transit security, extradition of their fugitives and the fulfillment of every condition they desired, agreeing even to return to Madinah without accomplishing the pilgrimage of the Ka'bah. Thereupon the two contracting parties promised at Hudaibiyah in the suburbs of Mecca, not only the maintenance of peace, but also the observance of neutrality in their conflicts with third parties.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 36. Profiting by the peace, the Prophet launched an intensive programme for the propagation of his religion. He addressed missionary letters to the foreign rulers of Byzantium, Iran, Abyssinia and other lands. The Byzantine autocrat priest - Dughatur of the Arabs - embraced Islam, but for this, was lynched by the Christian mob; the prefect of Ma'an (Palestine) suffered the same fate, and was decapitated and crucified by order of the emperor. A Muslim ambassador was assassinated in Syria-Palestine; and instead of punishing the culprit, the emperor Heraclius rushed with his armies to protect him against the punitive expedition sent by the Prophet (battle of Mu'tah).</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 37. The pagans of Mecca hoping to profit by the Muslim difficulties, violated the terms of their treaty. Upon this, the Prophet himself led an army, ten thousand strong, and surprised Mecca which he occupied in a bloodless manner. As a benevolent conqueror, he caused the vanquished people to assemble, reminded them of their ill deeds, their religious persecution, unjust confiscation of the evacuee property, ceaseless invasions and senseless hostilities for twenty years continuously. He asked them: "Now what do you expect of me?" When everybody lowered his head with shame, the Prophet proclaimed: "May God pardon you; go in peace; there shall be no responsibility on you today; you are free!" He even renounced the claim for the Muslim property confiscated by the pagans. This produced a great psychological change of hearts instantaneously. When a Meccan chief advanced with a fulsome heart towards the Prophet, after hearing this general amnesty, in order to declare his acceptance of Islam, the Prophet told him: "And in my turn, I appoint you the governor of Mecca!" Without leaving a single soldier in the conquered city, the Prophet retired to Madinah. The Islamization of Mecca, which was accomplished in a few hours, was complete.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 38. Immediately after the occupation of Mecca, the city of Ta'if mobilized to fight against the Prophet. With some difficulty the enemy was dispersed in the valley of Hunain, but the Muslims preferred to raise the siege of nearby Ta'if and use pacific means to break the resistance of this region. Less than a year later, a delegation from Ta'if came to Madinah offering submission. But it requested exemption from prayer, taxes and military service, and the continuance of the liberty to adultery and fornication and alcoholic drinks. It demanded even the conservation of the temple of the idol al-Lat at Ta'if. But Islam was not a materialist immoral movement; and soon the delegation itself felt ashamed of its demands regarding prayer, adultery and wine. The Prophet consented to concede exemption from payment of taxes and rendering of military service; and added: You need not demolish the temple with your own hands: we shall send agents from here to do the job, and if there should be any consequences, which you are afraid of on account of your superstitions, it will be they who would suffer. This act of the Prophet shows what concessions could be given to new converts. The conversion of the Ta'ifites was so whole hearted that in a short while, they themselves renounced the contracted exemptions, and we find the Prophet nominating a tax collector in their locality as in other Islamic regions.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 39. In all these "wars," extending over a period of ten years, the non-Muslims lost on the battlefield only about 250 persons killed, and the Muslim losses were even less. With these few incisions, the whole continent of Arabia. with its million and more of square miles, was cured of the abscess of anarchy and immorality. During these ten years of disinterested struggle, all thc peoples of the Arabian Peninsula and the southern regions of Iraq and Palestine had voluntarily embraced Islam. Some Christian, Jewish and Parsi groups remained attached to their creeds, and they were granted liberty of conscience as well as judicial and juridical autonomy.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 40. In the year 10 H., when the Prophet went to Mecca for Hajj (pilgrimage), he met 140,000 Muslims there, who had come from different parts of Arabia to fulfil their religious obligation. He addressed to them his celebrated sermon, in which he gave a resume of his teachings: "Belief in One God without images or symbols, equality of all the Believers without distinction of race or class, the superiority of individuals being based solely on piety; sanctity of life, property and honour; abolition of interest, and of vendettas and private justice; better treatment of women; obligatory inheritance and distribution of the property of deceased persons among near relatives of both sexes, and removal of the possibility of the cumulation of wealth in the hands of the few." The Quran and the conduct of the Prophet were to serve as the bases of law and a healthy criterion in every aspect of human life.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 41. On his return to Madinah, he fell ill; and a few weeks later, when he breathed his last, he had the satisfaction that he had well accomplished the task which he had undertaken - to preach to the world the Divine message.</div> <div style="text-align: justify;"> <br /></div> <div style="text-align: justify;"> 42. He bequeathed to posterity, a religion of pure monotheism; he created a well-disciplined State out of the existent chaos and gave peace in place of the war of everybody against everybody else; he established a harmonious equilibrium between the spiritual and the temporal, between the mosque and the citadel; he left a new system of law, which dispensed impartial justice, in which even the head of the State was as much a subject to it as any commoner, and in which religious tolerance was so great that non-Muslim inhabitants of Muslim countries equally enjoyed complete juridical, judicial and cultural autonomy. In the matter of the revenues of the State, the Quran fixed the principles of budgeting, and paid more thought to the poor than to anybody else. The revenues were declared to be in no wise the private property of the head of the State. Above all, the Prophet Muhammad set a noble example and fully practised all that he taught to others.</div>

"Muhammad is the Messenger of Allah." [ Qur'an 48:29] IN the annals of men, individuals have not been lacking who conspi...

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Hadith

<div style="text-align: justify;"> Hadith (teachings of the Prophet P.B.U.H)</div> <h3> Introduction to Hadith</h3> <div style="text-align: justify;"> Hadith is a body of literature that comprises the sayings, teachings, behaviour etc. of Prophet Muhammad (peace be upon him). Muslims try to emulate the character of the Prophet Muhammad (pbuh) in their daily lives and use the hadith as a key source to that end. The Qur'an together with hadith constitute the two most authoritative sources for moral, ethical and spiritual guidance.<br /><br />The Muslims are agreed that the Sunnah of the Prophet Muhammad (may Allah bless him and grant him peace) is the second of the two revealed fundamental sources of Islam, after the Glorious Qur'an. The authentic Sunnah is contained within the vast body of Hadith literature.<br /><br />A hadith (pl. ahadith) is composed of two parts: the matn (text) and the isnad (chain of reporters). A text may seem to be logical and reasonable but it needs an authentic isnad with reliable reporters to be acceptable; 'Abdullah b. al-Mubarak (d. 181 AH), one of the illustrious teachers of Imam al-Bukhari, said, "The isnad is part of the religion: had it not been for the isnad, whoever wished to would have said whatever he liked."<br /><br />During the lifetime of the Prophet (may Allah bless him and grant him peace) and after his death, his Companions (Sahabah) used to refer to him directly, when quoting his sayings. The Successors (Tabi'un) followed suit; some of them used to quote the Prophet (may Allah bless him and grant him peace) through the Companions while others would omit the intermediate authority - such a hadith was later known as mursal. It was found that the missing link between the Successor and the Prophet (may Allah bless him and grant him peace) might be one person, i.e. a Companion, or two people, the extra person being an older Successor who heard the hadith from the Companion. This is an example of how the need for the verification of each isnad arose; Imam Malik (d. 179) said, "The first one to utilise the isnad was Ibn Shihab al- Zuhri" (d. 124).</div>

Hadith (teachings of the Prophet P.B.U.H) Introduction to Hadith Hadith is a body of literature that comprises the sayings, teachings, ...

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The Beginning of The Revelation

<div style="text-align: justify;"> <b>In the Cave of Hira:</b><br /><br />When Prophet Muhammad (P) was nearly forty, he had been wont to pass long hours in retirement meditating and speculating over all aspects of creation around him. This meditative temperament helped to widen the mental gap between him and his compatriots. He used to provide himself with Sawiq (barley porridge) and water and then directly head for the hills and ravines in the neighbourhood of Makkah. One of these in particular was his favourite resort - a cave named Hira´, in the Mount An-Nour. It was only two miles from Makkah, a small cave 4 yards long and 1.75 yard wide. He would always go there and invite wayfarers to share him his modest provision. He used to devote most of his time, and Ramadan in particular, to worship and meditation on the universe around him. His heart was restless about the moral evils and idolatry that were rampant among his people; he was as yet helpless because no definite course, or specific approach had been available for him to follow and rectify the ill practices around him. This solitude attended with this sort of contemplative approach must be understood in its Divine perspective. It was a preliminary stage to the period of grave responsibilities that he was to shoulder very soon.<br /><br />Privacy and detachment from the impurities of life were two indispensable prerequisites for the Prophet´s soul to come into close communion with the Unseen Power that lies behind all aspects of existence in this infinite universe. It was a rich period of privacy which lasted for three years and ushered in a new era, of indissoluble contact with that Power.<br /> <br /><b>Gabriel brings down the Revelation:</b><br /><br />When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira´, Allah´s Will desired His mercy to flow on earth and Muhammad (P) was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur´an.<br /><br />As for the exact date, careful investigation into circumstantial evidence and relevant clues point directly to Monday, 21st. Ramadan at night, i.e. August, 10, 610 A.D. with Prophet Muhammad (P) exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days.<br /><br />´Aishah, the veracious, gave the following narration of that most significant event that brought the Divine light which would dispel the darkness of disbelief and ignorance. It led life down a new course and brought about the most serious amendment to the line of the history of mankind:<br /><br />Forerunners of the Revelation assumed the form of true visions that would strikingly come true all the time. After that, solitude became dear to him and he would go to the cave, Hira´, to engage in Tahannuth (devotion) there for a certain number of nights before returning to his family, and then he would return for provisions for a similar stay. At length, unexpectedly, the Truth (the angel) came to him and said, "Recite." "I cannot recite," he (Muhammad (P) ) said. The Prophet (P) described: "Then he took me and squeezed me vehemently and then let me go and repeated the order ´Recite.´ ´I cannot recite´ said I, and once again he squeezed me and let me till I was exhausted. Then he said: ´Recite.´ I said ´I cannot recite.´ He squeezed me for a third time and then let me go and said:<br /><br /><i>"Read! In the Name of your Lord, Who has created (all that exists), has created man from a clot (a piece of thick coagulated blood). Read! and your Lord is the Most Generous.´" [96:1-3]</i><br /><br />The Prophet (P) repeated these verses. He was trembling with fear. At this stage, he came back to his wife Khadijah, and said, "Cover me, ... cover me." They covered him until he restored security. He apprised Khadijah of the incident of the cave and added that he was horrified. His wife tried to soothe him and reassured him saying, "Allah will never disgrace you. You unite uterine relations; you bear the burden of the weak; you help the poor and the needy, you entertain the guests and endure hardships in the path of truthfulness."<br /><br />She set out with the Prophet (P) to her cousin Waraqa bin Nawfal bin Asad bin ´Abd Al-´Uzza, who had embraced Christianity in the pre-Islamic period, and used to write the Bible in Hebrew. He was a blind old man. Khadijah said: "My cousin! Listen to your nephew!" Waraqa said: "O my nephew! What did you see?" The Messenger of Allah (P) told him what had happened to him. Waraqa replied: "This is ´ Namus´ i.e. (the angel who is entrusted with Divine Secrets) that Allah sent to Moses. I wish I were younger. I wish I could live up to the time when your people would turn you out." Muhammad (P) asked: "Will they drive me out?" Waraqa answered in the affirmative and said: "Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive till that day, then I would support you strongly." A few days later Waraqa died and the revelation also subsided.<br /><br />At-Tabari and Ibn Hisham reported that the Messenger of Allah (P) left the cave of Hira´ after being surprised by the Revelation, but later on, returned to the cave and continued his solitude. Afterwards, he came back to Makkah. At-Tabari reported on this incident, saying:<br /><br />After mentioning the coming of the Revelation, the Messenger of Allah (P) said: "I have never abhorred anyone more than a poet or a mad man. I can not stand looking at either of them. I will never tell anyone of Quraish of my Revelation. I will climb a mountain and throw myself down and die. That will relieve me. I went to do that but halfway up the mountain, I heard a voice from the sky saying ´O Muhammad! You are the Messenger of Allah (P) and I am Gabriel.´ I looked upwards and saw Gabriel in the form of a man putting his legs on the horizon. He said: ´O Muhammad You are the Messenger of Allah (P) and I am Gabriel.´ I stopped and looked at him. His sight distracted my attention from what I had intended to do. I stood in my place transfixed. I tried to shift my eyes away from him. He was in every direction I looked at. I stopped in my place without any movement until Khadijah sent someone to look for me. He went down to Makkah and came back while I was standing in the same place. Gabriel then left, and I went back home. I found Khadijah at home, so I sat very close to her. She asked: ´Father of Al-Qasim! Where have you been? I sent someone to look for you. He went to Makkah and returned to me.´ I told her of what I had seen. She replied: ´It is a propitious sign, O my husband. Pull yourself together, I swear by Allah that you are a Messenger for this nation.´ Then she stood up and went to Waraqa and informed him. Waraqa said: ´I swear by Allah that he has received the same Namus , i.e. angel that was sent to Moses. He is the Prophet of this nation. Tell him to be patient.´ She came back to him and told him of Waraqa´s words. When the Messenger of Allah (P) finished his solitary stay and went down to Makkah, he went to Waraqa, who told him: ´You are the Prophet of this nation. I swear by Allah that you have received the same angel that was sent to Moses.´"</div>

In the Cave of Hira: When Prophet Muhammad (P) was nearly forty, he had been wont to pass long hours in retirement meditating and speculati...

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