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pojok seorang.orang
hidup bukan untuk mati
tapi untuk beramal dan berbakti
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kalau tidak di sini, disana
last modified May 7, 2007 at 20:05
On the authority of Abu Hurayrah (may Allah be pleased with him) that the Prophet (PBUH), from among the things he reports from his Lord (mighty and sublime be He), is that he said:
A servant [of Allah's] committed a sin and said: O Allah, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for them. Then he sinned again and said: O Lord, forgive me my sin. And He (glorified and exalted be He) said: My servant has committed a sin and has known that he has a Lord who forgives sins and punishes for sins. Do what you wish, for I have forgiven you.
It was related by Muslim (also by al-Bukhari).
On the authority of Anas (may Allah be pleased with him), who said: I heard the Messenger of Allah (PBUH) say: Allah the Almighty said:
O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Adam, were you to come to Me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me, I would bring you forgiveness nearly as great at it.
It was related by at-Tirmidhi (also by Ahmad ibn Hanbal). Its chain of authorities is sound.
Rasulullah bersabda : “Setiap anak Adam adalah sering berbuat salah. Dan, sebaik-baik orang yang berbuat salah adalah orang-orang yang bertaubat.” (H.R. Tirmidzi)
terima lah perjalanan ini ya Rabbi !
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Soklan
Mabit di Mina salah satu wajib haji.
Apakah hukum nya, jika mabit dikawasan luar Mina, spt Muasim ?
Jawapan
Ulama telah membuat ketetapan, yg mabit di kawasan seperti Muasim adalah termasuk amalan mabit di Mina.
Kias nya ialah seperti solat di masjid. Jika masjid telah penuh seperti ketika sembahyang Jumaat, maka orang yg kemudian yg sembahyang di luar masjid tetap sah sembahyang nya seperti orang yg sembahyang di dalam masjid.
Maka orang yg tinggal di khemah2 yg dibuat di luar kawasan Mina sebenar maka adalah seperti orang yg tinggal di kawasan Mina juga, dengan syarat, semua kawasan di Mina telah penuh diduduki.
Ini adalah ketetapan yg dibuat ulama untuk menampung keperluan Jemaah Haji yang semakin meningkat tahun demi tahun.
Bagi kita sebagai orang awam, maka yg boleh dibuat ialah mengikut sahaja ijtihad/fatwa yang dibuat oleh ulama. Ulama yg berijtihad juga tiada kesalahan apa2. Tetap mendapat pahala. Jika tepat ijtihadnya mendapat 2 pahala (pahala ijtiahad dan pahala kebenaran), jika salah mendapat 1 pahala (pahala ijtihad).
SUNAT WUDHU’
Perkara sunat ketika berwudhu’ adalah sangat banyak, di antaranya ialah:
1. Membaca “basmalah” iaitu lafaz "Bismillahirrahman nirrahim
2. Membasuh dua tapak tangan hingga pergelangan tangan.
3. Berkumur-kumur.
4. Memasukkan air ke dalam hidung.
5. Menyapu seluruh kepala.
6. Menyapu dua telinga.
7. Menyelati janggut yang tebal.
8. Mendahulukan anggota yang kanan daripada yang kiri.
9. Menyelati celah-celah anak jari tangan dan kaki.
10. Melebihkan basuhan tangan dan kaki dari had yang wajib.
11. Mengulangi perbuatan itu sebanyak tiga kali.
12. Berturut-turut iaitu tidak berselang dengan perceraian yang lama di antara satu anggota dengan anggota yang lain yang menyebabkan anggota itu kering.
13. Menggosok anggota wudhu’ supaya lebih bersih.
14. Bersugi dengan sesuatu yang kesat.
15. Menghadap qiblat.
16. Membaca doa selepas berwudhu’, iaitu:
Maksudnya:
“Aku bersaksi bahawa tiada Tuhan melainkan Allah yang Esa dan tiada sekutu bagiNya, dan aku bersaksi bahawa Nabi Muhammad itu hambaNya dan RasulNya. Wahai Tuhanku, jadikan aku dari golongan orang-orang yang bertaubat dan jadikan aku dari golongan orang-orang yang bersih.
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Sunnas of Wudu’
5.9 There are eighteen sunnas (def: 1.3) of wudu’:
(1) Washing the hands including the wrists;
(2) the recitation of the basmallah (the formula, ‘In the name of Allah the Most Compassionate the Most Merciful’);
(3) to use the miswak (tooth-stick) when commencing the wudu’, to use one’s finger in the absence of the miswak. [Z: Regarding toothbrushes two things have to be taken into consideration, firstly the sunna of cleansing one’s mouth. Secondly, the usage of the sunna siwak (the sunna instrument). Regarding the sunna of cleansing one’s mouth in the absence of the sunna tooth-stick the jurists have stated that one may use a piece of cloth, tooth powder or even one’s finger. As long as the bristles of the toothbrush are made of a pure substance the sunna of cleansing one’s mouth will
be fulfilled. However, the virtues mentioned will only be attained through using the sunna tooth-stick which is from the olive, salvadora or margosa tree. Similarly, using anything other than the sunna tooth-stick will not equal the benefits gained for one’s gums and teeth, Dars-i-Tirmidhi, 1/228].
[Z: the sunna method of using a miswak is to perform vertical strokes upon the teeth,
Dars-i-Tirmidhi, 1/225];
(4) to rinse the mouth thrice, even if it is with a single handful of water;
(5) to rinse the nose with three handfuls of water;
(6) if not fasting, to rinse thoroughly the mouth and nose;
(7) to saturate a thick beard by inserting a handful of water from underneath and then to comb it with the fingers upwards;
(8) to pass the wet fingers of one hand into the gaps between the fingers of the other hand, [Z: whilst with the toes one uses the little finger of the left hand beginning with the little toe of the right foot and finishes with the little toe of the left];
(9,10) to wash each limb thrice; to do the mash of the entire head once;
(11) and the mash of the ears, even though it may be with the leftover water from the mash of the head. [The mash of the outside of the ear should be done with the thumb and the inside of the ear with the index finger];
(12) to rub the limbs;
(13) to perform the actions of wudu’ successively [which is to wash each limb before the former dries];
(14) to make an intention;
(15) to observe the order ordained by Allah in the Qur’an;
(16) to start from the right;
(17) to commence the washing from the tips of the fingers and the performance of the mash of the head from the front;
(18) to wipe the nape and not the throat;
It is an opinion that the last four are mustahab.
Soalan :
Mengikut mahzab Shafie, wudhu batal bila tersentuh antara lelaki dan perempuan. Oleh kerana bersentuhan lelaki perempuan tidak dpt dielakkan semasa tawaf, bolehkah memegang pendapat mahzab lain dalam hal2 batal wudhu semasa tawaf supaya tidak perlu berulang alik untuk mengambil wudhu ?
Perlukah mengambil wudhu mengikut mahzab lain utk memakai pendapat mereka berkaitan batal wudhu ?
Jawapan :
Di sini bukan masalah menukar pegangan kepada mahzab2 lain.
Jika kita tahu dalil2 setiap permasalahan, maka kita buleh memegang pendapat2 berkenaan.
Untuk penyelesaian, kita perlu mengambil wudhu yg di persetujui sah oleh semua mahzab. Maksudnya, bila orang mahzab Hanafi lihat kita mengambil wudhu, mereka kata sah. Bila orang mahzab Hambali melihat, mereka kata sah dan pengikut mahzab Maliki juga kata sah.
Kaedah nya ialah mengambil wudhu cara Rasulullah s.a.w.
Adab menunaikan Haji.
petikan Hikmat dan Fadilah Haji, Umrah dan Ziarah.
1. Jangan melambat-lambatkan menunaikan Haji.
Apabila Allah mengurniakan nikmat kepada sesaorang yg bertuah bagi menunaikan Haji, jgnlah dia melambat2kannya.
2. Melakukan solat istikharah.
Walaupun untuk berbuat amalan baik tidak perlu beristikharah, tetapi bersangkutan Haji, dinasihatkan untuk beristikharah sebelum mengorak langkah. Bukan meminta keputusan Allah samada hendak pergi atau tidak, tetapi suapaya ditunjukkan jalan yg manakah perlu diikuti dan sebagainya.
3. Memperlajari Kaedah Mengerjakan Haji
Adalah menjadi tugas setiap para haji untuk mempelajari segala perincian mengenai haji serta masalah-masalah haji supaya kewajipan yg penting ini tidak dilakukan dengan cara yg kurang sempurna dan salah akibat kejahilan sendiri.
4. Berniat mencari keredhaan Allah.
Apabila berpisah shj dari rumah, niat dalm hati semata-mata untuk mencari keredhaan Allah. Segala niat yg buruk misalnya untuk menunjuk2 kepada orang atau berharap supaya dipanggil Haji, atau berniat untuk berseronok2 melawat hendaklah dihapuskan sama sekali dari fikiran.
5. Mencari sahabat yg soleh
6. Menggunakan rezeki yg halal dan bersih
7. Bertaubat dgn ikhlas
8. Membawa persediaan yg lebih
Membawa persediaan yg kurang dari sepatutnya akan menyusahkan orang lain. Persediaan yg lebih dibawa dgn niat utk membantu sesiapa yg kesusahan.
9. Melakukan solat sunat sebelum perjalanan
10. Bersedekah
11. Berdoa sebelum memulai perjalanan
12. Mengucap selamat tinggal kepada sanak saudara
13. Doa meninggalkan rumah
14. Melantik pemimpin dalam kumpulan
15. Memulai perjalanan pada hari khamis
16. Berdoa ketika sampai di sesuatu tempat
17. Berehat ditempat yg selamat
18. Bacaan ketika mendaki dan menurun
19. Dianjurkan berjalan kaki
20. Menjaga kenderaan dengan baik
21. Membayar sewa kenderaan pembawa bekalan
22. Sederhana dan menjauhi segala kemewahan
23. Belanja dengan ikhlas dan jangan boros
24. Menghindari rasuah
25. Bersifat sabar
26. Menjauhi perbuatan dosa
27. Jangan mengabaikan solat fardhu
28. Penuh minat dan kerinduan mengunjungi baitullah
29. Sentiasa mengharap rahmat Allah s.w.t.
semakin berani mereka mempermainkan.
tiada lagi kegerunan mereka pada kita.
apakah yg hilang pada kita ?
nak kata tiada kekayaan, dah ramai yg jutawan dan kayaraya.
nak kata tiada pengetahuan, dah ramai yg jadi bijak pandai.
yang pasti sudah hilang kesatuan antara kita. tiada perasaan dan keinginan membangun sebagai satu umat yg punya pendirian dan pegangan yg satu. dengki mendengki satu sama lain sudah menjadi amalan hidup. tolong menolong hanya utk dipamerkan didepan peti tv. masing2 memperjuangkan tembolok sendiri, biarkan orang lain susah melarat pada kedana, asalkan aku cukup makan dan pakai.
dan paling celaka, tiada lansung pikir risau bimbang tentang keadaan tahap agama dalam masyarakat. biarkan, itu semua urusan si jakim dan si jain. lagipun kubor masing2, pandai2lah masing2, orang lain tak payah nak sibuk2.
bila tiada kesatuan serta pegangan dan amalan agama di tinggal2kan - maka hilanglah kekuatan pada kita. kita bagaikan singa yg hilang taring ! bagaikan singa sarkis. malahan buleh dikatakan sudah bagaikan patung singa yg tiada ROH. roh agama telah hilang dari kita. di telan kesibukan kita mengejar kemajuan dan kehebatan dunia yg tidak pandai habisnya.
maka tiada lansung kegentaran pada mereka. tiada takut utk memperkotak-katik kan kita. bagai kanak2 menjentik patung singa, dan patung singa tiada berupaya utk berbuat apa2.
hanya kepadaMu aku pasrah kan.
muga sinar taufik hidayatMu kembali menyinari hati yg mati ini.
from a friend
Allaah says (interpretation of the meaning):
“That they may witness things that are of benefit to them” [al-Hajj 22:28]
The benefits are both worldly and religious (spiritual).
With regard to the religious benefits, the one who goes for Hajj earns the pleasure of his Lord, and comes back with all his sins forgiven. He also earns the immense reward which he cannot earn anywhere else than in these places. One prayer in al-Masjid al-Haraam, for example, is equal to a hundred thousand prayers elsewhere, and Tawaaf and Saa’ee cannot be done anywhere except in these places.
Other benefits include meeting other Muslims and discussing their circumstances, and meeting scholars, learning from them and asking them about one’s problems.
Worldly benefits include trade and business, and other kinds of earnings that have to do with Hajj.
The ruling on Hajj and its spiritual effects on a person
There are many virtues of the rituals of Hajj, and much wisdom behind them. Whoever is blessed with proper understanding of them is blessed with much goodness. For example:
a. When a person travels to carry out the rituals of Hajj, he is reminded of his journey to Allaah and the Hereafter. When he travels, he leaves behind his dear friends, wife, children and homeland, and the journey to the Hereafter is like that.
b. The one who goes on this journey equips himself with enough provision to help him reach the sacred land, so let him remember that for his journey to his Lord, he needs to have sufficient provision to help him get there safely. Concerning this, Allaah says (interpretation of the meaning): “And take a provision (with you) for the journey, but the best provision is At-Taqwaa (piety, righteousness, etc.).” [al-Baqarah 2:197]
c. Travelling is a kind of torment, and the same is true of the journey to the Hereafter, only much more so. Ahead of man there is his dying, death, the grave, the gathering, the accounting, the scales and al-Siraat, followed by either Paradise or Hell. The blessed one will be the one whom Allaah saves.
d. When the pilgrim puts on the two garments of his ihraam, he cannot help but be reminded of the shroud in which he will be wrapped [after he dies]. This prompts him to give up disobedience and sin. Just as he has given up his regular clothing [for Hajj], so he has to give up sin. Just as he has put on two clean, white garments, he has to make his heart clean and white [pure], and keep his faculties clean and pure, uncontaminated by the stain of sin and disobedience.
e. When he says “Labbayk Allaahumma labbayk” at the Meeqaat [station of entering ihraam], he means that he has responded to his Lord, so how can he insist on still sinning and not respond to his Lord’s call to give it up? When he says “Labbayk Allaahumma labbayk”, he means, “I am responding to Your prohibition of it and this is the time I am giving it up.”
f. When he gives up haraam things during his ihraam, and keeps himself busy with the talbiyah and dhikr, this shows him how the Muslim should be. He trains himself to give up some things which in principle are halaal, but Allaah has forbidden them to him at this time [during his ihraam], so how can he violate the prohibitions of Allaah by doing things which are haraam at all times and in all places?
g. When he enters the Sacred House of Allaah, which Allaah has made a sanctuary for mankind, he remembers the sanctuary of the Day of Resurrection, which no one can reach without striving hard and making a concerted effort. The greatest thing which will keep a person safe on the Day of Resurrection is Tawheed and avoiding Shirk (associating others with Allaah). Concerning this, Allaah says (interpretation of the meaning): “It is those who believe (in the Oneness of Allaah and worship none but Him Alone) and confuse not their Belief with Zulm (wrong, i.e. by worshipping others besides Allaah), for them (only) there is security and they are the guided.” [al-An’aam 6:81].
Kissing the Black Stone, which is the first ritual to be undertaken, teaches the visitor to honour the Sunnah and not to oppose the laws of Allaah with his feeble reasoning. He recognizes that there is wisdom and goodness behind the laws and rituals which Allaah has prescribed for mankind, and he trains himself to submit himself totally to his Lord, may He be exalted. Concerning this, ‘Umar (may Allaah be pleased with him) said, after he kissed the Black Stone: “I know that you are only a stone and that you can neither benefit nor harm. If I had not seen the Prophet (peace and blessings of Allaah be upon him) kiss you, I would not have kissed you.” (Narrated by al-Bukhaari, 1520; Muslim, 1720).
h. When he does Tawaaf, he is reminded of his father Ibraaheem (peace be upon him), who built the House to be a place of resort for mankind and a place of safety, and that he called them to perform pilgrimage to this House. And our Prophet Muhammad (peace and blessings of Allaah be upon him) also called them to perform pilgrimage to this House. Moosa, Yoonus and ‘Eesaa (peace be upon them) also performed pilgrimage to this House. This House was a symbol and a meeting place for these Prophets; how could it be otherwise, when Allaah had commanded Ibraheem (peace be upon him) to build it and venerate it?
i. When he drinks the water of Zamzam, he is reminded of the blessing which Allaah has bestowed upon mankind in the form of this blessed water, from which millions of people have drunk throughout the long ages, but it has never dried up. He is encouraged to make du’aa’ when he drinks it by the hadeeth which has been reported from the Prophet (peace and blessings of Allaah be upon him)” “The water of Zamzam is for whatever it is drunk for.” (Narrated by Ibn Maajah, 3062; Ahmad, 14435. This is a hasan hadeeth; classed as hasan by Ibn al-Qayyim – may Allaah have mercy on him – in Zaad al-Ma’aad, 4/320).
j. When he does al-Saa’ee, running between al-Safaa’ and al-Marwah, he is reminded of the trial endured by Haajir, the mother of Ismaa’eel and the wife of al-Khaleel [Ibraaheem] (peace be upon him), and how she ran back and forth between al-Safaa’ and al-Marwah, searching for water which would save her from what she was suffering, and especially so that she could give her little son – Ismaa’eel – water to drink. Since this woman was patient in the face of this adversity and turned to her Lord, this teaches man that doing this is better and more appropriate. When a man remembers the struggle and patience of this woman, it makes it easier for him to bear his own problems, and a woman who is of her own kind will find her problems easier to bear.
k. The standing (wuqoof) in ‘Arafaah reminds the pilgrim of the throngs of people on the Day of Gathering. If the pilgrim feels tired from being in a crowd of thousands, how will it be in the crowds of barefoot, naked, uncircumcised people, standing for fifty thousand years?
l. When he throws the pebbles at the Jamaraat, the Muslim trains himself to obey Allaah unquestioningly. Even if he does not understand the reason and wisdom behind this throwing (ramy), and cannot make the connection between rulings and their purpose, this is a manifestation of complete submission (‘uboodiyyah) to Allaah.
m. When he slaughters his sacrifice (hady), he is reminded of the great event when our father Ibraaheem submitted to the command of Allaah to sacrifice his only son Ismaa’eel, after he had grown up and become a help to him. He is also reminded that there is no room for emotions which go against the commands and prohibitions of Allaah. This teaches him to respond to what Allaah commands, as Ismaa’eel said (interpretation of the meaning): “ ‘O my father! Do that which you are commanded. In shaa Allaah (if Allaah wills), you will find me of al-saabireen (the patient ones).’” [al-Saaffaat 37:102].
n. When he comes out of his ihraam and things that had been forbidden to him once again become permissible, this teaches him about the consequences of patience and that after hardship comes ease. The one who responds to the call of Allaah will have joy and happiness, and this joy cannot be known by anyone except those who have tasted the sweetness of obedience, such as the joy felt by the one who fasts when he breaks his fast, or by the one who prays Qiyaam during the last part of the night, after he has finished praying.
o. When he has finished performing all the rituals of Hajj as they were prescribed by Allaah and in the manner that Allaah loves, he has the hope that his Lord will forgive him all his sins, as the Prophet (peace and blessings of Allaah be upon him) promised in the hadeeth, “Whoever does Hajj for the sake of Allaah and does not have sexual relations (with his wife), commit sin, or dispute unjustly during the hajj, will come back like the day his mother gave birth to him. (Narrated by al-Bukhaari, 1449; Muslim, 1350). This invites him to start a new page in his life, free of sin.
p. When he comes back to his wife and children, and experiences the joy of meeting them again, this reminds him of the greater joy of meeting them in Paradise. This also teaches him that the greatest loss is losing oneself and one’s family on the Day of Resurrection, as Allaah says (interpretation of the meaning): “The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!” [al-Zumar 39:15].
We ask Allaah to help us to obey Him and to reach His House and to do all that He has enjoined upon us. May Allaah bless our Prophet Muhammad.
Selamat berangkat tetamu2 Allah.
semuga selamat menjalani ibadah dgn selamat dan sempurna serta beroleh Haji mabrur...
dan jika berkesempatan, doakan untuk kesejahteraan umat !
ABDUL GAFAR ABDULLAH
Rambutmu yang hitam panjang / Jatuh di bahu
Kadang luruh di ujung dagu / Bila engkau tertunduk
Jemari tanganmu lentik / Lembut memainkan gitar
Nampaknya rembulan pun terkesima / Lewat satu lagu
Tak usai kau nyanyikan
Perlahan kau tengadahkan wajah
Sibakkan rambutmu
Matamu tajam berbinar
Tembusi kegelapan malam
Burung gagak pun jadi enggan terbang
Sedetik ku tertegun dalam kesendirian
Gelap kelam membentang di depan mata
Burung-burung pipit terbanglah menjauh
Khabarkan pada awan cerita ini:
"Aku lagi jatuh cinta
Pada gadis kecil yang memainkan gitar"
Ombak di laut
Perdu di belantara
Kadang mampu menyatu
Dalam satu lagu
Begitu pun yang ku harap
Dapat mempersempit jarak
Sikapku dan sifat kekanakanmu
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