#tazkiyah

[loveyouallah]

﷽

الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ | اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ

Introduction to Ihya Ulumuddin. Reflection #1 14/1

الْحَمْدُ اللَّهِ عَلَى نِعْمَةِ الإسلامِ وَالإِيْمَا وَكَفَى بِهَا نِعْمَةِ

Praise be to Allah for the bestowal of faith and Islam. Enough [for me] are they as a bestowal.

The 5 Pillars:

Shahadah. Salah. Zakat. Sawm. Hajj.

As Muslims, these are the five obligations that we are required to fulfill. But what if I were to mention that there is another obligation, often overlooked, and our beloved Prophet (s.a.w) has told us that it is an obligation for us to perform? What could that be?

That would be seeking knowledge.

This is evident in the hadith of our beloved Prophet Muhammad (s.a.w), where he mentioned:

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ "Seeking knowledge is an obligation upon every Muslim." Source: Sunan Ibn Mājah

Alhamdulillah for His guidance as He guided my steps and weaved my path to attend such a class on Tuesday, where we began the journey of learning about Imam Ghazali's Ihya Ulumuddin (The Revival of the Religious Sciences) under Ustad Sameer. May Allah bless and elevate the status of the author Imam Ghazali and our teacher, Ustad Sameer, for teaching us.

(PS: Book Name: Ihya Ulumuddin: Book of Knowledge Volume 1)

About the Ihya Ulumuddin, we are studying one of the classical books that has been studied for decades and is considered one of the most impactful books in the Muslim world.

Ihya Ulumuddin spans 40 volumes, with the Book of Knowledge being the first volume. It begins with knowledge, emphasizing its significance in the revival of the Religious Sciences.

علم فوق العمل ( Ilm fawqa amal) - Knowledge above actions.

As we began with the first page of the introduction to the Ihya, we looked into how Imam Ghazali starts the introduction by seeking Allah's help to grant him resolve in completing the Ihya. From this, Ustad Sameer mentioned how we can learn about the etiquettes of making dua to Allah.

The Way of Making Dua:

1. Praising Allah

2. Sending Selawat upon our Habibullah ﷺ

3. Seeking Allah's help

4. Closing the dua with Selawat upon Prophet Muhammad ﷺ

علم فوق العمل

Next, as we traversed through the lines of the page, Imam Ghazali mentions his intentions in reviving and inculcating how one can purify and reform the heart. Ustad Sameer complemented this briefly by explaining the five stages of purifying the soul to attain the truth:

Tazkiyah al Nafs (discipline & subdue the ego)

2. Tafsiya al Qalb (clean & wash the heart)

3. Tajalli al Ruh (polish & glitter the soul)

4. Tamliyah al Nur (to be filled with divine light)

5. Tahliyah al Sirr (to be beautified by divine secrets)

Regarding Tazkiyah al Nafs, he emphasized the importance of the seeker of truth embarking on the journey of breaking his ego, shedding whatever truly does not reside in the heart.

As we strive to purify our souls, it is important to remember that, while we must exert effort in disciplining our souls, ultimate purification comes from Allah alone. The Prophet ﷺ has taught us a powerful dua to seek Allah’s help in this process:

اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا وَزَكِّهَا أَنْتَ خَيْرُ مَنْ زَكَّاهَا أَنْتَ وَلِيُّهَا وَمَوْلَاهَا Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. (O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend.) (Source: Sahih Muslim, Book 17, Hadith 15)

Ustad Sameer also mentioned the importance of having a Murshid (spiritual guide) who would be present with the student throughout his life, training him and giving him tarbiyah as he journeys to break his ego.

As the seeker traverses this path to attain the truth, Ustad Sameer mentioned that it is important that he does not lose ʿadhima (عَظِيمَة) and Jazba (جَذْبَة). ʿAdhima represents the aspirations to achieve greatness in one’s relationship with Allah, and as for Jazba (جَذْبَة), it refers to one's Divine Attraction or Divine Love which overwhelms the nature of the self and effaces it. It is this Love that brings fana (فَنَاء), the annihilation of illusory selfhood.

However, these qualities must be complemented with himma (هِمَّة) (spiritual resolve), enabling the seeker to overcome worldly distractions and remain steadfast in striving for closeness to Allah.

As the seeker takes steps on the journey, it is important to also keep in mind that guidance is with Allah, so one’s supplication to keep him steadfast in the journey is essential. May Allah allow us to practice what we have learned and keep us steadfast in seeking Ilm.

علم فوق العمل

May Allah bless us with himma, jazba, and ʿadhima, and grant us the strength to overcome our lower selves.

We invite you to join us on this journey of exploring the Book of Knowledge every Tuesday at Masjid Abdul Gafoor, from 7:30 PM to 10:00 PM.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ

[themostuninterestingperson]

[orabielhadidy]

In the echo of silence, I heard my Lord more clearly than in a thousand crowded rooms

Sometimes what the heart needs isn’t more advice. It needs quiet. Stillness. Solitude with intention. The kind the Prophet ﷺ sought in the Cave of Hira. The kind our hearts still long for today.

🌙 This piece reflects on khalwa — Islamic solitude — as a path to healing, clarity, and reconnection with Allah.

🔗 Read the full reflection here:

[fanafulshafiq]

🕊️ Not a prison.

A soul’s journey back to Allah — through mercy, justice, and purification.

Step into the House of Justice & House of Purification — fictional, yet deeply rooted in the truths of Islam and Sufism.

This isn’t punishment. It’s transformation. It’s tazkiyah. It’s a way back home. 🌿

👉 Read the full story: https://medium.com/@enchantdeck/️-not-a-prison-the-house-of-justice-and-the-house-of-purification-a-journey-back-to-allah-116314a4b2e8

[hassanspeaking]

The war against the self is fierce, but the war against the ego is far more perilous."

[persimmonsrain]

Hi lonely heart

My heart feels so full when I’m with my students. In the morning, in the rhythm of lessons, in the way they smile when they understand something or when they don’t, and still try. Their joy becomes mine. Their presence fills the room, and somehow fills me too.

But at night, especially close to midnight, something shifts.

It’s so quiet. Too quiet.

I lie in bed, and the room feels bigger than it is. The echoes of the day start to fade, and I start to wonder… where did all the warmth go? Why do I feel this empty when I’ve spent all day loving and being loved?

It’s like the light poured out of me, but none of it stayed.

And maybe that’s what I haven’t learned yet, about how to hold myself when no one else is watching. How to not crave the reflection in someone else’s eyes to feel whole. How to love the silence that follows a day of presence.

The ache comes suddenly sometimes, deep, slow, unexplainable. Not sadness, exactly. Not loneliness, either. Just... a space I don’t know how to fill on my own.

In the quiet, I remember something: tazkiyah. The inward tending of the soul. Not a fix, not even a solution. Just a turning inward when the outside world has fallen quiet. A remembering that this hollowness isn’t failure but an invitation.

There’s a verse I hold close, not because I’ve mastered it, but because I haven’t:

“He has succeeded who purifies the soul, and he has failed who corrupts it.” — Qur’an 91:9–10

I don’t always know how to purify. Sometimes I only know how to ache. But perhaps even that is part of it. Perhaps the ache is the door.

And if it is, why does it still hurt so much to walk through it?

[halaltube]

Hussain Kamani - Be Conscious of Allah

[julaibib]

5 Signs You’re Changing This Ramadan:

You crave Allah’s mercy, not dunya.

Your heart is full of rahma.

You feel khushu in your Salah.

You want to purify your soul (tazkiyah).

You feel true inner peace. Keep going. Embrace the change. Allah is shaping you.

[alpaca-clouds]

Isaac's Religion: Sufism and Self-Flagellation

Alright, I talked about this yesterday already - but let me get a bit more into it.

First, let me reiterate once more: Sufism is often called Islamic mysticism. Asceticism is a very core part of it, but whether or not self-flagellation is part of this practice is a topic of much religious debate. While the general core of sufism is to use tazkiyah (self-purification) to get to reaching ihsan ("beauty of the soul") and ultimately fitra (purity).

Usually the parts and stages of this are:

Repentance (tawbah)

Abstention (wara)

Asceticism (zuhd)

Poverty (faqr)

Patience (ṣabr)

Confidence (tawakkul)

Contentment (riḍā’)

And as I said before: In Islam, like in many other religions, there are generally two very contradicting views on what the body is to the soul. Either the body is a thing that was given to us by God and hence should not be altered (at least not unnecessarily - some argue not at all, some say at least to treat illness is okay), or the body is just a temporary vehicle for our soul. Folks with the second opinion generally see it as more permissable to commit stuff like self-flagellation, while folks who hold the first view will usually not.

For this we should probably first talk about tatbir. Now, is this just another Arab vocabel that I am throwing at you? Yeah, it absolutely is, but this is not completely random - because as so often, religions have specific names for their practices.

Tatbir is a practice among Shia Muslims mainly, going back to the death of Husayn ibn Ali and his men in the early years of Islam, during one of those battles that established the religion. Some Shia Muslims commit to this practice on the day of Ashura (remembrance), which to them is about remembering those who died in the early time. (Mind you: In Sunni Islam Ashura is about remembrance of the old Prophets like Moses and Noah.) And some of those Shia Muslims then perform tatbir to themselves feel the pain that those matyrs have suffered. This tatbir is usually performed through beating themselves either with a chain and a sword until they bleed. There are some more extreme practices, but for my own well-being and yours I will not go further into them.

Those of you, who have read my blog yesterday, will note one thing: "But did you not say, that Sufism came from Sunni-Islam?" Yes, I did. But I also said that it is considered to be a lot closer to Shia Islam these days.

In Shia-Islam it is a very theological discussion on whether or not Tatbir should be permitted, given that in general self-harm is prohibited.

But again, Sufism is in the end a practice that is apart from Shia and in general is neither Shia nor Sunni fully. So how is this connected.

Well, it is complicated. Generally speaking tatbir is not that typical in Sufism - at least not outside of India/Pakhistan. In India and Pakhistan, tatbir has a similar tradition as in Shia: there was a philospher and religious Sufi man, who became a matyr and on the day of his death Sufi in India and Pakhistan usually will do some form of tatbir (again, do not google it, please, because this specific practice is quite gruesome) to remember him. However, Isaac quite clearly is not Indian.

And because I am fully misusing this to get you to learn stuff, I am once more evading the topic to talk about sama.

You remember the Captain when Isaac says he is a Sufi? He says: "The spinning kind or the self-flagellating kind?" So, we need to talk about sama.

These are also Sufi. Whirling dervishes to be exact. It is a Sufi-practice that was quite widely spread in the Ottoman Empire and is even today quite widely practiced in Turkey. You probably have seen this in some "Travel Turkey" advert at some point.

And this is the moment where I can finally talk about Rumi. While Rumi (full name Jalāl al-Dīn Muḥammad Rūmī) only lived in the 13th century, he was very, very influential to Sufism from then on. And chances are that Isaac is quite aware of at some of Rumi's writing.

I might note: Reading Rumi's writings is something I can really recommend to anyone, because it really is quite interesting at the very least. But the long and short of it is: He was raised as a Sufi and was a fatma, just like his father. He was quite educated in it, but according to himself never found himself quite in it, until he met Shams-e Tabrizi, a dervish and philospher, who became his master and closest friend, until he mysteriously vanished. (To this day we do not know what happened to him. A lot of people assume he was murdered.) He taught Rumi about the importance of the loss of self because only those who gave up on the self could find their way to God. And in some way him disappearing allowed Rumi to find this exact kind of loss of self that he had been teaching about.

And this is what sama - the whirling - is about. It is a religious praxis meant to put the practitioner into a sort of ecstasis that allows them to loose the self.

Again, please note: I am breaking this down as shortly as I can, because frankly... otherwise this is going to be a whole essay.

This brings us back to the self-flagallation again. Because here is the thing. I really poured through papers and books on the topic, but I cannot find anything other than the Indian Sufis who have a practice of self-flagallation, though some Sufi still practice it in the same way that the Shia do.

However, I do not think that really in Isaac's case his self-flagallation is linked to some respect for martyrdom. Rather I would argue this is very much about the loss of self - so similar to sama. Especially as he does seem to practice it almost daily, which given that he is living at a time without antibiotics... is most certainly not quite the best idea.

I personally would guess that to him it is actually very much a form of self-harm that he to himself explains away as religious practice. While yes, some Shia practice tatbir even outside of Ashura, the way he practices it does not really come across as tatbir. So, yes. My personal reading is, that he probably knows that tatbir is a thing, knows about sama and the general idea of dervishes trying to lose the self, and kinda put it together, because his mental health is not the best - on the basis of him being traumatized. To him it is a spiritual religious practice. But it is not one he learned from his family or whoever he has gotten his basic religious education from. It is something he put together while he was stranded in Europe and apart from his culture.

[audadzaki]

Yang Perlu Diketahui Sebelum Kita Ribut Sendiri

Menyambung perkara ikhtilaf kemarin, rasanya perlu saya kutipkan penjelasan Syaikh Adham Al-Asimi saat beliau menyampaikan tajuk "Kulliyyat yang Mempersatukan, dan perbedaan Juz'iyyat yang Tidak Mempengaruhi Keutuhan".

Penjelasan beliau termasuk salah satu yang mudah untuk dirangkum. Tidak rugi untuk menyempatkan sedikit membaca.

Ada tiga jenis perkara syariat yang masing-masing menentukan sikap kita terhadap perbedaan pendapat; kapan berhenti mentoleransi, kapan harus lapang dada, dan kapan justru harus bahu membahu meski berbeda.

1. Qath'iyyat: Perkara yang kebenarannya satu, dan pemahaman ulama' di sana satu.

Perkara ini berdasar pada dalil (dari Al-Quran atau Hadits) yang qath'i dilalah alias jelas dan pasti sehingga tidak melahirkan perbedaan. Kebenarannya satu, dan pemahamannya satu.

Misal dari Qath'iyyat adalah bahwa Allah itu satu, kiblat shalat itu Ka'bah, haji itu di Makkah, puasa Ramadhan itu wajib, dll. Tidak ada satupun ulama' sampai kapanpun yang menyelisihi pemahaman itu.

Karena tidak menerima perbedaan maka ini menjadi batasan toleransi umat. Siapa yang menyelisihi berarti keluar dari umat.

Tapi selagi masih sejalur pada hal-hal qath'i, perbedaan apapun di luar itu tidak mengharuskan adanya permusuhan, ulama' menerima keleluasaan perbedaan pendapat yang didapat dengan kaidah tertentu.

2. Dzanniyyat: Perkara yang kebenarannya satu, tetapi pendapat ulama' di sana berbilang.

Perkara ini lahir dari dalil yang dzanniyu tsubut, mengandung sahih dan tidak, dan dzanniyu dilalah, mengandung multi interpretasi makna.

Misalnya adalah apakah meletakkan tangan saat shalat di atas pusar atau di bawah pusar? Dua pendapat ulama' ini ada. Tapi tidak ada satu ulama' pun yang menganggap kebenaran salah satunya seperti kebenaran "Allah itu satu".

Adanya pendapat yang berbilang ini artinya kita tidak bisa menghilangkan perbedaan itu. Ia akan tetap ada. Pilihannya bergantung pada kecondongan dzann seorang mujtahid.

Tidak bisa diputuskan mana yang benar dan salah, yang ada adalah dua kemungkinan yang dikuatkan salah satunya berdasarkan kaidah pembandingan yang hasilnya bernilai relatif.

Imam As-Syafii secara terang mengungkapkan, "Pendapatku benar tapi mengandung kemungkinan salah, pendapatmu salah tapi memiliki kemungkinan benar,"

Lalu apakah Allah yang menyebabkan terjadinya perbedaan ini? Iya.

"Dan mereka masih saja berbeda-beda. Dan untuk itulah Kami ciptakan mereka," (QS. Hud)

Sehingga ulama' mengganggap bahwa empat madzhab adalah empat akal dalam menjalankan Islam, sebab Islam terlalu luas untuk dibatasi dengan pemahaman satu akal saja.

3. Perkara yang kembali pada pengalaman dan penelitian.

Ini perkara yang tidak ada hubungannya dengan dalil, di mana umat Islam semestinya saling menyempurnakan, dan bukan saling berbenturan.

Misalnya, ada kelompok yang melihat bahwa perbaikan itu harus dimulai dari puncak piramida: kekuasaan. Sebaliknya ada kelompok lain yang memandang bahwa memperbaiki umat itu dimulai dari akar rumput: dakwah dan pendidikan. Kelompok yang lainnya memandang perbaikan itu dimulai dari diri sendiri: tazkiyah.

Hal ini tidak bisa dibenturkan. Masing-masing sejatinya sedang menempati pos yang tidak dimiliki kelompok lainnya. Jika berjalan lancar maka tujuannya akan tetap bertemu di titik yang sama.

Adapun kekurangan yang ada pada salah satu bukan berarti yang lain sempurna, setiap manusia memiliki titik lemahnya.

Itulah tiga jenis perkara syariat untuk patokan dalam menyikapi perbedaan pendapat.

Kesimpulannya, poin Qath'iyyat adalah bagian Kulliyyat dalam agama Islam. Mencakup pokok-pokok beragama yang cukup untuk menganggap seseorang dalam barisan umat Islam. Sebaliknya, poin kedua dan ketiga adalah juz'iyyat yang tidak mempengaruhi status seseorang dalam persatuan umat.

Tapi yang menjadi catatan, semua ini adalah bidang pembahasan ulama'. Perbedaan pendapat yang diakui juga perbedaan yang dikeleluarkan oleh para ulama'.

Kita sebagai masyarakat awam cukup memilih ulama' mana yang akan diikuti (taqlid), sebab kekurangan alat dalam menggali sumur hanya akan menjerumuskan amatir dalam galiannya sendiri.

@audadzaki

Gannet Mishr, 16 Juni 2024. Mendinginkan kepala melihat perdebatan receh orang bodoh.

[sudarso05]

Peran pendidikan agama islam dalam membentuk masyarakat yang peduli sosial dan lingkungan

Saya Sudarminso Mahasiswa uin raden fatah Palembang memenuhi tugas mata kuliah Bahasa indonesia dosen pengampuh Ibu Istiqomah M. Pd

Pendidikan Agama Islam (PAI) memiliki peran yang sangat fundamental dalam pembentukan karakter individu dan masyarakat. Tidak hanya berfungsi sebagai sarana untuk mentransmisikan ajaran agama, PAI juga dapat menjadi agen perubahan sosial yang menanamkan nilai-nilai kemanusiaan, kepedulian terhadap sesama,serta penghargaan terhadap alam sebagai amanah dari Tuhan. Islam sendiri mengajarkan prinsip keseimbangan antara hubungan manusia dengan Tuhan, sesama manusia, dan lingkungan hidup, yang dikenal sebagai konsep tasfiyah (penyucian diri) dan tazkiyah (penyucian jiwa).Salah satu tantangan besar di dunia modern adalah meningkatnya kesenjangan sosial dan kerusakan lingkungan yang diakibatkan oleh perilaku konsumtif dan tidak bertanggung jawab. Dalam hal ini, pendidikan agama Islam memiliki potensi besar untuk membentuk masyarakat yang lebih peduli terhadap masalah sosial dan lingkungan. Nilai-nilai sosial seperti keadilan, empati, tolong-menolong, serta kewajiban menjaga alam merupakan ajaran yang sangat penting dalam Islam, yang dapat dijadikan dasar untuk menciptakan masyarakat yang lebih baik. Namun, untuk mencapai tujuan tersebut, pendidikan agama Islam perlu diintegrasikan dengan nilai-nilai sosial dan lingkungan yang relevan dengan kondisi saat ini. Pendidikan agama Islam yang hanya terfokus pada aspek ritualistik dan doktrinal saja, tanpa memperhatikan pengembangan karakter sosial dan kepedulian terhadap lingkungan, tentu tidak akan memberikan dampak yang maksimal. Oleh karena itu, esai ini bertujuan untuk menggali lebih dalam bagaimana peran pendidikan agama Islam dalam membentuk masyarakat yang peduli sosial dan lingkungan, serta bagaimana ajaran Islam dapat diterapkan dalam kehidupan sehari-hari untuk menciptakan perubahan positif. Islam mengajarkan tentang Kepedulian sosial secara jelas mengajarkan nilai-nilai sosial yang harus diterapkan dalam kehidupan sehari-hari. Konsep ukhuwah (persaudaraan) yang diajarkan dalam Al-Qur'an dan Hadis menekankan pentingnya menjaga solidaritas sosial, saling membantu, dan menanggulangi kemiskinan serta ketidakadilan. Dalam Surah Al-Baqarah (2:177), Allah SWT menyebutkan bahwa kebaikan adalah bukan hanya dalam hal ibadah ritual, tetapi juga dalam berbuat baik kepada sesama, seperti memberi makan orang miskin, menolong yang membutuhkan, dan menegakkan keadilan. Oleh karena itu, pendidikan agama Islam memiliki kewajiban untuk mengajarkan nilai-nilai ini kepada generasi muda agar mereka tumbuh menjadi pribadi yang peka terhadap penderitaan sosial dan siap berkontribusi pada masyarakat. Ajaran tentang lingkungan hidap dalam Islam, hubungan manusia dengan alam sangat dijaga. Al-Qur'an mengajarkan bahwa bumi dan segala isinya adalah amanah dari Tuhan yang harus dijaga kelestariannya. Dalam Surah Al-Baqarah (2:164), Allah menyebutkan bahwa segala yang ada di bumi merupakan tanda kebesaran-Nya yang harus dimanfaatkan dengan bijak dan tidak merusak.

Selain itu, dalam banyak hadis, Rasulullah SAW mengingatkan umat Islam untuk menjaga kelestarian alam, seperti tidak menebang pohon sembarangan, tidak mencemari air, serta tidak berlebihan dalam penggunaan sumber daya alam. Pendidikan agama Islam yang menekankan nilai-nilai ini dapat membentuk individu yang peduli terhadap lingkungan dan berkomitmen untuk menjaga kelestarian alam. Peran Pendidikan Agama Islam dalam Mewujudkan Masyarakat yang Peduli Sosial dan Lingkungan,Pendidikan agama Islam harus mampu mengintegrasikan ajaran agama dengan isu-isu sosial dan lingkungan yang sedang berkembang. Kurikulum Pendidikan Agama Islam yang relevan dengan tantangan zaman dapat mengajarkan siswa tentang pentingnya kepedulian terhadap sesama dan lingkungan. Guru-guru PAI dapat membimbing siswa untuk memahami bahwa kewajiban sosial dan kewajiban menjaga alam adalah bagian dari pengamalan agama yang sahih. Melalui pengajaran yang berbasis pada nilai-nilai ajaran Islam yang universal, siswa akan terbiasa dengan konsep keadilan sosial, empati terhadap sesama, serta rasa tanggung jawab terhadap bumi,Sebagai contoh, dalam konteks pendidikan lingkungan hidup. sekolah dapat mengadakan program-program yang melibatkan siswa dalam kegiatan sosial dan lingkungan, seperti kegiatan menanam pohon, pengumpulan sampah, dan bakti sosial untuk membantu orang yang membutuhkan. Kegiatan ini tidak hanya mengajarkan siswa tentang pentingnya menjaga alam dan membantu sesama, tetapi juga memberikan pengalaman langsung tentang bagaimana nilai-nilai Islam diterapkan dalam kehidupan sehari-hari.

Pendidikan Agama Islam memiliki peran yang sangat penting dalam membentuk masyarakat yang peduli sosial dan lingkungan. Dengan mengajarkan nilai-nilai sosial dan peduli terhadap lingkungan yang diajarkan dalam Al-Qur'an dan Hadis, pendidikan agama Islam dapat membentuk individu yang tidak hanya taat beribadah, tetapi juga memiliki empati terhadap sesama dan bertanggung jawab terhadap kelestarian alam. Oleh karena itu, pendidikan agama Islam harus dikembangkan agar dapat mengatasi tantangan sosial dan lingkungan yang ada, serta menjadikan masyarakat yang lebih baik dan lebih peduli terhadap sesama dan alam sekitar.

Referensi

Al-Qur'an dan Hadis – Ayat-ayat dan hadis-hadis tentang kepedulian sosial dan lingkungan hidup, seperti Surah Al-Baqarah (2:177), Surah Al-Baqarah (2:164), dan berbagai hadis Rasulullah SAW mengenai perlindungan alam dan kewajiban sosial. Muhaimin, A. (2016). Pendidikan Agama Islam dalam Membangun Karakter Bangsa. Jakarta: Kencana. Hasan, M. (2019). Islam dan Lingkungan Hidup: Perspektif Agama dalam Konservasi Alam. Jakarta: Rajawali Pers. Nawawi, A. (2018). Pendidikan Agama Islam dan Tantangan Sosial Kontemporer. Yogyakarta: Pustaka Pelajar. Azra, A. (2013). Pendidikan Agama Islam di Indonesia: Sejarah, Konsep, dan Isu Kontemporer. Jakarta: Prenadamedia Group.

Dengan adanya panduan yang jelas dari ajaran Islam dan pelaksanaan pendidikan yang efektif, kita dapat berharap bahwa masyarakat akan semakin sadar dan peduli terhadap pentingnya menjaga keseimbangan sosial dan lingkungan.

[al-jadwal]

Calling Oneself Salafi

al-ʿAllāmah ʿAbd al-ʿAzīz b. ʿAbd Allah b. Bāz may Allah have mercy on him was asked: What do you say about one who calls themself “Salafī” and “Atharī” is it a form of tazkiyah (ie: self-praise)?” وقد سئل العلامة عبدالعزيز بن عبدالله بن باز – رحمه الله: ما تقول فيمن تسمَّى بالسلفي والأثري، هل هي تزكية؟ He may Allah have mercy on him answered: فأجاب سماحته – رحمه الله: If he is truthful in saying that he is Atharī or Salafī then there is no problem in that, (إذا كان صادقًا أنه أثري أو أنه سلفي لا بأس، like what the Salaf used to say: “So-and-so is Salafī” مثل ما كان السلف يقول: فلان سلفي، and “So-and-so is Atharī” فلان أثري، as a tazkiyah which was necessary and obligatory. تزكية لا بد منها، تزكية واجبة). From the lecture entitled Ḥaq al-Muslim which was given in Ṭāʾif, 16/1/1413H. من محاضرة مسجلة بعنوان: " حق المسلم "، في 16/1/1413هـ بالطائف. Ṣāliḥ al-Fawzān, al-Ajwibah al-Mufīdah ʿan Asʾilah al-Manāhij al-Jadīdah 1/20 صالح الفوزان، الأجوبة المفيدة عن أسئلة المناهج الجديدة ١/٢٠ https://old.shamela.ws/rep.php/book/1685 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[abdullah-quilliam]

inspiring video

#tasawwuf #islam #tazkiyah

[orabielhadidy]

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[soltlane1]

Tazkiyah

Tazkiyah: Purification of the Soul by Maulana Wahiduddin Khan Unlock the secrets of inner peace and spiritual elevation with Tazkiyah: Purification of the Soul, a profound Islamic book by renowned scholar Maulana Wahiduddin Khan, published by Goodword Books. This essential guide is a must-have for every Muslim seeking true self-improvement, spiritual growth, and a deeper connection with…

[kuta-maneuh]

Ziarah kubur memiliki dasar yang kuat dalam ajaran Islam, baik dari hadits Nabi Muhammad ﷺ maupun praktik beliau sendiri. Berikut beberapa dalil yang menunjukkan anjuran dan hikmah dari ziarah kubur:

1. Hadits dari Buraidah radhiyallahu ‘anhu:

“Dulu aku melarang kalian berziarah kubur. Sekarang, ziarahlah kalian, karena ziarah itu mengingatkan kalian pada akhirat.”

(HR. Muslim)

2. Hadits dari Abu Hurairah radhiyallahu ‘anhu:

“Berziarahlah kalian ke kuburan, karena sesungguhnya hal itu dapat mengingatkan kalian pada kehidupan akhirat.”

(HR. Ibnu Majah)

3. Hadits dari Sayyidah Aisyah radhiyallahu ‘anha:

Rasulullah ﷺ biasa keluar malam menuju pemakaman Baqi’ dan mengucapkan salam serta mendoakan para penghuni kubur.

“Assalamu ‘alaikum, wahai penghuni kubur dari kaum mukminin...”

(HR. Muslim)

4. Hikmah ziarah kubur menurut hadits lain:

“Sesungguhnya ziarah kubur dapat melunakkan hati, meneteskan air mata, dan mengingatkan pada akhirat.”

(HR. Hakim)

Ziarah kubur bukan hanya tradisi, tapi juga sarana tazkiyah (penyucian jiwa), memperkuat kesadaran akan kematian, dan mempererat hubungan spiritual dengan para pendahulu. Kalau Ahmad ingin, aku bisa bantu susun bacaan doa ziarah kubur yang sesuai sunnah atau bahkan penjelasan adab-adabnya.