#arqam

[kazifatagar]

Book on 'free Kaaba' allegedly found in stash

A book said to have been found allegedly in a stash by the authorities could spark controversy among Muslims. The book title alone is offensive as it calls for the freeing of the Holy site in Mecca from Saudi Arabian control. It is well known that some groups in countries that are pro-Shia sects pledges for the ‘capture’ of the Kaaba and the Holy City of Madinah – the two holy cities of Islam –…

[kebumen24-com]

Baitul Arqam Purna Studi dan Job Fair 2024 UNIMUGO Berlangsung Meriah

GOMBONG, Kebumen24.com –  Universitas Muhammadiyah Gombong (UNIMUGO) sukses menggelar acara Baitul Arqam Purna Studi dan Job Fair 2024. Kegiatan berlangsung meriah selama 3 hari di Aula Kampus setempat, Kamis – Sabtu , 29 – 31 Agustus 2024. Continue reading Baitul Arqam Purna Studi dan Job Fair 2024 UNIMUGO Berlangsung Meriah

[siskanumasta]

08156110900 UMRAH REGULER GARUT 2023

[probablyasocialecologist]

Palestinians have long lived with the fear that the Israeli military will desecrate the bodies of Palestinians it kills, burying them in “undisclosed military zones without the consent or knowledge of their family,” as the anthropologist Randa May Wahbe writes. “Palestinians call these cemeteries maqaber al-arqam—the cemeteries of numbers—for their shared characteristic of replacing each corpse’s identity with a numbered marker as their anonymous identifier.” The result is an ongoing struggle that happens not outside but within the process of mourning: Palestinians have had to learn not only to grieve each loss on its own but to turn the very acts of burial and commemoration into opportunities to defy the occupying state: recall Israel’s violent attack on the funeral for murdered journalist Shireen Abu Akleh. Israelis, if they would hear, might learn from this. It is a high threshold—and right now, perhaps implausible—to imagine that every shiva might become an occasion to curse the state that has made Jews, of all people, into genocidaires. Nonetheless, it is the one that must be met by we Jews who wish to keep fidelity with the full meaning of “never again.”

Gabriel Winant, On Mourning and Statehood: A Response to Joshua Leifer

[gizantara]

Merasa Berjasa

Dari membaca peran sahabat nabi, aku merasa bahwa perjuangan tidak hanya dipikul oleh sahabat-sahabat pentolan. Ada banyak yang namanya tidak disebutkan dalam sejarah namun tanpa mereka, perjuangan akan pincang jalannya.

Pun sama di sejarah sebelum Nabi Muhammad. Kita tidak pernah tahu nama 3 rasul dalam surat Yasin dan nama pemuda dari ujung kota yang membenarkan ketiga rasul itu. Kita tidak pernah tahu nama pembesar Fir'aun yang menolong Nabi Musa. Dan banyak penolong-penolong agama Allah yang "tersembunyi" dari sanjungan penduduk bumi.

Kita mudah tertipu dengan "ukuran" besar kecilnya amanah dan dampaknya. Kuantitas dan ukuran materialis jadi tolok ukur kesuksesan. Kita berpikir engagement dan dampak yang besar adalah akibat dari perbuatan kita.

Lalu sampai batas mana quote "amanah itu tidak ada besar dan kecil" berlaku?

Besar-Kecil vs Berat-Ringan

Amanah itu ada lingkupnya. Mulai dari:

Diri

Keluarga

Umat

Negara

Dan tergantung bentuk atau jenis amanahnya apa. Terus taruhannya nyawa atau bukan. Urgensinya apa sehingga harus dilakukan, atau seberapa fatal jika tidak dilakukan.

Simpleness itu bicara tentang framework. Ada orang yang sepanjang hidupnya sudah terinternalisasi dengan kebenaran, sehingga amanah level negara pun mudah baginya. Tapi kemudahan dan kesulitan dalam menjalankannya itu tidak mengubah fakta bahwa amanah tersebut memang sudah 'besar' atau 'kecil' pertaruhannya sejak awal.

Tapi easyness itu bicara tentang algoritma. Nggak semua orang mudah untuk "running" algoritma tertentu, sekalipun dia punya library, rules, dan tools-nya.

Makanya mulia di hadapan manusia tidak menjamin mulia di hadapan Allah. Bukankah banyak sahabat-sahabat nabi dengan jobdesk yang keliatannya sepele, jauh dari apresiasi dan tepuk tangan, namun di akhirat kelak Allah hargai mastatho'tum-nya mereka? Kita bahkan tidak pernah tahu lagi jobdesk Arqam bin Abil Arqam setelah fase hijrah. Tapi yang jelas, beliau pasti punya amanah tertentu yang umat tidak perlu tahu.

Itu juga yang bikin sahabat sekaliber Khalid bin Walid dan Amr bin Ash nggak sepede itu merasa bisa sejajar dengan assabiqunal awwalun sekalipun keduanya memegang urusan level negara dan pemerintahan. Boro-boro merasa berjasa, mereka justru merasa diri mereka selalu kurang beramal dan tidak terjamin surganya/syahidnya.

Ada hal menarik juga dari salah satu temenku di SMA dulu. Dengan bodohnya aku simpati kepada dia saat dia ditempatkan di divisi logistik sementara teman-temannya di jabatan yang 'terpandang'. Saat aku utarakan, dia menginvalidasi perasaan simpatiku dan di titik itu aku sadar betapa kerennya dia di usia itu.

"Pahalamu sesuai dengan kadar kepayahan yang engkau rasakan."

Begitulah sabda Nabi kepada Aisyah. Ini bicara tentang effort yang dikeluarkan. Beda kan, kalau mau mindahin 100 liter air pakai ember 4 liter dengan pakai ember 10 liter? Yang kapasitasnya lebih kecil, effort-nya harus sekian kali lipat lebih besar. Effort itulah yang dinilai pahala.

"Amanah tak pernah salah pundak."

Benar. Tapi sebagai "pundak" juga jangan sombong dan merasa berjasa. Tapi juga jangan mendramatisir seolah-olah gak mampu. Kalau udah tau amanahnya berat, ber-isti'ablah, tingkatkan kapasitas diri. Supaya effort-nya bisa lebih efisien dan energinya bisa dialokasikan ke ladang-ladang amal lainnya. Masih banyak yang perlu kita kerjakan.

Terakhir, ada satu hikmah menarik tentang merasa berjasa. Dikisahkan dalam buku Ibnu Athaillah, Mengapa Harus Berserah bahwa para sahabat sangat memerhatikan keadaan hati mereka, mengikhlaskan amal mereka, dan takut kalau berbuat bukan karena ridha Allah.

Kata Syekh Abu Muhammad al-Marjani, ketika Allah menurunkan surat At-Taubah (9) : 111 yang berbunyi:

Sesungguhnya Allah membeli dari orang-orang mukmin, baik diri maupun harta mereka dengan memberikan surga untuk mereka. Mereka berperang di jalan Allah; sehingga mereka membunuh atau terbunuh, (sebagai) janji yang benar dari Allah di dalam Taurat, Injil, dan Al-Qur'an. Dan siapakah yang lebih menepati janjinya selain Allah? Maka bergembiralah dengan jual-beli yang telah kamu lakukan itu, dan demikian itulah kemenangan yang agung."

Ada beberapa orang yang mendengar ayat tersebut dan mereka merasa senang dengan transaksi itu. Mereka senang karena Allah telah membeli dari mereka, memuliakan kedudukan mereka, ridha bertransaksi dengan mereka, mereka senang karena dibayar dengan harga yang tinggi dan pahala yang besar.

Di sisi lain, ada segolongan orang yang berwajah muram dan memerah karena malu kepada Allah. Sebab Allah membeli dari mereka sesuatu yang sesungguhnya merupakan milik-Nya. Andaikata mereka tidak menyembunyikan rasa memiliki terhadap milik Allah itu, tentu Allah tidak akan berkata, “Allah telah membeli dari orang yang beriman.”

Karena itu, golongan yang senang dan gembira akan mendapatkan dua surga yang wadah dan isinya berasal dari perak. Sementara, kelompok yang berwajah muram akan mendapatkan dua surga yang wadah dan isinya berasal dari emas.

Seandainya orang beriman tidak merasa memilikinya, tentu Allah tidak perlu melakukan akad jual beli dengan mereka. Karena itu, Allah mengatakan, “Allah telah membeli dari orang yang beriman,” bukan, “dari para nabi dan rasul.”

Syekh Abu al-Hasan berkata, “Jiwa manusia terbagi ke dalam tiga kelompok, yaitu jiwa yang tidak dibeli karena tidak berharga, jiwa yang dibeli karena kemuliaannya, dan jiwa yang tidak diperjualbelikan karena kemerdekaannya. Kelompok pertama adalah jiwa orang kafir. Mereka tidak dibeli karena hina dan tak berharga. Kelompok kedua adalah jiwa orang yang beriman. Mereka dibeli karena kemuliaannya. Kelompok ketiga adalah jiwa para nabi dan rasul. Mereka tak diperjualbelikan karena mereka adalah jiwa-jiwa yang merdeka.”

Orang yang akan dihisab hanyalah yang merasa beramal.

Bagaimana mungkin orang yang tidak memiliki apa-apa akan dihisab? Dan bagaimana mungkin orang yang merasa tidak melakukan apa-apa akan dipertanyakan amalnya? Orang yang akan ditanya hanyalah orang yang lalai dan merasa diri mereka memiliki atau ikut berbuat bersama Allah.

Mereka merasa berjasa kepadamu dengan keislaman mereka. Katakanlah, "Janganlah kamu merasa berjasa kepadaku dengan keislamanmu, sebenarnya Allah yang melimpahkan nikmat kepadamu dengan menunjukkan kamu kepada keimanan, jika kamu orang yang benar"

Al-Hujurat (49) : 17

Akhir kata, selalu, untuk diri sendiri yang kedatangan amanah-amanah baru yang memang tidak besar. Mudah-mudahan selalu mengasah sense of urgency sehingga tidak menyepelekan penunaian amanah sekecil dan semudah apapun. Terima kasih kepada Allah yang selalu mengingatkanku agar tidak silau terhadap jabatan, kedudukan, dan amanah-amanah yang tampak 'besar' dan 'luas' cakupannya. Yang terpenting bukan besar-kecilnya, melainkan kesiapan ditempatkan di besar-kecilnya, berat-ringannya, dengan level mastatho'tum yang sama.

— Giza, tahu kok bisikan setan bisa masuk lewat membandingkan amanah demi amanah dan perasaan berjasa

[hadeth]

 أَنَّ زَيْدَ بْنَ أَرْقَمَ، رَأَى قَوْمًا يُصَلُّونَ مِنَ الضُّحَى فَقَالَ أَمَا لَقَدْ عَلِمُوا أَنَّ الصَّلاَةَ فِي غَيْرِ هَذِهِ السَّاعَةِ أَفْضَلُ ‏.‏ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ صَلاَةُ الأَوَّابِينَ حِينَ تَرْمَضُ الْفِصَالُ ‏"‏‏.‏ صحيح مسلم حديث ٧٤٨

Zaid b. Arqam, on seeing some people praying in the forenoon, said: They well know that prayer at another time than this is more excellent, for Allah's Messenger (peace be upon him) said: "The prayer of those who are penitent is observed when your weaned camels feel the heat of the sun." Sahih Muslim 748a In-book reference : Book 6, Hadith 175

المفردات:

الأوابين: جمع أوَّاب، وهو الرجَّاع إلى مرضاة الله تعالى، المنقطع إليه.

تَرمَضُ الفِصال: أصلُ الرَّمَض بفتح الميم: شدة وقع الشمس على الرمل وغيره، يقال: رَمِض يومُنا - كفرِح - إذا اشتدَّ حره، ورمِضَت القَدَم إذا احترقت من الرَّمْضاء للأرض الشديدة الحرارة.

وتَرمَضُ الفصال؛ أي: تحترق أخفاف الفصال من شدة حر الرمل.

والفِصال جمع فَصِيل، وهو ولدُ الناقة، وفيه إشارة إلى مدح الأوَّابين بصلاة الضحى في الوقت الموصوف؛ لأن الحر إذا اشتد عند ارتفاع الشمس تميل النفوس إلى الاستراحة، فيأنس الأوَّابون بذكر الله، وينقطعون عن كل مطلوب سواه.

وعبَّر عن ذلك بقوله: ((تَرمَضُ الفصال))؛ لأنها لرقة جلود أخفافها تنفصل عن أمهاتِها عند ابتداءِ شدة الحرِّ، فتتركها وتبرك، وكأنه يشير إلى أن صلاة الضحى عند ارتفاع النهار وشدة الحر، أفضلُ.

ما يفيده الحديث: 

1- أن أفضل وقت صلاة الضحى هو عند ارتفاع الشمس وشدة حرها.

2- الحض على صلاة الضحى.

3- أنها من عمل الأوَّابين.

الشرح

يبدأ: وقت صلاة الضُّحى من: ارتفاع الشمس قدر رمح، أي بعد خروج وقت النَّهي.

وينتهي: قبيل الزَّوال - أي قبل دخول وقت الظهر بعشر دقائق تقريباً -.

ويدلّ عليه: حديث عمرو بن عبسة رضي الله عنه: «صَلِّ صَلاَةَ الصُّبْحِ، ثُمَّ أَقْصر عَنِ الصَّلاَةِ حِيْنَ تَطْلُعَ الشَّمْسُ حتى تَرْتَفِعِ...، ثُمَّ صَلِّ، فَإِنَّ الصَّلاَةَ مَشْهُودَةٌ مَحْضُورَةٌ، حتى يَسْتَقِلَّ الظِّلَّ بِالرُّمْحِ، ثُمَّ أَقْصر عَنِ الصَّلاَةِ، فإنَّه حِينَئِذٍ تُسْجَرُ جَهَنَّمُ...»[1].

فضلها:

1 - أنَّها وصية النَّبيّ صلى الله عليه وسلم لبعض الصحابة، كـ: أبي هريرة، وأبي الدرداء، وأبي ذر رضي الله عنهم كما سبق، والنَّبيّ صلى الله عليه وسلم إذا أوصى أحداً بشيء فهي وصية لجميع الأمَّة، كما أن أمره لشيء، ونهيه عن شيء، هو موجَّهٌ لجميع الأمَّة، حتى يأتي دليل يدلّ على الخصوصية، ولا دليل هنا فهي وصية لجميع الأمة - والله أعلم -.

2 - أنها تعدل ثلاثمائة وستين صدقة، كما في حديث أبي ذر رضي الله عنه السَّابق عند مسلم.

3 - أنَّها علامة على أنَّ العبد أوَّاب - أي رجَّاع إلى ربه -، لاسيما إذا صلاها في وقتها الفاضل، وهو آخر الوقت، كما في حديث زيد بن أرقم رضي الله عنه السَّابق عند مسلم.

4 - أنها صلاة محضورة، مشهودة، تشهدها الملائكة كما في حديث عمرو بن عبسة رضي الله عنه السَّابق عند مسلم.

قال النَّووي رحمه الله: قوله صلى الله عليه وسلم: «فَإِنَّ الصَّلاَةَ مَشْهُودَةٌ مَحْضُورَةٌ» - أي تحضرها الملائكة فهي أقرب إلى القبول -، وحصول الرحمة[5].

عدد ركعاتها:

أقلُّ صلاة الضحى: ركعتان؛ لحديث أبي هريرة رضي الله عنه في الصحيحين: «أوْصَانِيْ خَلِيْلِيْ بِثَلاث - وذكر منها - ورَكعتَيِ الضُّحى»[6].

• وأمَّا أكثر صلاة الضحى فالصحيح: أنه لا حدَّ لأكثرها، خلافاً لمن حدَّها بثمان ركعات، فله أن يزيد على ثمان إلى ما يفتح الله تعالى به عليه؛ لحديث عائشة رضي الله عنها، قالت: «كَانَ رَسُولُ اللّهِ صلى الله عليه وسلم يُصَلِّي الضُّحَى أَرْبَعَاً، وَيَزِيدُ»[7].

فضل صلاة الضحى ووقتها وعدد ركعاتها

It starts: The time for the Duha prayer starts from: The sun rises as high as a spear, i.e. after the prohibited time has passed. It ends: About ten minutes before the time of noon, i.e. before the time of Duhor Prayer. The number of rak'ahs: The minimum Duha prayer is: Two rak'ahs; due to the hadith of Abu Huraira (may Allah be pleased with him) in the two Sahihin: My friend (the Prophet (peace be upon him) ) advised me to observe three things: (1) to fast three days a month; (2) to pray two rak`at of Duha prayer (forenoon prayer); and (3) to pray witr before sleeping.

As for the maximum number of Duha prayers: Contrary to those who limit it to eight rak'ahs, he may increase the number of rak'ahs beyond eight as long as Allah Almighty allows him to do so; this is due to the hadith of Aisha (may Allah be pleased with her), who said: The Messenger of Allah (peace be upon him) "used to observe four rak'ahs in the forenoon prayer and he sometimes observed more as Allah pleased." Sahih Muslim 719 . translated from this page: فضل صلاة الضحى ووقتها وعدد ركعاتها ()

Zayd ibn Arqam (may Allah be pleased with him) saw some people pray in the forenoon, so he said that he heard the Prophet (may Allah's peace and blessings be upon him) say that the prayer of the oft-returning to Allah is when the heat is so scorching that the hooves of little camels burn on the ground. That is the best time to pray the Duha prayer for those who obey Allah and often return to Him. Hadith Translation/ Explanation : English Urdu Spanish Indonesian Bengali French Turkish Russian Bosnian Indian Chinese Persian Tagalog Kurdish: https://hadeethenc.com/en/browse/hadith/11283

[thatliminal-wanderer]

Writing/Narrating a Story ID Pack

Requested by Anon

Names

Adeshwar, Adrian, Agatha, Allan, Andersen, Aniya, Areli, Arqam, Austen, Ava, Booker, Charles, Christian, Clyde, David, Davina, Demophon, Devan, Edgar, Eliot, Emily, Enitan, Enrest, Fyodor, Gabriel, George, Hans, Homer, James, Jane, Jim, Joanne, Kaleo, Kartar, Kateb, Kathleen, Keith, Khaliq, King, Leo, Malachi, Margaret, Mark, Masal, Morgan, Nathara, Neda, Peter, Poe, Prabhakara, Ptah, Quintessa, Raqim, Rawiya, Sarjena, Scott, Seda, Stephen, Tariku, Teagan, Virginia, Vladimir, William, Xenophon, Öykü

Pronouns

book/books, create/creates, creator/creators, fiction/fictions, ink/inks, narrate/narrates, narrator/narrators, note/notes, notebook/notebooks, paper/papers, pen/pens, pencil/pencils, quill/quills, speak/speaks, story/storys, text/texts, watch/watchs, word/words, write/writes, ▶️/▶️s, ✏️/✏️s, 🎙️/🎙️s, 🎞️/🎞️s, 🎤/🎤s, 👁️/👁️s, 💬/💬s, 📃/📃s, 📖/📖s, 📜/📜s, 📝/📝s, 🔊/🔊s, 🖊️/🖊️s, 🖋️/🖋️s, 🗣️/🗣️s, 🪟/🪟s

Titles

A Story Writer and Reader, A Voice From Above, The One Who Knows The Story ,The One Who Plans The Route, The One Who Tells The Story, The Script Writer, The Writer, [prn] Who Mastered Writing, [prn] Who Reads the Script, [prn] Who Wrote The Story

Genders

Coffeecandique, Estoirecyrean, Journalistgender, Loregender, Novelajoyic, Spreadsheetic, Virusnarratoric, Writacademic, Writegender, Writergender

Other mogai

Create Omninoun, Narrator Archetrope, Narrator Emsoul, Narravior

[reverthelp]

Zayd ibn Arqam reported: The Messenger of Allah, peace and blessings be upon him, would supplicate, “O Allah, I seek refuge in You from disability, sloth, cowardice, miserliness, senility, and the punishment of the grave. O Allah, grant my soul a sense of righteousness and purify it, for You are the best to purify it. You are its Protector and its Guardian. O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that is not reverent, from a soul that is not content, and from a supplication that is not answered.”

Ṣaḥīḥ Muslim 2722

[shishaniyyah]

Do not be surprised if, in our times, the voice of delusion is loud while the voice of truth seems quiet.

Remember, Abu Jahl loudly proclaimed his falsehoods near the Kaaba, while Muhammad صلى الله عليه وسلم quietly recited the Words of Allah in the house of al-Arqam.

And what was their fate?

The first was slain and discarded into the well at Badr.

The second ascended to the Highest Heavens, where he conversed with his Lord at Sidrat al Muntaha.

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Assignment of the Duty of the Prophethood and First Muslims

The Prophet and the Muslims in Dar al-Arqam

The fifth year of the prophethood of the Messenger of Allah…

Year 615…

The pressure, torture and trouble of Quraishi polytheists (mushriks) on Muslims increased day by day. Muslims had faced a circumstance in which they could not worship comfortably.

A safe place was needed to worship and to learn Islam and the teaching of the Faith. The Messenger of Allah himself searched for that place and found it. It was the house of, Arkam bin Abil Arkam bin Asad, one of the first Muslims, located in a narrow street in the east of the hill ‘’Safa’’. That house was suitable for entering and going out secretly and for controlling the street.

The Lord of the Universe, our Prophet (pbuh) was the teacher and the first Muslims were students there. They informed the other Muslims about what they had learned there within possibilities. In this sense, we can regard Arkam’s house the first Islamic school, the first university that the Prophet had taught.

Till Umar’s acceptance of Islam, the Messenger of Allah carried out the duty of teaching and informing about Islam there. A lot of people including Umar were became Muslims there.

Arkam Bin Abil Asad left his house to his son on the condition that it would not be sold and passed by inheritance to anybody.

This house, which has a great importance in the history of Islam, is now called  “Daru’l-Khayzuran”; it is opposite the Kaaba and is used as a religious school today. 

THE MISFORTUNES THE FAMILY OF YASIR SUFFER

Yasir had come to Mecca from Yemen.

Here, he was under the protection of Abu Huzayfa bin Mughira who was from the Sons of Mahzum. Afterwards, Abu Huzayfa wed him to his slave, Sumayya and two sons entered the world through this marriage: Ammar and Abdullah…

The polytheists, including the Sons of Mahzum who were at the forefront, did not cease subjecting this family, whose every member had become Muslims to unbearable torture and intolerable persecution. The Sons of Mahzum would torture the family on a stony area that had become as hot as hellfire, so to speak, during a time in which the sun’s heat was scorching so that they would abandon their faith.

The Prophet advises patience!

One day, while the polytheists were cruelly persecuting the Yasir family, our Holy Prophet (PBUH) appeared. When he came across this heartbreaking situation, he advised them to be patient by saying, “Be patient, O Yasir Family! Be patient, O Yasir Family! Be patient, O Yasir Family! Your reward is heaven; be patient, O Yasir Family!”

Yasir, who was suffering on account of this torture, asked, “Oh Allah’s Apostle, how long will this last?”, to which our Holy Prophet (PBUH) answered with a prayer:

“My Lord! Do not withhold your compassion and mercy from the Yasir Family.”

Some time after this situation, Hazrat Yasir gloriously surrendered his soul to His Creator under the unbearable torture that he faced. In this way, he had attained the honor of being the first “martyr” among the Muslim men.

Sumayya, Yasir’s wife, a rather old, weak, and frail woman, was handed over to Abu Jahl to be tortured.

Abu jahl would audaciously say, “You have testified to Muhammad because you have fallen in love with the beauty of his physical appearance!” to this old, physically weak, and lonely woman whom he continuously tortured.

When Hazrat Sumayya, an example of a true believer, retorted with the harshest remarks that could be said to a polytheist, Abu jahl further became furious and stabbed her with his spear; she was the first martyr among the women.

What Befell Ammar

What Ammar suffered was heartbreaking: He would be forced to wear an iron casing and would be taken outside when the sun scorched the entire face of the Earth with its full heat and as a result, his bone marrow would melt in the iron casing.

When Ammar was relieved from being tortured for a brief moment, he rested next to our Holy Prophet (PBUH) and awaited some consolation. He expressed his state by saying, “We have experienced every kind of torture, O Allah’s Apostle.” (PBUH). Once again, our Holy Prophet (PBUH) provided advice and offered a supplication:

“My Lord, do not have anyone from the Ammar family experience hellfire.”

Being branded with fire was another kind of torture that Hazrat Ammar was subjected to. On another day, our Holy Prophet (PBUH) came upon him while he was suffering such torment. He placed his holy hands on top of Hazrat Ammar’s head and said to the fire “O Fire, just as you were cool and safe for Ibrahim (PBUH), be so for Ammar!” Afterwards, he informed Ammar of this news:

“O Ammar, you are not going to die from this torture but you are going to live for a long time.  Your death will be at the hands of a wild crowd.” 

“I have the contentment of belief in my heart!”

On another day, Ammar was crying because of the torture that he faced. When our Holy Prophet (PBUH), the Example of Compassion, saw Ammar in this state, he wiped his teardrops and said, “Did the disbelievers capture and push you into water? If they capture you again, say this-and-this to you, and then continue to torture you, say what they want you to say so you can be freed.”

This permission was given to Ammar so that he could save his life from the hands of the cruel polytheists!

Awhile after this permission was given, Ammar was again captured and continuously tormented by the polytheists. While he was being tortured, the following offer was made to him:

“We are not going to cease torturing you until you curse at Muhammad and say that worshipping Lat and Uzza is more favorable than his religion!”

Poor Ammar was desperate; thus, he uttered the polytheists’ words. The oppressors achieved their goal and released him.

Ammar went straight to our Holy Prophet’s (PBUH) presence. When our Holy Prophet (PBUH) said, “It can be seen from your face that you have been freed” Ammar responded:

“By Allah, I have not been freed!”

“Why?” asked our Holy Prophet (PBUH.) Ammar answered: “I was forced to abandon you. They forced me to say that the religion of Lat and Uzza was more favorable than yours.”

Ammar was sad and confused. He was standing straight in front of our Holy Prophet (PBUH) in a state of nervousness and fear as if his entire world had come crumbling over his head. He had been saved from the torture and persecution that the polytheists subjected him to but now he had come face-to-face with another danger!

“How was your heart when you uttered the polytheists’ words?” asked our Holy Prophet (PBUH).

Ammar replied with an answer that came straight from his heart:

“I found that the comfort and contentment that is in and the loyalty that I have towards my faith is stronger than steel.”

Upon this, our Holy Prophet (PBUH) said, “There is no sin upon you, O Ammar! If they capture you again and want you to repeat this, then repeat what they say and be freed.” Ammar’s heart was overwhelmed with relief when he heard these words.

Upon this incident, Allah, the Exalted, sent down the 106th verse of Surah an-Nahl:

“Anyone who, after accepting faith in Allah, utters unbelief― except under compulsion, his heart remaining firm in Faith― but such as open their breast to unbelief― on them is Wrath from Allah, and theirs will be a dreadful Penalty.” 

In that case, permission is given to a believer whose heart is determined to accept faith. When he/she comes across a situation in which his/her life or an organ of his is in danger of being eliminated by an enemy, it is permissible for him/her to utter words of unbelief with the tongue alone. However, it must be remembered that this is only permissible when the heart is filled with belief. Besides, it is best to take the chance of becoming a martyr by saying the truth and protecting the dignity/honor of Islam and not to utter a single blasphemous word, even if it is only through speech. In this matter, it is considered more virtuous to perform one’s religious duty to the fullest extent than to exercise this privilege. 

HAZRAT ABU BAKR SUFFERS TORTURE

Our Holy Prophet (PBUH) was sitting in Darul Arkam amid many of the first Muslims. With Hazrat Abu Bakr at the forefront, they were all fervently longing to explain the doctrine of Tawhid to the polytheists. They requested permission from our Holy Prophet (PBUH) to actualize their wish. However, our Holy Prophet (PBUH) did not want to relinquish his habit of precaution since such an undertaking would require the passing of some time. He said, “We are small in number, we will not be enough for this task.”

However, these new Muslims were so enthusiastic and zealous in their faith that they were unable to stay put in their place. At last, the Master of the Universe (PBUH) went with them to the Masjid al-Haram. They all sat on one side; a group of polytheists was also there.

Hazrat Abu Bakr, who burned with his love for Allah and His Messenger (PBUH) could not suppress his desire to proclaim the truths that he carried in the depths of his heart to the people; so, he turned to the polytheists and shouted about the exaltedness and holiness of having faith in Allah and about the wretchedness of idolatry.

The polytheists who were filled with enmity and hatred towards the Muslims attacked Hazrat Siddiq and injured him, leaving him with blood flowing. He was only saved when a few people from his tribe, the sons of Taim, intervened.

Hazrat Abu Bakr became unconscious after having been subjected to the pounds of the polytheists’ shoes with iron nails. They took him back home while he was in this unconscious state. He remained unconscious for an entire day and regained his consciousness during the evening.

It was as if he had not received so many beatings and that it was someone else’s eyes and face that was drenched in blood since the first words that spilled from his mouth were:

“What is Allah’s Apostle (PBUH) doing? What kind of state is he in? They had insulted him”

These words were just an example of the immense and magnificent amount of loyalty that Hazrat Abu Bakr had towards our Holy Prophet (PBUH).  Without looking at the bloody state that he was in and without minding the pain of his bruises and wounds, he wanted to learn of the Master of the Universe’s (PBUH) condition. Moreover, he asked about him amid the presence of those who strongly opposed our Holy Prophet (PBUH).

They offered him food and water and said, “You were left hungry and thirsty, do you not want to eat and drink?”

Whereas he kept on asking, “What state is Allah’s Apostle (PBUH) in, what is he doing?”

His mother did not know of our Holy Prophet’s (PBUH) cause. At that time, she was among those who had not attested to faith. In any case, she was bound to learn about the condition of Allah’s Apostle (PBUH). Hazrat Abu Bakr said to his mother, “Go and ask Hattab’s daughter, Umm Jamil and bring news about Allah’s Apostle (PBUH) to me”.

Umm Jamil was a fortunate woman who had become a Muslim. Nonetheless, she acted with discretion and prudence due to what she had learned from our Holy Prophet (PBUH).

When Hazrat Abu Bakr’s mother said to her, “Abu Bakr asks you about the condition of Abdullah’s son, Muhammad”, Umm Jamil replied, “I do not know anything but if you like, we can both go to your son.”

Actually, Umm Jamil knew of our Holy Prophet’s (PBUH) condition. However, she had answered in this manner because she was taking into account that she may be in the wake of a trap.

When Umm Jamil saw that Hazrat Abu Bakr’s eyes and entire face had been severely bruised, her heart became deeply saddened and she could not contain herself from shouting, “a tribe that deems this fitting for you is undoubtedly savage and aberrant. I pray to Allah that He takes your revenge on them.”

Despite having learned from Umm Jamil that our Holy Prophet (PBUH) was safe, Abu Bakr’s heart was still not at ease and so he said to his mother, “By Allah, I will not eat or drink until I see Allah’s Apostle (PBUH)!”

She had no other choice but to take him to our Holy Prophet (PBUH). However, how could he go in this condition? How could he walk to Darul Arkam?

When there were few people around, he went to our Holy Prophet’s (PBUH) presence by tottering and leaning on his mother and Umm Jamil. Our Holy Prophet (PBUH) and Hazrat Abu Bakr embraced one another like two close friends who had not seen each other for years. After he saw our Holy Prophet’s (PBUH) condition with his own eyes, he said, “May my mother and father be sacrificed for you, O Messenger of Allah! I am only saddened that that savage and aberrant man (Utba bin Rabia) dragged and rubbed my face against the ground and brought it to an unidentifiable condition; however, I am not upset about anything else.” 

At that moment, Hazrat Abu Bakr’s heart was burning ablaze with his love of being in the service of Islam.

He presented his mother to our Holy Prophet (PBUH) and said, “This is my mother, Salma. I desire that you pray to Allah on her behalf and hope that Allah will save her from hellfire for your sake.” 

This sincere wish conjoined with a severe prayer and right there at that moment, Lady Ummul Khayr Salma joined the ranks of the fortunate (the Muslims.)

[my-islam-reminder]

Narrated Abu Al-Minhal:

I asked Al-Bara' bin `Azib and Zaid bin Arqam رضی اللہ عنہما about money exchanges. Each of them said, "This is better than I," and both of them said, "Allah's Messenger (ﷺ) forbade the selling of silver for gold on credit."

Narrated by Sahih Bukhari in his bookImam Bukhari

Hadith (Sahih)

[kazifatagar]

Melaka Syariah Court Grants Bail to Al-Arqam Founder’s Sons

The Syariah High Court here today granted the bail bond application by the Melaka Islamic Religious Department (JAIM) for Al-Arqam founder Ashaari Muhammad’s three sons, who were arrested during Op Global in the state yesterday. Melaka Syariah High Court Judge Mohd Yunus Mohamad Zin ordered the three men, aged 38, 42, and 45, to pay bail of RM1,000 each, with one surety. Melaka Syariah Court…

[ynx1]

Zayd bin Arqam (May Allaah be pleased with him) reported; The Messenger of Allaah (ﷺ) would supplicate:

‏اللهم إني أعوذ بك من العجز والكسل، والبخل والهرم، وعذاب القبر، اللهم آت نفسي تقواها، وزكها أنت خير من زكاها، أنت وليها ومولاها، اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع، ومن نفس لا تشبع، ومن دعوة لا يستجاب لها‏

[O Allaah! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. 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. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].

Allaahumma innee a'oodhu bika minal-'ajzi wal-kasali, wal-bukhli wal-harami, wa 'adhabil-qabri. Allaahumma aati nafsee taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. Allaahumma innee a'oodhu bika min 'ilmin laa yanfau', wa min qalbin laa yakhsha'u, wa min nafsin laa tashba'u, wa min da'watin laa yustajabu laha'.

[Muslim].

[siskanumasta]

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[tadhkir]

Narrated Zaid bin Arqam رضی اللہ عنہما :

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاقَ، عَنْ زَيْدِ بْنِ أَرْقَمَ، قَالَ كُنْتُ مَعَ عَمِّي فَسَمِعْتُ عَبْدَ اللَّهِ بْنَ أُبَىٍّ ابْنَ سَلُولَ، يَقُولُ لاَ تُنْفِقُوا عَلَى مَنْ عِنْدَ رَسُولِ اللَّهِ حَتَّى يَنْفَضُّوا، وَلَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ‏.‏ فَذَكَرْتُ ذَلِكَ لِعَمِّي، فَذَكَرَ عَمِّي لِلنَّبِيِّ صلى الله عليه وسلم ‏{‏فَدَعَانِي فَحَدَّثْتُهُ، فَأَرْسَلَ إِلَى عَبْدِ اللَّهِ بْنِ أُبَىٍّ وَأَصْحَابِهِ فَحَلَفُوا مَا قَالُوا، وَكَذَّبَنِي النَّبِيُّ صلى الله عليه وسلم‏}‏ وَصَدَّقَهُمْ، فَأَصَابَنِي غَمٌّ لَمْ يُصِبْنِي مِثْلُهُ قَطُّ، فَجَلَسْتُ فِي بَيْتِي وَقَالَ عَمِّي مَا أَرَدْتَ إِلَى أَنْ كَذَّبَكَ النَّبِيُّ صلى الله عليه وسلم وَمَقَتَكَ‏.‏ فَأَنْزَلَ اللَّهُ تَعَالَى ‏{‏إِذَا جَاءَكَ الْمُنَافِقُونَ قَالُوا نَشْهَدُ إِنَّكَ لَرَسُولُ اللَّهِ‏}‏ وَأَرْسَلَ إِلَىَّ النَّبِيُّ صلى الله عليه وسلم فَقَرَأَهَا وَقَالَ ‏"‏ إِنَّ اللَّهَ قَدْ صَدَّقَكَ ‏"‏‏.‏

Narrated by Sahih Bukhari in his book (Imam Bukhari).

sahih-bukhari

[gizantara]

Dakwah di Parlemen Publik

Dalam buku Urgensi Harakah Islamiyah karangan Dr. Yusuf Qardhawi diceritakan, salah seorang dai pernah ditanya,

"Bagaimana caranya pemerintahan Islam terbentuk?"

Sang dai menjawab: "Ini dapat terjadi melalui salah satu dari dua cara : Apakah iman berpindah ke dalam hati orang-orang yang memerintah atau pemerintahan beralih ka tangan orang yang beriman.

Sekiranya iman mudah berpindah ke dalam hati orang-orang yang memerintah atau mereka yang ada di parlemen, niscaya jalan ke arah menegakkan pemerintahan Islam terjadi pendek dan dekat. Ketika itu tidak perlu lagi perjuangan. Tetapi ternyata harapan dan cita-cita itu tidak lebih dari suatu mimpi yang indah belaka, yang tidak berjejak di bumi nyata."

Kenyataan membuktikan, niat awal partai-partai Islam untuk berdakwah di parlemen, untuk membentuk masyarakat madani melalui parlemen kini melenceng 180 derajat. Nama baik dari partai-partai islam menjadi cemar, menyelewengkan amanat umat.

Kalau kita berkaca pada sejarah, Rasulullah tidak pernah lagi aktif dalam parlemen Darun Nadwah sesudah kenabiannya. Beliau memilih mendirikan "parlemen Islam sendiri" meskipun dalam scoup kecil, yaitu Darul Arqam. Di majelis itulah pengejawantahan ajaran Islam dapat dilakukan secara independen dan mandiri, terbebas dari intervensi kaum Islamphobi atau kuffar. Parlemen diibaratkan suatu gelas yang menampung macam-macam: susu, kopi dll.

Kalau umat Islam ingin mengisi gelas itu dengan susu murni, maka jalannya adalah hanya dengan cara membersihkan isi gelas tersebut baru diisi susu, atau mengisi susu murni tersebut ke gelas lain meskipun gelasnya mungkin masih kecil-kecilan.

Rasulullah juga tidak menunggu Islam menjadi mayoritas untuk membentuk daulah Islam, karena memang golongan yang konsis bukanlah golongan yang mayoritas, mereka adalah golongan minoritas.

Al Qur'an menyatakan "Berapa banyak golongan minoritas mengalahkan golongan mayoritas dengan izin Allah."

Wacana dari Al Qur'an tersebut tentunya bukanlah wacana dalam kerangka demokrasi semajlis dengan nonmuslim di bawah ideologi sekuler/kafir, namun merupakan wacana furqan dan hijrah. Harus ada bara'ah antara kaum muslimin dan musyrikin (QS:9/1). Jadi ada titik kulminasi dari realisasi metode pentahapan dakwah di mana umat Islam harus menetapkan garis (furqon), bara'ah dengan non Islam sesudah dakwah damai mengalami benturan.

"Iman berpindah ke hati orang-orang yang memerintah," terdengar mudah. Tapi terlalu utopis dan sejarah tidak menghendaki demikian. "Pemerintahan beralih ke tangan orang-orang beriman," terdengar seperti visi yang mustahil. Namun hanya orang-orang yang diberi cahaya yang dapat melihat visi itu.

"Insyaallah, masa depan yang gemilang itu, kejayaan yang pernah hilang di tangan kita, akan dapat kita kembalikan lagi. Dan saya berharap Indonesia akan menjadi pemimpin kebangkitan ini."

— Dr. Yusuf Qardhawi