#lakhme

[aldisaputtraa]

Bangsa Arab

Merujuk pada silsilah keturunan dan asal-usulnya, para sejarawan membagi bangsa Arab menjadi tiga bagian, yaitu:

1. Arab Ba'idah, yaitu kaum-kaum Arab terdahulu yang sejarahnya tidak bisa dilacak secara rinci dan komplit, seperti Ad, Tsamud, Thasm, Judais, Imlaq, Umain, Jurhum, Hadhur, Wabar, Abil, Jasim, Hadramaut dan lain lain.

2. Arab Aribah, yaitu bangsa Arab yang berasal dari keturunan Yasjub bin Ya'rub bin Qahthan. Suku bangsa Arab ini dikenal dengan sebutan Arab Qahthaniyah. Tempat asal-usulnya adalah negeri Yaman, lalu berkembang menjadi beberapa kabilah dan suku yang terkenal adalah dua yaitu, Kabilah Himyar dan Kahlan.

Suku-suku Kahlan yang berhijrah dapat dibagi menjadi empat golongan: 1. Azad, 2. Lakhm dan Judzan, 3. Bani Tha'i, 4. Kindah.

3. Arab Musta'ribah, yaitu kaum-kaum Arab yang berasal dari keturunan Ismail, yang disebut juga Arab Adnaniyah. Nenek moyang mereka yang tertua adalah Ibrahim yang berasal dari megeri Iraq, dari sebuah daerah yang disebut Ar. Kota ini berada di pinggir barat Sungai Eufrat, berdekatan dengan Kufah.

Kita tahu bahwa Ibrahim hijrah dari Iraq ke Haran atau Harran, termasuk pula ke Palestina. Ia lalu menjadikan negeri itu sebagai basis dakwahnya. Di salah satu perjalanan tersebut, Ibrahim bertemu dengan Fir'aun. Istri Ibrahim, Sarah turut menemaninya. Fir'aun kemudian menghadiahkan kepadanya putrinya, Hajar menjadi pembantu Sarah, dan akhirnya Sarah menikahkan Hajar dengan Ibrahim.

Ibrahim kembali ke palestina dan kemudian Allah menganugerahkan Ismail dari Hajar. Hal ini membuat Sarah terbakar api cemburu. Dia memaksa Ibrahim agar menjauhkan Hajar dan putranya yang masih kecil, Ismail. Maka Ibrahim membawa keduanya ke Hijaz dan menempatkan mereka berdua di suatu lembah yang tidak ditumbuhi tanaman, di Baitul Haram, yang saat itu hanya berupa gundukan-gundukan tanah, kemudian meletakkan putranya di dalam tenda di dekat Zamzam. Saat itu Mekkah belum ada seorang manusia pun dan tidak ada mata air. Setelah itu beliau kembali lagi ke Palestina. Beberapa hari setelah itu, bekal dan air sudah habis. Sementara tidak ada mata air yang mengalir. Tiba-tiba mata air Zamzam memancar berkat karunia Allah, sehingga bisa menjadi sumber penghidupan bagi mereka berdua, yang tidak pernah habis hingga sekarang.

Suatu kabilah dari Yaman (Jurhum kedua) datang ke sana. Dan atas izin bunda Ismail, mereka menetap di Mekkah. Dari waktu ke waktu Ibrahim datang ke Mekkah untuk menjenguk keluarganya. Tidak diketahui secara pasti berapa kali kunjungan yang dilakukannya. Hanya saja menurut beberapa referensi sejarah yang dapat dipercaya, kunjungan itu dilakukan sebanyak empat kali.

Pertama, Allah telah menyebutkan di dalam Al-Qur'an bahwa Ibrahim bermimpi bahwa beliau menyembelih anaknya Ismail. Maka ia pun bangkit untuk melaksanakan perintah dalam mimpi itu. Disebutkan bahwa Ismail berumur 13 tahun lebih tua dari Ishaq.

Kedua, bahwa sebelum remaja, Ismail belajar bahasa Arab dari kabilah jurhum. Dan Ismail dinikahkan dengan salah seorang putri keturunan mereka. Saat itu ibu Ismail sudah meninggal dunia.

Ketiga, setelah perkawinan Ismail yang kedua.

Keempat, dengan perjumpaan ini, mereka berdua sepakat untuk membangun Ka'bah, meninggikan sendi-sendinya, dan Ibrahim memperkenankan manusia untuk berhaji sebagaimana yang diperintahkan Allah kepada beliau.

Dari perkawinannya dengan anak perempuan dari Mudhadh, Ismail dikarunia anak oleh Allah sebanyak dua belas, semuanya laki-laki, yaitu: Nabat, Qaidar, Adba'il, Mibsyam, Misyma, Duma, Misya, Hadad, Taima, Yathur, Nafis, dan Qaiduman. Dari mereka inilah kemudian berkembang menjadi dua belas kabilah, yang semuanya menetap di Mekkah untuk sekian lama. Mata pencaharian mereka adalah berdagang dari negeri Yaman hingga ke negeri Syam dan Mesir.

Seiring dengan perjalanan waktu, keadaan mereka tidak lagi terdeteksi, kecuali anak keturunan Nabat dan Qaidar. Peradaban anak keturunan Nabat bersinar di Hijaz Utara, dan mendirikan pemerintahan yang kuat berpusat di Petra, sebuah kota kuno yang terkenal di selatan Yordania hingga datang pasukan Romawi yang menghabisi mereka.

Sementara itu, anak keturunan Qidar bin Ismail tetap tinggal di Mekkah dan membina keluarga di sana hingga mendapatkan keturunan, Adnan dan anaknya Ma'ad. Dari dialah keturunan Arab Adnaniyah masih bisa dipertahankan keberadaannya. Adnan adalah kakek-22 dalam silsilah keturunan Nabi. Dari keturunannya, silsilahnya sampai kepada Quraisy yang terbagi menjadi beberapa kabilah, termasuk Abdu Manaf bin Qushay.

Kemudian Abdu Manaf mempunyai empat anak: Abdu Syams, Naufal, Al-Muthathalib dan Hasyim. Hasyim adalah keluarga yang dipilih Allah bagi Muhammad bin Abdullah bin Abdul Muththalib bin Hasyim.

Sumber: Syaikh Shafiyyurrahman Al-Mubarakfuri: "Sirah Nabawiyah, Sejarah Hidup Nabi Muhammad", Cipayung, Jakarta Timur: Ummul Qura, 2011.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-A’raf Ayah 138-139

In the Name of Allah, the Most Gracious, the Most Merciful.

7:138 And We brought the Children of Israel (with safety) across the sea, and they came upon a people devoted to some of their idols (in worship).

They said: "O Musa! Make for us a god as they have gods.''

He said: "Verily, you are an ignorant people.''

7:139 (Musa added:) "Verily, these people will be destroyed for that which they are engaged in (idols' worship). And all that they are doing is in vain.''

The Children of Israel safely cross the Sea, but still held on to the Idea of Idol Worshipping

Allah tells;

And We brought the Children of Israel (with safety) across the sea,

Allah mentions the words that the ignorant ones among the Children of Israel uttered to Musa after they crossed the sea and witnessed Allah's Ayat and great power.

And they came upon a people devoted to some of their idols (in worship).

Some scholars of Tafsir said that the people mentioned here were from Canaan, or from the tribe of Lakhm.

Ibn Jarir commented,

"They were worshipping idols that they made in the shape of cows, and this influenced the Children of Israel later when they worshipped the calf."

They said here,

They said: "O Musa! Make for us a god as they have gods.''

He said: "Verily, you are an ignorant people.''

Musa replied, you are ignorant of Allah's greatness and majesty and His purity from any partners or anything resembling Him.

"Verily, these people will be destroyed for that which they are engaged in, (they will perish),

"and all that they are doing is in vain.''

Commenting on this Ayah, Imam Abu Jafar bin Jarir reported from Abu Waqid Al-Laythi that;

they (the Companions) went out from Makkah with the Messenger of Allah for (the battle of) Hunayn. Abu Waqid said, "Some of the disbelievers had a lote tree whose vicinity they used to remain in, and upon which they would hang their weapons on. That tree was called `Dhat Al-Anwat'. So when we passed by a huge, green lote tree, we said, `O Messenger of

Allah! Appoint for us a Dhat Al-Anwat as they have.'

He said,

by He in Whose Hand is my soul! You said just as what the people of Musa said to him:

"Make for us a god as they have gods.'' He said: "Verily, you are an ignorant people. Verily, these people will be destroyed for that which they are engaged in, and all that they are doing is in vain.''

[siyafashions]

@therealkarismakapoor Black Sexy Party Saree In Italian Sequin @siyafashions.co.uk . Karishma Kapoor Black Sequin Saree Satin Blouse Item no SF143BOL👈 Mix and match blouse top can be purchased from @zara @primark @riverisland @missselfridge @prettylittlething @mango Follow @siyafashions.co.uk Delivery UK and Worldwide. . #bollywood #blacksaree #sexy #hot #karishmakapoor #kapoorfamily #backless #uksarees #indiansaree #usaindian #australiafashion #blacksareelove #lakhme #dubai #uae #canada #hotdress https://www.instagram.com/p/B2aXcIagCDM/?igshid=199bpxivwve4l

[loverandservantoftheahlulbayt]

🍂🥀🍂 Imam Hasan (as), a brief look into his Life 🍂

🍂(This is) an account of the Imam after the Commander of the faithful, peace be on him, the date of his birth, the evidence for his Imamates the period of his succession, the time of his death, and the place of his grave. (It also provides) a brief outline of the reports about him.

The Imam after the Commander of the faithful, peace be on him, was his son al-Hasan, the son of the mistress of the women of the worlds, Fatima, daughter of Muhammad, the Lord of messengers, may God bless him and his pure family. (Al-Hasan's) kunya was Abu Muhammad. He was born in Medina, on the night of the middle day of the month of Ramadan, three years after the hijra (624).

His mother, Fatima, peace be on her, brought him to the Prophet, may God bless him and his family, on the seventh day in a silken shawl from Heaven, which Gabriel had brought down to the Prophet, may God bless him and his family. He named him Hasan and sacrificed a ram for him (in the ceremony of aqiqa).

[It is reported by a group (of authorities), including Ahmad b. Salih. al-Tamimi on the authority of Abd Allah b. Isa, on the authority of Jafar al-Sadiq b. Muhammad, peace be on him;]

Al-Hasan, peace be on him, was the most similar person to the Apostle of God, may God bless him and his family, in form, manner and nobility.

[It is reported by a group (of authorities), including Ma'mar, on the authority of al-Zuhri, on the authority of Anas b. Malik, who said:]

No one was more like the Apostle of God, may God bless him and his family, than al-Hasan b. Ali, peace be on them.

[Ibrahim b. Ali al-Rafi'i reported on the authority of his father, on the authority of his grandmother Zaynab, daughter of Abu Rafi' - and Shabib b. Abi Rafi' al-Rafi'i on the authority of those who told him - she said:]

Fatima, peace be on her, brought her two sons, al-Hasan and al- Husayn, peace be on them, to the Apostle of God, may God bless him and his family, at the time when he was suffering from the sickness from which he died.

“Apostle of God,” she said, “these are your two (grand) sons. Give them something as an inheritance.”

“As for al-Hasan,” he replied, “he has my form and my nobility. As for al-Husayn, he has my generosity and my bravery.”

Al-Hasan b. Ali, peace be on him, was the testamentary trustee (wasi) of the Commander of the faithful, peace be on him, over his family, his children and his followers. He bequeathed him to look after his position and (the position of) his taxes (sadaqat) and he wrote him a covenant (of succession) which is well-known. His testamentary trusteeship is obvious in terms of the outlines of religion, the essential characteristic of wisdom and good-breeding. A great number of scholars have reported this trusteeship and many of the men of understanding have realised the truth of this through his (attitude to) the world.

🍂Al-Hasan's Succession to the Caliphate and his Abdication🍂

When the Commander of the faithful, peace be on him, died, al- Hasan addressed the people. He reminded them of his right (to authority). The followers of his father pledged allegiance to him in terms of fighting those he fought and making peace with those with whom he made peace.

[Abu Mikhnaf Lut b. Yahya al-Azdi reported: Ashath b. Suwar told me on the authority of Abu Ishaq al-Sabi'i and others, who said;]

Al-Hasan b. Ali, peace be on them, addressed the people towards dawn on the night in which the Commander of the faithful, peace be on him, died. He praised and glorified God and blessed the Apostle of God, may God bless him and his family. Then he said:

There has died tonight a man who was the first among the early (Muslims) in (good) actions. Nor did any later (Muslims) attain his level in (good) actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life. The Apostle of God, may God bless him and his family, used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands.

He, peace be on him, has died on this the night on which Jesus, son of Mary, was taken up (to Heaven), on which Joshua, son of Nuh, the testamentary trustee (wasi) of Moses, peace be on him, died. He has left behind him no gold and silver except seven hundred dirhams of his stipend (ata'), with which he was intending to buy a servant for his family.

Then tears overcame him and he wept and the people wept with him.

Then he continued:

I am the (grand) son of the one who brought the good news. I am the (grand) son of the warner. I am the (grand) son of the man who, with God's permission, summoned (the people) to God. I am the (grand) son of the light which shone out (to the world) . I am of the House, from whom God has sent away abomination and whom God has purified thoroughly. I am of the House for whom God has required love in his Book, when God, the Most High, said: Say: I do not ask you for any reward except love for (my) kin. Whoever earns good, will increase good for himself [ XXXIII 33 ]. The good is love for us, the House.

Then he sat down.

Abd Allah b. al-Abbas, may God have mercy on him, arose in front of him and said:

People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.

The people answered him saying:

No one is more loved by us nor has anyone more right to succession (khilafa).

They rushed forward to pledge allegiance to him as successor. That was on Friday on the eleventh of the month of Ramadan in the year 40 A.H. (660). Then he assigned (the posts of) the tax collectors and he gave instructions to the governors (of the provinces). He sent Abd Allah b. al-Abbas to Basra. He took charge of all the matters.

When Mu'awiya b. Abi Sufyan learnt of the death of the Commander of the faithful, peace be on him, and the people's pledge of allegiance to his son, al-Hasan, peace be on him, he sent a man of secretly to Kufa and a man from Banu al-Qayn to Basra. They were to write reports to him to undermine affairs for al-Hasan, peace be on him. Al-Hasan, peace be on him, learned of that. He ordered the Himyari to be brought out from among (the tribe) of Lakhm in Kufa. He had him brought out and executed. (Al-Hasan) wrote to al-Basra, ordering the Qayni to be brought out from among the Banu Sulaym. He was brought out and executed.

Then al-Hasan, peace be on him, wrote to Muawiya:

You sent men to use deception and to carry out assassinations and you sent out spies as if you want to meet (in battle). That is something which will soon happen so wait for it, if God wills. I have learnt that you have become haughty in a way that no wise man would become haughty. In that you are just as al-Awwal described:

Say to him who desires the contrary of the one who has died: Prepare for another like him, as if (from the same) root.

I and the one among us who has died are like the one who goes in the evening so that (the other) may come in the morning.

Muawiya replied to him with his letter, which there is no need to mention. There followed between him and al-Hasan, peace be on him, correspondences messages and disputes regarding the right of al- Hasan, peace be on him, to authority and the unlawful seizure of power of those who came before his father, peace be on him, and of Mu'awiya's attempt to strip the nephew of the Apostle of God, may God bless him and his family, from his authority and of their (the House's) right to it apart from them. (All these) matters would take too long to describe.

Muawiya set off towards Iraq. When he reached the bridge of Manbij, al-Hasan, peace be on him, reacted. He sent Hujr b. Adi to order the leaders of Amman to set out and to call the people together for war.

They were slow to (answer) him and then they came forward. (Al- Hasan) had a mixed band of men: some of them belonged to his Sh'ia and to his father's: some of them were members of the Muhakimma (i.e. Kharijites) who were influenced by (the desire of) fighting Muawiya with every means (possible); some of them were men who loved discords and were anxious for booty; some of them were doubters; others were tribal supporters who followed the leaders of their tribes without reference to religion.

He set off until he came to Hammam Umar, then he went on to Dayr Kab. He stopped at Sabat, just before the bridge and spent the night there. In the morning, he, peace be on him, wanted to test his followers and make their situation clear with regard to obedience to him, so that in that way he might be able to distinguish his friends from his enemies and be in a clear mind (about his position) to meet Mu'awiya and the Syrians. He ordered the call to be made:

The prayer is a general one (which all should attend) (al-salat jamia).

They gathered and he went up on the pulpit and addressed them. He said:

Praise belongs to God whenever a man praises Him. I testify that there is no god but God whenever a man testifies to Him. I testify that Muhammad is His servant and His apostle whom He sent with the truth and whom He entrusted with revelation, may God bless him and his family. By God, I hope that I shall always be with God's praise and kindness. I am the sincerest of God's creatures in giving advice to them.

I have not become one who bears malice to any Muslims nor one who wishes evil or misfortune tor him. Indeed what you dislike about unity (jama'a) is better for you than what you like about division. I see what is better for you better than you see for yourselves. Therefore do not oppose my commands and do not reject my judgement. May God forgive both me and you and may He guide me and you to that in which there is love and satisfaction.

[He reported:]

The people began to look at one another and asked each other, “What do you think he intends by what he has just said?

“We think that he intends to make peace with Muawiya and hand over the authority to him” they answered.

“By Gods the man has become an unbelievers they declared and they rushed towards his tent. They plundered him to the extent that they even took his prayer mat from under him. Then Abd al- Rahman b. Abd Allah b. Ja'al al-Azdi set on him and stripped his silk cloak from his shoulder. He remained sitting, still girt with his sword but without his cloak. He called for his horse and mounted it. Groups of his close associates and his Shia surrounded him and kept those who wanted (to attack) him away from him. He said:

Summon (the tribes of) Rabia and Hamdan to me.

They were summoned to him and they surrounded him and defended him, peace be on him, from the people. A mixed group of others went with him (as well). When he was passing through the narrow pass of Sabat, a man of Banu Asad called al-Jarrah b. Sinan caught hold of the reins of his mule. He had an axe in his hand. He cried:

God is greater (Allaku akbar)! You have become a polytheist, Hasan, just like your father became a polytheist before.

Then he stabbed him in the thigh. It penetrated right through to the bone. He seized (al-Hasan) by the neck and they both fell to the ground. A man from al-Hasan's Shi'a called Abd Allah b. Khatal al- Tai; pulled the axe away from his hand and struck him with it in the stomach. Another man called Zubyan b. Umara attacked him, struck him upon the nose and killed him. Another man who had been with (al-Jarrah) was caught and killed.

Al-Hasan, peace be on him, was carried on a stretcher to al- Mada'in where he was lodged with Sa'd b. Masud al-Thaqafi. The latter was the governor of (Ali), the commander of the faithful, peace be on him, there and al-Hasan had confirmed him in that position.

Al-Hasan, peace be on him, was distracted by his own (discomfort) and with treating his wound. (In the meantime) a group of the tribal leaders wrote secretly to Mu'awiya offering to accept his authority (lit. to listen and obey). They urged him to come to them and they guaranteed to hand over al-Hasan, peace be on him, when they got to his camp, or to kill him treacherously.

Al-Hasan, peace be on him, learnt of that when a letter came to him from Qays b. Sa'd, may God be pleased with him. He had sent Qays with Ubayd Allah b. Abbas (to go on ahead) when he had set out from Kufa to meet Muawiya and to drive him out of Iraq, and make himself a commander of a unified people (jama'a). He had said to Ubayd Allah:

If you are struck down, then the commander will be Qays b. Sad.

Qays b. Sad's letter arrived informing him that they had stopped Muawiya at a village called al-Habubiyya opposite Maskan. Then Muawiya had sent to Ubayd Allah b. Abbas, urging him to come to him and offering him a million dirhams, half of which he would give him immediately, and the other half on his entry into Kufa. Ubayd Allah had slipped away in the night with his close associates to (join) Muawiya's camp. In the morning the people found their leader missing. Qays b. Sa'd, may God be pleased with him, said the prayer with them and took charge of their affairs.

Al-Hasan's awareness of the people's desertion of him increased, (as did his awareness) of the corrupt intention of the Muhakkima (the Kharijites) against him, which they made obvious by cursing him, accusing him of disbelief, and declaring that it was lawful to shed his blood and plunder his property. There remained no one to protect him from his unfortunate predicament except the close associates from his father's Shia and his own Shia, and they were a group which could not resist the Syrian soldiers.

Muawiya wrote to him about a truce and peace treaty. He also sent him the letters of his followers in which they had guaranteed to kill him treacherously or to hand him over. He offered him as many conditions as he wanted, to answer his (call) for peace and he gave his (sworn) covenant by whose fulfilment everybody's interests would be served. Al-Hasan, peace be on him, did not trust him. He was aware of his deception and his attempts at assassination.

However he could find no escape from assenting to his demands to abandon the war and bring about a truce because of the weakness of his followers' understanding of his right, their corrupt attitude towards him and their opposition to him. (In addition, he was aware) of the view of many of them in declaring it lawful to shed his blood and to hand him over to his rival. (He also knew) of his cousin's desertion (of him) and his joining his enemy, as well as the inclination of the people towards the immediate present and their reluctance (to show concern) for the future.

Therefore he, peace be on him, bound himself (in a treaty) with Muawiya as a result of the confirmation of the proof (of his situation) and with the excuses before God, the Most High, and all the Muslims, of what had taken place among them. He stipulated:

That the cursing of the Commander of the faithful, peace be on him, should be abandoned and the practice of using the personal prayer (qunut) in the formal prayer (salat) (as prayer) against him should be set aside;

That his Shia, may God be pleased with them, should be given security and that none of them should be exposed to any evil; That each of them who had certain rights should attain those rights.

Muawiya accepted all that and made a treaty with him to observe that. He swore to him that he would fulfil it. When the truce had been concluded, Muawiya went on until he reached al-Nukhayla. That was on a Friday; he prayed the mid-morning prayer (duha al nahar) with the people, and he addressed them. In his address, he Said

By God, I have not fought against you to make you pray, nor to fast, nor to make the pilgrimage, nor to pay zakat. Indeed you do that (already). I fought so that I might have power over you and God has given that to me when you were reluctant to (obey) Him. Indeed I have been requested by al-Hasan, peace be on him, (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfil anything.

Then he went on until he entered Kufa. He resided there for several days. When the pledge of allegiance by its inhabitants had to be carried out, he went up on the pulpit and addressed the people. He mentioned the commander of the faithful, peace be on him, and that he had taken from him and from al-Hasan, peace be on him, what he had taken.

Al-Hasan and al-Husayn, peace be on them, were present. Al- Husayn, peace be on him, rose to reply but al-Hasan, peace be on him, took him by the hand and made him sit down. Then he, himself, (al-Hasan) arose and spoke:

O you who mention Ali, I am al-Hasan and Ali was my father. You are Muawiya and your father was Sakhr (Abu Sufyan). My mother was Fatima and your mother was Hind. My grand father was the Apostle of God and your grandfather was Harb. My grandmother was Khadija and your grandmother was Futayla. May God curse him who tries to reduce our reputation and to diminish our nobility, who does evil against our antiquity and yet who has been ahead of us in unbelief and hypocrisy.

Groups of the people in the mosque shouted out: “Amen, Amen”

When the peace between al-Hasan, peace be on him, and Muawiya was concluded in the way we have mentioned, al-Hasan, peace be on him, left for Medina. He resided there, restraining his anger, staying close to his house, and awaiting the command of his Lord, the Mighty and High, until Muawiya had completed ten years of his administration. (Then) the latter decided to have the pledge of allegiance given to his son, Yazid, (as his successor).

He communicated secretly with Ju'da, daughter of al-Ash'ath b. Qays- she was the wife of al-Hasan, peace be on him - to urge her to poison him. He gave an undertaking to her that he would marry her to his son, Yazid, and he sent her a hundred thousand dirhams. Juda gave him the poison to drink but he lingered on sick for forty days. He passed along his (final) road in the month of Safar in the year 50 A. H. (670).

At that time, he was forty-eight years of age. His succession (to the Imamate) had been for ten years. His brother and testamentary trustee (wasp), al-Husayn, peace be on him, undertook the washing and shrouding of his body, and buried him with his grand mother, Fatima, daughter of Asad b. Hashim b. Abd Manaf, may God be pleased with her, in (the cemetery) of al Baqi.

Reports of the Cause of the Death of al-Hasan, Peace be on him, and of Mu'awiya Poisoning him, the Story of his Burial and the Actions and Statements Concerning that.

[Isa b. Mihran reported: Ubayd Allah b. al-Sabb'ah told us: Jarir told us on the authority of Mughira, who said:]

Muawiya sent to Juda daughter of al-Ashath b. Qays:

I will arrange for you to marry my son, Yazid, on condition that you poison al-Hasan.

He also, sent her a hundred thousand dirhams.

She did that: she poisoned al-Hasan, peace be on him. (Mu'awiya) gave her the money but did not marry her to Yazid. Instead he gave her a man from the family of Talha as a substitute. The latter gave her children. Whenever any argument occurred between them and the clans of Quraysh, they would revile them saying:

Sons of a woman who poisons her husbands.

[Isa b. Mihran reported: 'Uthman b. Umar told me Ibn Awn told us on the authority ot 'Umar b. lshaq, who said.]

I was with al-Hasan and al-Husayn, peace be on them, in the house. Al-Hasan, peace be on him, came in from outside and then went out again. He said:

I have been given poison to drink several times but I have never been given poison like this. A bit of my liver has come out of my mouth and I began to turn it over with a stick I had.

Who gave you the poison to drink, al-Husayn, peace be on him, asked him, and what do you want for him? Do you want him killed? If he may remain as he is, then God will be more terrible in His vengeance than you. It he may not remain as he is, then I should like to be free of any blame.

[ Abd Allah b. Ibrahim reported on the authority of Ziyad al- Makhariqi, who said:]

When death was close to al-Hasan, peace he on him, he summoned al-Husayn, peace be on him, and said.

My brother, I am leaving you and joining my Lord. I have been given poison to drink and have spewed my liver into a basin. I am aware of the person who poisoned me and from where I have been made a subject to this deceitful action. I will oppose him before God, the Mighty and High. Therefore by the right I have with regard to you, say nothing about that and wait for what God, the Mighty and High, will decide concerning me.

When I have died, shut my eyes, wash me and shroud me. Then carry me on my bier to the grave of my grandfather, the Apostle of God, may God bless him and his family, so that I may renew my covenant with him. After that take me to the grave of my grandmother, Fatima daughter of Asad, may God be pleased with her, and bury me there.

My brother, the people will think that you intend to bury me with the Apostle of God, may God bless him and his family. For that reason, they will gather to prevent you from doing it. I swear by God that you should not shed even your blood into the cupping-glass in (carrying out) my command.

Then he made his testamentary bequests to his family and his children. (He gave him) his heirlooms and the things which the Commander of the faithful, peace be on him, had bequeathed to him when he had made him his successor, had declared him worthy to occupy his position, and had indicated to his Shia that he was his successor, and set him up as their sign-post after himself.

When he passed on his (final) journey, al-Husayn, peace be on him, washed and shrouded his (body). Then he carried him on his bier. Marwan and those of the Banu Umayya who were with him had no doubt that they would try to bury him beside the Apostle of God, may God bless him and his family. They gathered together and armed themselves. When al-Husayn, peace be on him, approached the tomb of the Apostle of God, may God bless him and his family, with (the body of al-Hasan) so that he might renew his covenant with him, they came towards them with their group. 'A'isha had joined them on a mule and she was saying:

What is there between you and me that you should allow someone I don't want to, to enter my house?

Marwan began to recite:

O Lord, battle is better than ease.

(Then he went on:)

Should Uthman be buried in the outskirts of Medina and al-Hasan be buried alongside the Prophet, may God bless him and his family? That will never be while I carry a sword.

Discord was about to occur between the Banu Umayya and the Banu Hashim. Ibn 'Abbas hurried to Marwan and said to him;

Go back to where you came from, Marwan. Indeed we do not intend to bury our companion with the Apostle of God, may God bless him and his family. But we want him to be able to renew his covenant with him by visiting him. Then we will take him back to his grandmother, Fatima, and bury him alongside her according to his last instructions concerning that. If he had enjoined that he should be buried alongside the Prophet, may God bless him and his family, you know that you would be the least able to deter us from that. However, he, peace be on him, was much too aware of God and His Apostle and the sacredness of his tomb to bring bloodshed to it as others have done (who) have entered it without his permission.

Then he went to A'isha and said to her:

What mischief you bring about, one day on a mule and one day on a camel! Do you want to extinguish the light of God and fight the friends (awliya') of God? Go Back ! You have been given assurance against what you fear and have learned what you wanted (to know). By God, victory will come to this House, even if it is after some time.

Al-Husayn, peace be on him, said:

By God, if there had been no injunction to me from al-Hasan, peace be on him, to prevent bloodshed and that I should not even pour blood into a cupping-glass in (carrying out) his command, you would have known how the swords of God would have taken their toll from you, you have broken the agreement which was made between you and us, you have ignored the conditions which we made with him for ourselves.

Then they went on with (the body of) al-Hasan, peace be on him, and they buried him in (the cemetery of) al-Baqi' beside his grandmother, Fatima daughter of Asad b. Hashim b. 'Abd Manaf, may God be pleased with her.

Complete ref:

Kitab al Irshad (The Book of Guidance)

Pages 279 - 289

By Sheikh al Mufid

Translated by I.K.A Howard

Published by Tahrike Tarsile Quran

Paper back, I.S.B.N 0-940368-11-0

Contributed by Br. Ali Abbas,

mailto:abbas@seas.gwu.edu

🍂🕊🍂 al.islam.org 🍂🕊🍂

[quirkynomads]

Fatimah, daughter of Qais, said:

I heard the crier of the Messenger of Allah (ﷺ) calling : Assemble for the prayer. I Then came out and prayed along with the Messenger of Allah (ﷺ): When the Messenger of Allah (ﷺ) finished his prayer, he sat on the pulpit laughing, and he said : Everyone should remain where he had said his prayer. He then asked : Do you know why I have assembled you? They said: Allah and His Messenger know best. He (ﷺ) said: I did not call you together fors some alarming news or for something good. Rather, I called you all because Tamim al-Dari, a Christian, who came and accepted Islam, told me something which agrees with what I was telling you about the Dajjal. He told me that he sailed with thirty men of Lakhm and Judham and that they were storm-tossed for a month. They drew near to an island when the sun was setting. They sat in a boat nearest to them and entered the island where they were met by a very hairy beast. They said: Woe to you! What can you be ? It replied : I am the Jassasah. Go to this man in the monastery, for he is anxious to get news of you. He said : When it named a man to us we were afraid of it lest it should be a she-devil. So we went off quickly and entered the monastery, where we found a man with the hugest and strongest frame we had ever seen with his hands chained to his neck. He then narrated the rest of the tradition. He asked them about the palm-trees of Baisan and the spring of Zughar and about the unlettered prophet. He said: I am the messiah (the Antichrist) and will be soon given permission to emerge. And the Prophet (ﷺ) said: He is in the Syrian sea or the Yemeni sea: No, on the contrary, it is towards the east that he is. He said it twice and pointed his hand to the east. She said: I memorized this (tradition) from the Messenger of Allah (ﷺ), and she narrated the tradition.

Grade: Sahih (Al-Albani)

Sunan Abi Dawud 4326

[ryanadham]

Fatima, figlia di Qais, disse: Ho sentito il grido del Messaggero di Allah (ﷺ) che chiamava: Radunati per la preghiera. Poi sono uscito e ho pregato insieme al Messaggero di Allah (ﷺ): quando il Messaggero di Allah (ﷺ) ha finito la sua preghiera, si è seduto sul pulpito ridendo, e ha detto: Tutti dovrebbero rimanere dove aveva detto la sua preghiera. Poi ha chiesto: sai perché ti ho assemblato? Dissero: Allah e il suo Messaggero sanno meglio. Lui (ﷺ) ha detto: non ti ho chiamato insieme per alcune notizie allarmanti o per qualcosa di buono. Piuttosto, ti ho chiamato tutti perché Tamim al-Dari, un cristiano, che è venuto e ha accettato l'Islam, mi ha detto qualcosa che concorda con quello che ti stavo dicendo sul Dajjal. Mi disse che navigava con trenta uomini di Lakhm e Judham e che furono sbalzati dalla tempesta per un mese. Si avvicinarono a un'isola quando il sole stava tramontando. Si sedettero su una barca più vicina a loro ed entrarono nell'isola dove furono accolti da una bestia molto pelosa. Dissero: Guai a voi! Cosa puoi essere Rispose: io sono il Jassasah. Vai da quest'uomo nel monastero, perché è ansioso di avere notizie di te. Ha detto: quando ha nominato un uomo per noi, avevamo paura che non fosse un diavolo. Quindi partimmo rapidamente ed entrammo nel monastero, dove trovammo un uomo con la struttura più grande e più forte che avessimo mai visto con le mani incatenate al collo. Ha poi narrato il resto della tradizione. Domandò loro delle palme di Baisan e della sorgente di Zughar e del profeta senza lettere. Disse: Io sono il messia (l'Anticristo) e presto mi verrà dato il permesso di emergere. E il Profeta (ﷺ) disse: È nel mare siriano o nel mare yemenita: No, al contrario, è verso est che è. Lo disse due volte e puntò la mano verso est. Ha detto: ho memorizzato questa (tradizione) dal Messaggero di Allah (ﷺ), e ha narrato la tradizione.

(Sunan Abi Dawud: 4326)

[jami-attirmidhi]

JAMI’at-TIRMIDHI: The Book on Tafsir: Hadith 1153

Narrated Farwah bin Musaik Al-Muradi:

"I went to the Prophet (ﷺ) and said: 'O Messenger of Allah! Shall I not fight those who turn away among my people, along with those who believe? So he permitted me to fight them and made me their commander.' When I left him, he asked me, saying: 'What has Al-Ghutaifi done?' He was informed that I set off on my journey." He said: "So he sent a message on my route that I should return. I went to him and he was with a group of his Companions. He said: 'Invite your people. Whoever accepts Islam among them then accept it from him. And whoever does not accept Islam, then do not be hasty until new news reaches you.'" He said: "And what was revealed about Saba was revealed, so a man said: 'O Messenger of Allah! What is Saba; is it a land or a woman?' He said: 'It is neither a land nor a woman, but it is a man who had ten sons among the Arabs. Six of them went south (in Yemen) and four of them went north (toward Ash-Sham). As for those who went north, they are Lakhm, Judham, Ghassan and 'Amilah. As for those who sent south, they are Azad, Al-'Ash'ariyyun, Himyar, Kindah, Madhhij, and Anmar.' A man said: 'O Messenger of Allah! Who are Anmar?' He said: 'Those among whom are Khath'am and Bajilah.'" [This Hadith has been related from Ibn 'Abbas from the Prophet (ﷺ)].

JAMI’at-TIRMIDHI: The Book on Tafsir

English reference : Vol. 5, Book 44, Hadith 3222

Arabic reference : Book 47, Hadith 3528

[tollypedia]

Tamannaah Bhatia & Nupur Sanon at Lakhme Fashion Week 2019💃💃💃 @tamannaahspeaks @nupursanon #lakhmefashionweek #nupursanon #lakhme #fashion https://www.instagram.com/p/BtXdywGgtnx/?utm_source=ig_tumblr_share&igshid=8kxdh2qkxgd6

[ilmtest]

Eating the Slaughtered Meat of the People of the Book

His statement, «The food of those given the book is unbound for you» (Al-Māʿidah 5:5), قَوْلُهُ: وَطَعامُ الَّذِينَ أُوتُوا الْكِتابَ حِلٌّ لَكُمْ الطَّعَامُ: “Food” is the name for what is eaten and from it are the slaughtered animals. Most of the people of knowledge opined narrowing it down to the slaughtered animals. اسْمٌ لِمَا يُؤْكَلُ، وَمِنْهُ الذَّبَائِحُ، وَذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ إِلَى تَخْصِيصِهِ هُنَا بِالذَّبَائِحِ. In this verse is an evidence for all the food of the People of the Book, without a difference between the meat and other than it, [being] lawful for Muslims, even if they did not mention Allāh’s name upon their slaughtered animals and this verse being a restriction to the generality of His statement, «and do not eat from what Allāh’s name was not mentioned upon» (Al-Anʿām 6:121). وَفِي هَذِهِ الْآيَةِ دَلِيلٌ عَلَى أَنَّ جَمِيعَ طَعَامِ أَهْلِ الْكُتُبِ مِنْ غَيْرِ فَرْقٍ بَيْنَ اللَّحْمِ وَغَيْرِهِ حَلَالٌ لِلْمُسْلِمِينَ وَإِنْ كَانُوا لَا يَذْكُرُونَ عَلَى ذَبَائِحِهِمُ اسْمَ اللَّهِ، وَتَكُونُ هَذِهِ الْآيَةُ مُخَصِّصَةً لِعُمُومِ قَوْلِهِ: وَلا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ. The obvious [meaning] of this is that the slaughtered animals of the People of the Book is lawful, even if a Jew mentions the name of ‘Uzair (Ezra) upon his slaughtered animal and a Christian mentions the name of the Messiah (Jesus) upon his slaughtered animal; this was opined by Abū al-Dardā’, ‘Ubādah bin as–Sāmit, Ibn ‘Abbās, az-Zuhrī, Rabī’ah, ash-Sha’bī, and Mak·hūl. ‘Alī, ‘A’ishah, وَظَاهِرُ هَذَا أَنَّ ذَبَائِحَ أَهْلِ الْكِتَابِ حَلَالٌ، وَإِنْ ذَكَرَ الْيَهُودِيُّ عَلَى ذَبِيحَتِهِ اسْمَ عُزَيْرٍ، وَذَكَرَ النَّصْرَانِيُّ عَلَى ذَبِيحَتِهِ اسْمَ الْمَسِيحِ. وَإِلَيْهِ ذَهَبَ أَبُو الدَّرْدَاءِ وَعِبَادَةُ بْنُ الصَّامِتِ وَابْنُ عَبَّاسٍ وَالزُّهْرِيُّ وَرَبِيعَةُ وَالشَّعْبِيُّ وَمَكْحُولٌ. وَقَالَ عَلِيٌّ وَعَائِشَةُ And Ibn ‘Umar said, “If you heard the kitābī (i.e., the Jew or Christian) naming other than Allāh, then do not eat.” وَابْنُ عُمَرَ: إِذَا سَمِعْتَ الْكِتَابِيَّ يُسَمِّي غَيْرَ اللَّهِ فَلَا تَأْكُلْ، And it is [also] the saying of Tāwus and al-Ḥasan, and they held to His statement, exalted is He «and do not eat from what Allāh’s name was not mentioned upon» (Al-Anʿām 6:121). وَهُوَ قَوْلُ طَاوُسٍ وَالْحَسَنُ وَتَمَسَّكُوا بِقَوْلِهِ تَعَالَى: وَلا تَأْكُلُوا مِمَّا لَمْ يُذْكَرِ اسْمُ اللَّهِ عَلَيْهِ [الأنعام: 121] It is also indicated by His statement, «and what is offered [as sacrifice] to other than Allāh» (Al-Naḥl 16:115). وَيَدُلُّ عَلَيْهِ أَيْضًا قَوْلُهُ: وَما أُهِلَّ لِغَيْرِ اللَّهِ بِهِ Mālik said, “It is surely detested, and not forbidden.” وَقَالَ مَالِكٌ: إِنَّهُ يُكْرَهُ وَلَا يَحْرُمُ. This difference is if we knew that the People of the Book mentioned the name of other than Allāh upon their slaughtered animals. As for with the lack of knowledge, then at–Ṭabarī and Ibn Kathīr had related the concensus on its unbinding due to this verse, and due to what was mentioned in the Sunnah of his (i.e., the Prophet’s) eating the roast lamb that was given to him [as a gift] by the Jewish woman; it is also in the Sahīh, and likewise the bag of suet that some of the Companions took from Khaibar, and the Prophet, may Allāh send salutations and peace upon him, knew of that; it is also in the Sahīh, and other than that. فَهَذَا الْخِلَافُ إِذَا عَلِمْنَا أَنَّ أَهْلَ الْكِتَابِ ذَكَرُوا عَلَى ذَبَائِحِهِمُ اسْمَ غَيْرِ اللَّهِ، وَأَمَّا مَعَ عَدَمِ الْعِلْمِ فَقَدْ حَكَى الْكِيَا الطَّبَرِيُّ وَابْنُ كَثِيرٍ الْإِجْمَاعَ عَلَى حِلِّهَا لِهَذِهِ الْآيَةِ، وَلِمَا وَرَدَ فِي السُّنَّةِ مِنْ أَكْلِهِ صَلَّى اللَّهُ عليه وَسَلَّمَ مِنَ الشَّاةِ الْمَصْلِيَّةِ الَّتِي أَهْدَتْهَا إِلَيْهِ الْيَهُودِيَّةُ، وَهُوَ فِي الصَّحِيحِ، وَكَذَلِكَ الْجِرَابُ الشَّحْمُ الَّذِي أَخَذَهُ بَعْضُ الصَّحَابَةِ مِنْ خَيْبَرَ وَعَلِمَ بذلك النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الصَّحِيحِ أَيْضًا وَغَيْرُ ذَلِكَ. The intent of the People of the Book here is the Jews and the Christians. As for the Magians, then the general collective opined that their slaughtered animals are not eaten, nor are their women married, because they are not the People of the Book according to the reknowned [view] with the people of knowledge. Abū Thawr differed in that and the jurists rebuked him for that, such that Aḥmad bin Ḥanbal said, “Abū Thawr is like his name, ” i.e., in this issue (Abū Thawr means father of the ox). It was as if he clung to what is narrated from the Prophet, may Allāh send salutations and peace upon him, in mursal form, that he said, «Establish the tradition of the People of the Book with them, » and it is not established with this expression. On the assumption that it has an origin, then it has an addition [that] disproves what he (i.e,. Abū Thawr) said, and it is his statement, «not those who eat their slaughtered animals, nor those who marry their women.» A group from those who have no experience in the science of ḥadīth from the exegetes and the jurists; the origin is not established, nor is the addition. Rather, what is established in the Sahīh is that the Prophet, may Allāh send salutations and peace upon him, took the jizyah from the Magians of Hajar. As for the sons of Taġlib, then ‘Alī bin Abī Ṭālib used to prohibit from their slaughtered animals because they were Arab and he used to say, “Surely, they do not hold to anything from Christianity other than the drinking of wine.” And likewise the rest of the Christianized Arabs like Tanūkh, Judhām, Lakhm, ‘Âmilah, and whoever resembled them. Ibn Kathīr said it is the saying of several from the Predecessors and the successors. وَالْمُرَادُ بِأَهْلِ الْكِتَابِ هُنَا الْيَهُودُ وَالنَّصَارَى. وَأَمَّا الْمَجُوسُ، فَذَهَبَ الْجُمْهُورُ إِلَى أَنَّهَا لَا تُؤْكَلْ ذَبَائِحُهُمْ وَلَا تُنْكَحُ نِسَاؤُهُمْ لِأَنَّهُمْ لَيْسُوا بِأَهْلِ كِتَابٍ عَلَى الْمَشْهُورِ عِنْدَ أَهْلِ الْعِلْمِ، وَخَالَفَ فِي ذَلِكَ أَبُو ثَوْرٍ، وَأَنْكَرَ عَلَيْهِ الْفُقَهَاءُ ذَلِكَ حَتَّى قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: أَبُو ثَوْرٍ كَاسْمِهِ، يَعْنِي فِي هَذِهِ الْمَسْأَلَةِ، وَكَأَنَّهُ تَمَسَّكَ بِمَا يُرْوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا أَنَّهُ قَالَ فِي الْمَجُوسِ: «سَنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ» وَلَمْ يَثْبُتْ بِهَذَا اللَّفْظِ، وَعَلَى فَرْضِ أَنَّ لَهُ أَصْلًا فَفِيهِ زِيَادَةٌ تَدْفَعُ مَا قَالَهُ، وَهِيَ قَوْلُهُ: «غَيْرَ آكِلِي ذَبَائِحِهِمْ وَلَا نَاكِحِي نِسَائِهِمْ». وَقَدْ رَوَاهُ بِهَذِهِ الزِّيَادَةِ جَمَاعَةٌ مِمَّنْ لَا خِبْرَةَ لَهُ بِفَنِّ الْحَدِيثِ مِنَ الْمُفَسِّرِينَ وَالْفُقَهَاءِ، وَلَمْ يَثْبُتِ الْأَصْلُ وَلَا الزِّيَادَةُ، بَلِ الَّذِي ثَبَتَ فِي الصَّحِيحِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عليه وَسَلَّمَ أَخَذَ الْجِزْيَةَ مِنْ مَجُوسِ هَجَرَ، وَأَمَّا بَنُو تَغْلَبَ فَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَنْهَى عَنْ ذَبَائِحِهِمْ لِأَنَّهُمْ عَرَبٌ، وَكَانَ يَقُولُ: إِنَّهُمْ لَمْ يَتَمَسَّكُوا بِشَيْءٍ مِنَ النَّصْرَانِيَّةِ إِلَّا بِشُرْبِ الْخَمْرِ، وَهَكَذَا سَائِرُ الْعَرَبِ الْمُتَنَصِّرَةِ كَتَنُوخَ وَجُذَامٍ وَلَخْمٍ وَعَامِلَةَ وَمَنْ أَشْبَهَهُمْ. قَالَ ابْنُ كَثِيرٍ: وَهُوَ قَوْلُ غَيْرِ وَاحِدٍ مِنَ السَّلَفِ وَالْخَلَفِ. It was narrated from Sa’īd b. al-Musayyab and al-Ḥasan al-Basrī that they both did not see any harm in the slaughtered animals of the Christians of the sons of Taġlib. al-Qurṭubī said the general collective of the [Muslim] nation said surely the slaughtered animal of every Christian is lawful, whether he was from the sons of Taġlib or from other than them. Likewise the Jew. He said there is no difference among the scholars that whatever is not in need of slaughtering like food (e.g., fruit), its eating is permissible. وَرُوِيَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ وَالْحَسَنِ الْبَصْرِيِّ أَنَّهُمَا كَانَا لَا يَرَيَانِ بَأْسًا بِذَبِيحَةِ نَصَارَى بَنِي تَغْلَبَ. وَقَالَ الْقُرْطُبِيُّ: وَقَالَ جُمْهُورُ الْأُمَّةِ إِنَّ ذَبِيحَةَ كُلِّ نَصْرَانِيٍّ حَلَالٌ سَوَاءٌ كَانَ مِنْ بَنِي تَغْلَبَ أَوْ مِنْ غَيْرِهِمْ، وَكَذَلِكَ الْيَهُودُ. قَالَ: وَلَا خِلَافَ بَيْنِ الْعُلَمَاءِ أَنَّ مَا لَا يَحْتَاجُ إِلَى ذَكَاةٍ كَالطَّعَامِ يَجُوزُ أَكْلُهُ. al-Imām al-Shawkānī, Fatḥ al-Qadīr 2/18 الشوكاني، فتح القدير ٢/١٨ http://shamela.ws/browse.php/book-23623/page-643 Telegram: https://t.me/ilmtest Twitter: https://twitter.com/ilmtest_ Instagram: https://instagram.com/ilmtest Facebook: https://facebook.com/ilmtest Tumblr: https://ilmtest.tumblr.com Website: https://www.ilmtest.net

[stirlingmoss]

Amir b. Sharahil Sha'bi Sha'b Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women:

Narrate to me a hadith which you had heard directly from Allah's Messenger (ﷺ) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah's Messenger (ﷺ). When I became a widow, 'Abd al-Rahman b. Auf, one amongst the group of the Companions of Allah's Messenger (ﷺ), sent me the proposal of marriage. Allah's Messenger (ﷺ) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allah's Messenger (ﷺ) had said (about Usama): He who loves me should also love Usama. When Allah's Messenger (ﷺ) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin 'Abdullah b. 'Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allah's Messenger (ﷺ) and I was in the row of the women which was near the row of men. When Allah's Messenger (ﷺ) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allah's Messenger (ﷺ) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? 'The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allah's Messenger)

Reference Sahih Muslim 2942 a In-book reference : Book 54, Hadith 147 USC-MSA web (English) reference : Book 41, Hadith 7028

[aldisaputtraa]

Raja-raja di Hirah

Sepeninggal Iyas, Kisra mengangkat seorang penguasa di Hirah dari bangsa Persia yang bernama Azazbah yang memerintah selama 17 tahun (614-631 M). Pada tahun 632 M, tampuk kekuasaan di sana kembali dipegang oleh keluarga Lakhm. Di antaranya adalah Al-Mundzir bin An-Nu'man yang dijuluki dengan "Al-Ma'rur." Umur kekuasaannya tidak lebih dari 8 bulan, sebab kemudian berhasil dikuasai oleh pasukan Muslimin di bawah komando Khalid bin Al-Walid.

Raja-raja di Syam

Pada masa Arab banyak diwarnai perpindagan berbagai kabilah, maka suku-suku Qudha'ah juga ikut berpindah ke berbagai daerah di pinggiran Syam dan mereka menetap di sana. Mereka adalah Bani Sulaih bin Halwan. Mereka dimanfaatkan bangsa Romawi sebagai tameng untuk menghadapi gangguan orang-orang Arab dan sekaligus sebanyak benteng pertahanan untuk menghadang bangsa Persia. Karenanya, bangsa Romawi mengangkat seorang raja dari suku ini dan kepemimpinannya berlangsung hingga beberapa tahun. Raja mereka yang terkenal adalah Ziyad bin Habullah. Dan bertahan hingga sejak awal abad kedua Masehi hingga akhir abad tersebut. Setelah kedatangan suku Ghassan yang mengalahkan Dhaja'amah. Bangsa Romawi mengangkat mereka sebagai raja bagi semua bangsa Arab di Syam. Ibukotanya adalah Daumatul Jandal. Suku Ghassan berkuasa sebagai kaki tangan kaisar Romawi, hingga meletus perang Yarmuk pada tahun 13 H. Raja mereka yang terakhir, jabalah bin Al-Aiham, memeluk agama Islam pada masa Amirul Mukminin Umar bin Al-Khaththab.

Kekuasaan Di Hijaz

Ismail berkuasa di Mekkah dan mengurus Ka'bah selama hidupnya. Beliau meninggal pada usia 137 tahun. Selanjutnya, dua putranya menggantikan kedudukannya secara berurutan, yaitu nabat dan Qaidar. Ada yang berpendapat sebaliknya, yakni Qaidar lebih dahulu setelah itu Mudhadh bin Amru Al-Jurhumi. Dengan demikian kepemimpinan Mekkah beralah ke tangan orang-orang jurhum dan terus berada di tangan mereka. Anak-anak Ismail merupakan titik pusat kemuliaan, sebab ayahnya yang telah membangun Ka'bah, namun mereka tidak mempunyai kewenangan memerintah sama sekali.

Seiring dengan perjalanan waktu, kedudukan anak cucu Ismail terus mengalami kemerosotan, hingga keberadaan Jurhum bertambah lemah dengan kemunculan Nebukadnezar. Zaman Ismail diperkirakan berlangsung pada dua puluh abad sebelum Masehi.

[dailytafsirofquran]

Daily Tafsir of Ibn Kathir

The Disbelief of Saba' (Sheba) and Their Punishment

Saba' refers to the kings and people of the Yemen. At-Tababa`ah (Tubba`) ﴿surname of the ancient kings of Yemen﴾ were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba' in all directions, as we will see in detail below, if Allah wills. In Him we put our trust. Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said, "A man said, `O Messenger of Allah! Tell me about Saba' -- what was it, a land or a woman' He said:

(It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham. Those who went Ash-Sham were Lakhm, Judham, `Amilah and Ghassan. Those who went south were Kindah, Al-Ash`ariyyun, Al-Azd, Madhhij, Himyar and Anmar.) A man asked, `Who are Anmar' He said:

(Those among whom are Khath`am and Bajilah. )'' This was recorded by At-Tirmidhi in his Jami` ﴿Sunan﴾ in more detail than this; then he said, "This is a Hasan Gharib Hadith.'' The genealogists -- including Muhammad bin Ishaq -- said, "The name of Saba' was `Abd Shams bin Yashjub bin Ya`rub bin Qahtan; he was called Saba' because he was the first Arab tribe to disperse. He was also known as Ar-Ra'ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra'ish; because the Arabs call wealth Rish or Riyash. They differ over Qahtan, about whom there were three views. (The first) he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him. (The second) was that he was descended from `Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him. (The third) was that he was descended from Isma`il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him. This was discussed in full detail by Imam Al-Hafiz Abu `Umar bin `Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah `Ala Dhikr Usul Al-Qaba'il Ar-Ruwat. The meaning of the Prophet's words,

(He was a man among the Arabs.) means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah). According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best. But in Sahih Al-Bukhari, it is reported that the Messenger of Allah passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said,

(Shoot, O sons of Isma`il, for your father was an archer.) Aslam was a tribe of the Ansar, and the Ansar -- both Aws and Khazraj -- were from Ghassan, from the Arabs of Yemen from Saba', who settled in Yathrib when Saba' was scattered throughout the land when Allah sent against them the flood released from the dam. A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped -- it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words: "If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan.''

(He had ten sons among the Arabs.) means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy. The meaning of the words,

(Six of whom went south and four of whom went north. ) is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere.

[dimaswidyatama]

BOLEH JADI DAJJAL SUDAH ADA DI INDONESIA

👤 Zainal Abidin Syamsuddin

 Sesungguhnya Tamim bin Aus bin Kharijah Ad-Dari adalah salah seorang shahabat rasul yang mulia, masuk islam ketika Rasulullah di Madinah.

 Setelah terbunuhnya Khalifah Utsman bin Affan, Tamim meninggalkan kota Madinah dan menetap di Baitul Maqdis hingga meninggal disana pada tahun 40 H dan dikubur di daerah Jibrin, Palestina.

 Sebelum masuk Islam, Tamim beragama nasrani dan pernah melihat dan berbicara dengan Dajjal. Hingga kemudian Allah lapangkan dadanya untuk menerima islam dan ia beritakan kisahnya kepada Rasulullah Sallallahu Alaihi wassallam.

 Dimana Tamim Ad-Dari melihat Dajjal? Bagaimana kisahnya ? Seperti yang dilansir zizaal.

 Tiba saatnya kita baca bersama sebuah riwayat shahih mengenai Dajjal dalam sebuah hadits yang dikenal dikalangan ulama dengan sebutan Hadits Jassasah. Hadits ini dikisahkan seorang shahabiyah, Fathimah binti Qois.

 ‘Amir bin Syarohil Asy-Sya’bi berkata kepada Fathimah binti Qais: “Kabarkan kepadaku sebuah hadits yang kau dengar dari Rasulullah yang tidak kamu sandarkan kepada seorangpun selain beliau.”

 Fathimah mengatakan: “Jika engkau kehendaki akan aku sampaikan.”

 “Iya berikan aku hadits itu.” jawab Asy Syabi.

 Fatimahpun berkisah : “Suatu hari Aku mendengar seruan orang yang berseru. Penyeru Rasulullah menyeru: “Ashsholatu jamiah !”

 Akupun segera keluar menuju masjid. Aku shalat bersama Rasulullah dan aku berada pada shaf wanita yang langsung berada di belakang shaf laki-laki. Tatkala Rasulullah selesai dari shalat, beliau duduk di mimbar dan tertawa seraya mengatakan:

 ‎لِيَلْزَمْ كُلُّ إِنْسَانٍ مُصَلَّاه

“Hendaknya masing-masing kalian tetap berada ditempat shalatnya !”

  Lalu beliau bersabda:

 ‎أَتَدْرُونَ لِمَ جَمَعْتُكُمْ

“Tahukah kalian, mengapa aku kumpulkan kalian ?”

 Para Shahabat menjawab: “Allah dan Rasul-Nya lebih mengetahui!”

 Kemudian Rasulullah saw kembali bersabda dengan kisah yang cukup panjang, beliau berkata:

 ‎إِنِّي وَاللَّهِ مَا جَمَعْتُكُمْ لِرَغْبَةٍ وَلَا لِرَهْبَةٍ وَلَكِنْ جَمَعْتُكُمْ لِأَنَّ تَمِيمًا الدَّارِيَّ كَانَ رَجُلًا نَصْرَانِيًّا فَجَاءَ فَبَايَعَ وَأَسْلَمَ وَحَدَّثَنِي حَدِيثًا وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْ مَسِيحِ الدَّجَّالِ حَدَّثَنِي أَنَّهُ رَكِبَ فِي سَفِينَةٍ بَحْرِيَّةٍ مَعَ ثَلَاثِينَ رَجُلًا مِنْ لَخْمٍ وَجُذَامَ فَلَعِبَ بِهِمْ الْمَوْجُ شَهْرًا فِي الْبَحْرِ ثُمَّ أَرْفَئُوا إِلَى جَزِيرَةٍ فِي الْبَحْرِ حَتَّى مَغْرِبِ الشَّمْسِ فَجَلَسُوا فِي أَقْرُبْ السَّفِينَةِ فَدَخَلُوا الْجَزِيرَةَ فَلَقِيَتْهُمْ دَابَّةٌ أَهْلَبُ كَثِيرُ الشَّعَرِ لَا يَدْرُونَ مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعَرِ فَقَالُوا وَيْلَكِ مَا أَنْتِ فَقَالَتْ أَنَا الْجَسَّاسَةُ قَالُوا وَمَا الْجَسَّاسَةُ قَالَتْ أَيُّهَا الْقَوْمُ انْطَلِقُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ قَالَ لَمَّا سَمَّتْ لَنَا رَجُلًا فَرِقْنَا مِنْهَا أَنْ تَكُونَ شَيْطَانَةً قَالَ فَانْطَلَقْنَا سِرَاعًا حَتَّى دَخَلْنَا الدَّيْرَ فَإِذَا فِيهِ أَعْظَمُ إِنْسَانٍ رَأَيْنَاهُ قَطُّ خَلْقًا وَأَشَدُّهُ وِثَاقًا مَجْمُوعَةٌ يَدَاهُ إِلَى عُنُقِهِ مَا بَيْنَ رُكْبَتَيْهِ إِلَى كَعْبَيْهِ بِالْحَدِيدِ قُلْنَا وَيْلَكَ مَا أَنْتَ قَالَ قَدْ قَدَرْتُمْ عَلَى خَبَرِي فَأَخْبِرُونِي مَا أَنْتُمْ قَالُوا نَحْنُ أُنَاسٌ مِنْ الْعَرَبِ رَكِبْنَا فِي سَفِينَةٍ بَحْرِيَّةٍ فَصَادَفْنَا الْبَحْرَ حِينَ اغْتَلَمَ فَلَعِبَ بِنَا الْمَوْجُ شَهْرًا ثُمَّ أَرْفَأْنَا إِلَى جَزِيرَتِكَ هَذِهِ فَجَلَسْنَا فِي أَقْرُبِهَا فَدَخَلْنَا الْجَزِيرَةَ فَلَقِيَتْنَا دَابَّةٌ أَهْلَبُ كَثِيرُ الشَّعَرِ لَا يُدْرَى مَا قُبُلُهُ مِنْ دُبُرِهِ مِنْ كَثْرَةِ الشَّعَرِ فَقُلْنَا وَيْلَكِ مَا أَنْتِ فَقَالَتْ أَنَا الْجَسَّاسَةُ قُلْنَا وَمَا الْجَسَّاسَةُ قَالَتْ اعْمِدُوا إِلَى هَذَا الرَّجُلِ فِي الدَّيْرِ فَإِنَّهُ إِلَى خَبَرِكُمْ بِالْأَشْوَاقِ فَأَقْبَلْنَا إِلَيْكَ سِرَاعًا وَفَزِعْنَا مِنْهَا وَلَمْ نَأْمَنْ أَنْ تَكُونَ شَيْطَانَةً فَقَالَ أَخْبِرُونِي عَنْ نَخْلِ بَيْسَانَ قُلْنَا عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ قَالَ أَسْأَلُكُمْ عَنْ نَخْلِهَا هَلْ يُثْمِرُ قُلْنَا لَهُ نَعَمْ قَالَ أَمَا إِنَّهُ يُوشِكُ أَنْ لَا تُثْمِرَ قَالَ أَخْبِرُونِي عَنْ بُحَيْرَةِ الطَّبَرِيَّةِ قُلْنَا عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ قَالَ هَلْ فِيهَا مَاءٌ قَالُوا هِيَ كَثِيرَةُ الْمَاءِ قَالَ أَمَا إِنَّ مَاءَهَا يُوشِكُ أَنْ يَذْهَبَ قَالَ أَخْبِرُونِي عَنْ عَيْنِ زُغَرَ قَالُوا عَنْ أَيِّ شَأْنِهَا تَسْتَخْبِرُ قَالَ هَلْ فِي الْعَيْنِ مَاءٌ وَهَلْ يَزْرَعُ أَهْلُهَا بِمَاءِ الْعَيْنِ قُلْنَا لَهُ نَعَمْ هِيَ كَثِيرَةُ الْمَاءِ وَأَهْلُهَا يَزْرَعُونَ مِنْ مَائِهَا قَالَ أَخْبِرُونِي عَنْ نَبِيِّ الْأُمِّيِّينَ مَا فَعَلَ قَالُوا قَدْ خَرَجَ مِنْ مَكَّةَ وَنَزَلَ يَثْرِبَ قَالَ أَقَاتَلَهُ الْعَرَبُ قُلْنَا نَعَمْ قَالَ كَيْفَ صَنَعَ بِهِمْ فَأَخْبَرْنَاهُ أَنَّهُ قَدْ ظَهَرَ عَلَى مَنْ يَلِيهِ مِنْ الْعَرَبِ وَأَطَاعُوهُ قَالَ لَهُمْ قَدْ كَانَ ذَلِكَ قُلْنَا نَعَمْ قَالَ أَمَا إِنَّ ذَاكَ خَيْرٌ لَهُمْ أَنْ يُطِيعُوهُ وَإِنِّي مُخْبِرُكُمْ عَنِّي إِنِّي أَنَا الْمَسِيحُ وَإِنِّي أُوشِكُ أَنْ يُؤْذَنَ لِي فِي الْخُرُوجِ فَأَخْرُجَ فَأَسِيرَ فِي الْأَرْضِ فَلَا أَدَعَ قَرْيَةً إِلَّا هَبَطْتُهَا فِي أَرْبَعِينَ لَيْلَةً غَيْرَ مَكَّةَ وَطَيْبَةَ فَهُمَا مُحَرَّمَتَانِ عَلَيَّ كِلْتَاهُمَا كُلَّمَا أَرَدْتُ أَنْ أَدْخُلَ وَاحِدَةً أَوْ وَاحِدًا مِنْهُمَا اسْتَقْبَلَنِي مَلَكٌ بِيَدِهِ السَّيْفُ صَلْتًا يَصُدُّنِي عَنْهَا وَإِنَّ عَلَى كُلِّ نَقْبٍ مِنْهَا مَلَائِكَةً يَحْرُسُونَهَا قَالَتْ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَطَعَنَ بِمِخْصَرَتِهِ فِي الْمِنْبَرِ هَذِهِ طَيْبَةُ هَذِهِ طَيْبَةُ هَذِهِ طَيْبَةُ يَعْنِي الْمَدِينَةَ أَلَا هَلْ كُنْتُ حَدَّثْتُكُمْ ذَلِكَ فَقَالَ النَّاسُ نَعَمْ فَإِنَّهُ أَعْجَبَنِي حَدِيثُ تَمِيمٍ أَنَّهُ وَافَقَ الَّذِي كُنْتُ أُحَدِّثُكُمْ عَنْهُ وَعَنْ الْمَدِينَةِ وَمَكَّةَ

 “Sesungguhnya demi Allah, tidaklah aku kumpulkan kalian untuk sesuatu yang menggembirakan atau menakutkan kalian, namun aku kumpulkan kalian karena Tamim Addari.”

 “Dahulu ia seorang nasrani yang kemudian datang berbaiat (memberikan sumpah setia) dan masuk Islam, serta mengabariku sebuah kisah yang kisah itu sesuai dengan apa yang pernah aku kisahkan kepada kalian tentang Al-Masih Ad-Dajjal.”

 Ia memberitakan bahwa ia naik kapal bersama 30 orang dari kabilah Lakhm dan Judzam. Ditengah perjalanan, mereka dipermainkan badai ombak hingga berada ditengah laut selama satu bulan sampai mereka terdampar disebuah pulau ditengah lautan tersebut,

 saat tenggelam matahari merekapun duduk di perahu-perahu kecil. Mereka pun memasuki pulau tersebut hingga menjumpai binatang yang berambut sangat lebat dan kaku, hingga mereka tidak tahu mana kubul mana dubur karena demikian lebat bulunya.”

 Merekapun berkata: “Celaka, kamu ini apa?

 Ia menjawab: “Aku adalah al-jassasah .”

 Mereka mengatakan: “Apakah al jasasah itu ?.

 Ia berkata: “Wahai kaum, pergilah kalian kepada seorang lelaki yang ada dalam rumah ibadah itu, sesungguhnya ia sangat merindukan berita kalian!”

 Berkata Tamim: “Ketika dia menyebutkan untuk kami seorang laki-laki, kami menjadi khawatir kalau-kalau binatang itu ternyata setan. Kamipun bergerak menuju kepadanya dengan cepat sehingga kami masuk ke tempat ibadah itu.”

 “Ternyata didalamnya ada orang yang paling besar yang pernah kami lihat, dan paling kuat ikatannya. Kedua tangannya terikat dengan leher, antara dua lutut dan dua mata kaki terikat dengan besi.”

 Kami katakan kepadanya: “Celaka, kamu ini apa?”

 Ia menjawab: “Kalian telah mampu mengetahui tentang aku, maka beritakan kepadaku siapa kalian ini.

 Rombongan Tamim menjawab: “Kami ini orang-orang Arab, kami menaiki kapal ternyata kami bertepatan mendapati laut sedang bergelombang luar biasa sehingga kami dipermainkan ombak selama satu bulan sampai hingga terdampar di pulaumu ini,

 Kamipun naik perahu-perahu kecil memasuki pula ini dan bertemu dengan binatang yang sangat lebat dan kaku rambutnya, tidak diketahui mana kubul dan mana dubur karena lebat rambutnya.

 Kamipun mengatakan: “Celaka kamu, kamu ini apa?”

 Ia menjawab: Aku adalah jasasah.

 Kamipun bertanya: Apa itu Jassasah,

 Ia malah berkata: Wahai kaum, pergilah kalian kepada laki-laki yang ada dalam rumah ibadah itu, sesungguhnya ia sangat merindukan berita kalian.”Kami pun segera menuju kepadamu, kami khawatir kalau binatang itu ternyata setan.

 Lalu orang itu mengatakan: “Kabarkan kepadaku tentang pohon-pohon korma di Baisan.

 Kami mengatakan: Tentang apa engkau meminta beritanya ?”

 Dia berkata: “Aku bertanya kepada kalian tentang pohon korma apakah masih berbuah.”

 Kami menjawab: Ya.

 Ia mengatakan: “Sesungguhnya hampir-hampir dia tidak akan mengeluarkan buahnya.”

“Kabarkan pula kepadaku tentang danau Thobariyah ?” tanya orang ini.

 Kami menjawab: “Tentang apa engkau meminta beritanya?”

 “Apakah masih ada airnya, jawabnya.

 Mereka menjawab: Danau itu melimpah ruah airnya.

 Dia mengatakan: Sesungguhnya hampir-hampir air akan habis.

Kabarkan kepadaku tentang mata air Zughor

 Mereka mengatakan: Tentang apa kamu minta berita?

 Apakah di mata air itu masih ada airnya? Dan apakah penduduk masih bertani dengan airnya? Jawab Dajjal.

 Kami menjawab: “Ya, mata air itu deras airnya, dan penduduk bertani dengannya.”

 Ia berkata: “Kabarkan kepadaku tentang nabi ummiyyin apa yang dia lakukan ?”

 Mereka menjawab: “Ia telah muncul dari Mekah dan tinggal di Yatsrib.”

 Ia mengatakan: “Apakah orang-orang Arab memeranginya?”

 Kami menjawab: “Ya.”

 Ia mengatakan lagi: “Apa yang ia lakukan terhadap orang-orang Arab.”

 Maka kami beritakan bahwa ia telah menang atas orang-orang Arab dan mereka taat kepadanya.

 Ia mengatakan: “Itu sudah terjadi?”

Kami katakan: “Ya.”

 Ia mengatakan: “Sesungguhnya amat baik bila mereka menaatinya."

 “Sekarang aku akan beritakan kepada kalian tentang aku: “Sesungguhnya aku adalah Al-Masih dan hampir-hampir aku diberi izin untuk keluar, hingga aku keluar lalu berjalan di bumi dan tidak kutinggalkan satu negeripun,

 kecuali aku akan turun padanya dalam waktu 40 malam, kecuali Mekah dan Thaybah (Madinah), keduanya diharamkan bagiku. Setiap kali aku akan masuk pada salah satu kota ini,

 malaikat menghadangku dengan pedang terhunus ditangan menghalangiku darinya, dan sesungguhnya pada tiap celah ada para malaikat yang menjaganya.

 Fatimah mengatakan: Maka Rasulullah Sallallahu Alaihiwassallam bersabda sambil menusukkan tongkat di mimbar lalu bersabda: “Inilah Thaiybah, Inilah Thaiybah, Inilah Thaiybah, yakni Kota Madinah.”

 Apakah aku telah beritahukan kalian tentang hal itu ?

 Orang-orang menjawab: Ya.

 Nabi bersabda, Sesungguhnya cerita Tamim menakjubkanku, kisahnya sesuai dengan apa yang aku ceritakan kepada kalian tentang Dajjal, serta tentang mekah dan Madinah.

 Kemudian beliau bersabda:

 ‎أَلَا إِنَّهُ فِي بَحْرِ الشَّأْمِ أَوْ بَحْرِ الْيَمَنِ لَا بَلْ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ مِنْ قِبَلِ الْمَشْرِقِ مَا هُوَ وَأَوْمَأَ بِيَدِهِ إِلَى الْمَشْرِقِ

Ketahuilah bahwa ia berada di lautan Syam atau lautan Yaman,” Oh, tidak! Bahkan dari arah timur! Tidak Dia dari arah timur, Tidak Dia dari arah timur, dan beliau mengisyaratkan dengan tangan ke arah timur (Hadits Jassasah diriwayatkan Imam Muslim dalam Shahihnya Kitabul Fitan Wa Asyrotis Sa’ah. bab Qishoshul Jassasah (4/2261 no. 2942).

  Mungkinkah arah timur yang dimaksudkan oleh Rasulullah adalah indonesia. Karena al-Masudi dalam kitabnya "Muruj adz-Dzahab" menuturkan daerah Maharaja Sriwijaya, dimana disebelahnya ada pulau yang setiap saat terdengar suara kendang dan tabuh-tabuhan, pertunjukan (wayang kulit),

 dan berbagai jenis musik (gamelan), serta tarian yang diiringi tepuk tangan. Sementara para pelaut yang datang kesana mengira bahwa Dajjal akan keluar disana.

[ibalkisai]

‏‎#Piecemeal translation of the Book *البداية في السيرة (الخلاصة البهية)* The History Primer (An Exqisite Summary) 0️⃣2️⃣4️⃣ Wednesday, 28-08-1441AH/22-04-2020 Author: *Waheed Bn Abdis-salām Bāliy* Translator: *Ibrahim Mūsa Al-kisa'i* __________________________ *THE DELEGATIONS* (Delegates, representatives, that visited the prophet SAW) They are 105 in numbers. 1- Muzainah delegates, Rajab 5AH. 2- Ashja'a delegates 5AH. 3- Juzām delegates, before 7AH. 4- Al-Ash'ariyyeen delegates, Al-muharram 7AH. 5- Daws delegates, 7AH. 6- Banū tha'alabah delegates, 8AH. 7- Sulaym delegates, 8AH. 8- Rabee'ah Abduqays delegates 8AH. 9- Sudā' delegates, 8AH. 10- Thumāmah and Huddān delegates, 8AH. 11- Bāhilah delegates, 8AH. 12- Banū Asad delegates, Al-muharram 9AH. 13- Udhrah delegates, Safar 9AH. 14- Baliyy delegates, Rabee'ul-I 9AH. 15- Yahnah Bin Ru'ubah delegates, Rajab 9AH. 16- Jarbā'a and Adhruh delegates, Rajab 9AH. 17- Urwah bin Mas'ūd Ath-thaqafiyy delegates, before Ramadan 9AH. 18- Thaqeef delegates, Ramadan 9AH. 19- Himyar kings delegates, Ramadan 9AH. 20- Dimām bin tha'alabah delegates, 9AH. 21- Dariyyeen delegates from lakhm, 9AH. 22- Bahrā'a delegates, 9AH. 23- Banū Al-bakkā'a delegates, 9AH. 24- Banū fazārah delegates, 9AH. 25- Tha'alabah bin munqidh delegates, 9AH. 26- Sa'ad Hudhaym delegates, 9AH. 27- Murrah delegates, 9AH. 28- Kilāb delegates, 9AH. 29- Kinānah delegates, 9AH. 30- Tujayb delegates, 9AH. 31- Al-hārith bin Ka'ab delegates, Rabee'ul-I 10AH. 32- Adiyy bin Hātim delegates, sha'abān 10AH. 33- Khawlān delegates, sha'abān 10AH. 34- Gāmid delegates, Ramadan 10AH. 35- Gassān delegates, Ramadan 10AH. 36- Jareer Al-bajaliyy delegates, Ramadan 10AH. 37- Salāmān delegates, shawwāl 10AH. 38- Al-Azd delegates, 10AH. 39- Zubayd delegates, 10AH. 40- Farwa bin Musayk delegates, 10AH. 41- Abdul-qays delegates (2nd visit), 10AH. 42- Banū Haneefah, 10AH. 43- Tayyi'i delegates, 10AH. 44- Kindah delegates, 10AH. 45- Muhārib delegates, 10AH. 46- Ar-ahāwiyyeen delegates, 10AH. 47- Abs delegates, 10AH. 48- As-sidif delegates, 10AH. 49- Ri'iyah As-suhaymiyy delegates, 10AH. 50- Qushayr bin Ka'ab delegates, 10AH....‎‏ (في ‏‎Lagos, Nigeria‎‏) https://www.instagram.com/p/B_Sqna6FT5g/?igshid=121a47tfjvmh8

[aboutkhilafah]

Copas: Kebijakan Islam Dalam Menangani Wabah Penyakit

*Kebijakan Islam Dalam Menangani Wabah Penyakit*

Oleh Ahmad Rusydan Ph.D

(Ahli Biologi Molekuler)

Kasus merebaknya gangguan pernafasan (pneumonia) akibat coronavirus tipe baru (2019-NCov) terjadi di Wuhan Cina di bulan Desember 2019. Hingga awal bulan Februari 2020, penyakit akibat 2019-NCov telah tersebar di 28 negara, menginfeksi tidak kurang dari 30,000 manusia dan menimbulkan lebih dari 700 korban meninggal dunia.

Sebelumnya, tipe coronavirus dengan susunan genetik yang berbeda juga menimbulkan wabah penyakit SARS (severe acute respiratory syndrome) tahun 2002 dan MERS (Middle Eastern Respiratory Syndrome) tahun 2012. Ada juga virus lain yang menyebabkan penyakit campak/measles, rubella/cacar jerman dan mumps/gondong.

Menyikapi Wabah

Sebagai bagian dari keimanan, Muslim percaya bahwa seluruh peristiwa (termasuk pecahnya wabah penyakit) tidak mungkin terjadi tanpa kehendak Allah SWT (Lihat: QS at-Taubah [9]: 51).

Akan tetapi, ini tidak berarti bahwa manusia (terutama kaum Mukmin) bersikap fatalistik (pasrah terhadap nasib). Beberapa hadis penting terkait wabah justru berisi tuntunan bagaimana seharusnya Muslim berupaya mengatasi wabah penyakit ini.

Nabi saw., misalnya, bersabda:

لاَ يُوْرِدُ مُمْرِضٌ عَلَى مُصِحِّ

Janganlah unta yang sehat dicampur dengan unta yang sakit (HR al-Bukhari dan Muslim).

Pemisahan unta adalah upaya manusia untuk menghindari meluasnya penyakit. Apa yang Rasulullah saw sampaikan ini menjadi releavan terkait wabah MERS. Subtype coronavirus tertentu tidak hanya menimbulkan penyakit pernafasan pada unta, namun juga mampu menginfeksi manusia (pemiliknya atau penggembalanya). Pengetahuan tentang keberadaan bahaya kesehatan akibat paparan MERS-Cov (coronavirus penyebab MERS) melahirkan kebijakan otoritas setempat untuk meminimalisir paparan unta yang terinfeksi terhadap jemaah haji yang berdatangan beberapa bulan paska pecahnya wabah MERS di Jeddah pada tahun 2014 (Ziad et.al., 2018).

Jika upaya mitigasi risiko ini tidak dilakukan, hanya memasrahkan saja dengan nasib, tidak bisa dibayangkan meluasnya MERS ke wilayah asal Jemaah haji yang terinfeksi MERS-Cov.

Dalam sejarahnya setidaknya ada tiga wabah yang terjadi di Dunia Islam. Pertama: Wabah di Amwas wilayah Syam (kini Suriah) di tahun 639 M yang telah menimbulkan syahidnya dua sahabat Nabi saw., yaitu Abu Ubaidah bin Jarrah dan Muadz bin Jabal. Kedua: Wabah ‘Black Death’ yang mengepung Granada, benteng terakhir umat Islam Andalusia pada abad ke 14. Ketiga: Wabah smallpox pada Abad 19 yang melanda Khilafah Uthmani.

Tidak meninggalkan dan tidak memasuki wilayah wabah.

Saat wabah Amwas di Syam (639 M) dan wabah ‘Black Death’ Granada Andalusia (abad ke 14) kaum Muslim dihadapkan pada pertanyaan, “Apakah menghindar dari wabah berarti lari dari takdir Allah?”

Saat itu Abu Ubaidah bin Jarrah ra., sebagai komandan pasukan jihad di Syam, bertemu dengan Khalifah Umar bin Khaththab ra. di Sargh. Khalifah berniat untuk membawa kembali Abu Ubaidah ke Madinah. Abu Ubaidah menolak dan mengingatkan apakah Sang Khalifah ‘lari dari takdir Allah’?

Dijawab oleh Khalifah Umar bahwa ‘kita lari dari takdir Allah ke takdir Allah yang lain’. Beliau lalu menjelaskan pilihan seorang penggembala yang membawa kambingnya ke lembah yang hijau ketimbang ke lembah yang tandus. Pilihan Khalifah Umar ra. dan pilihan Abu Ubaidah ternyata mendapatkan legitimasi dari Hadis Nabi saw. Abdurrahman bin Auf bertutur: Aku mendengar Rasulullah saw. bersabda:

إِذَا سَمِعْتُمْ بِه بِأرْضٍ فَلَا تَقْدَمُوا عَلَيْهِ، وَإِذَا وَقَعَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلاَ تَخْرُجُوا فِرَارًا مِنْهُ

Jika kalian mendengar suatu negeri dilanda wabah, jangan kalian memasukinya. Jika wabah itu terjadi di negeri yang kalian berada di dalamnya, janganlah kalian keluar darinya (Muttafaq ‘alayh).

Dari sisi ilmu dan kebijakan kesehatan masyarakat modern, apa yang Rasulullah saw. sampaikan adalah upaya preventif untuk mengisolasi penularan wabah penyakit agar tidak meluas.

Hikmah dari keputusan Abu Ubaidah bin Jarrah ra. dan Muadz bin Jabal ra. yang memilih untuk tetap tinggal di wilayah yang sedang mengalami wabah terlihat dari fatwa Ulama Granada (Abad 14), Abu Said Ibn Lubb, saat terjadi wabah di Granada terhadap pertanyaan, “Jika kita meninggalkan area yang terkena wabah, siapa yang mengurus Muslim yang sakit dan meninggal?” (Hopley R, 2010).

Pertanyaan ini penting. Pasalnya, kewajiban Muslim untuk saling tolong-menolong, merawat yang sakit dan mengurus jenazah. Karena itu pilihan Abu Ubaidah dan Muadz bin Jabal—keduanya adalah pejabat Negara Khilafah—untuk tidak meninggalkan wilayah Syam merupakan cerminan rasa tanggung jawab mereka untuk mengurus warganya dan bersabar bersama mereka.

Kalaupun mereka akhirnya meninggal dunia dalam pengurusan tersebut, mereka layak mendapatkan pahala syahid sebagaimana sabda Rasulullah saw.:

الشُّهَدَاءُ خَمْسَةٌ الْمَطْعُونُ وَالْمَبْطُونُ وَالْغَرِقُ وَصَاحِبُ الْهَدْمِ وَالشَّهِيدُ فِي سَبِيلِ اللهِ

Orang yang mati syahid ada lima, yakni: orang yang mati karena tha’un (wabah); orang yang mati karena menderita sakit perut; orang yang mati tenggelam; orang yang mati karena tertimpa reruntuhan; dan orang yang mati syahid di jalan Allah (HR al-Bukhari dan Muslim).

Pada tahun 1428 terjadi wabah di Kota Bursa, salah satu kota penting Khilafah Utsmani. Anggota keluarga Khilafah Utsmani, yaitu tiga saudara laki-laki dan sepupu Sultan Murad II, juga ada yang meninggal. Ini juga menunjukkan bahwa mereka bertahan dan tidak meninggalkan kota.

Sultan Muhammad al-Fatih dalam kampanye militer pada tahun 1464 paska pembebasan Konstantinpel juga menghindari wilayah Balkan yang sedang mengalami wabah.

Perilaku para bangsawan Khilafah Utsmani ini selaras dengan sabda Nabi saw., yaitu tidak lari ketika wabah terjadi, dan menghindar dari wilayah yang sedang terkena wabah (Marien G, 2009).

Keputusan untuk tetap tinggal atau tidak memasuki wilayah wabah juga tidak diartikan ‘tinggal berdiam diri menunggu ajal’ atau ‘menghindar dan membiarkan’. Namun, tetap harus dipikirkan upaya untuk meminimalisasi jumlah korban yang jatuh dari populasi yang terjebak wabah.

Mencari tahu mekanisme penyakit.

Setiap ciptaan Allah SWT memiliki khasiat (spesifikasi) yang tetap. Air akan mendidih pada suhu 100C di permukaan air laut, dan mendidih di suhu yang lebih rendah beberapa derajat ketika berada di puncak Gunung Ceremai. Demikian pula spesifisitas virus yang beragam dan menimbulkan penyakit yang juga beragam dampak mortalitas (kematian) serta morbiditasnya (kesakitan); juga bisa diobservasi khasiat atau qadar yang Allah telah tetapkan padanya (Tentang qadar, lihat: QS al-Furqan [25]: 3).

Memahami qadar atau khasiat yang ditetapkan Allah SWT pada mekanisme terjadinya penyakit berhasil diobservasi oleh ilmuwan Andalusia saat itu, yaitu Lisanuddin ibn al Khatib, dalam bukunya, Muqni’at as-Sâ’il ‘an al-Maradh al-Hâ’il (Tanggapan Meyakinkan Atas Pertanyaan Tentang Penyakit yang Menakutkan). Dinyatakan, antara lain: Adanya penyakit menular dibuktikan berdasarkan pengalaman dan laporan yang bisa dipercaya. Baju, tempat minum, anting-anting penderita adalah media penularan penyakit di rumah-rumah; juga datangnya penumpang kapal dari wilayah yang telah terpapar wabah menularkan penyakit kepada warga kota pelabuhan yang awalnya sehat, dan tetap sehatnya warga yang terisolasi dari paparan penyakit.” (Hopley R, 2010).

Ibn al-Khatib juga melaporkan bahwa manusia yang tidak pernah bertemu dengan penderita ternyata tidak pernah terkena penyakit. Tidak ada juga penyakit di penjara manakala para tawanan terisolasi dari dunia luar yang sedang mengalami wabah.

Dengan demikian observasi mekanisme penyakit menular (melalui Sains) tidak bertentangan dengan wahyu. Pasalnya, mekanisme tersebut masih mematuhi khasiat atau qadar yang Allah SWT telah tetapkan. Ibn Rushd, yang juga merupakan ilmuwan Muslim Andalusia, dua abad sebelum wabah terjadi menyatakan bahwa dalam konteks teknis atau observasi alam, ketika ada kesan bertentangan dengan teks hadis, maka penafsiran teks hadis perlu disesuaikan karena keduanya tidak mungkin bertentangan.

Muhammad ibn al-Lakhm ash-Shaquri adalah murid dari Ibn Khatib. Ia memberikan nasihat praktis bagi warga yang harus tinggal di wilayah wabah seperti penggunaan alat makan yang terpisah dan pembersihan dengan cuka pada alat tersebut sebelum dan sesudah penggunaannya. Cara mereka berpikir menunjukkan adanya pengakuan terhadap Allah sebagai Zat Yang telah menetapkan khasiat pada makhluk-Nya. Secara bersamaan mereka juga proaktif (bukan pasrah) melakukan observasi yang bisa menghasilkan rekomendasi kesehatan secara praktis (Hopley R, 2010).

Pengetahuan ini ternyata membantu populasi di Granada untuk bisa kembali bangkit dari wabah Black Plague Abad 14. Mereka pun berhasil menyelesaikan proyek pembangunan Istana Alhambra. Pada periode waktu yang sama, di Kota Siena, Italia, yang sedang merenovasi Katedral Siena, terhenti proyeknya akibat wabah yang sama. Merela tidak pernah bisa menyelesaikan renovasi tersebut seusai wabah berakhir hingga kini (Ober & Aloush, 1982).

Antisipasi pencegahan penyakit berbasis bukti.

Ada catatan menarik dari wabah coronavirus Wuhan 2019 ini. Susunan genetik coronavirus Wuhan ini hampir identik dengan virus yang ditemukan di kelelawar. Tim peneliti Cina sendiri sudah memprediksi akan timbulnya wabah coronavirus setahun sebelumnya. Mereka melihat bahwa tradisi kuliner Cina yang mengkonsumsi binatang liar segar, seperti kelelawar, memberikan efek kesehatan.

Islam secara spesifik mengharamkan membunuh kelelawar, apalagi untuk mengkonsumsinya. Namun, apakah transmisi coronavirus Wuhan terjadi akibat konsumsi kelelawar? Studi dari pusat wabah menunjukkan bahwa gelombang pertama korban yang dirawat di rumah sakit mayoritas beraktivitas di Pasar Huanan yang menjual binatang liar. Akan tetapi, saat wabah pecah, pasar tersebut tidak menjual kelelawar. Pasalnya, saat itu Cina masih mengalami musim dingin sehingga kelelawar berhibernasi di gua. Artinya, transmisi bisa melalui aktivitas jual-beli hewan liar (yang belum diketahui identitasnya hingga kini) yang meliputi pemburunya, pedagangnya dan pembelinya, sebelum berakhir ke meja makan (Lu R, 2020). Rantai yang panjang ini rentan terjadinya lompatan coronavirus yang rentan terjadi rekombinasi genetik untuk mampu menginfeksi sel organ pernafasan manusia.

Dari sini kita bisa melihat bahwa adanya komunitas ilmuwan Cina yang memiliki rekam jejak panjang dalam meneliti kelelawar. Kemampuan identifikasi genom coronavirus kurang dari 2 minggu dengan teknologi NextGeneration Sequencing (NGS) menunjukkan pentingnya peran Negara untuk mengembangkan pusat penelitian dan pengembangan sehingga relatif mampu mengantisipasi dan mengendalikan terjadinya penyakit. Tanpa Negara yang menfasilitasi infrastruktur keilmuan, maka ilmu tidak tumbuh dan tidak mampu menawarkan solusi.

Karena itu tidak aneh jika pada masa keemasan Islam, ilmuwan mendapatkan dana penelitian yang besar dari Baitul Mal (Rahman, 2015) dan didukung langsung oleh para Khalifah. Dengan begitu mereka bisa fokus dengan penelitian dan bisa dirasakan manfaatnya oleh masyarakat.

Vaksinasi: Pencegahan Penyakit secara Spesifik

Wabah smallpox yang melanda Khilafah Uthmani pada Abad 19 membangkitkan kesadaran di kalangan penguasa tentang pentingnya vaksinasi smallpox (cacar). Sultan memerintahkan pada tahun 1846 penyediaan fasilitas kesehatan untuk vaksinasi terhadap seluruh anak-anak warga Muslim dan non-Muslim. Namun, wabah smallpox kembali terjadi pada tahun 1850 akibat banyaknya orangtua yang tidak menginokulasi anak-anak mereka. Sultan menyatakan bahwa tindakan para orangtua yang lalai mengantar anak-anak mereka ke fasilitas kesehatan untuk mendapatkan vaksinasi telah melanggar syariah dan hak anak. Padahal Sultan telah menyiapkan banyak sekali faskes serta dokter dan profesional kesehatan lainnya (Demirci T, 2008).

Catatan sejarah ini menunjukkan bahwa Negara berperan penting untuk melindungi kesehatan warganya dari penyakit, tanpa memandang status sosial dan keyakinannya.

Sayang, di negeri-negeri yang mayoritasnya Muslim, penyakit menular yang akibat infeksi virus seperti campak, cacar jerman dan gondongan mulai kembali merebak. Daya literasi yang lemah dan narasi konspirasi berkontribusi terhadap bangkitnya penyakit yang sebenarnya bisa dicegah. Padahal konsep ‘herd immunity’, yaitu mekanisme proteksi masyarakat yang divaksinasi, merupakan salah satu qadar Allah SWT yang bisa diobservasi secara universal. Ketika mayoritas populasi divaksinasi, virus tidak mampu tersebar karena sudah terblokir kemampuannya untuk menginfeksi. Namun, ketika situasi berbalik, yakni mayoritas tidak tervaksinasi, maka virus akan mudah menyebar. Karena itu tidak aneh jika negeri Muslim seperti Malaysia dan Pakistan menghukum para orangtua yang lalai melakukan vaksinasi terhadap anak-anaknya (Ahmed et.al., 2017).

Pengembangan dan Produksi Vaksin: Dilema Peradaban Kapitalisme

Hampir tiap hari, publikasi ilmiah tentang genom virus Wuhan cepat bermunculan. Kini kita bisa memprediksi bagaimana virus Wuhan bisa menginfeksi manusia. Pembandingan susunan coronavirus Wuhan ini ternyata mirip sekali dengan SARS pada gen S (Spike), yaitu gen coronavirus yang menyandi protein berbentuk mahkota (corona/crown), yang berfungsi untuk melekatkan partikel virus ke sel manusia yang mengekspresikan protein ACE2 Receptor (Angiotensin Converting Enzyme Receptor). Dengan demikian pembuatan dan produksi vaksin untuk memblokir ikatan coronavirus Wuhan terhadap reseptor manusia ACE2 bisa dimulai. Demikian pula kita sudah mengetahui perbedaannya dengan MERS Cov, yakni coronavirus penyebab MERS ini berikatan dengan protein DPP4.

Pertanyaannya, apakah wabah MERS yang terjadi pada tahun 2014 sudah menghasilkan vaksin?

Jawabnya, belum. Padahal WHO sudah menyatakan MERS ini berbahaya. Tingkat kematian manusia yang terinfeksi bisa mencapai 30%. Bandingkan dengan tingkat kematian akibat infeksi coronavirus Wuhan 2-3%. Memang pengembangan vaksin memerlukan waktu lama. Namun, kompleksitasnya bukan semata-mata masalah teknis bioteknologinya, namun juga keberadaan pasar yang bisa memberikan return of investment (ROI) kepada produser vaksin dan pemegang sahamnya (Plotkin 2017).

Sistem ekonomi Kapitalisme tidak mengenal adanya pembedaan kepemilikan harta. Semua dianggap kepemilikan pribadi. Tidak dibedakan mana harta milik umum, pribadi, atau negara. Konsep kepemilikan juga tidak dinisbatkan kepada Sang Pencipta sehingga rasa kepemilikan terhadap harta sangat tinggi. Sistem ini tidak mengenal adanya timbangan harta akhirat dan amal jariah. Akibatnya, sebelum industri vaksin melakukan proses produksi, mereka akan melakukan studi kelayakan situasi pasar. Ini bisa dimengerti karena produser vaksin adalah industri swasta. Para pemegang sahamnya menuntut keuntungan. Jadi, jangankan MERS, SARS dan Wuhan, masih banyak penduduk dunia yang tidak mendapatkan vaksin dasar untuk penyakit menular yang sebenarnya bisa dicegah karena kompleksitas persoalan harga yang belum tentu bisa diakses secara luas. Contohnya pada tahun 2018. Tidak kurang dari 60% anak-anak di 10 negara belum mendapatkan vaksin dasar untuk perlindungan dari penyakit dipteria dan pertussis (Piot 2019).

Karena itu dunia perlu berpikir ulang tentang sistem pendanaan atau pembiayaan layanan dan penelitian kesehatan yang berkelanjutan. Saat ini dunia hanya mengenal pajak sebagai sumber pembiayaan utama. Pasalnya, peradaban yang memimpin saat ini tidak meyakini adanya kehidupan yang lebih baik dan kekal; tidak meyakini bahwa harta yang sesungguhnya adalah harta yang dibelanjakan karena keinginan untuk mencapai ridha Allah Sang Pencipta.

Pada masa Kekhilafahan Islam, dana wakaf berkontribusi hampir 30% dari pemasukan Baitul Mal. Besarnya dana ini membuat layanan dan penelitian kesehatan menjadi maju karena tidak ada beban untuk mengembalikan ‘keuntungan’.

Peradaban Islam yang dinantikan juga akan menjadikan ilmu pengetahuan tentang virus ini, makhluk Allah yang tidak kasatmata, sebagai lading pahala. Vaksin akan dikembangkan dengan prosedur yang seefektif mungkin mengingat dana pembiayaan berasal dari amanah wakaf untuk kepentingan sebesar-besarnya umat manusia. Demikian pula perilaku manusia yang berisiko mencetuskan terjadinya wabah dicegah secara persuasif dengan edukasi yang otoritatif dan humanis sehingga narasi sesat bisa dikendalikan dengan tepat (Carey et. al., 2020). [Ahmad Rusydan, Ph.D]

[khaderce]

ابن الزقاق البلنسي علي بن عطية بن مطرف أبو الحسن اللخمي المعروف بإبن الزقاق البلنسي (490 - 528 هـ / 1096 - 1134 م) هو شاعر أندلسي Ibn al-Zaqqâq Ali ibn Attiya ibn al-Zaqqaq fue uno de los grandes poetas de Al-Andalus durante el reinado de los almorávides. Era árabe de Banu Lakhm. Valencia (1096-1134) سرى وهناً وليلتنا كلمَّتِهِ أو السَّبَجِ يُديرُ عليَّ صافية ً تضوع لعرفه الأرجِ وبينهما معتقة من اللَّحظَاتِ والفَلجِ فنلت السكر من خمر ومن ثغر ومن غنج https://www.instagram.com/p/B7O0PrCJv6Bt-IPFSjY_Zs_HEqOeRYz9iMDW1A0/?igshid=1wcdg5vm7j8yb