Anugerah

Anugerah

Cahaya gilang-gemilang!

Hari anugerah itu telah tiba, dan beberapa detik lagi penantian yang lama terhadap sebuah eknolejmen daripada masyarakat dunia membuatkan hadirin bingkas mengambil tempat duduk. Peserta atau sebetulnya calon-calon anugerah saling bertukar pandangan: sama ada harapan atau iri.

Pembaca anugerah menghampiri podium dengan sebuah trofi, bilasan-bilasan cahaya yang direfleksikan permukaan kristal ialah seperti kilauan jingga pada horizon sebuah petang di pantai Hawaii.

Lampu sorot yang berkeliaran pada lelangit sebuah auditorium mega besarnya, kini melintas tepat di atas kepala anda. Dan anda serasa dilahirkan semula. Debar di dalam dada tidak dapat ditahan lagi, kini masa anda untuk menyinar dengan lebih bertenaga, jauh lebih bersinar daripada lampu sorot tersebut.

Pembaca anugerah mengetuk mikrofon secara halus.

Hadirin menghela nafas.

Sunyi beberapa jeda.

Suspens.


*****
Anugerah ialah nikmat. Sebetulnya, anugerah ialah subset kepada nikmat, kerana biarpun pencirian kedua-dua perkara ini lebih kurang sama, anugerah pada mata seorang hamba ialah lebih daripada sekadar lemang dan rendang, wajik dan dodol yang tersadai tidak bermaya di atas meja hidangan rumah kelima yang anda hadiri untuk hari raya kedua itu.

Untuk sesuatu nikmat dikualifikasikan sebagai anugerah, ia perlu hadir di atas dulang emas bertatah berlian, dimumkan oleh seorang pengerusi dengan iringan drum yang dub-dab-dub-dab itu, atau setidak-tidaknya dicatat pada muka hadapan sebuah akhbar tabloid pada keesokan harinya.

Anugerah juga ialah penghormatan berdiri audiens setelah siap persembahan, dan sesudah itu ia hadir dalam laungan ‘We want encore!’ yang diulang-ulang memecah kesunyian malam. Bingung anda memikirkannya, dalam kehabisan tenaga dan lelehan air mata rasa dihargai, anda tetap bangun dan kembali mempersembahkan diri anda di pentas dunia.

Eknolejmen.

Itulah pelengkap sebuah persamaan linear. Di mana sesuatu nikmat itu mendapat eknolejmen, di situlah ia bertukar menjadi anugerah.


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Pengerusi tersenyum, dan senyumannya itu membanjir ke seluruh audiens. Ada beberapa soksek-soksek yang berjaya ditangkap telinga anda. Khabarnya, anda akan memenangi anugerah tersebut!

Sekali lagi khali.

“Pemenangnya ialah ‘Bukan-Anda’! Tepukan gemuruh!!!”

Anda mengurut dada sendiri, tidak mempercayai. Begitulah suara tersebut hampir-hampir sahaja mencarik-carik pembuluh jantung anda.


*****
Suatu hakikat yang sukar ditelan seorang muslim lewat melalui hari-hari syawalnya ialah pernyataan klise “Ramadan sudah meninggalkan kita”. Klise kerana sifatnya yang selalu diulang-ulang semasa khutbah raya.

Sukar ditelan kerana Ramadan ialah suatu kerehatan untuk hamba Tuhan yang Maha Pemurah, lantas ‘ditarik balik’ dengan kehadiran hari raya. Ramadan dibekalkan dengan pernyataan kasih dan ibarat minuman tenaga yang mengarah kepada produktiviti luar biasa. Ramadan ialah ‘pentas’ seorang hamba. Tempat untuk ia menguji kefasihan imannya. Hanya dengan kefasihan iman mengeja keyukuran terhadap Tuhannya sahaja, seseorang hamba itu dapat membuahkan persembahan yang benar-benar memukau.

Dan apabila hamba itu kembali menuruni pentas tersebut, hatinya masih dihinggapi getaran perasaan yang kuat, kemudian lama-kelamaan menjadi melankolik. Persembahannya diterima baik dan disuguhkan sebuah encore.

Hamba itu mendapat eknolejmen.

Ada sebuah parallelisme antara konsep eknolejmen dengan kefahaman kita terhadap Ramadan dan syawal. Sehabisnya sebuah persembahan (atau sebenarnya penyembahan) terhadap Allah Rabbul Alamin di kala Ramadan, kita menangisinya bersungguh-sungguh. Mirip seorang artisan yang menangisi kejayaannya memukau para hadirin. Setelah itu, kita menerima puluhan anugerah dan hadiah atas kesaksian sebuah persembahan yang menyentap kalbu lewat sebuah syawal.

Tetapi di situlah berakhirnya parallelisme tersebut. Lihat ayat 185, surah sapi:

“…dan juga supaya kamu cukupkan bilangan puasa (sebulan Ramadan), dan supaya kamu membesarkan Allah kerana mendapat petunjukNya, dan supaya kamu bersyukur”. (2: 185).

Kerana eknolejmen seorang muslim hadir jauh setelah berakhirnya sebuah Ramadan dan syawal. Ia bukan sekadar menerima dengan tangan terbuka dan senyuman kambing yang disengajakan dia hadapan kamera video.

Eknolejmen seorang muslim daripada Tuhannya menjadikannya seperti cermin, memantulkan kembali kesyukurannya kepada yang Esa. Malah boleh jadi ia bertukar kepada ketulan Kristal yang apabila cahaya eknolejmen itu melimpahinya, ia lantas menyerakkan cahaya tersebut untuk dinikmati masyarakat umum.

Muslim itu mengetahui di sudut hatinya, nikmat yang datang kepadanya semuanya ialah anugerah dengan eknolejmen penuh Tuhannya yang sedia tercatat di Lauh Mahfuz. Baik kuih tat nanas, almond London, ataupun ayam masak merah. Itulah anugerah.

Baik secangkir senyuman pak-pak Arab yang datang merangkul kita sambil mengucapkan ‘Eid Mubarak!’. Ataupun kesedihan perpisahan jasad dengan keluarga tercinta di sebuah negeri yang jauh ditukar dengan kegembiraan bersakan dengan rakan-rakan di luar negara. Semua itu ialah anugerah.

Kerana itulah ia bertakbir dengan penuh semangat. Kerana itulah ia tidak merasa terbeban untuk memasakkan kambing panggang untuk santapan tetamunya (yum-yum-yum). Kerana itulah syukurnya semakin meninggi dan menebal. Ia merasa seperti individu lain, individu yang dilimpahi cahaya.


“Barang siapa menghayati malam Hari Raya Aidil Fitri dan malam Hari Raya Aidil Adha dengan amal ibadah sedang dia mengharapkan keredaan Allah semata-mata hatinya tidak akan mati seperti hati orang-orang kafir." (Imam Tabrani r.a.)


Kerana itulah semakin ia melalui hari-hari syawalnya, semakin ia percaya kelakuannya yang sudah sedikit berubah untuk kebaikan ialah hasil doa termakbul. Termakbul kerana diaminkan ketika langit telah pecah berkeping-keping dengan pahala yang melemaskannya dalam khusyuk sebuah tahajud.

Dia percaya, eknolejmen terbesarnya pada tahun itu dari Tuhannya ialah malam yang pekat pahala itu.

Lailatul Qadar.

*****
Tidak percaya.

Seluruh auditorium terpecah menjadi dua bahagian. Satu sudut (juga majoriti daripada audiens) bersorak terhadap pemenang anugerah bernama Bukan-Anda itu. Mereka bertepuk tangan macam nak rak, langsung memberi penghormatan berdiri. Satu bahagian lagi menjadi was-was, tidak percaya, tetapi demi menghormati majlis turut bangkit dan melakukan aplaus.

Tetapi anda, ya anda, keseorangan menahan sedih dan kecewa. Umum mengetahui ini ialah kali terakhir anda akan berpeluang untuk menerima anugerah tersebut. Tiada lagi masa hadapan untuk kembali menyarung pakaian gilang-gemilang itu dan kembali membuat persembahan memukau.

Inilah kematian anda. Tidak, inilah kehinaan anda.

Dalam kesedihan yang tidak terempang lagi itulah, hadir sebuah watak yang tidak dikenali. Ia mendekati podium sebelum sempat Bukan-Anda membuat ucapan penghargaan, ia merampas mikrofon langsung berkata-kata:

“Saya tetap percaya Anda ialah pemenang sebenar anugerah ini” ia memulakan.

Anda mengangkat muka untuk melihat orang tersebut, namun sebliknya pada tayangan slaid terpampang perkara yang membuatkan anda lebih bersyukur. Bersyukur kerana sempat berdoa pada malam dengan langit pahala terpecah-pecah. Air mata mengalir dengan derasnya.

“Dari Abdullah bin Amru r.a., bahawa sesungguhnya Rasulullah SAW telah bersabda: “Puasa dan Al-Quran itu memintakan syafaat bagi seseorang hamba di hari kiamat. Puasa berkata: “Wahai Tuhanku, aku telah mencegah dia memakan makanan dan menyalurkan syahwatnya di siang hari, maka berilah aku hak untuk memintakan syafaat baginya.”

Dan berkata pula al-Quran: “Wahai Rabbku aku telah mencegah dia tidur di malam hari (kerana membacaku), maka berilah aku hak untuk memintakan syafaat baginya. Maka keduanya diberi hak untuk memintakan syafaat”. (HR Ahmad)

Inilah anugerah!


(p/s: maaf kerana menggunakan imejan-imejan yang agak pelik. Konten didahului, teknik dicapati. Selamat Hari Raya)

Blogger Jalan Simon
Blogger yang rayanya berjalan-jalan. Muslimnya sepanjang jalan

The Beauty of Ramadhan

Have you ever thought of attempting to eat or drink nothing for a month? Take a step back and think about it.

The Holy Quran states: `O ye who believe, fasting is prescribed for you during a fixed number of days as it was prescribed for those before you, so that you may safeguard yourselves against every kind of ill and become righteous’.

Ramadan is considered as the most sacred Muslim occasion. It derives from an Arabic word which means scorching heat or dryness (Aloian, 2009). The fasting period falls on Ramadan or ninth month of Islamic calendar. Fasting in Islam not only refraining a faster from food, drinks and marital relations during the daylight hours is also the time for them to exhibit the best conduct as Muslims.

The fast is from dawn till sunset. In some locations, fasting period can be as long as 18 hours in the summer and as short as 8 hours in the winter. Fasting is obligatory for every adolescents Muslim who reach puberty but it is a good practice for children to fast at the age of seventh or ninth. Therefore, it is vital to understand the importance of fasting in Ramadan for Muslims, the benefits of fasting and some permissible exception for this practice.

Ramadan denotes as a religious duty or fard. Historically, the obligation to start fasting starts on second year of Hijrah. It is one of the the five pillars of Islam as Sahih Bukhari states clearly that ‘“Islam is based on five things: testifying that there is no god but Allah and that Muhammad is His Messenger, establishing the prayer (salah); paying the zakah (wealth-tax), performing the Hajj and fast in Ramadan.”

As a matter of fact, Muslims all over the world is celebrating Ramadan through fasting in the same manner and at the same time. The most common question from non-Muslims is ‘why do Muslims fast?’. The main reason is of the fasting is to heightened spiritual consciousness; to be socially responsible by become aware of the needy and poor; and eliminating the impurities from the body (Mohamed, Car & Muačević-Katanec, 2002). Fasting also bridges the gap between rich and poor as Muslims are encouraged to spend their wealth on good causes and exhibit good deeds in this blessed month.


Fasting in Ramadan is medically proven to benefits in human’s psychological and physiological being. Athar (2006) asserts that based on research, Ramadan fasting can contribute physiological effects which includes maintain the blood sugar, reducing cholesterol and lowering of the systolic blood pressure. He added that it is also advisable during this period of time for the treatment of mild to moderate, stable, non-insulin diabetes, obesity, and essential hypertension. Psychologically, fasting offers tranquilly and peace.

In fact, fasting in Islam is very much different from any other religion as it has the pre-dawn meal or suhoor, as it is important in keeping you energy up all day. Plus, taking suitable and nutritious meal during iftar or breaking the fast is important to maintain health condition throughout 28 or 29 days of Ramadan. In a nutshell, the impacts of fasting for Muslims whether in terms of dietary intake or righteousness are it helps in building mentally and physically fit in long terms.


The fast, however, is subject to the permissible exception. For instance, pregnant woman, people who are not in the pink of health and travellers should refrain from fasting during the days. For special cases such as athletics for Olympic Games 2012, religious leaders in some nations such as Egypt and Malaysia have issued fatwa, or blanket rulings said flatly that athletes did not have to fast at the Olympics (Kersick, 2012).

As fasting is an act of worship, hence keeping the body prepared and sanity is prerequisite for imposing this responsibility. Nevertheless, Muslim who had exempted fasting should compensate the days that had missed after Ramadan.

In conclusion, these concise descriptions of the importance of fasting, the benefits and special exemptions are just a graze surface of introduction for the blessed month, Ramadan. It is medically proven that fasting in Ramadan can offers psychological and physiological benefits, as well as it can help Muslims to be a better human being just by the act of fasting. However, this spiritual occasion of fasting in Ramadan is more than eat and drink nothing for a month. The beauty of this blessed month is hard to encapsulate in words as the feeling of tranquillity is indescribable.

REFERENCE

• Aloian, M. (2009). Ramadan. Canada: Crabtree Publishing Company.
• Athar, S. (2006). Health Concerns for believers: Contemporary Issues. Chicago, IL, USA: Kazi Publications.
• Kersick, C. M. (2012). Nutrient Timing: Metabolic optimization for health, performance and recovery. USA: Taylor & Francis Group.
• Mohamed, G.A., Car, N., & Muačević-Katanec, D. (2002). Fasting of persons with Diabetes Mellitus during Ramadan, Zagreb, Croatia: Vuk Vrhovac Institute. 

Mohd Asri Jusoh

Bashar, ini setalam briyani

Raja yang menguasai perutnya, ialah
raja nafsu yang sama
merobek ketulan ayam pada nasi berminyak.
Dan jarinya
menekuni wilayah-wilayah yang belum
diterokai
talam ini tidak akan dikongsi
sesiapa.


Ini bulannya, Bashar!
Iftarlah dengan lauk kemanusian yang hancur
pada bedilan mortar,
cis, ratahlah
sesuka hatimu.


Maka kamu perlu kenal
pada perut yang hanya diisi cebisan kurma
di celahan runtuhan Aleppo
dan Homs
ia jisim untuk bertahajud
dengan harap cemas
pada Tuhan yang selayak-layaknya.


Ini malamnya!
Malam qadar.
Malam yang sesak dengan para syuhada'
berdoa kematiannya
lantas diaminkan jutaan
malaikat.
Dan qunut kami
akan tiba sebagai pedang
lantas menghunusmu.


Kamu akan tewas juga akhirnya.


Blogger Jalan Simon
Blogger pada tanda jalan,
muslim sepanjang jalan

Iman

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“Sesungguhnya orang-orang yang beriman adalah mereka yang apabila disebut nama Allah gementar hatinya, dan apabila dibacakan ayat-ayat-Nya kepada mereka, bertambah (kuat) imannya dan hanya kepada Tuhan mereka bertawakkal.”(8:2)

Bismillahirrahmanirrahim..

Assalamualaikum.

Ha! Gementar tak? 

Ayat kat atas seolah olah menyapa manja dengan soalan “Apa khabar IMAN anda? Dah sampai tahap mana sekarang? Adakah masih lagi di takuk yg lama?”

Bila diajukan soalan2 cepumas sebegini, macam-macam jenis jawapan boleh kita dengar. Antaranya ni lahh..

“errmmm..oke2 je rasenye.”

..................... (tak menjawab sambill bermonolog dalaman, “mamat ni mesti nak bagi ceramah ni”)

“Mestilah dasat! Aku baru lepas solat kott~”

“Bab-bab iman tak boleh tanye dekk, iman tu di hati..”

Begitu skeptical  dan selamber jack sekali jawapan kita. Sedangkan persoalan iman merupakan persoalan utama dalam kehidupan, dan ini jugak yang akan jadi soalan ultimate di akhirat nanti. Dalam setiap aktiviti kita; belajar calculus, pegang picagari, kira rate constant, hatta mendeklamasikan prosa tradisional karangan Shakespeare, SEMUANYA  kelak akan ditanya dengan soalan soalan ni!

.          

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

Katakanlah: "Sesungguhnya sembahyangku dan ibadatku, hidupku dan matiku, hanyalah untuk Allah Tuhan Yang memelihara dan mentadbirkan sekalian alam. (6:162)

Kalaulah dengan soalan2 mock interview ni pun, kita tak mahu serius, mampukah kita nakk jawab jawapan yang sama bila di soal di akhirat kelak? Berani ke kita nak bagi respons yang sama?

Kadang-kadang kita terlalu sibuk sangat dengan urusan-urusan duniawi. Celik – celik mata je terus facebook yang kita cari. Update status, check ‘notty’, like gambar tu, like gambar ni.. Yang ada twitter pulak, sibuk tweet selamat pagi. Malangnya, kita terlupa untuk semak IMAN dalam diri kita. Sudah bertambah kah dari hari ke hari? Atau semakin berkurang..

Tidak dinafikan, sebagai manusia biasa iman kita akan bertambah dan berkurang. Tidak seperti malaikat yang imannya maintain. Tidak juga seperti para nabi, di mana iman mereka sentiasa bertambah-tambah, langsung tidak menurun. Tetapi, kita hanyalah manusia biasa. Bukan malaikat, dan bukan juga nabi atau rasul. Jadi, mengakui ketidakstabilan diri kita haruslah disertai dengan lebih selalu periksa iman kita agar sentiasa berada di jalan yang sesuai dengan kehendak-Nya. Kalau sedar markah exam terumbang ambing, tak maintain macam student2 yang nerd dan tak meningkat macam student DEENZ’s dean’s list,  maka kenalah lebih selalu Tanya diri sendiri, “apa khabar study hari ni? Ada baik ka tada?” Tak gitu?

Pada bulan ramadhan yang penuh dengan barakah ini, moleklah sekiranya kita sama-sama berusaha menjaga iman kita dengan memperbanyak ibadah kita kepada Allah SWT. Sesungguhnya ramadhan merupakan bulan yang sangat ditagih oleh seorang hamba-Nya yang beriman. Bulan di mana semua pahala amalan dilipat gandakan. Juga bulan di mana Allah memberikan keampunan-Nya kepada siapa sahaja yang tidak jemu memohon kemaafan. Justeru, ambillah kesempatan yang diberikan ini dengan sebaik-baiknya. Janganlah kita sia-siakan nikmat yang Allah kurniakan ini dengan perkara-perkara yang tidak mendatangkan manfaat.  

Walaupun sudah sesak-sesak  ramadhan, tidak bererti sudah terlambat bagi kita untuk memperbaharui diri, mentajdidi iman kita. Sesungguhnya tiada istilah ‘terlambat’ dalam melakukan perubahan kecuali setelah mati.

“Setiap SEKARANG adalah peluang, setiap NANTI adalah perjudian.”

Jadi, mengapa tunggu NANTI? Di bulan yang mulia ini, sama-samalah kita bermuhasabah diri dan memperbaiki diri agar dapat kita ‘keluar’ dari ramadhan ini sebagai seorang hamba-Nya yang beriman lagi bertakwa.

Semoga kita mendapat keberkatan-Nya. Wallahu’alam..

ogheselatang

The last ten days of Ramadan

How to take full advantage and benefit from the last part of Ramadan ?

Though all parts of Ramadan are full of blessings and rewards, its last ten days hold a special status reflected in the recommendations and practices of the Messenger of Allah, salla Allahu alaihi wa sallam, and his companions. I will focus here on three major practices of the Prophet, salla Allahu alaihi wa sallam, and his companions during these days.

1- Praying in the last ten nights of Ramadan

Al-Bukhari and Muslim record from 'Aishah that during the last ten days of Ramadan, the Messenger of Allah would wake his wives up during the night and then remain apart from them (that is, being busy in acts of worship). A narration in Muslim states: "He would strive [to do acts of worship] during the last ten days of Ramadan more than he would at any other time."

Aisha reported that With the start of the last ten days of Ramadan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all the night, and used to keep his family awake for the prayers. [Bukhari]

2-Performing I`tikaf in the Masjid (seclusion in the Mosque)

Before going to the essential of this last section, let us stop by one of the great Imam of ahl Assunnah wal jama`ah, one of the greatest revivers of the Da`wah and the methodology of the Salaf, Shaikhul-Islam Shamsuddeen Ibn Qayyim al-Jawziyyah who will give us a brain storming admonition.

He says (rahimahu Allah) in Zaad al Ma`aad fi hadyi khairi al `ibaab :

"Since the hearts' rectitude and firmness upon the path towards Allah the Most High, rests upon directing it solely upon Allaah and causing it to turn and give all its attention to Allaah the Most High. Since the disorder of the heart cannot be rectified except by turning to Allaah the Most High, and its disorder will be increased by eating and drinking too much, mixing with the people excessively, speaking profusely and sleeping too much. These will cause it to wander into every valley, and cut it off from its path to Allah, weaken it, divert it or put a halt to it.

From the Mercy of the Mighty and Most Merciful is that He has prescribed for them fasting , which will cut off the excesses of eating and drinking, and empties the hear of its desires which divert it on its journey to Allah the Most High. He prescribed it in due proportion as will be appropriate and will benefit the servant, with regard to this world and the Hereafter, and does not harm him, nor damage what is beneficial for him.

He also prescribed i`tikaf for them, by which is intended that the heart is fully occupied with Allah, the Most High, concentrated upon Him alone, and cut off from preoccupation with the creation. Rather it is engrossed with Him alone, the One free of all defects, such that remembering Him, loving Him and turning to Him takes the place of all anxieties of the heart and its suggestions, such that he is able to overcome them. Thus all his concerns are for Him. His thoughts are all of remembrance of Him, and thinking of how to attain His Pleasure and what will cause nearness to Him. This leads him to feel contented with Allah instead of the people, so that prepares him for being at peace with Him alone on the day of loneliness in the grave, when there is no one else to give comfort, nor anyone to grant solace except Him. So this is the greater goal of I'tikaf"

The book Zaad al Ma`aad as well as all other books of Ibn al-Qayyim are just peaces of art that every Muslim should read. Al-hamdu liLLAH there is a great effort among the followers and revivers of the methodology of the Salaf in translating these books into English. Some of them or part of them are already available. You may want to contact the bookstore of al-Qur'an was-Sunnah Society of North America [USA] or al-Hidaya Publishing in UK.

I`tikaf is the seclusion and staying in the mosque with the intention of becoming closer to Allah. This was the practise of the Prophet, salla Allahu alaihi wa sallam, during the last ten days of Ramadan especially. He would do it during other months as well.

'Aisha reported that the Messenger of Allah, salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten nights of Ramadan and used to say, "Look for the Night of Qadr in the last ten nights of the month of Ramadan" [Bukhari]
Abu Hurairah, radiyallahu 'anhu said: "Allah's Messenger, salla Allahu alaihi wa sallam, used to perform i`tikaf for ten days every Ramadan, then when it was the year in which he was taken (died), he performed I`tikaf for twenty days. [Bukhari]

'Aisha reported that the Prophet,salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him. [Bukhari]

`Aishah radhiya Allahu `anha also reported that the Prophet, salla Allahu alaihi wa sallam, "Used to perform i'tikaf in the last ten days of Ramadan until Allah the Mighty and Majestic, took him. [Bukhari and Muslim]

Al-Bukhari records from Abu Said that the Prophet (S) said: "Whoever makes I`tikaf with me is to make I'tikaf during the last ten [nights]."
This Sunnah of the Prophet, salla Allahu alaihi wa sallam, has been abandoned by many Muslims and it is worth reviving it in this era.

Sayyid Sabiq says in Fiqhus-Sunnah :

The sunnah or preferred i`tikaf has no specific time limit. It can be fulfilled by staying in the mosque with the intention of making i`tikaf for a long or short time. The reward will be according to how long one stays in the mosque. If one leaves the mosque and then returns, he should renew his intention to perform itikaf.
Ya'la ibn Umayyah said: "I secluded myself in the mosque for some time for I`tikaf."
'Ata told him: "That is I`tikaf, as long as you secluded yourself there."

One who is performing Sunnah (like in Ramadan) i'tikaf (i.e. not the obligatory one that is made after a vow) may end his i`tikaf at any time, even if it is before the period he intended to stay.

'Aishah related that if the Prophet intended to make itikaf, he would pray the morning prayer and begin it. One time he wanted to make i`tikaf during the last ten nights of Ramadan, and he ordered his tent to be set up. Aishah reported: "When I saw that, I ordered my tent to be set up, and some of the Prophet's wives followed suit. When he [the Prophet] prayed the morning prayer, he saw all of the tents, and said: "What is this?" They said: "We are seeking obedience [to Allah and His Messenger]." Then he ordered his tent and those of his wives to be taken down, and he delayed his i`tikaf to the first ten days [of Shawwal]."[Bukhari]
The fact that the Messenger of Allah ordered [his and] his wives' tents to be struck down and [he himself left and] asked them to leave the i`tikaf after they have made the intention for it shows that they discarded the i`tikaf after they had begun it.

It is preferred for the one who is making I`tikaf to perform many supererogatory acts of worship and to occupy himself with prayers, reciting the Qur'an, glorifying and praising Allah, extolling His oneness and His greatness, asking His forgiveness, sending salutations on the Prophet, upon whom be peace, and supplicating Allah - that is, all actions that bring one closer to Allah. Included among these actions is studying and reading books of tafsir and hadith, books on the lives of the Prophets, upon whom be peace, books of fiqh, and so on. It is also preferred to set up a small tent in the courtyard of the mosque as the Prophet did.

Permissible Acts for the Mu`takif (the person performing I`tikaf)
The following acts are permissible for one who is making I'tikaf

(1) The Person may leave his place of I`tikaf to bid farewell to his wife and a Woman can visit her husband who is in I`tikaf}

Safiyyah, radhiya Allahu `anha said : The prophet salla Allahu alaihi wa sallam, was making i`tikaf [in the last ten nights of Ramadan], so I came to visit him at night [and his wives were with him and then departed]. I talked with him for a while, then I stood up to leave, [so he said:"Do not hurry for I will accompany you",. He stood along with me to accompany me back -and her dwelling was in the house of Usaamah Ibn Zayd [until when he came to the door of the mosque near the door of Umm Salamah], two men of the Ansaar were passing by, when they saw the Prophet, salla Allahu alaihi wa sallam, they hastened by, so the Prophet, salla Allahu alaihi wa sallam, said : "Be at your ease for she is Safiyyah bintu Huyayy." So they said:" 'SubhanAllah, O Messenger of Allah! [we did not have any doubt about you].' He said: "Indeed Shaytan circulates in the son of Adam just as blood circulates, and I feared that he would insert an evil thought" -or he said : "something - into your hearts" [Bukhari and Muslim, in [] are additional narrations from Abu Dawud]

(2) Combing and cutting one's hair, clipping one's nails, cleaning one's body, wearing nice clothes or wearing perfume are all permissible. 'Aishah reported: "The Prophet was Performing itikaf and he would put his head out through the opening to my room and I would clean [or comb in one narration] his hair. I was menstruating at the time." [al-Bukhari, Muslim, and Abu Dawud].
(3) The person may go out for some need that he must perform. 'Aishah reported: "When the Prophet Performed I`tikaf, he brought his head close to me so I could comb his hair, and he would not enter the house except to fulfill the needs a person has." [al-Bukhari, and Muslim].
Ibn al-Mundhir says: "The scholars agree that the one who performs itikaf may leave the mosque in order to answer the call of nature, for this is something that he personally must perform, and he cannot do it in the mosque. Also, if he needs to eat or drink and there is no one to bring him his food, he may leave to get it. If one needs to vomit, he may leave the mosque to do so. For anything that he must do but cannot do in the mosque, he can leave it, and such acts will not void his itikaf, even if they take a long time. Examples of these types of acts would include washing one's self from sexual defilement and cleaning his body or clothes from impurities."

(4) The person may eat, drink, and sleep in the mosque, and he should also keep it clean.

Actions that Nullify the I`tikaf
If a person performs one of the following acts, his I`tikaf will be nullified:

(1) Intentionally leaving the mosque without any need to do so, even if it is for just a short time. In such a case, one would not be staying in the mosque, which is one of the principles of I`tikaf.

(2) Abandoning belief in Islam, as this would nullify all acts of worship. If you ascribe a partner to Allah, your work will fail and you will be among the losers.

(3) Losing one's reason due to insanity or drunkenness, or the onset of menstruation or post-childbirth bleeding, all of which disqualifies a person for itikaf.

(4) Sexual intercourse. Allah says [in meaning]: "But do not associate with your wives while you are in seclusion (I`tikaf) in the mosques. Those are Limits (set by) Allah. Approach not nigh thereto. Thus does Allah make clear His Signs to men: that they may learn self-restraint. [al-Baqara; 2:187]

I`tikaf is not restricted to men only, women also can do it :

'Aisha (the wife of the Prophet) reported that the Prophet, salla Allahu alaihi wa sallam, used to practice I`tikaf in the last ten days of Ramadan till he died and then his wives used to practice I`tikaf after him.[Bukhari]

Dear Sister! when reading this do not forget the modesty and the Hijab of the wife of the Prophet (S) that you should observe if you intend to perform I`tikaf.

3-Seeking Laylatul-Qadr (the Night of Decree)

It is the greatest night of the year like the Day of `Arafah is the greatest day of the year. It is a night about which Allah reveled a full Surah, Suratul-Qadr [97:1-5] and the 3rd to the 6th verses of Surat ad-Dukhan [44:3-6]. It is the night when the Qur'an was reveled. It is the night when the Message (the Final and seal of all messages) sent to Mohammad, salla Allahu alaihi wa sallam, started. It is the night when the light, that would illuminate mankind to the end of life, started. It is the night when every matter of ordainment is decreed

Allah says in what can be translated as :

"Verily! We have sent it (this Qur'aan) down in the Night of Decree (Lailatul-Qadr). And what will make you know what the Night of Decree is? The Night of Decree is better than a thousand months. Therein descend the angels and the Rooh (ie. Jibreel [Gabriel]) by Allaah's Permission with all Decrees, Peace! until the appearance of dawn." [97:1-5]

and in Surat ad-Dukhan :

"We sent it (this Qur'aan) down on a blessed Night. Verily, We are ever warning (mankind of Our Torment). Therein (that Night) is decreed every matter of ordainment. Amran (i.e. a command or this Qur'aan or His Decree of every matter) from Us. Verily, We are ever sending (the Messenger). (As) a Mercy from your Lord. Verily! He is the All-Hearer, the All-Knower. [44:3-6]

A person who misses Laylatul-Qadr is really a deprived person!

Abu Hurairah reported that the Prophet, salla Allahu alaihi wa sallam, said " The blessed month has come to you. Allah has made fasting during it obligatory upon you. During it the gates to Paradise are opened and the gates of Hellfire are locked, and the devils are chained. There is a night [during this month] which is better than a thousand months. Whoever is deprived of its good is really deprived [of something great]. [Ahmad, an-Nisa'i and al-Bayhaqi]

One who misses this blessed night then he has missed much good for no one misses it except one from whom it is withheld. Therefore it is recommended that the Muslim who is eager to be obedient to Allaah should stand in Prayer during this night out of Eemaan and hoping for the great reward, since if he does this, Allaah will forgive his previous sins.

What happens to the person who witnesses Laylatul-Qadr? and what should one do?

Abu Hurairah Radhiya Allahu `anhu reported that the Messenger of Allah, salla Allahu alaihi wa sallam, said : "Whoever stands (in prayer) in Lailatul-Qadr out of Eemaan (faith and sincerity) and seeking reward then his previous sins are forgiven". [Bukhari]

It is recommended to supplicate a lot during this night, it is reported from our mother 'Aishah radhiya Allahu `anha, that she said: "O Messenger of Allah! What if I knew which night Lailatul-Qadr was, then what should I say in it?" He said.- "Say.- (Allahumma innaka 'affuwwun tuhibbul 'afwa fa'fu 'annee.)
"O Allaah You are The One Who pardons greatly, and loves to pardon, so pardon me.". [at-Tirmithi and Ibn Majah with a Sahih Isnad]

When is Laylatul-Qadr ?

It is preferred to seek this night during the last ten odd nights of Ramadan, as the Prophet salla Allahu alaihi wa sallam, strove his best in seeking it during that time. We have already mentioned that the Prophet would stay up during the last ten nights, would wake his wives, and then would remain apart from them to worship.

Ibn Abbas reported that the Prophet,salla Allahu alaihi wa sallam, said, "Look for the Night of Qadr in the last ten nights of Ramadan ,' on the night when nine or seven or five nights remain out of the last ten nights of Ramadan (i.e. 21, 23, 25, respectively)." [Bukhari]

`Aishah radhiya Allahu `anha said: "Allah's Messenger used to practice I`itikaf in the last ten nights and say: 'Seek out Lailatul-Qadr in the (odd nights) of the last ten of Ramadan." [Bukhari and Muslim]

However if the servant is too weak or unable, then he should at least not let the last seven pass him by, due to what is reported from Ibn 'Umar, who said: Allah's Messenger said: "Seek it in the last ten, and if one of you is too weak or unable then let him not allow that to make him miss the final seven.' [Bukhari and Muslim]

This explains his saying: "I see that your dreams are in agreement (that it is in the last seven) so he who wishes to seek it out then let him seek it in the last seven.' [Bukhari and Muslim]

It is known from the Sunnah, that knowledge of the exact night upon which Lailatul-Qadr falls was taken up because the people argued, 'Ubaadah ibn as- Saamit, radiyalloahu 'anhu, said: The Prophet came out intending to tell us about Lailatul-Qadr, however two men were arguing and he said: "I come out to inform you about Lailatul-Qadr but so and so, and, so and so were arguing, so it was raised up, and perhaps that is better for you, so seek it on the (twenty) ninth and the (twenty) seventh and the (twenty) fifth.'[Bukhari]

Some of the ahadeeth indicate that Lailatul-Qadr is in the last ten nights, while others indicate that it is in the odd nights of the last ten, so the first are general and the second more particular, and the particular has to be given priority over the general. Other ahadeeth state that it is in the last seven - and these are restricted by mention of one who is too weak or unable. So there is no confusion, all the ahadeeth agree and are not contradictory.

In conclusion: The Muslim should seek out Lailatui-Qadr in the odd nights of the last ten: the night of the twenty-first, the twenty-third, the twenty-fifth, the twenty-seventh and the twenty-ninth. If he is too weak or unable to seek it out in all the odd nights, then let him seek it out in the odd nights of the of seven: the night of the twenty-fifth, the twenty-seventh and the twenty-ninth And Allah knows best. 

What are the signs of laylatul-Qadr?

Allaah's Messenger , salla Allahu alaihi wa sallam, described the morning after Lailatul-Qadr, so that the Muslim may know which day it is. From Ubayy, radhiya Allahu 'anhu, who said: that he, salla Allahu alaihi wa sallam, said: "On the morning following Lailatui-Qadr the sun rises not having any rays, as if it were a brass dish, until it rises up."[Muslim, Abu Dawud, Tirmithi and Ibn Majah]

Abu Hurairah, radhiya Allahu 'anhu, said : "We were discussing Lailatul-Qadr in the presence of Allah's Messenger so he said : 'Which of you remembers [the night] when the moon arose and was like half a plate?... [Muslim]

Ibn 'Abbaas, radhiya Allahu 'anhuma, said: Allaah's Messenger, salla Allahu alaihi wa sallam, said: "Lailatul-Qadr is calm and pleasant, neither hot nor cold, the sun arises on its morning being feeble and red." [at-Tayaalisee, Ibn Khuzaimah and al-Bazzaar with a Hasan Isnad]

We pray to Allah All Mighty Most Merciful to bless us this Ramadan by witnessing Laylatul-Qadr

Arakian, pada zaman dinasour dahulu kala......

Semua theropoda, sauropodomorfa, dan ornithischia perlu berasa bimbang. Sejarah hidup keluarga dinosaurian kini akan diracik-racik sehingga ke tulang dan fossil. Budaya, habitat, pemakanan, tingkat intelektual, cara pakai baju, cara gosok gigi, cara basuh berak, dan segala-galanya mengenai kehidupan mereka akan dikaji secara ekstensif oleh muslim generasi y yang selalu mempersoalkan banyak perkara.

Dan semuanya bermula daripada firman Allah taala dalam Surah Sapi ayat 183:

“Wahai orang-orang yang beriman! Diwajibkan atas kamu berpuasa sebagaimana diwajibkan atas orang sebelum kamu agar kamu bertakwa.” (2;183)

Benar, membandingkan dinasour dengan ‘orang sebelum kamu’ ialah perbandingan yang tidak adil kerana, well, dah namapun bukan manusia. Dan kedua, walaupun haiwan berkuku dan bergigi tajam ini wujud sebagai satu metamorfosis islam ijbariyah, agak sukar untuk menanggapi ‘bukan manusia’ sebagai pemegang amanah Allah di muka bumi, lantas berkemampuan untuk berpuasa seperti yang diberitahu ayat di atas.


*****
Agak menakjubkan. Terkenang dahulu kala, ketika zaman kanak-kanak yang masih hingusan dan mudah panik dengan linear algebra, para asatizah menyebutkan bahawasanya puasa itu dilaksanakan - salah satu daripada matlamatnya - ialah untuk merasai kedaifan dan kepapaan al-masakin dan fakir yang bertebaran di muka bumi. Menjadi lapar ialah solidariti untuk golongan yang tidak mampu untuk membawa apa-apapun, baik beberapa ketul kurma (apatah lagi ayam CFC!) ke atas meja untuk dijamukan kepada ahli keluarga.

Demikianlah bermulanya ibadah puasa kita dahulu, dengan pemahaman bahasanya berlaparan dan berdahaga sepanjang hari ialah perjuangan perut untuk mendekati golongan yang terkebelakang dari pungutan harta. Ermmmm….

Tidaklah saya ingin menafikan perkara ini. Tapi….

“Wahai orang-orang yang beriman! Diwajibkan atas kamu berpuasa sebagaimana diwajibkan atas orang sebelum kamu agar kamu bertakwa.” (2;183)

Kalaulah benarlah puasa itu sekadar untuk memahami perasaan dan perjuangan golongan miskin, sudah pasti ayat di atas akan berbunyi lain, mungkin ada emfasis terhadap golongan miskin dan fakir, berbanding sekadar ‘orang sebelum kamu’. Benar sejarah telah membuktikan kebanyakan mereka yang berserah diri kepada Allah dahulu dengan wasilah berpuasa ialah manusia sama yang tidak mampu untuk mengisi perut sendiri untuk beberapa hari dan bulan.

Lihat sahaja kelibat Nabi Muhammad s.a.w, susuk tubuh yang kita agungi itu. Ketika peserta perang Khandak dalam barisan muslimin lain mengikat satu batu di perut mereka untuk menggali parit, tanpa disedari Rasulullah s.a.w sendiri telah mengikat dua batu, hanya kerana berlaparan!!!

Tetapi renungan yang saya khususkan di sini ialah betapa puasa merupakan satu ibadah yang bertahan the test of time, tidak eksklusif kepada umat Muhammad s.a.w sahaja bahkan ianya telah dilaksanakan sejak zaman Nabi Musa a.s lagi oleh masyarakat Yahudi. Apatah lagi sekarang ini, kita melihat hampir semua agama terbesar dunia juga pada satu masa atau lainnya menggalakkan/mewajibkan umatnya untuk berpuasa.

Ibadah berpuasa telah bertahan sepanjang zaman-zaman ini - biarpun mengalami pelbagai perubahan syariat dalam pelaksanaannya - kerana ia masih bertahan dalam aspek tujuan dan misi yang ingin dicapai. Yalah, hanya ada beberapa tujuan untuk seseorang menahan diri daripada menikmati makanan kegemaran ketika cuaca panas dan perut sudah mengaum; kalau tidak kerana menghidap bulimia ataupun kerana elaun belum masuk, sudah pasti berpuasa seseorang itu adalah untuk memenuhi tuntutan kuasa autoriti Tuhan dalam agamanya.

Dan Islam tidak jauh bezanya, masakan lebih hebat.


*****
Hasil daripada renungan terhadap ayat tersebut, berpuasa membolehkan kita untuk time travel, membelah ruang maya dengan minda penuh-sedar untuk tiba di bumi yang ter’kebelakang’ itu. Kita langsung tercengang, menggaru-garu kepala yang tidak gatal (nak gatal macam mana kalau pencemaran udara tidak lagi rancak ketika itu) menanya diri sendiri; bagaimanakah observasi terhadap puasa dapat dilaksanakan di bumi yang terlalu asing?

Tiada peneduh untuk menghalang pancaran matahari yang meninggalkan pijar-pijar merah di kulit. Tiada kenderaan bermotor untuk mengangkut kita ke sesuatu tempat dengan efektifnya. Tiada majlis iftar dengan setalam nasi bryani bersama enam ketul ayam dan tiada juga petugas untuk menjerit “More rice brother!”. Malah kurma di dalam tangan untuk bersahur pada paginya perlu dikerat kecil-kecil untuk bertahan selama 30 hari itu. Tiada bekalan air bersih, tiada sejadah khusus untuk tahajud, tanah pasir yang poros pula menjadi terlalu sejuk pada malamnya untuk bertarawikh.

Demikianlah Allah mengajar kita menerusi ayat 2;183 tersebut untuk kembali kepada state-of-mind yang tradisionalis dan konvensional (dan saya tidak maksudkan jumud) dalam melalui ibadah puasa. Kerana puasa telah dilaksanakan umat terdahulu, dalam segala ketidakcukupan mereka, begitulah kita di zaman ini perlu mengambil pendekatan anti-moden, anti-materialisme dalam menghadapinya jua. Pentingnya untuk kita, bukan sekadar berlapar dan dahaga, malah untuk meletakkan belenggu-belenggu daripada bersifat neo yang menyebabkan kita terkejar-kejar kehidupan dunia dengan lambakan nafsunya.

Perjalanan merentas masa ini melatih kita untuk menahan diri daripada tenggelam sama dalam arus kehidupan yang pantas dan melemaskan. Begitulah puasa, apabila Tuhan berasa sedekat ini, tiada lagi keinginan-keinginan rendah yang bersifat sementara:

“Dan apabila hamba-hambaKu bertanya tentang Aku, maka sesungguhnya Aku dekat…” (2;186)

Kerana latihan-latihan ini, seperti yang dilalui orang-orang terdahulu, merupakan latihan takwa. Dan takwa tidak datang mudah. Sudah beberapa banyak manusia yang berpuasa sepanjang rentas masa hidup beragama ini yang tewas; hanya kerana memasuki lubuk emas, namun keluar bangga dengan mengendong besi-besi berkarat?


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Saya tidak menyalahkan modenisasi. Dan memang agak janggal untuk sekadar memakai cawat di tengah-tengah masyarakat urban (tidak termasuk anda akan berasa kesejukan dan tidak menutup aurat!).

Yang sepatutnya merentas masa dan menguji tahap takwanya ialah hati dan akal seseorang manusia itu. Kedua-dua kekuatan inilah yang perlu digunakan untuk melibas pedang dan mengacah tombak kepada tyrannosaurus rex yang datang berkucuran air liur bersedia membaham anda.

Dan kali ini anda perlu benar-benar berharap kata-kata “Inni Soim” (sesungguhnya aku berpuasa) dapat menghindarkan bahaya yang meluru ke arah anda itu.

Kerana sesungguhnya ia tidak pula berpuasa.

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