Is Serving In Laws part of Wife's Responsibility in Islam ? Q&A Nouman Ali Khan

Assalamu'alaykum everyone

During the Gulf Tour I receive the number of letters, here is one of them, I'm a non muslim working in Kuwait for few years and I've been very close to accepting Islam as I was impressed by a very pious muslim colleague and wants to marry him so I want to learn more about Islam

The man I like is a Pakistani brother and to know his culture I got close to another muslim female colleague who is married to a Pakistani family, I'm studying about Islam and the Quran where the rights of a wife are so impressive and full of equity, but when I see my female friend's life she is asked to do so much work for her in laws as forced by her husband to take care her mother in law and the mother in law torture her a lot by creating fights between the couple also the sister in laws are expecting her to work like a maid all the time, her husband is very strict and I see a lot of injustice where he threatens her of leaving her if she doesn't listen and do what in laws want

If this is Islam then I'm confuse about becoming a muslim, what's your advice ?

This is actually not the first time I got a question like this one bunch of people who ask me question about the rights of women particularly having to do with in laws

It's a complicated subject but I wanna lay down a couple of basic things for everybody to understand and the sister who ask the question, first of all thank you for your question because it's not just you I think it's others can take benefits Insha Allahu ta'ala

The first thing is in Islam every relationship we have comes with rights and responsibility so as a man for instance, I owe certain obligations to my wife just like she owes me certain obligation and I also owe obligations to my parents just like they owe me, I have certain rights today that I have over them

Now the principle is that you cannot allow anyone relationship's rights to do injustice over anybody else's rights

How do you balance all of this together ? Specifically we're talking about a husband, wife and in laws

For me as a son, I owe my parents' obedience, I owe them respect, I owe them kindness, I owe them anything they ask really unless it's outside of default of Islam or they asking me to disobey Allah, i really don't, should not have any objection of obeying them in every matters however my wife owes them respects, owes them you know common courtesy but does not owes them obedience and me expecting from my wife to serve my parents, it's actually an injustice on my wife

She host her own parent service, she has parents of her own, these are not her parents, these are your parents

As a matter of a fact, the ties of blood are different  from the ties of marriage so to expect from the wife to serve your parents as a husband

It's actually a form of injustice, and it's not something Islamicly allowed. Some people say, well you have to obey your husband no matter what he says, that's not entirely true either.

You don't obey any human being with that disclamer no matter what they say

I can't even obey my parents no matter what they say, if my dad  was telling me to take a student loan with interest, I wouldn't take it, I can't, it's disobedience to Allah, I'm not gonna do it, as a matter of fact sometimes you have to even disobedience your parents, out of respect if they are being unreasonable

it has to happen sometimes, you know your father asks you to take a loan even it's not an interest based loan
or he's tried to ask you to go into a business which you know it's going to sink, you absolutely don't, you know guarantee it's not gonna fly, but He wants you to take all your life's saving and put them in that business, you're not listening to your Dad in that situation, it's not disobedience to your father, that's not how that works

As a matter of fact, our obedience to our parents is within the round of reasons and of course the thing that even when we disobey them you know, we don't disobey them at all ever outside the bounds of respect and of course even if things are difficult on us we should still obey them even if they're difficult on us but one day you know, when there's something completely unreasonable, or gonna put others in difficulty.

The example I just give you for instance, if I ruin all of my savings or all of my assets in some business that they want me to get into that I know won't work, then I want just be doing something they wanted me to do

I'll be putting my children in difficulty, I'll be putting my wife in difficulty, I'll be putting other people that depend on me in difficulty

I can't do that, they can do whatever they want with me but they cannot allow me to do injustice to anybody else, it's not how it works

Then there are family who force the husband to have one account right and the parents are co-signer on the account and the wife gets like 20 hour bill every week or something, that's not how it works either, you cannot do that

You can have your wife you married her, you took her from her father to become her wali and you owe her now the same responsibility her father used to owe her and now treat her like a second class citizen inside the house or maid to your parents or to your sisters or somebody else, this is all absolutely absurd ridiculous and this is one of the thing you and I are gonna be asked about on the Judgement day

On the other hand however there's the other extreme, on the one extreme you have you know daughter in laws being turned to maid which is absolutely absurd and ridiculous, unacceptable in Islam

And on the other hand, you have people that are wives or even husbands that are absolutely spiteful of their in laws and want nothing to do with them

I don't wanna see their face, I don't want them coming over, I don't wanna go to your mother's house, i don't wanna you talk to her ever, I hate her, I can't stand her etc etc

this overly extreme distance from your husband's family, you know, this is also an extreme, this is form of injustice too. those are his parents, they have rights over him, they should be able to see their grandkids, they should be able to come over and not worry about having a fight you know

are you like visibly looking upset at their presence, this is injustice now on your part because out of love of your husband, at the very least you should be showing courtesy to his family, courtesy and respect, that's all but he cannot force this things on you, this should come from you just these are things that by the way just to take the shocker away from all of this, these are attitudes that every muslim owes every other muslim by the way

What to speak of people that brought together by family, you know we're supposed to be the best we can be towards family member, yes this complication happen and especially joint family type situation which are certainly complicated situation and you know among other culture and DC's culture in particular this is something we emphasize like everybody living under one roof

And you know the finance being control by parents and you know the daughter having to do this and that in order to do be a good wife and put up with a lot of this stuff, this stuff doesn't work for a lot of families and if it doesn't work, you know the sisters I'm not asking you to break marriages or something like that, it certainly wants a conversation, because it's not islamic, even if you're doing it as a family decision, don't hide behind the fact that this is what Islam wants

It's not what Islam wants, it's what your family wants that's what you have to come to certain terms as a family

Allah Azza wa Jalla said "tsumma Latus alunna yaumaidzin 'anin na'im (QS.At-takatsur:8) , you're going to be asked all of good blessings you enjoyed and the wife I have, the children I have, the parents I have, you know all of these blessings I enjoy and I better do right by them so I pray that this you know hope alleviate at least some of the concern that this has to do with Islam, it really doesn't

It has to do with cultural practices and treatment of women in certain ways
That really the Quran, the book of Allah, does not justified, the Sunnah of the prophet pbuh absolutely does not justified

Barokallaahu lii wa lakum wassalamu'alaykum warohmatullahi wa barokatuhu

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Why Does the Quran Refers to Allah as "He" | Nouman Ali Khan

Why Does the Quran Refer to Allah as “He”?  Nouman Ali Khan
https://www.youtube.com/c/PembelajarQuranChannel
http://pembelajar-quran.blogspot.com

Assalamu'alaykum everyone
During my Gulf Tour in Kuwait, I was giving a lecture and somebody ask a really cool question and I thought I should share the answer with everyone.

The question was that in reading the Quran you found the God use the word He for himself like He is the creator the sky and the earth or He is one, and the word He is obviously male so how can we use a male word for God eventhough Allah is beyond gender.

So that was a pretty cool question i thought  and so i decided to make this video and share with you some thoughts on how to address this problem.

First of all we have to understand that the Arabic language which differently than the English language.
In the English language you have three (3) options, you can use He or you can use She or you can use It
He obviously has male conotation, She has female conotation, It is beyond gender
So you would have the choice of It but the only problem is the word It is for inanimate object, It would be inappropriate for Allah because It necessity the assumption for non living things
None of those three options can truly do justice to the word for God
Now Allah chose, this kind of give me more confidence and remind me even more why Allah chose the Arabic language for His revelation

In the Arabic language things work very differently from English
First of foremorst they don't have the pronoun It, they only have He and She, Huwa and Hiya, there is no inanimate object pronoun. There is no gender neutral, there is no such things in the Arabic,

The second thing to note, in the Arabic, gramatically speaking the word He / Huwa serve 2 functions, now please pay attention to this part cause it gets a little tricky
It serves 2 functions, it serves the function of male and also serves the function of masculine
Actually before he even serves the function of male, its primary purpose is to communicate the masculine

The Arabs makes a distinction in their grammar between masculine and male, this is actually not that different from Spanish

you know when you have L, liberal and La, liberateca, they take inanimate object even and end it with a gender

a book is masculine and the library is feminine right, so in the Arabic language, the word Huwa can be use for things that have gender and things that don't have gender and to them, masculine is not actually about a biological gender, it's a grammatical concept

so a boy is actually a male but a tree is actually just it's an It, in Arabic syajaroh is feminine that doesn't mean tree is female, but to them tree is feminine similarly to the them the sun is feminine. Asy-Syams is feminine to them
Not because the tree, the sun, biologically female, so masculine and feminine are different from male and female

All questions assume because the English language uses word He for male
the Arabic equivalent Huwa must all to be use for male, it's not the case

it's actually use for masculine or for the male but still you know the question is why use the masculine anyway why not use the feminine ?

Here's where understanding Arabic linguistics and the overall sturucture Arabic language help

As an overview the Arabic Language is a contract has a certain principles that dictate how the whole languages organize. Those guidance principles, if that's the masculine, it's the default
it's kinda when you have like a word will remain masculine until there's a reason to consider it feminine. You don't get out of the masculine gender unless you have some grammatical reasons, so the fact that the masculine is use for Allah, Huwa is use for Allah, actually in the case, this is the default state is how is supposed to be

Using the feminine word would actually be the problem that would be leaving the natural default state, the truly neutral state in Arabic and going to the unnatural state which is
the feminine form in the Arabic language

So the problem does not exist at all in Arabic and exist certainly in the English language
which is why for you know, since the beginning of the Quran, nobody actually attribute masculinity to Allah, even among the Pagan Arab, they didn't have this problem because they just they know this talking about define being, the word that has to be use for him, appropriate to him has to be one does not limited self to any connotation and that word in Arabic, it certainly be Huwa

We'll still gonna be limited in English, we're gonna have to use the word He because we don't have a better word

that at the end of the day serve one purpose and one purpose alone to me, that is nothing in the end will be truly equivalent to the word of Allah as He revealed it

Barokallahu lii wa lakum..wassalamu'alaykum warohmatullahi wa barokatuhu

Ibu Pulanglah | Parenting Nabawiyah | ustadz Budi Ashari, LC

Pemimpin dunia seperti Umar Bin Khattab, laki-laki tegar, laki-laki yang tegas, tidak pernah berbasa-basi dalam kebenaran itu ternyata sabar, lembut hatinya, dia takluk oleh istrinya

Mari kita lihat sebuah kisah yang ini dikisahkan dinukilkan didalam kitab yang ditulis oleh As Syablanji al Mishri, dalam kitabnya "Nurul Abshar" dan juga Hasyiyah al Bujairimi

Dikisahkan bahwa ada seorang laki-laki yang datang ke rumah Umar bin Khattab ra mau menemui khalifah dan mau mengadu tentang istrinya yang sangat cerewet, istrinya yang sering kali marah-marah

Kemudian begitu sampai di depan rumah Umar, dia hendak mengetuk pintunya, ternyata dia mendengar istrinya Umar pun sedang marah-marah pada Umar, maka laki-laki itu pun pergi, tentu kita semua tahu apa yang ada didalam hatinya dan inilah yang nanti diungkapkan ketika Umar keluar dari pintu rumahnya

Kemudian mengejar laki-laki itu dan mengatakan, "Saudaraku, nampaknya kau ada perlu dengan saya?"

Laki-laki itu bilang "iya, saya ingin mengadukan tentang isri saya yang sering marah-marah pada saya tetapi saya juga mendengar istrimu juga marah padamu maka apa gunanya saya mengadu pada kamu"

Kalimat Umar luar biasa

ini pelajaran, pelajaran mahal, buat para ibu, buat para wanita, kalimat ini menarik sekali

Umar mengatakan "Fainnaha thobakhoh bi tha'ami wa khobazah bi khubzi wa ghossanah bitsaubi wa radho'ah liwaladi"

Ada empat hal mengapa saya sabar terhadap istri saya :

1, karena dialah yang memasakkan makanan saya

2. dialah yang membuatkan, mengadoni sampai memasakkan roti saya

3. dialah yang mencucikan pakaian saya

4. dan dialah yang menyusui anak-anak saya

Empat hal ini, mari kita ulang,

Dialah yang memasakkan makanan saya dan dialah yang membuatkan roti untuk saya, ini urusan dapur

Dialah yang mencucikan pakaian saya, ini urusan sumur

Dan dialah yang menyusui anak-anak saya, ini sebenarnya dalam bahasa kita ini urusan kasur.

Jadi urusan sumur dapur kasur bukan hal yang sederhana,

Tidakkah menjadi pelajaran buat para ibu?

Tidakkah ini menjadi renungan buat para bunda ?

Bahwa ternyata sumur dapur kasur kemuliaan bagi anda

Sumur, Dapur , Kasur, itu yang membuat Umar sabar bahkan dengan semua kekurangan istrinya

Bahkan sabar saat dimarahi istrinya dan kalimat penutup Umar pada laki-laki itu adalah

"Sabar saudaraku, karena itu hanya sesaat kemudian hilang. Kemarahan meluap itu biarkan kemudian setelah itu dia pergi dan hilang, itulah kesabaran,

Berapa banyak hari ini laki-laki apalagi dia pemimpin kepala rumah tangganya kemudian ketika melihat kesalahan istrinya atau istrinya marah maka dia lebih marah dari itu semua

Kalo sudah begitu yang ini marah, ini juga marah, yang ini api dan yang ini keluar apinya, apa yang terjadi ?

Api akan membakar rumah itu

Dan kalau ini terus berlangsung maka tidak ada kalimat "Baiti Jannati" (Rumahku Surgaku)

Yang ada adalah kapal itu mulai retak, dan hampir-hampir saja mau karam kalau tidak segera diselamatkan

Para bunda Para ibu,

yang seharusnya juga kita tadaburi dari kalimat ini

sebenarnya adalah langsung firman Allah SWT

“Dan hendaklah kamu tetap di rumahmu dan janganlah kamu berhias dan bertingkah laku seperti orang-orang Jahiliyah yang dahulu dan dirikanlah shalat, tunaikanlah zakat dan taatilah Allah dan Rasul-Nya. Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, hai ahlul bait dan membersihkan kamu sebersih-bersihnya” (QS.Al-Ahzab :33)

Melihat ayat ini, mentadabburi ayat ini, sebenarnya kita khawatir sekali, karena ayat ini adalah ayat yang sangat sering kita tolak, ketika Allah berfirman dengan sangat jelas didalam surah Al-Ahzab ayat 33

Kalimatnya sangat jelas "wa qorna fii buyutikun" menetaplah kalian di rumah-rumah kalian, artinya bahwa wanita tempatnya memang di rumah

Ini yang dicoba oleh peradaban hari ini untuk menggiring ibu-ibu untuk keluar dari rumahnya masing-masing dengan semua alasannya,

Dengan alasan ekspresi ilmu di masyarakatnya

Dengan alasan bahwa wanita juga punya hak yang sama dengan laki-laki dan seterusnya

Tapi kita lupa "wa laisa zakaru kal untsa" laki-laki tidak sama dengan perempuan, maka dari itulah hak dan kewajiban mereka pasti ada yang tidak sama, karena tidak sama itulah maka ternyata Allah yang Maha Tahu dan Allah telah meletakkan ternyata tugas para wanita adalah di rumah mereka, tanggung jawab pertama mereka

Maka bukankah sudah saatnya kita dan keluarga kita mulai merenung, mulai mentadabburi

Apakah ini salah satu yang menyebabkan keluarga kita bermasalah

Apakah ini salah satu yang menjadi faktor mengapa anak-anak kita tidak istimewa ?

Maka Ibu, pulanglah...suamimu ingin mereguk di telaga cintamu

Ibu, pulanglah.... diluar sana sangat tidak ramah untuk kelembutanmu

Ibu, pulanglah....istanamu menunggu sentuhan surgawimu

Ibu, pulanglah.... calon orang besar sudah duduk begitu manisnya, siap untuk belajar di madrasahmu

Ibu, pulanglah...pemimpin masa depan umat ini, dia hanya ingin merasakan tatapan teduh pandanganmu

Ibu, pulanglah...Karena Allah yang memerintahkan para ibu untuk pulang

Ibu, Pulanglah..... sebelum semuanya terlambat

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Surah Al Fiil Part 1| Nouman Ali Khan Lectures | Ilustrated Tafseer Quran Juz Amma (Juz 30)

Surah Al Fiil Part 1| Nouman Ali Khan Lectures | Ilustrated Tafseer Quran Juz Amma (Juz 30)

Assalamu'alaykum warohmatullahi wa barokatuhu
A'udzubillahi minas syaithonir rojiim
Bismillaahirrohmaanirrohiim

الم تر كيف فعل ربك باصحاب الفيل
Alam taro kaifa fa'ala robbuka biashhaabil fiil (QS.Al-Fiil :1)
Didn't you see how your lord dealt with the people of the elephant ?

الم يجعل كيدهم في تضليل
Alam yaj'al kaidahum fii tadhlil (QS.Al-Fiil :2)
Didn't He make their plot in waste ?

وارسل عليهم طيرا ابابيل
wa arsala 'alayhim thoiron abaabiil (QS.Al-Fiil :3)
And He sent against them birds herds upon herds

ترميهم بحجارة من سجيل
tarmiihim bihijaarotim min sijjiil (QS.Al-Fiil:4)
Striking them with stones of hard clay

فجعلهم كعصف ماكول
faja'alahum ka'ashfim ma'kuul (QS.Al-Fiil:5)
So (He) made them an empty field of stalks eaten up

So in the beginning insha Allahu ta'ala, there's interesting comment made by Dr Fadil Sholih Hassan ar-Ra'i

“Hiya surotul fiiha ibrotun likulli thohiyyatin mutakabbirin mutajabbir fii kulli ushur wal lazmal”

He says this surah has a warning and a lesson for every rebellious arrogant tyrant that lives in any age and any time in any civillization any nation

So He says, this is not just the surah talking about the oppresion of Abrahah against the Ka'bah but this surah is sending a message to anyone who hopes to,you know, doing oppresion upon civilian population, or overpower one a nation or ruler trying to overpower another nation by means their military power.

With the understanding what they are gonna do to fight against us ? they have no military capability to stand up to us and with that you know assumption with that arrogant assumption

They go in and they don't care about the consequences, you know when a society is not in power, they talk about the Rule of Law and they call people to obey by the Rule of Law. But when a society has power they will say the Law is for everyone else, and we are above the Law, we're beyond the Law and this people would apply some nice things stuff  to buy some special occasions, and who's gonna stop them?

Even when they trample all over the Law and the regulations dare the most powerful, you know,civilization, who's gonna question them? who's gonna question their oppresion? and this is something that has happened throughout history

it's not difficult to see example of that event of our time but this is something

that you know, the surah is trying to explain to us.

Now He gives reason why He thinks this is the key, listen to surah why we should limited to a discussion only of the historical account which of course are critical

liza jaaf fi'il taro, this is why the verb "taro" came,"alam taro" now there are different ways of saying this

The first part of the ayah roughly translated is "Didn't you see?", that's the first part "Didn't you see?" common translation would be "Didn't you see how your lord dealt with the people of the elephant?"

This is probably common translation you heard before but I will commenting only on the first phrase "alam taro" specifically the verb “to see”, that's been use in the present tense, “bisighati mudhori' liddhalalati 'alal istimror wattajadur” and the specific use of that known as English translation come out as past tense, right?

"alam taro" come out as "Didn't you see?" and clearly if you understand English that past tense but in Arabic there's rethorical function here,

And as suppose to saying,"amaroaita" right? you could use the past tense function also but that wasn't use, that use the past tense, it allude something continuous in Arabic rethoric, in balaghoh in linguistic, refers to something that didn't happen once that happens over and over again.

And this surah from  a linguistic point of view, we'll learn something amazing about this surah, how the changing of tenses carry amazing lesson in them.

So that use just of the mudhorri', the present future tense in the Arabic, with the word Lam, regardless the presence of the word lam, indicate that this is not just something to observing think about for that time but for all time

Now we look at some commentary by ash-Shawkani rahimahullah

“wa huwa ta'jibullahu shalallahu 'alayhi wa sallam bima fa'alallaahu lah”, and this is to give the messenger in a sense of amazement and wonder in regards to what Allah himself did with the people of the elephant

"Qod 'alimta yaa Muhammad"

You already know Muhammad shalallahu 'alayhi wa sallam

“aw 'alimannaasa mawjudun fii 'ashrik”

or the people who are present in your time they also know very very well

“wa mim ba'dihim”

and even the people that came after them,

“bima balagohu minal akbaril mutawwatiroh min qishati ashhabi fiihim”,

because of what came to them from continuous narative and narration and people telling the story over and over again of the story of the elephant

“wa ma fa'alallaahu bihim fa ma lakum laa tu'minuun”

this is the last part of ash-Shawkani's commentary. He said just in the "Alam taro kaifa" Allah Azza Wa Jalla, it is as tough he is saying "Didn't you realize what Allah does to his enemy? so whats wrong with you? why don"t you believe in Him?"

you're using that to take pride of How Allah protected His house so why don't you take next step toward iman?

Now finally " Alam yaj'al kaydahum fii tadhliil" (continue to part 2)

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Bacalah Al-Quran itu dengan Menangis | Kajian Majelis Jejak Nabi | ustadz Salim A Fillah

Bacalah Al Quran itu dengan menangis | Kajian Majelis Jejak Nabi | Ustadz Salim A Fillah

"wa rottilil qurana tartiila" 
Allah mengatakan "Dan tartilkanlah al-Quran itu demgan setartil-tartilnya"
"Dan bacalah al-Quran itu dengan setartil mungkin"

Ibnu Abbas ra mengatakan, yang dimaksud dengan tartil adalah
yang pertama adalah kehadiran hati
yang kedua adalah keterfahaman yang dialami oleh si pembaca maupun si pendengar
baru yang ketiga adalah tentang kefasihan didalam melafalkan

Jadi kata Ibnu Abbas,yang dimaksud tartil itu urutannya,
pertama kehadiran hati didalam membaca Al-Quran
kehadiran hati ini sangat ditekankan oleh Rasulullah
sampai kemudian beliau mengatakan
"Bacalah Al-Quran itu dengan menangis"

Al-Ghazali menambahkan keterangan,
"Bacalah Al-Quran itu dengan menangis kalau kaliau tidak bisa pura-puralah menangis Lalu menangislah atas kepura-puraan kalian itu"

Ini kalimat yang tampaknya menarik,
"Bacalah Al-Quran itu dengan menangis, jika tidak bisa maka berpura-puralah menangis didalam membacanya lalu sesudah itu maka menangislah karena kepura-puraan kalian"

ini karena sangat pentingnya menghadirkan hati didalam membaca Al-Quran, jadi menghadirkan hati ini menempati urut pertama dalam apa yang disebut sebagai tartil 

Yang kedua adalah keterfahaman yang membaca maupun yang mendengar.

Jadi bagaimana yang membaca dan yang mendengar itu memahami apa yang dibaca itu.

Bagian dari tartil adalah kemudian memahami, baik yang membaca maupun yang mendengar memahami apa yang sedang diperdengarkan dari kalamullah

Baru yang ketiga adalah Fashoha atau kefasihan
didalam melafalkan huruf-hurufnya, jadi kefasihan dalam melafalkan huruf ini hanyalah urut ketiga dari apa yang disebut sebagai "wa rottilil qurana tartiila"

Sampai-sampai Ibnu Taimiyah dan Ibnul Qoyim Al-Jauziyah mengatakan, "Termasuk ketertipuan yang ditiupkan oleh setan adalah orang-orang yang bersibuk-sibuk didalam mempelajari ilmu melafalkan A, Ba, Ta dan Tsa kemudian melalaikan bahwa Quran itu diturunkan untuk memberikan pengajaran, Quran itu diturunkan untuk diambil ibrohnya.

Ya artinya, berlebihan didalam ilmu Tajwid sehingga menghalangi orang dari membahas makna-makna yang terkandung didalam Al-Quran, mengamalkan petunjuk-petunjuk yang kemudian diarahkan oleh Allah SWT didalam sana.

Itu adalah sebuah kata Ibnu Taimiyah dan Ibnu Qoyim, sampai beliau katakan dengan sangat ekstrim, itu adalah ketertipuan yang kemudian ditiupkan oleh setan kedalam jiwa manusia
karena apa? karena kemudian yang lebih penting tadi, yang pertama adalah kehadiran hati, yang kedua adalah kefahaman
terhadap apa yang dibaca dan diperdengarkan itu dan baru yang ketiga adalah kefasihan dalam melafalkan.

Maka saya kemarin buka di youtube,nyoba lihat bagaimana tilawahnya para ulama ketika membaca quran dan ngimami sholat
saya cek syeikh Albani, ternyata bacaan quran beliau sama antum mungkin bagus antum,sama syeikh bin Bas, itu juga kemudian bacaan Al-Quran beliau tidak kemudian dihias-hias dengan lagu-lagu yang indah, datar saja,yang kita rasakan itu bukan bahwa ini bacaan yang indah meskipun ada perintah Rasulullah, "Zayyinul quran biashwatikum", "Hiasi quran dengan suara-suara kalian"

Nah kalau ulama mutakhir zaman sekarang yang bacaannya indah yang dikenal sebagai Fakih, itu adalah Dr. Yusuf Al-Qordhowi, itu kalau mengimami juga bacaannya sangat indah tetapi yang lain itu saya melihat, Syeikh Husaini, Syeikh BimBas, kemudian Syeikh Albani, ternyata biasa-biasa saja bacaan beliau didalam sholat

Jadi ini bukanlah aib, begitu ya, karena memang yang pertama yang harus disebut sebagai tartil itu adalah Ihdhorul Qulb, kehadiran hati
yang kedua baru kefahaman apa yang dibaca dan yang diperdengarkan itu, dan baru yang ketiga adalah fashoha atau kefasihan dalam melafalkannya

Maka para ulama bersepakat, membaca Al-Quran dengan tartil itu wajib tetapi mempelajari ilmu Tajwid itu hukumnya fardhunya adalah kifayah

Membaca Al-Quran dengan tartil itu fardhu 'ain tetapi mempelajari ilmu Tajwid sampai detail itu fardhu kifayah

Tidak kemudian setiap orang bertanggungan untuk belajar secara detail, yang penting ngerti kapan saatnya mendengung, kapan saatnya menyamarkan, kapan saatnya kemudian membecanya dengan jelas.

Gak perlu kemudian hafal ini namanya adalah mungkin begitu ya Ikhfa', yang begini begini begini, karena ada sifat huruf
bentuknya begini begini begini, itu , nah yang seperti itu fardhu kifayah. Kita termasuk kebaikan mengikuti pembelajaran yang semacam itu

Tetapi yang terpenting justru adalah bagaimana kemudian pengamalannya didalam melafalkan ayat-ayat Al-Quran dengan benar

Ini yang dimaksud dengan "warottilil qurana tartiila" adalah pertama-tama hadirkan hati, yang kedua fahami apa yang dibaca dan yang didengar itu, yang ketiga fasihkan lisan kita
untuk kemudian melafalkannya secara benar

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Nabi SAW Bukanlah Orang Gila | Kajian Majelis Jejak Nabi | Ustadz Salim A Fillah

Nabi SAW bukanlah Orang Gila | Kajian Majelis Jejak Nabi | Ustadz Salim A Fillah

"Maa anta bini'mati rabbika bimajnun (QS.Al-Qolam:2)","Maa" tidaklah "anta" engkau ini hai Muhammad "bini'mati rabbika" disebabkan oleh nikmat Tuhan-mu "bimajnun" termasuk orang gila.

Ada orang-orang yang mengatakan kepada Rasulullah saw bahwa dia gila dan mereka membaca tanda-tandanya ketika Muhammad mendapat wahyu, tanda-tanda ketika Muhammad mendapat wahyu itu dianggap orang seakan-akan Muhammad sebagai orang gila.

Kita kemarin sudah menjelaskan bagaimana caranya Rasulullah mendapat wahyu bisa kemudian melalui mimpi, bisa kemudian melalui Jibril mengilhamkan kedalam dada beliau kemudian beliau mengerti dengan sangat jelas dan jernih, bisa dengan Jibril tampil dihadapan beliau dengan meminjam muka dan penampilan manusia lalu menyampaikan firman Allah SWT, bisa kemudian dalam bentuk Jibril menampakkan wujud aslinya kemudian menyampaikan kepada Rasulullah saw apa yang harus disampaikan, bisa kemudian dengan yang kelima, ini yang biasanya kemudian dianggap, kalau orang kemudian hanya belajar psikologi, melihat fenomenologi dari apa yang dialami Rasulullah, dia akan kemudian mungkin melihat Rasulullah ini sebagai seorang yang kemudian mengalami sebuah gejala skizofrenia.

Karena Rasulullah misalnya diriwayatkan dalam hadist bahwa Rasulullah salah satu bentuk beliau menerima wahyu adalah ketika beliau kemudian sedang duduk atau berdiri atau apapun kemudian suara bergemerincing yang sangat keras terdengar pada beliau dan beliau kemudian berkeringat dingin dan menggigil dan beliau kemudian seakan-akan kemudian tidak sadarkan diri secara sesaat gitu ya, terpisah dari dunia secara sesaat dan beliau menanggung beban yang sangat berat.

Seperti ketika beliau berada diatas unta, unta itu bisa ngejlek/menderum karena gak kuat menahan beban wahyu itu atau ketika Anas bin Malik kemudian sedang memangku beliau maka Anas kemudian terjengkang jatuh tidak mampu menahan beban itu.

Kalau kemudian melihat yang semacam ini mungkin memang ada orang yang mengatakan, "itu kan tanda-tanda gila" gitu,

itu kan tanda-tanda gila

itu skizofrenik

Tetapi Allah menegaskan dalam ayat ini "Maa anta bini'mati rabbika bimajnun (QS.Al-Qolam:2)", Engkau ini dengan nikmat Tuhanmu bukanlah seorang yang gila

Dan Rasulullah SAW memang kemudian diakui nanti didalam pembahasan keempat makar kepada Al-Quran, kita nanti akan menemukan Al-Walid bin Al-Mughiroh telah mengatakan " Muhammad itu tidak gila, kita sudah pernah lihat orang gila, tapi Muhammad tidak menunjukkan tanda-tanda kegilaan yang serupa dengan apa yang mereka lihat pada orang-orang yang gila”

"Maa anta bini'mati rabbika bimajnun (QS.Al-Qolam:2)", Engkau atas nikmat Tuhanmu bukanlah orang yang gila

Bukti bahwa Muhammad gila, pernah kemudian menjadi sebab Abu Bakar ra mendapat gelar As-shidiq, kenapa ?

Karena orang-orang Quraisy ketika itu mendatangi Abu Bakar dan mengatakan,"Hai Abu Bakar, kemarin kami mengatakan bahwa Muhammad gila"

"tapi kami belum punya bukti, sekarang berpisahlah engkau dari Muhammad karena Demi Allah Muhammad benar-benar gila dan kami sudah membawa buktinya"

Abu Bakar bertanya,"Memangnya apa buktinya kalau beliau gila?"

Maka orang-orang itu mengatakan,"Muhammad mengatakan bahwasanya semalam dia berada di Syam, di Al-Aqsha, di Palestina dan pagi ini dia sudah berada disini diantara kita"

kata orang-orang itu, " Tidak mungkin orang yang waras mengatakan yang demikian"

"Kau Abu Bakar, bukankah kau pernah pergi ke Syam, ke Al-Aqsha, ke Palestina?", "Ya", kata Abu Bakar.

"Berapa lama yang kau tempuh?" ,                                                                   

"1 bulan pulang pergi"  

"Nah, betulkan Muhammad gila ?",

Maka Abu Bakar bertanya, "saya tanya dulu, betulkah Rasulullah saw mengatakan yang demikian ?"

" Demi Allah kami dengar sendiri Muhammad mengatakan bahwa semalam dia ada di Al-Aqsha dan hari ini dia sudah ada disini, tidak mungkin itu diucapkan oleh orang yang masih waras"

Kata Abu Bakar As-shidiq, "Kalau memang Rasulullah mengatakan demikian, saya percaya"

"Kalau memang Rasulullah mengatakan demikian, saya percaya"

Maka ketika itu pula Abu Bakar As-shidiq ra dihajar sampai pingsan dan kemudian harus digotong pulang ke rumah

Di rumah ketika sadar, siuman pertama kali yang beliau tanyakan adalah bagaimana keadaan Rasulullah saw, inilah kemudian yang dituduhkan orang-orang tentang kegilaan Rasulullah.

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Wajah Bercahaya Sang Nabi | Kajian Majelis Jejak Nabi | ustadz Salim A Fillah

Kemudian dikatakan oleh Hindun, "yatala'la'u wajhuhu tala'lu'al qomar lailatal badr"

wajahnya itu,yatala'la'u itu dari kata lu'lu' artinya bermutiara, wajah Rasulullah itu bermutiara maksudnya bercahaya kemilau, tala'lual qomar lailatal badr, seperti berkilaunya bulan pada saat purnama.

Jadi wajah Rasulullah itu bercahaya kemilau kata Hindun bin Abi Hala seperti kemilaunya bulan pada saat purnama, maksudnya kemilau seperti apa ?

Disini dikatakan dalam bahasa Arab disebut sebagai tala'la'u, tala'la'u itu bersifat seperti mutiara, mutiara itu kan kemilau ya kalau kena sinar, dia kemudian memancarkan kilauan, maka seperti itu pula bulan. Bulan itu kan tidak bersinar sendiri tetapi memantulkan cahaya matahari.

Nah Rasulullah itu juga wajahnya memantulkan satu cahaya, cahaya yang sangat agung

Pernah ditanyakan kepada al-Hasan Al-Bashri rahimahullahu ta'ala, ada orang bertanya begini, kenapa orang yang kemudian ahli sholat malam itu wajahnya enak dilihat ? jadi ada orang yang bertanya, kenapa orang yang suka sholat malam itu wajahnya enak dilihat ?

Maka kata Al-Hasan al-Bashri, Bagaimana tidak enak dilihat ? karena dia itu sudah menghadap Allah Subhanahu wata'ala di hadapannya dan mendapatkan pancaran cahaya dari Allah maka sepanjang harinya dia itu memantulkan pancaran cahaya Allah itu, maka wajahnya enak dilihat.

Maka apatah lagi Rasulullah saw, yang bukan cuma ahli sholat malam, kalo kita disunnahkan, beliau itu diwajibkan untuk sholat malam maka sholat malam yang diwajibkan kepada Rasulullah bukan sekedar sedikit-sedikit tetapi bahwa beliau "qumil laila illa qoliila" tegakkanlah malam itu dengan sholat kecuali sedikit saja diantaranya.

Jadi kebanyakan malam Rasulullah diisi dengan sholat sampai Aisyah mengatakan kaki beliau bengkak karena sholat malamnya yang berdirinya sangat lama

Ibnu Abbas mengatakan, saya pernah ikut sholat bersama Rasulullah ketika itu beliau kemudian dalam sholatnya membaca surah Al-Baqoroh di roka'at pertamanya, saya berharap setelah selesai A-Baqoroh lalu ruku' tapi ternyata disambung dengan Ali Imron

saya berharap setelah Ali Imron selesai lalu ruku', tetapi kemudian ternyata Rasulullah menyambungnya dengan An-Nisa, saya berharap setelah An-Nisa lalu ruku' tapi ternyata Rasulullah menyambungnya dengan Al-Ma'idah, saya berharap setelah Al-Ma'idah ruku', tetapi ternyata Rasulullah menyambungnya dengan yang berikutnya berikutnya sampai kemudian sampai pada surah Al An'am

Hampir-hampir, kata Ibnu Abbas, saya tinggalkan Rasulullah karena tidak kuat mengikuti sholat beliau saw.

Jadi kenapa kemudian dikatakan oleh Hindun bin Abi Hala, wajah Rasulullah itu, begitu ya, beliau adalah seorang yang "yatala'la'u wajhahu tala'lu'al qomar lailatal badr"

wajahnya itu kemudian kemilau bercahaya seperti cahaya bulan pada malam purnama

Kalau mau meneladani Rasulullah supaya wajahnya bercahaya seperti pada bulan purnama ada baiknya kemudian memperbanyak sholat malam/qiyamul lail seperti beliau

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