Dalam Sirah ada Bekalan

... and whose seerah has the most bekalan?

Amr Khaled's:  On The Path of The Beloved

Futur

Erti Futur
Futur adalah perkataan dari bahasa Arab asalnya ia bermakna terputus, berhenti, malas dan lambat, setelah sebelumnya konsisten dan rajin. 

“Sesungguhnya bagi setiap amalan adalah masa-masa rajin dan tiap-tiap masa rajin ada futur. Namun barangsiapa yang futurnya menjurus kepada sunnahku, maka sesungguhnya ia telah memperoleh petunjuk. Barangsiapa pula yang futurnya menjurus kepada selain sunnahku, maka ia telah tersesat.” (Riwayat Al-Bazzar)

Moga kita tidak mati dalam keadaan Futur

Apabila seseorang itu berlama-lama dalam keadaan futur sehingga menjadi kebiasaannya, maka ia menanggung risiko besar untuk mati dalam keadaan sedemikian kerana dia tidak tahu akan masa kematiannya. Adalah ditakuti, jika Allah taala mengambil nyawanya sedangkan dia dalam keadaan futur, sedangkan Allah taala menghisab amal manusia berdasarkan akhir hayatnya. Maka sebab itulah, Rasulullah s.a.w mengajar umatnya agar sentiasa berdoa dengan doa;

“Ya Allah, sesungguhnya aku memohon perlindungan kepadaMu dari kesusahan dan kesedihan, aku berlindung kepadaMu dari penyakit lemah dan malas...” (Riwayat Abu Daud)

Di dalam sebuah hadits, Rasulullah s.a.w bersabda yang bermaksud;

“Sesungguhnya seorang hamba itu ada yang melakukan amalan ahli neraka padahal ia termasuk ahli syurga, dan ada pula yang mengamalkan amalan ahli syurga padahal ia termasuk ahli neraka. Sesungguhnya amal itu tergantung pada kesudahannya.” (Riwayat Al-Bukhari)

al Hijr : 99

                وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ 

                                         (And worship your Lord until the certainty comes to you.)

Talking about 'ibadah, in its strict fiqh definition but broad methods, with the importance of their consistencies, and not to mention the need for their constant improvements at every single opportunity.. its understandable that too many are more than willing to give up. its a pretty difficult path we have there. you do believe, but..its just too hard to commit. "God should understand, right?" 


Regardless of how we justify our perceptions, decisions and act, like it or not, surrender to that "awful" truth that the law and explicit commands won't be changed :


"And worship your Lord until the certainty comes to you" al Hijr: 99
Al Bukhari explained that certainty in this context is "death". 


So ber'ibadah lah till death comes to you. Berdzikir lah till you die. Berinfaqlah till you die. Bayar zakat lah till you die. Bersederhana lah till you die.Solat lah till you die. Tahajjud lah till you die. Berakhlak mulia lah till you die. Senyum lah till you die. Zuhud lah till you die. Mencari ilmu lah till you die. Bersilaturrahim lah till you die. Bersabarlah till you die. Tutuplah aurat till you die. Jagalah pergaulan till you die. Amar ma'ruflah till you die. Berda'wah lah till you die. Berjihadlah till you die. 


insya Allah, we can do this.

Kemanisan 'Ibadah

Tidak diragukan lagi bahwa ibadah menghadirkan rasa nikmat, kebahagiaan hati kelapangan dada, dan ketentraman jiwa. Rasa-rasa ini hadir ketika seorang hamba sedang melaksanakan ibadah kepada penciptanya. Dan rasa itu terus berlanjutan walaupun setelah selesai melaksanakannya.

Seorang 'abid (yang beribadah) merasakan manisnya iman dalam hatinya, kenikmatan bermunajat dalam dzikir mereka, ketenangan dan ketentraman jiwa ketika ruku' dan sujud. Semua ini adalah kenikmatan ibadah yang sebenarnya diharap oleh nafsun muthmainnah (jiwa yang tenang).

Hal ini sebagaimana yang diungkapkan oleh Rasulullah shallallahu 'alaihi wasallam dalam sabdanya:

وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاةِ

“Dan dijadikan penyejuk mataku di dalam shalat.” (HR. An-Nasai, dihasankan Asy-Syaikh Muqbil dalam Ash-Shahihul Musnad, 1/82)

Beliau saw memberikan kenyataan seperti ini karena beliau mendapatkan kelezatan dan kebahagiaan hati ketika mengerjakan shalat. Panjangnya shalat malam beliau merupakan satu bukti kemanisan yang diperoleh tatkala bermunajat kepada Rabb-nya.

Menjelang wafat, Mu’adz bin Jabal radhiallahu 'anhu menangis. Namun ia bukan menangisi ajal yang akan menjemputnya. Berikut sebab tangisnya:

إِنَّمَا أَبْكِي عَلَى ظَمَأِ الْهَوَاجِرِ وَ قِيَامِ لَيْلِ الشِّتَاءِ وَ مُزَاحَمَةِ الْعُلَمَاءِ بِالرُّكَبِ عِنْدَ خَلْقِ الذِّكْرِ

“Aku menangis hanyalah karena aku tidak akan merasakan lagi rasa dahaga (orang yang berpuasa) ketika hari sangat panas, bangun malam untuk melaksanakan shalat di musim yang dingin, dan berdekatan dengan orang-orang yang berilmu saat bersimpuh di halaqah dzikir."

Kenikmatan yang dirasakan seorang hamba dalam ibadahnya tadi merupakan anugerah Allah terbesar baginya. Dia akan selalu rindu dengan ibadah dan senantiasa menunggu-nunggu kehadirannya. Sebelum waktu ibadah itu tiba, dia sudah bersiap diri menyambutnya.

Namun, tidak semua orang yang beribadah merasakan kenikmatan tersebut. Allah sebutkan tentang kondisi orang munafikin yang kosong dari kenikmatan dalam melaksanakan ibadah yang paling utama, yaitu shalat.

وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

"Dan apabila mereka berdiri untuk shalat mereka berdiri dengan malas. Mereka bermaksud riya (dengan shalat) di hadapan manusia. Dan tidaklah mereka menyebut Allah kecuali sedikit sekali." (QS. An Nisa': 142)

Imam Ibnu Kathir rahimahullah berkata dalam menfasirkan ayat di atas, "inilah sifat orang munafikin terhadap amal ibadah yang paling mulia, utama, dan terbaik, yaitu shalat. Jika melaksanakannya, mereka berdiri dengan malas. Hal ini disebabkan karena tidak ada niat dalam dirinya, tidak mengimaninya, dan tidak memahami maknanya."

Sesungguhnya orang yang merasakan kenikmatan ibadah memiliki tanda-tanda zahir sebagaimana iman juga memiliki tanda tanda zahirnya. Allah berfirman,

سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ

"Tanda-tanda mereka tampak pada muka mereka dari bekas sujud." (QS. Al Fath: 29)

Abu Darda', salah seorang sahabat Nabi shallallahu 'alaihi wasallam berkata: "Wahai Ahlul Madinah, kenapa aku tidak melihat kenikmatan iman pada diri kalian? Demi Dzat yang jiwaku berada di tangan-Nya, kalau seandainya seekor hewan merasakan kenikmatan iman pasti akan terlihat manisnya iman padanya." (Dalam az Zuhd libni al Mubarak dan Syu'ab al Iman milik Imam al Baihaqi: III/130)

Di antara tanda-tanda orang merasakan nikmatnya ibadah adalah bersegera melaksanakan ketaatan, memperpanjang bacaan shalat, merutinkan puasa, memperbanyak tilawah al Qur'an, merasa rugi jika tertinggal dari melaksanakan ketaatan, dan rindu bertemu dengan Allah untuk merasakan kenikmatan terbesar.

1. Bersegera Melaksanakan Ketaatan

Sikap seorang mukmin jika menghadapi macam ibadah apapun, dia akan bersegera melaksanakannya karena rindu dengan kedatangannya. Baik terhadap waktu shalat, kedatangan bulan ramadlan, haji, jihad atau ibadah lainnya.

Dia berusaha agar tidak didahului oleh orang lain dalam masalah ibadah. Sebagaimana dia tidak mau menjadi urutan pertama dalam urusan dunia dan terlambat dalam urusan akhirat. Nabi shallallahu 'alaihi wasallam bersabda,

لاَ تَكُنْ أَوَّلَ دَاخِلِ السُّوْقِ وَلاَ آخِرَ خَارِجٍ مِنْهَا

"Janganlah menjadi orang yang pertama kali masuk ke dalam pasar dan yag terakhir keluar darinya." (HR. at Thabrani dalam al Kabir dengan sanad shahih dan al Baihaqi dalam Syu'ab al Iman) karena pasar menjadi markaz syetan dan dikibarkan bendera mereka. Hal ini menunjukkan agar seorang mukmin tidak berlumba lumba mengejar urusan dunia, tapi mereka hanya berlumba lumba dalam urusan akhirat. Berlumba lah kamu dalam melaksanakan kebaikan.

Berllumba lumba menjadi juara dalam urusan akhirat tidaklah termasuk kategori perlumbaan yang tercela. Bahkan mengalah dalam hal ini tidak diperbolehkan. Nabi shallallahu 'alaihi wasallam bersabda:

التُّؤَدَةُ فِي كُلِّ شَيْءٍ خَيْرٌ إِلَّا فِي عَمَلِ الْآخِرَةِ

"Mengalah (mendahulukan yang lain) dalam segala sesuatu itu baik, kecuali dalam urusan akhirat." (HR. Abu Dawud dan dishahihkan oleh al Hakim dan disepakati oleh al Dzahabi dari Sa'id bin Abi Waqqash dalam Shifatus Shafwah (III/304).

'Adi bin Hatim, salah seorang shabat, sudah bersiap-siap melaksanakan shalat sebelum datang waktunya dan selalu rindu dengan kehadirannya. Dia menyatakan, "tidaklah datang waktu shalat kecuali aku sudah siap. Dan tidaklah datang waktu shalat kecuali aku sudah sangat rindu melaksanakannya."

Tokoh besar Tabi'in, Sa'id bin Musayyib mengatakan, "sejak tiga puluh tahun, tidaklah seorang mu'adzin mengumandangkan adzan kecuali aku sudah berada di masjid."

Beliau juga pernah mengatakan, "aku tidak pernah ketinggalan takbir pertama dalam shalat selama 50 tahun. Aku juga tak pernah melihat punggung para jamaah, karena aku selalu berada di shaf terdepan selama 50 tahun."

Muhammad bin Sama'ah at Tamimi rahimahullah menyatakan selama empat puluh tahun tidak pernah tertinggal takbiratul ihramnya imam, kecuali ketika ibunya meninggal.

Muhammad bin Sama'ah at Tamimi . . . selama empat puluh tahun tidak pernah tertinggal takbiratul ihramnya imam. . .

Al Imam al Qari', 'Ashim bin Abil Junud ketika melewati sebuah masjid pasti beliau mampir untuk melaksanakan shalat di sana. Hal ini karena beliau sangat rindu dengan shalat.

Yunus bin Ubaid sudah dalam keadaan siap sebelum perintah Allah datang kepadanya. Makanya dia sentiasa dalam keadaan suci supaya tidak tertinggal dari shalat sunnah atau shalat wajib ketika datang waktunya.

Juga perlu diketahui, syaitan berusaha keras agar seorang mukmin terlambat melaksanakan ibadah. 


Dalam sebuah hadith shahih disebutkan, syaitan mengikatkan tiga ikatan pada tengkuk seseorang ketika sedang tidur. Pada setiap ikatan tadi syaitan mengatakan, "malam masih panjang teruslah tidur." Dan ketika orang tadi bangun lalu mengingat Allah, maka lepaslah satu ikatan darinya. Lalu jika dia berwudlu, lepas satu ikatan lagi. Dan jika ia shalat maka lepaslah seluruh ikatan syetan sehingga di pagi hari dia akan semangat. Dan jika tidak melakukan semua tadi, di paginya dia akan malas."(HR. Al Bukhari dan Muslim dari Abu Hurairah)

. . . syaitan berusaha keras agar seorang mukmin terlambat melaksanakan ibadah . . .

Kerananya jangan ditunda-tunda melaksanakan ibadah dan ketika tiba kesempatan beribadah.

2. Memperpanjang bacaan shalat

Orang yang merasakan nikmatnya ibadah tidak akan merasakan banyaknya waktu yang dihabiskannya, bahkan waktu yang panjang terasa sebentar.

Setahun dihabiskan untuk kesenangan terasa sebentar
Sehari yang berisi keburukan terasa setahun

Dari sini, Nabi shallallahu 'alaihi wasallam melaksanakan qiyamullail dengan membaca surat al Baqarah, Ali Imran, dan An Nisa' dalam satu rakaat. Tidak terasa waktu yang lama itu karena terisi nikmatnya munajat.

Begitu juga yang dijalankan oleh para sahabat beliau shallallahu 'alaihi wasallam dan para pengikut mereka. Diriwayatkan dari khalifah Utsman bin 'Affan, beliau mengkhatamkan Al Qur'an dalam satu rakaat. (Diriwayatkan Abu 'Ubaid dalam Fahlaa-il al Qur'an: hal. 90).

Beliau bisa begitu karena tidak merasa penat lamanya berdiri dalam shalat karena merasakan nikmatnya membaca Al Qur'an. Beliau sendiri pernah berkata:

لَوْ طَهُرَتْ قُلُوبُكُمْ مَا شَبِعْتُمْ مِنْ كَلاَمِ رَبِّكُمْ

"Jika hati kalian bersih, pasti tidak akan pernah kenyang untuk membaca al Qur'an." (HR. Ahmad dalam Zawaid al Zuhd: 155)

Tamim ad Daari, Sa'id bin Jubair, dan Imam Abu Hanifah rahimahumullah mengkhatamkan Al Qur'an dalam satu raka'at bersama beberapa orang, sebagaimana yang didokumentasikan oleh oleh Imam Nawawi rahimahullah, "boleh jadi ini pada malam musim dingin yang panjang, ditambah lagi berkahnya masa pada zaman itu." (At Tibyan fi Aadaab Hamalah Al Qur'an: 81)

"Jika hati kalian bersih, pasti tidak akan pernah kenyang untuk membaca al Qur'an."


Abu Ishaq al Sabi'ii rahimahullah ketika sudah tua tidak mampu berdiri shalat sehingga harus dibantu. Jika sudah berdiri shalat, beliau membaca seribu ayat. Beliau mengatakan, "aku sudah tua dan tulangku sudah lemah, sungguh hari ini, aku berdiri shalat dengan membaca surat Al Baqarah dan Ali Imran."


Subhanallah, di kala sudah tua dan lemah, beliau berdiri shalat dan tidak ruku' kecuali setelah membaca surat Al Baqarah dan Ali Imran. Untuk membaca kedua surat tadi, paling tidak dibutuhkan waktu satu seperempat jam.


Di bawah itu ada 'Atha bin Abi Rabbaah (w. 114 H.) pada saat sudah tua dan lemah, beliau melaksanakan shalat dan membaca dua ratusan ayat dari suarat Al Baqarah dengan berdiri, selama itu beliau tidak bergeser dan tidak bergerak. (Dikeluarkan oleh al Baihaqi dalam Syu'ab al Imaan: 6/783)


Khalid bin Daarik berkata, "kami memiliki seorang imam di Bashrah. Dia mengkhatamkan Al Qur'an empat hari sekali selama bulan Ramadlan. Dan kami menilainya sudah meringankan bacaan." Maksudnya dia membaca seperempat Al Qur'an setiap harinya, dan masih dianggap telah meringankannya. Tidak ada pentafsiran lain kecuali mereka itu jika sudah menghadap Rabb-nya Yang Maha Suci dan Maha tinggi, mereka lupa kepada selain-Nya.


Ada bentuk memanjangkan shalat yang lain, yaitu shalat Shubuh dengan wudlu isya'. Dan sudah banyak ulama Salafus Shalih yang mengerjakannya. Maknanya mereka tidak tidur semalaman, waktunya diisi dengan ibadah dan berkhalwah (menyendiri) dengan Allah 'Azza wa Jalla.


Di antara mereka adalah Sa'id bin Musayyib rahimahullah. Disebutkan bahwa beliau melakukan shalat Shubuh dengan wudlu Isya' selama lima puluh tahun. Ini adalah imam at tabi'in dan pemimpin mereka. Dalam amalnya tidak ada yang diingkari. Hal itu tidak hanya dikerjakan satu atau dua tahun. 


Ulama salaf lainnya adalah Sulaiman al Taimi al Bashri rahimahullah yang shalat shubuh dengan wudlu' isya' selama 40 tahun.


Antara salafus Shalih ada yang bersungguh-sungguh ibadah sehingga kalau dikatakan kiamat terjadi besok hari, dia tidak bisa lagi menambah amal ibadahnya, karena sudah dikerjakan melebihi kemampuan. Antara mereka ada Abu Muslim al Khaulani rahimahullah, beliau berkata, "kalau dikatakan padaku, Jahannam sudah dinyalakan, maka aku tak bisa lagi menambah amalku."


Kenikmatan ibadah yang dirasakan sebagian ulama menjadikan mereka berdoa kepada Allah agar menganugerahkan shalat di kuburnya. Harapannya supaya boleh merasakan nikmatnya shalat di alam kubur sebagaimana yang dirasakannya di dunia.

Tsabit bin Aslam al Bannaani al Bashri rahimahullah berkata, "tidak ada sesuatu yang kurasakan dalam hatiku lebih nikmat daripada qiyamullail." Dan beliaupun berdo'a "Ya Allah, jika Engkau masih memberikan kesempatan untuk shalat dalam kuburnya, maka berikan aku kesempatan shalat dalam kuburku." (Dikeluarkan oleh al Baihaqi dalam Syu'ab al Imaan: 6/402)

Mereka menghidupkan malamnya dengan ketaatan kepada Rabb-nya

Dengan tilawah, tadharru', dan berdoa

Air mata mereka mengalir dengan deras

Seperti mengalirnya lembah karena hujan

Di waktu malam laksana rahib, dan ketika berjihad

menghadapi musuhnya, mereka panglima paling berani

Di wajahnya terdapat bekas sujud pada tuhan-nya

Dengannya kilauan pancaran cahaya-nya

Imam al Syatibi rahimahullah berkata, "yang disebutkan tentang orang shalih terdahulu berupa amal-amal mereka yang berat yang tidak bisa dikerjakan kecuali oleh individu individu yang telah Allah persiapkan untuk melaksanakannya dan menyiapkannya untuk mereka. Allah telah menjadikan mereka suka kepada amal-amal itu. Hal itu tidaklah menyimpang dari sunnah, bahkan mereka tergolong dalam kelompok as Sabiqiin (bersegera melaksanakan ketaatan), semoga Allah menjadikan kita dalam barisan mereka. Hal itu disebabkan alasan yang menjadikan dilarangnya beramal yang berat telah hilang dari diri mereka. Maka larangan itu tidak berlaku atas mereka." (Al Muwafaqaat: 2/140)

Sesungguhnya kenikmatan ibadah bukan ada pada zaman dahulu saja. Alhamdulillah, zaman kita sekarang juga masih ada. Syaikh Abdul Aziz bin Abdullah bin Bazz rahimahullah selalu menjaga qiyamullail dalam kondisi muqim atau safar. Dikisahkan oleh salah seorang sahabat beliau, dalam sebuah perjalan darat dari Riyadl ke Makkah. Di pertengahan malam, pukul 24.00 waktu setempat, Syaikh berkata: "Bagaimana kalau kita tidur dulu di sini kemudian kita lanjutkan perjalanan esok pagi?" Orang-orang yang dalam rombongan beliau setuju. Lalu mereka tidur, sedangkan Syaikh minta air untuk wudlu kemudian shalat sebanyak yang beliau mau, setelah itu beliau tidur. Ketika bangun shalat Shubuh, mereka dapati Syaikh telah lebih dulu bangun dan sudah shalat. (Sekilas biografi Syaikh Abdul 'Aziz bin Bazz oleh Andurrahman al Rahmah : 236-237)

Suatu kali beliau diundang ke Jeddah -waktu itu beliau berada di Makkah-, beliau menerima undangan itu. Beliau kembali ke rumahnya di Makkah pada pukul 02.00 malam. Orang-orang dalam rombongan beliau tidur. Ketika sudah masuk waktu untuk shalat tahajjud, sekitar pukul 03.00, beliau membangunkan mereka untuk shalat. Kamudian beliau shalat hingga masuk shubuh. Setelah shalat, beliau menyampaikan ceramah sebentar lalu melakukan mu'amalah.

Itulah beliau, di tengah-tengah agenda harian beliau yang padat, tidak pernah meninggalkan qiyamullail.

Wahai saudaraku, karena Allah, contoh-contoh yang disebutkan di depan terasa jauh dari angan-angan kita. Jika kita mahu, pasti boleh Insya Allah. Caranya, laksanakan secara bertahap, sedikti-demi sedikit. Mulailah shalat malam dengan beberapa surat pendek. Setelah berjalan beberapa hari, mulailah membaca surat-surat panjang. Lama-kelamaan, kita akan terbiasa melaksanakan shalat dengan lama. Jangan seperti orang yang langsung shalat dengan bacaan panjang lalu berhenti, tidak melaksanakannya lagi. Sesungguhnya amal yang paling disukai Allah adalah yang istiqamah walaupun sedikit.

Sesungguhnya 'amal yang paling disukai Allah adalah yang istiqamah walaupun sedikit.

Man Jadda wa Jadda, Barangsiapa yang bersungguh sungguh pasti akan Mendapatnya

Source : Voice of al Islam

Ibadah and Thaqhut

Shaikh Ibn Taymiyyah (rahimahullaah) said,
"Ibadah is a collective term for everything that Allaah loves and is pleased with from amongst sayings and inward and outward actions."

He also said,
"Ibadah is obedience to Allaah by carrying out what He has commanded through tongues of His Messengers."

The Meaning of Ibadah

Author: Shaykh 'Abdur-Rahmaan Ibn Hasan (d.1258H)

Source: Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90)

Published: Monday 31st October, 2005 

The Meaning of Ibadah (Worship)

The statement of Allaah - the Most High:

"I did not create the Jinn, nor mankind, except to worship Me." [az-Dhaariyaat 51:56] 

Shaykhul-Islaam Ibn Taymiyyah (d.728H) - rahimahullaah - said:

"Worship (al-'Ibaadah) is obedience to Allah by following that which He ordered upon the tongues of His Messengers." He also said, "Worship (al-'Ibaadah) is a comprehensive term covering everything that Allaah loves and is pleased with - whether saying, or actions, outward and inward." [Majmoo'ul-Fataawaa (10/149) of Ibn Taymiyyah] 

Ibnul-Qayyim (d.751H) - rahimahullaah - said:

"Worship revolves around fifteen principles. Whosoever completes them has completed the stages of 'uboodiyyah (servitude to Allaah). The explanation of this is that 'ibaadah is divided between the heart, the tongue, and the limbs. And that for each one of these three come five types of rulings, covering all actions: waajib (obligatory), mustahabb (recommended), haraam (prohibited), makrooh (disliked), and mubaah (permissible)." [Madaarijus-Saalikeen (1/109)]

Imaam al-Qurtubee (d.671H) - rahimahullaah - said:

"The root of 'ibaadah is humility and submissiveness. The various duties that have been prescribed upon the people are called 'ibaadaat (acts of worship), since what is required is that these acts of worship must be done with humility and submissiveness to Allaah - the Most High." [Al-Jaami' li-Ahkaamil-Qur'aan (1/225), and (17/56) of al-Qurtubee]

Ibn Katheer (d.774H) - rahimahullaah - said:

"And 'ibaadah is obedience to Allaah by acting upon what He commands, and abandoning what He forbids; and this is the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submission and surrender) to Allaah - the Most High - along with the utmost compliance, humility, and submissiveness to Him."

He also said whilst explaining the above aayah:

"Indeed Allaah - the Most High - created the creation so that they could worship Him alone, without associating any partner with Him. Whoever obeys Him will be completely rewarded, whereas whoever disobeys Him would be punished with a severe punishment. And He has informed that He is neither dependant, nor does He have any need for them. Rather, it is they who are in dire need of Him, in every condition and circumstance, since He is the One who created, sustains, and provides for them." [Tafseerul-Qur'aanil-'Adtheem (7/402)]

The Meaning of Taaghoot

The statement of Allaah - the Most High:

"And to every nation We sent Messengers, ordering them that they should worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid at-Taaghoot." [Sooratun-Nahl 16:36]

And at-taaghoot is from the word at-tughyaan, which means: going beyond the limits.

'Umar Ibnul-Khattaab (radi-Allaahu 'anhu) said:

"The taaghoot is Shaytaan." [Related by at-Tabaree in Jaami'ul-Bayaan 'an-Ta'weelil-Qur'aan (no. 5834), al-Haafidh Ibn Hajr said in Fathul-Baaree (8/251), "Its chain of narrators is strong."]

Jaabir (radi-Allaahu 'anhu) said:

"The taaghoots are the soothsayers and fortune-tellers upon whom the devils descend." [Related by at-Tabaree in his Tafseer (no. 5845)]

Imaam Maalik (d.179H) - rahimahullaah - said:

"Taaghoot is that which is worshipped besides Allaah." [Related by as-Suyootee in ad-Durarul-Manthoor (2/22), by way of Ibn Abee Haatim]

So this is what has been mentioned by certain people.

However, Imaam Ibnul-Qayyim - rahimahullaahu ta'aalaa - has given a very comprehensive definition, so he said,

"The taaghoot is all that which causes the person to exceed the limits with regards to that which is worshipped, followed, or obeyed. So the taaghoot in any nation is whosoever turns to other than Allaah and His Messenger for matters of judgement; or is pleased to be worshipped besides Allaah; or is followed without a clear proof from Allaah; or is obeyed in that which is known to be disobedience to Allaah." [I'laamul-Muwaqqi'een (1/53)]

Wallahu a'lam

source: www.muttaqun.com

Woe to every Lumazah

‎"Woe to every slanderer and backbiter." [The Qur'an 104:1]


‎"The one to whom GOSSIP comes, saying So & so said this about you, or did that to you, should do six things: 

1- He should not believe it, because the one who gossips is an evildoer.

2- He should tell him not to do that, & advise him, & condemn his action.

3- He should hate him for the sake of Allah, for he is hateful before Allah, may He be exalted, & he should hate the one whom Allah hates.

4- He should not think ill of his absent brother."


"5- He should not let what he is told lead him to spy on others or try to find out about it.

6- He should not approve for himself what he told the gossipmonger not to do, so he should not transmit the gossip & say “So and so said such and such”, in which case he would also be a gossipmonger & would be doing that which he told someone else not to do. End quote.

[al-Nawawi said, quoting from Abu Haamid al-Ghazaali (may Allah have mercy on them both), Al-Adhkaar (275)]
‎
"What should be avoided and shunned totally is gossip which means transmitting words from one person to another, or from one group to another, or from one tribe to another, with the aim of causing trouble and creating problems between them. It means disclosing that which should not be disclosed, whether it is disliked by the one from whom it is transmitted or the one to whom it is transmitted or a third party, and whether it is disclosed verbally, in writing, in symbols or by gestures, and whether what is transmitted is words or actions, and whether it refers to a fault or shortcoming in the person from whom it is transmitted or not. A person should keep quiet about whatever he sees of people’s situations, unless speaking of it will bring some benefit to a Muslim or ward off some harm." 
[Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)]

Ramadhan half way gooooneeeeee....=(

Ibn 'Uyayna said that Mutarrif b. 'Abdallah would repeat the following prayer, "O Allah! I seek Your forgiveness for that which I sought your repentance but to which I subsequently returned; I seek Your forgiveness from that which I rendered to You from my self, but then, I was not able to maintain faithfully; and, I seek Your forgiveness from that by which I claimed I desired your Face but my heart became corrupted with that which I did."

Ramadhan, la'allakum tattaquun

Upon entering the month of Ramadhan, we can all appreciate the value of time and how quickly the months pass us by. It hardly feels as though nearly a year has passed since last Ramadan. This transient nature of time is evident in the Quran when Allah swears by his creation. He only swears by things that require contemplation which is why He swears by Time in Surah al Asr.

During Rajab, and Sha’baan, the two months directly before the month of Ramadan, our beloved Prophet Muhammad (pbuh) would ask Allah to allow him to live until Ramadan because of the great potential for reward during this blessed month. Prophet Muhammad (pbuh) never requested to live longer except in these two months. He (pbuh) used to say:

“Oh Allah, bless us in the months of Rajab and Sha’baan and let us live till Ramadan.”
Related by Ahmed and Tabarani

Fasting (sawm) is one of the 5 Pillars of Islam, but what is the reason for fasting? What is the purpose of Ramadan? Why do we go without food and water all day? Why do we read the Quran more than any other time of the year? Why do we pray at night during this blessed month?

In attempt to answer these questions we often try to explain the many benefits in different ways. Benefits such as learning to appreciate food and drink, learning self discipline, strengthening our family ties, gaining knowledge of Allah’s words through the Quran, understanding what it is like for those who are suffering from hunger and encouraging us to give charity are among the many benefits that we can derive from the month of Ramadan.

The above mentioned are only some of the many benefits of Ramadan, however Allah explicitly states why He has prescribed the month of Ramadan to us in the second chapter of the Quran:

“O Believers! Fasting has been prescribed for you, as it was prescribed for those before you, that you main attain “Taqwa” (2:183)

It is ultimately from Allah’s words that we understand Ramadan has been prescribed in order for us to achieve Taqwa. What is Taqwa?

Taqwa is a common word that is used amongst Muslims. We often tell people to: “Have Taqwa of Allah.” We also ask Allah to help us achieve Taqwa. The first verse in Soorah al Baqara after the opening of the Quran states:

“this is the book in which there is no doubt, guidance to those who have Taqwa.”(2:2). 

Thus the first command in the Quran is to Worship Allah in order to attain Taqwa.

Upon looking up the translation of “Taqwa” we find the definition includes words such ‘Piety’ or ‘God Consciousness’. We may also read the translation as “to ward off evil”, to be “mindful of Allah” or “fear of Allah”. However fear is different to Taqwa; in Classical Arabic, fear is “KHAWF” which is known as a very primitive reason to encourage obedience. For example, to fear someone or something often suggests that one will obey in order to prevent some form of affliction. This concept of fear goes against the religion of Islam which is based upon peace and mercy. Our worship of Allah should not be out of fear, rather it should be out of love. Similar to that of a child in a loving family where the child does not fear punishment from their parents, but want to make their parents happy and do not want to upset them by being disobedient.

In Arabic, every word is based on a root word which consists of two, three or sometimes four letters. Looking in to the root of the word opens up many meanings to rhetoric of the Quran and there have been many great scholars who have contributed immensely to Arabic grammar and rhetoric of the Quran. People such as Imam Ibn Manzur who wrote the famous “lisaan al-arab” ("The Arab Tongue"), Imam Al-Zamakhshari who wrote “asaas albalagha” (“foundations of rhetoric”), Imam Abd

al-Qahir al-Jurjani who wrote “Asrar alBalaghah” (“The Secrets of rhetoric”) and many others. One thing to note about each of these scholars is that none of them were Arabs and most of the scholars of the Arabic language were non-Arabs. This goes to show that we do not have to be of Arab origin in order to understand the in depth meanings of the Quran.

The root word for “Taqwa” is وقى which means Protect, shelter or guard. The letter ت (T) Which is the first letter in the word Taqwa is described by Imam Ibn Manzur as “an increasing letter” which means that when a verb starts with a ت T, this means that it is telling us to exert effort and strive to fulfil. So what does striving to attain protection have to do with Ramadan and being obedient to Allah? It would be difficult for anyone to explain in a few words as Allah’s words have no limit to what can be understood from them; scholars have written much on this one word.

Taqwa in the Islamic Tradition means to protect ourselves from displeasing Allah by doing good actions. Prophet Muhammad (pbuh) advised, “Protect yourselves from Allah (Taqwa) even with a piece of a date”. Meaning give even a piece of a date in charity in order to seek Allah’s pleasure and avoid his anger.

Allah tells us in the Quran,

“Oh Believers, Protect yourselves (Taqwa) and your families from the fire" (66:6)

Imam Razi commented on this verse in his explanation of the Quran explaining that the act of protecting one’s self here is attained by “Leaving the unlawful and carrying out good deeds.”

So Allah tells us to save ourselves when we usually ask Alllah: “Oh Allah Save Us!” One may ask “how do we save ourselves?” We save ourselves by carrying out what Allah has ordered us to do and avoiding what he has prohibited for us. Allah cannot save us if we do not take heed of the message He has sent us. Allah has given each of us the means for our salvation and it is our choice to follow the message, and fulfil our obligations, or to ignore the message and follow our own desires.

For the shar’i meaning of التَّقْوَى , the following definitions have been forwarded:

(a) اتِّقَاء الْمَعَاصِيْ (ittiqaa’ al-ma’asi = warding off, avoiding sins, disobedience); this meaning seems to be very apt for the kind of Taqwa that we envisage to gain during the course of Ramadhan, since during Ramadhan we refrain from things that are normally halaal (lawful) so as to make it doubly easy for us to refrain from things that are haraam (unlawful). Ibn ‘Ashur gives an interesting reason as to how sawm teaches and trains us to ward off and refrain from sinful acts.

He says that sinful acts are of two types:

                 (i) sinful acts which require us to sufficiently reflect on its detriments in order to abandon them,            such as drinking wine, gambling, stealing, usurping other people’s property, etc., and

                (ii) sinful acts that stem from anger and natural desire which might be difficult to just

            abandon through mere reflection on its negative aspects, and for this reason sawm has been

                     legislated to help us overcome and refrain from these sinful acts.

Thus the act of sawm accomplishes or effects through regulating and controlling one’s lower desires through elevating and raising the individual from being immersed and steeped in base materialism to the lofty heights of the spiritual world. Sawm, then, is a means through which ones engages in the sublime activities of a sinless spiritual world to gain control over the sinful and base desires of an animalistic world. Sawm, then, becomes as the hadith says: a shield that safeguards and protects one from not only falling into sin and disobedience but also from falling into the depthless Fire of the Jahannam in the Hereafter. Moreover, it also serves as a shield that protects us from illnesses and sicknesses that befall people who indulge in lust and desire without the slightest restraint.

(b) Ali ibn Abi Talib’s definition: هي الخوف من الجليل، والعمل بالتنزيل، والقناعة بالقليل، والاستعداد ليوم الرحيل

Taqwa is Fearing Allah, the Majestic, acting according to Revelation, being contented with little, and making preparation for the Day of the Journey

(c) another common definition is: Taqwa is when a servant places between him and what he fears a barrier that will protect him from it

(d) Ibn Abbas says that the Muttaqun (people of Taqwa) are those who fear Allah and His Punishment

(e) Abdullahi ibn Mas’ud says concerning the meaning of Qur’anic statement: اتَّقُواْ اللَّهَ حَقَّ تُقَاتِهِ (Fear Allah as He should be feared):

أن يُطاع فلا يُعصى، ويذكر فلا ينسى، وأن يشكر فلا يكفر

(that Allah must be obeyed and not be disobeyed, that He must be remembered and not be forgotten, that He be shown gratitude and not ingratitude)

These then are some of the definitions of Taqwa, and by studying them closely one realises that Taqwa is one of those terms whose meaning whose meaning is so all-encompassing so as almost to leave nothing out. It seems to me that this all-encompassing property and trait of Taqwa stems from the fact that it creates the person who possesses Taqwa a certain type of consciousness and awareness of Allah such that it permeates his whole being and radiates his whole life and existence, with the result that everything he does is done with that consciousness and awareness of Allah. Being in that frame of mind certainly brings out the best in you, and causes you to engage only in good and refrain from evil.

The Scholars have simplified the meaning of taqwa in a very short statement which really helps in our understanding of Taqwa as being:

“ For Allah to find you where you should be, and not find you where you shouldn’t be”

Allah ordered us to pray. When the prayer times come, He should find us praying. He ordered us to pay charity, when we earn, He should find us giving in charity. He ordered us not to backbite, he

shouldn’t find us backbiting. He ordered us not to part from the unity of the community, therefore he should find us united.

Allah mentions a verse in the Quran that we usually hear in the opening of Friday Prayers. And that is:

“Oh Believers, Observe your duty to Allah (Taqwa) with right observance” (3:102)

One may say it is difficult to observe everything Allah orders us to do and stay away from everything he has ordered us not to? How do we know if we have achieved Taqwa? We can find out by weighing out our actions at the end of the day. None of us will ever be able to achieve 100% Taqwa but if we were to evaluate ourselves at the end of each day, for example question things such as did I pray today? did I hold back from any wrong that I was tempted to do? How would I weigh up my day overall?

When the companions of the Prophet (pbuh) heard this verse they became worried as they knew that it was impossible to achieve complete Taqwa, so soon after the following verse was revealed:

“So have Taqwa of Allah as best you can” (64:16)

This demonstrates the mercy and compassion that Allah has for his servants. As sons of Adam & Eve, we were not created to be perfect without making any mistakes. It is part of our nature to make mistakes, but it is also a part of our nature to acknowledge our mistakes and turn back to Allah in repentance which will help us live a happier life free of confusion and sorrow. In doing so we are fulfilling the concept of Taqwa which leads to many benefits. Allah tells us how it is within our souls to strive for Taqwa in the following verses:

"And by the Soul and He Who perfected it.
Then He inspired it to understand Immorality and Taqwa" ( 91:7-8)

The Quran prescribes fasting for believers in these words,  

"O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may have taqwa" (2:183). 

Hence, the intent and effect of fasting as described in the ayah is to acquire taqwa. Presence of taqwa helps protect from committing sins and overcome the passions of flesh. There is no equivalent English word for taqwa. In Islamic terminology, taqwa refers to a state of consciousness where one constantly feels the presence of his Creator, obeys His commands to attain His pleasure, and avoids disobedience to Him, not only out of His fear but also for the love of Him.

Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".

In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.

Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.

A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133) 

Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
so that you may have taqwa


Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.

The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
so that you may have taqwa 

Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (tarawih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. 

so that you may have taqwa

Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. 

 so that you may have taqwa

Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over. 

so that you may have taqwa

Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.

  
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.

Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said,  

"A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." 

He also said,  

"We are a people who do not eat until we are hungry and when we do eat, do not eat our fill." 

As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".

Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul. 

so that you may have taqwa

A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."

so that you may have taqwa

However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, 

"Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.

In an another hadith, the Holy Prophet warned,  

"How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness." 

These and other hadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. 

so that you may have taqwa

Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.

so that you may have taqwa

The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.

Ramadan is aptly called a taqwa training month.

Taken from : articles posted in Lisanul Arab, Khutbah Bank and Islam City. Jzkkk.

tornadoesssss

call me weird, but experiencing twisters have always been one of my dreams since several times reading the wizard of oz. if not dream then, err, call it.. erm, interest? and to survive to tell the tale of course, however unlikely that may be. Leena if you're reading this, you're welcome to join me L!=P

the US tornado in the last few days brought another natural reminders for us. alhamdulillah the world is full of reminders. alhamdulillah we're still alive. another chance to edit our accounts and protect ourselves from the final judgement.

to see the strong wind being formed, fast. the dust folded. the gravity sucking things into its empty hollow middle, then thrashing them far back onto the earth, out of its way. the strength.leaving crops wasted and plants uprooted. amazing nature's work of art, bi iznillah.

imagine if all that you've worked for, all these years, destroyed in a split of a second. would u be crying just like those who did? sometimes we cry when we did bad during the exams. sometimes we cry when our house's broken in to, with furniture and electronics gone. sometimes we cry when a beloved dies. gone are the things we've worked hard for, invested much energy, time and wealth in.

its beautiful how the al qur'an uses the destroying wind to illustrate the parables of life.

10:24-25; Verily, the parable of the life of the world is as the water which We send down from the sky; so by it arises the intermingled produce of the earth of which men and cattle eat: until when the earth is clad in its adornments and is beautified, and its people think that they have all the powers of disposal over it, Our command reaches it by night or by day and We make it like a clean-mown harvest, as if it had not flourished yesterday! Thus do We explain the Ayat in detail for the people who reflect.Allah calls to the Abode of Peace (Paradise) and guides whom He wills to the straight path.

18: 45-46;

 And mention the parable of the worldly life: it is like the water which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is able to do everything.

let not our deeds, have the same fate as the worldly life. 

janganlah amalan baik kita dihapuskan oleh dosa.
janganlah kita ingat ia x apa, rupa rupanya tidak.
Ya zaljalaaliwal ikram, amitnaa 'ala deenil islam.

Alhamdulillah For Everything

These two photos caught my eye just now, from the Alhamdulillah For Everything page on facebook.   

Feel like sharing.

The Major Sins
--Al-Kaba'r--

The major sins are those acts which have been forbidden by Allah in the Quran and by His Messenger (SAW) in the Sunnah (practise of the Prophet), and which have been made clear by the actions of of the first righteous generation of Muslims, the Companions of the Prophet (SAW).

Allah Most High says in His Glorious Book:

If you avoid the major (part) of what you have been forbidden (to do), We will cancel out for you your (other) evil deeds and will admit you (to Paradise) with a noble entry. (al-Nisa 4:31)

Thus by this verse, Allah Most High has guaranteed the Garden of Paradise to those who avoid the major sins. And Allah Most High also says:

Those who avoid the greatest of sins and indecencies, and forgive when they are angry (al-Shra 42:37) Those who avoid the greatest sins and indecencies, except for oversights, (will find that) surely your Lord is ample in forgiveness. (Al-Najm 53:32)

The Messenger of Allah (SAW) said: "The five [daily] prayers, Friday to Friday, and Ramadan to Ramadan make atonement for what has happenned since the previous one when major sins have been avoided." It is therefore very important to determine exactly what the greatest vices, technically called "the major sins" (Kaba'ir), are, in order that Muslims should avoid them.

There is some difference of opinion among scholars in this regard. Some say these major sins are seven, and in support of their position they quote the tradition: "Avoid the seven noxious things"- and after having said this, the propeht (SAW) mentioned them: "associating anything with Allah; magic; killing one whom Allah has declared inviolate without a just case, consuming the property of an orphan, devouring usury, turning back when the army advances, and slandering chaste women who are believers but indiscreet." (Bukhari and Muslim)

'Abdullah ibn 'Abbas said: "Seventy is closer to their number than seven," and indeed that is correct. The above tradition does not limit the major sins to those mentioned in it. Rather, it points to the type of sins which fall into the category of "major." These include those crimes which call for a prescribed punishment (HADD; plural, HUDUD), such as theft, fornication or adultery (ZINA), and murder; those prohibited acts for which a warning of a severe punishment in the Next is given in the Qur'an or the tradition; and also those deeds which are cursed by our Prophet (SAW). These are all major sins.

Of course, there is a gradation among them, since some are more serious than others. We see that the Prophet (SAW) has included SHIRK (associating someone or something with Allah) among them, and from the text of the Qur'an we know that a person who commits SHIRK will not his sin be forgiven and will remain in Hell forever.

Allah Most High says: Surely, Allah does not forgive associating anything with Him, and He forgives whatever is other than that to whomever He wills. (al-Nisa 4:48 and 116)

01. Associating anything with Allah
02. Murder
03. Practising magic
04. Not Praying
05. Not paying Zakat
06. Not fasting on a Day of Ramadan without excuse
07. Not performing Hajj, while being able to do so
08. Disrespect to parents
09. Abandoning relatives
10. Fornication and Adultery
11. Homosexuality(sodomy)
12. Interest(Riba)
13. Wrongfully consuming the property of an orphan
14. Lying about Allah and His Messenger
15. Running away from the battlefield
16. A leader's deceiving his people and being unjust to them
17. Pride and arrogance
18. Bearing false witness
19. Drinking Khamr (wine)
20. Gambling
21. Slandering chaste women
22. Stealing from the spoils of war
23. Stealing
24. Highway Robbery
25. Taking false oath
26. Oppression
27. Illegal gain
28. Consuming wealth acquired unlawfully
29. Committing suicide
30. Frequent lying
31. Judging unjustly
32. Giving and Accepting bribes
33. Woman's imitating man and man's imitating woman
34. Being cuckold
35. Marrying a divorced woman in order to make her lawful for the husband
36. Not protecting oneself from urine
37. Showing-off
38. Learning knowledge of the religion for the sake of this world and concealing that knowledge
39. Bertrayal of trust
40. Recounting favours
41. Denying Allah's Decree
42. Listening (to) people's private conversations
43. Carrying tales
44. Cursing
45. Breaking contracts
46. Believing in fortune-tellers and astrologers
47. A woman's bad conduct towards her husband
48. Making statues and pictures
49. Lamenting, wailing, tearing the clothing, and doing other things of this sort when an affliction befalls
50. Treating others unjustly
51. Overbearing conduct toward the wife, the servant, the weak, and animals
52. Offending one's neighbour
53. Offending and abusing Muslims
54. Offending people and having an arrogant attitude toward them
55. Trailing one's garment in pride
56. Men's wearing silk and gold
57. A slave's running away from his master
58. Slaughtering an animal which has been dedicated to anyone other than Allah
59. To knowingly ascribe one's paternity to a father other than one's own
60. Arguing and disputing violently
61. Witholding excess water
62. Giving short weight or measure
63. Feeling secure from Allah's Plan
64. Offending Allah's righteous friends
65. Not praying in congregation but praying alone without an excuse
66. Persistently missing Friday Prayers without any excuse
67. Unsurping the rights of the heir through bequests
68. Deceiving and plotting evil
69. Spying for the enemy of the Muslims
70. Cursing or insulting any of the Companiions of Allah's Messenger

Excellence of giving up Elegant Clothes for Humility

1. Mu`adh bin Anas (May ALLAH be pleased with him) reported: Messenger of ALLAH (PBUH) said, "Whoever gives up wearing elegant and expensive garments out of humbleness, when he can do so, ALLAH will call him on the Day of Resurrection and before all the creations, He will give him the choice to wear whichever garment of Iman he would like to wear.'' [At-Tirmidhi].

Commentary: To adopt humility and not to assert superiority over others, according to this Hadith, is an excellent act with ALLAH. `The clothes of Iman' imply those special clothings of Jannah that ALLAH has prepared for sincere believers only.

Excellence of Adopting Moderation in Dress

2. `Amr bin Shu`aib on the authority of his father and grandfather reported: Messenger of ALLAH (PBUH) said, "ALLAH loves to see the sign of His Bounties on his slave.'' [At-Tirmidhi].

Commentary: A simple dress is commendable if one wears it as a gesture of humility wining ALLAH's Pleasure. Yet, to zealously pursue the goal of goodness, to extend a helping hand to the indigent and the needy, to behave favourably towards one's relatives and to wear a fine dress as a manifestation of ALLAH's Favours are equally good acts of high merit. A fine dress is not impeachable in itself but it becomes so, if worn with an air of arrogance and self-importance. On the other hand, an expression of Divine bounty makes it praiseworthy. In other words, it is the intention which makes an act good or bad. Alongside the practice of the example of Messenger of ALLAH (PBUH), the sincerity of action and making right intention, therefore, become indispensable.