COBAAN DALAM HIDUP : Ujian Alloh Menuju Kebahagiaan
Oleh : Muhammad Fatikhun
Kehidupan yang diciptakan oleh Alloh itu ada dua tempat, yaitu kehidupan dunia dan kehidupan akhirat. Adapun kehidupan akherat itu merupakan kelanjutan dari kehidupan dunia, dimana kehidupan akherat itu lebih baik daripada kehidupan dunia. Kecuali itu, akherat adalah kehidupan haqiqi dan akhir dari kehidupan. Dua alam kehidupan (dunia-akherat) tersebut, adalah alam yang berbeda, akan tetapi sebenarnya merupakan satu kesatuan. Maksudnya, kehidupan dunia adalah sebuah perjalanan menuju kehidupan yang sebenarnya, yaitu kehidupan akherat, dan kehidupan dunia akan menjadi penentu kehidupan akherat. Barang siapa yang menjalani kehidupan didunia dengan jalan yang benar yaitu menggunakan petunjuk dari Alloh, maka akan mendapatkan keselamatan dan kebahagiaan hidup di dunia, sekaligus akan selamat dan mendapatkan kebahagiaan hidup diakherat nanti.
Alloh menjanjikan kebahagiaan dan keselamatan pada dua alam yaitu ; dunia dan akherat. Agar manusia memperoleh apa yang dijanjikan-Nya, Alloh menciptakan manusia, sekaligus memberikan petunjuk untuk mencapai kebahagiaan dan keselamatan hidupnya. Bentuk kebahagiaan dan keselamatan yang dijanjikan Alloh, antara lain ; Alloh akan memberikan kemashlahatan dan kesejahteraan hidup berupa ketenangan jiwa dan rizqi yang baik (halal-berkah) didunia. Begitu juga, Alloh akan memberikan kebahagiaan dan kesejahteraan pada kehidupan yang abadi diakherat. Petunjuk hidup tersebut adalah semua hukum dan jalan (syari'at) Alloh yang terdapat dalam Al-Qur'an al-Karim. Barang siapa yang menggunakan petunjuk tersebut pasti akan mendapatkan apa yang dijanjikan Alloh.
Untuk mendapatkan kebahagiaan, keselamatan dan kesejahteraan, sebenarnya mudah asalkan manusia percaya (iman) dengan sepenuh hati, terhadap Alloh dan segala petunjuk-Nya. Karena dengan petunjuk-Nya, Alloh tidak pernah bermaksud mempersulit makhluq-Nya, melainkan justru mempermudah, sebab tujuannya adalah menata kehidupan manusia agar lebih baik (mashlahah). Akan tetapi, yang dirasakan oleh kebanyakan manusia, hukum Alloh itu sangat sulit dan berat dijalankannya. Perasaan ini terjadi, karena manusia dalam menjalani kehidupan dunia lebih mendahulukan nafsu daripada hati. Sedangkan nafsu itu adalah cenderung pada syaithan, dan syaithan itu pasti bertentangan dan melawan hukum Alloh.
Oleh karena itu, yang menjadi kunci dalam menjalankan petunjuk-petunjuk Alloh agar memperoleh kebahagiaan dan keselamatan hidup didunia dan akherat, adalah "kesabaran". Alloh memberikan petunjuk didalam Al-Qur'an Surat Al-Baqarah ayat 155-157, yang terjemahannya kurang lebih sebagai berikut :
155. dan sungguh akan Kami berikan cobaan kepadamu, dengan sedikit ketakutan, kelaparan, kekurangan harta, jiwa dan buah-buahan. dan berikanlah berita gembira kepada orang-orang yang sabar.
156. (yaitu) orang-orang yang apabila ditimpa musibah, mereka mengucapkan: "Inna lillaahi wa innaa ilaihi raaji'uun".
157. mereka Itulah yang mendapat keberkatan yang sempurna dan rahmat dari Tuhan mereka dan mereka Itulah orang-orang yang mendapat petunjuk.
Beberapa isyarat atau hikmah yang dapat kita petik dari ayat tersebut antara lain :
Manusia, dalam menjalani kehidupan didunia, akan mendapatkan cobaan (ujian) dari Alloh. Cobaan tersebut, berupa :
Pertama, "Ketakutan" (al-khouf). Dalam ayat tersebut, beberapa mufassir memahami (menafsiri) al-khouf yaitu : "qolil min al-khouf" (sedikit ketakutan). Alloh mencoba/menguji manusia dengan memberi ketakutan yang kecil (sedikit), bukan ketakutan "sangat". Maksudnya, ketakutan yang sedikit berarti tidak sepenuhnya takut, berarti masih memiliki sebagian yang cukup banyak "keberanian".
Ketakutan, itu sebuah perasaan yang "ada dimana saja" dan "kapan saja", dalam masalah kehidupan manusia. Perasaan ini sangat merugikan bagi kehidupan manusia. Sebab, ketakutan dapat menyebabkan kegagalan, kemunduran dan stagnasi (kemandegan) dalam setiap aktifitas kehidupan manusia. Lantaran ketakutan orang gagal mendapatkan apa yang diinginkannya, berarti gagal memperoleh kebahagiaan.
Kedua, "kelaparan" (al-Juu'). Kelaparan adalah gambaran orang yang tidak memiliki "penghasilan" (rizqi) untuk dimakan, atau disebut juga "kemiskinan". Manusia yang berada dalam keadaan kelaparan (kemiskinan), artinya sedang merasakan sesuatu yang tidak menyenangkan (menyedihkan). Berarti pada saat itu, menerima kondisi yang tidak membahagiakan–tidak mendapatkan kebahagiaan. Kelaparan dapat terjadi karena memang tidak mempunyai penghasilan (miskin) atau bisa juga lantaran sedang terjadi krisis pangan atau paceklik (istilah bahasa jawa). Pasti berat menyandang keadaan yang demikian.
Ketiga, "kekurangan harta"/"dikurangi hartanya". Dalam keadaan ini, bisa jadi pada awalnya manusia telah memiliki harta (kaya) atau sukses dalam usahanya. Akan tetapi karena suatu hal, harta kekayaannya habis, misalnya karena boros dalam penggunaannya atau karena bangkrut usahanya, serta sebab-sebab yang lain. Ini juga suatu keadaan yang sangat menyedihkan (menyakitkan)/tidak membahagiakan.
Keempat, "dikurangi jiwanya". Yang dimaksud dikurangi jiwanya, adakalanya sakit (terutama sakit keras), dari sehat menjadi tidak sehat, cacat, serta sakit yang lainnya. Dan bisa berupa kematian salah satu anggota keluarganya. Semua itu sangat menyakitkan hati (perasaan), kebahagiaan hilang karena tidak bisa merasakan nikmatnya hidup atau kehilangan salah satu anggota keluarga yang dicintainya.
Kelima, "dikurangi buah-buahannya". Dikurangi buah-buahannya, antara lain adalah gagal panen, baik disebabkan oleh hama, maupun disebabkan oleh kekeringan. Padahal upaya perawatan dan pemupukan sudah dilakukan semaksimal mungkin, tiba saatnya menunggu panen ternyata terserang hama atau kekeringan, dimana hujan tidak kunjung turun, sehingga panen yang ditunggu tidak dihasilkan. Apabila seseorang tertimpa nasib seperti itu, pasti akan merasakan kesedihan dan kepedihan yang luar biasa.
Alloh sengaja memberikan cobaan (ujian), dengan menimpakan kelima keadaan tersebut kepada setiap umat yang beriman kepadaNya. Tujuannya, agar manusia mendapatkan kebahagiaan, keselamatan dan kesejahteraan hidup.
Dalam ayat tersebut diterangkan bahwa bagi orang yang sabar menghadapi (kelima) ujian tersebut diatas, akan diberikan kepadanya kegembiraan. Kegembiraan memiliki arti yang sangat luas, bisa berarti ; kebahagiaan, kesuksesan, kesejahteraan, keselamatan dan lain-lain. Semua akan didapatkan manusia setelah melewati ujian.
Lantas siapakah yang dimaksud dengan orang yang sabar, yang dijanjikan habar gembira (kebahagiaan)?
Yaitu orang yang apabila tertimpa musibah, mereka mengucapkan "Inna lillaahi wainnaa ilaihi rooji'uun" (sesungguhnya kami adalah milik Alloh, dan kepada-Nya lah kami kembali).
Musibah yang dimaksud adalah kelima cobaan (ujian) tersebut diatas. Seseorang yang tertimpa kelima keadaan tersebut harus sabar dan mengembalikan seluruh persoalan yang dihadapi itu kepada Alloh (mengucapkan : "Innaa Lillaahi Wa Innaa Ilaihi Rooji'uun").
Mengucapkan kalimat "TARJI'/ISTIRJA'", yang dikehendaki dalam ayat tersebut, adalah mengucapkan dengan "lesan" dan mengucapkan dengan "hati". Mengucapkan dengan lesan berarti melafalkan kalimat tarji'/istirja' tersebut, sedangkan yang dimaksud dengan pengucapan dalam hati adalah pernyataan kembali (mengembalikan) diri kepada Alloh, atas seluruh permasalahan yang dihadapinya yang dirasakannya sangat berat. Oleh karena itu, "tarji'" ini harus dilakukan dengan penuh kesadaran hati, sebab semua persoalan itu yang mengatur adalah Alloh SWT. Manusia tidak mampu menyelesaikan/mengatasi permasalahan tersebut.
Dengan demikian, yang dimaksud dengan mengembalikan semua persoalan kepada Alloh (tarji'/istirja') adalah dengan cara "muhasabah" dan "tafakkur". Yaitu, mengevaluasi diri dan memikirkan tentang apa yang telah terjadi, mengapa hal itu terjadi, serta apa yang harus dilakukan. Barangkali terdapat kesalahan atau kelalaian dari apa yang telah dilakukan, berbuat salah dan dosa kepada Alloh dan juga kepada manusia, sehingga mengakibatkan kerugian atau kefatalan.
Sebagai contoh, ada seseorang yang telah membuka toko (kelontong dan lain-lain, misalnya), dan usahanya sukses, pembeli dan pelanggan cukup banyak. Karena kesuksesan usahanya, dia menjadi orang kaya raya. Ini berarti menggambarkan orang yang telah diberi kebahagiaan berupa rizqi yang cukup. Beberapa tahun kemudian, dia bangkrut, tokonya tidak ramai lagi. Kebangkrutan itu terjadi, antara lain, dia hidup mewah dan boros, dia menggunakan uang usaha itu untuk keperluan kemewahan dan pemborosan tersebut, dan akhirnya manajemen toko (usaha)nya menjadi kacau. Ditambah lagi, memiliki penyakit yang cukup berat, karenanya pengobatan pun mengeluarkan biaya yng cukup berat pula. Karena kebangkrutannya, dia menjadi stress dan pelayanan terhadap pembeli atau pelanggan tidak menyenangkan, sehingga mengakibatkan para pembeli/pelanggan pergi. Dalam hal ini, Alloh meberikan cobaan/ujian kepadanya, baik demi keimanan dia maupun kebaikan/kesuksesan usahanya. Menguji demi keimanan dia, adakah setelah dia diberi naikmat (berupa kekayaan dan harta) yang melimpah oleh Alloh, kemudian menjadikan dia meningkat ibadahnya atau tidak? Apabila setelah diberikan nikmat ternyata banyak ingkar dan maksiat, Alloh mengingatkan kepada dia, agar kembali kejalan Alloh dengan cara mengambil nikmat yang telah diberikan kepadanya. Sebab apabila nikmat tersebut tidak diambil, dikhawatirkan dia akan terjerumus, selalu dalam kemaksiatan dan kemungkaran kepada Alloh.
Menguji demi kebaikan/kesuksesan usahanya. Ada beberapa hal yang harus dipahami dalam hal ini. Penggunaan uang untuk pemenuhan kebutuhan hidup, bertambahnya aktifitas, adalah bagian dari manajemen. Apabila sebelum memiliki kekayaan, menjalani kehidupannya dengan apa adanya (sederhana), tetapi setelah memiliki kekayaan cukup tiba-tiba berubah gaya hidupnya ; mulai dari makanan, pakaian, sering keluar dengan tujuan untuk hura-hura (ke diskotik-misalnya), mobil juga harus yang lux, dan seterusnya. Sampai akhirnya kesehatanpun terserang. Tidak terasa, antara pengeluaran dengan pemasukan tidak imbang, sehingga dalam pemenuhan kebutuhan hidupnya terpaksa harus menghutang.
Itulah ujian dari Alloh. Dalam keadaan seperti itu, seseorang harus sabar ; menyadari bahwa pemborosan, gaya hidup yang mewah ternyata dapat menjerumuskan manusia kepada kesengsaraan. Mengevaluasi dan memperbaiki kesalahan-kesalahan yang telah dilakukan. Sampai pada titik kesadaran, bahwa kekayaan dan kemewahan dapat dicapai, namun apabila Alloh menghendaki mengambilnya, sangat mudah dan sangat cepat kekeyaan itu hilang.
Sebenarnya Alloh memiliki maksud yang baik dengan memberikan ujian kepada manusia, yaitu demi kemashlahatan/kebahagiaan manusia yang diuji.
Minggu, 01 Februari 2009
Selasa, 27 Januari 2009
SABAR SEBAGAI KUNCI KEHIDUPAN
SABAR SEBAGAI KUNCI KEHIDUPAN
Oleh : Muhammad Fatikhun
Manusia tidak akan bahagia hidupnya di dunia dan akhirat, apabila tidak bisa dekat dengan Alloh SWT. Agar bisa dekat dengan Alloh SWT, manusia harus selalu mengikuti jalan yang benar (haqq) dan menjauhi jalan yang tidak benar (bathil) selamanya.
Padahal nafsu manusia selalu tidak suka (tidak mau) mengikuti jalan yang benar (haqq), dan nafsu condongnya (mengajaknya) selalu pada jalan (hal) yang tidak benar (bathil). Oleh karena itu manusia dalam menjalani kehidupan, membutuhkan perjuangan, karena manusia diciptakan oleh Alloh diberi nafsu. Perjuangan itulah yang disebut dengan SABAR.
Nabi Muhammad SAW mengatakan : “Iman itu isinya hanya dua; yang setengah dinamakan sabar dan yang setengahnya lagi dinamakan syukur”.
Di dalam hadits lain diterangkan : Puasa adalah setenganya SABAR. Berarti puasa adalah seperempatnya IMAN. Karena didalam pusa terdapat pekerjaan/perbuatan berupa “menahan”. menahan inilah yang disebut dengan sabar.
Dengan demikian betapa besar dan pentingnya “sabar” dalam kehidupan manusia, dan bahkan semua petunjuk (syari’at) Alloh tidak bisa lepas dari “sabar” dan “syukur”.
Sabar itu ada empat macam : pertama, Ash-shobru ‘ala al-tho’at. Yaitu kesabaran dalam melakukan ketaatan kepada Alloh SWT. Kedua, Ash-shobru ‘ani al-ma’aash. Yaitu kesabaran dalam menjauhi segala bentuk kemaksyiatan dan kemungkaran kepada Alloh SWT. Ketiga, Ash-shobru ‘ala al-makaarihi. Yaitu kesabaran dalam menerima segala sesuatu yang tidak kita senangi (benci). Keempat, Ash-shobru ‘ani al-syahawaati. Yaitu kesabaran dalam menahan syahwat (nafsu).
Oleh : Muhammad Fatikhun
Manusia tidak akan bahagia hidupnya di dunia dan akhirat, apabila tidak bisa dekat dengan Alloh SWT. Agar bisa dekat dengan Alloh SWT, manusia harus selalu mengikuti jalan yang benar (haqq) dan menjauhi jalan yang tidak benar (bathil) selamanya.
Padahal nafsu manusia selalu tidak suka (tidak mau) mengikuti jalan yang benar (haqq), dan nafsu condongnya (mengajaknya) selalu pada jalan (hal) yang tidak benar (bathil). Oleh karena itu manusia dalam menjalani kehidupan, membutuhkan perjuangan, karena manusia diciptakan oleh Alloh diberi nafsu. Perjuangan itulah yang disebut dengan SABAR.
Nabi Muhammad SAW mengatakan : “Iman itu isinya hanya dua; yang setengah dinamakan sabar dan yang setengahnya lagi dinamakan syukur”.
Di dalam hadits lain diterangkan : Puasa adalah setenganya SABAR. Berarti puasa adalah seperempatnya IMAN. Karena didalam pusa terdapat pekerjaan/perbuatan berupa “menahan”. menahan inilah yang disebut dengan sabar.
Dengan demikian betapa besar dan pentingnya “sabar” dalam kehidupan manusia, dan bahkan semua petunjuk (syari’at) Alloh tidak bisa lepas dari “sabar” dan “syukur”.
Sabar itu ada empat macam : pertama, Ash-shobru ‘ala al-tho’at. Yaitu kesabaran dalam melakukan ketaatan kepada Alloh SWT. Kedua, Ash-shobru ‘ani al-ma’aash. Yaitu kesabaran dalam menjauhi segala bentuk kemaksyiatan dan kemungkaran kepada Alloh SWT. Ketiga, Ash-shobru ‘ala al-makaarihi. Yaitu kesabaran dalam menerima segala sesuatu yang tidak kita senangi (benci). Keempat, Ash-shobru ‘ani al-syahawaati. Yaitu kesabaran dalam menahan syahwat (nafsu).
SYUKUR : Menjadikan Hidup Sejahtera
SYUKUR : Menjadikan Hidup Sejahtera
Oleh : Muhammad Fatikhun
Dalam al-Qur’an dijelaskan; “apabila kamu sekalian bersyukur, niscaya akan Aku (Alloh) tambahkan (rizqi) kepada kamu sekalian, akan tetapi apabila kamu sekalian kufur (ingkar/tidak bersyukur), sesungguhnya siksaku sangat pedih”. penjelasan dalam al-Qur’an tersebut dapat dipahami, barang siapa yang menysukuri nikmat yang telah diberikan oleh Alloh, maka justru Alloh akan menambah nikmat tersebut. Sebaliknya, apabila tidak mensyukuri nikmat yang telah diberikan-Nya, maka justru akan diancam dengan siksa yang sangat pedih.
Imam Ghozali mendefinisikan syukur : “mempergunakan nikmat yang telah diberikan oleh Alloh dalam rangka mendapatkan kesempurnaan hikmah yang terkandung dalam nikmat tersebut”. dari definisi demikian, berarti segala sesuatu (nikmat) yang telah diberikan oleh Alloh harus kita gunakan pada jalan kebenaran dan digunakan sebaik mungkin sesuai dengan petunjuk syari’at Alloh. Misalnya untuk berdagang atau digunakan keperluan yang baik. Apabila demikian, maka justru akan bertambah kebaikan dan bertambah rizqinya. Sebaliknya tidak kita gunakan pada jalan yang ingkar kepada Alloh; misalnya, untuk berhambur-hamburan, apalagi untuk kemaksiatan, maka justru rizqi itu akan berkurang dan bahkan membuat hidup tidak bahagia, karena akan menemukan permasalahan. Permasalahan inilah sebenarnya salah satu bentuk dari ancaman Alloh (siksa yang pedih).
Oleh : Muhammad Fatikhun
Dalam al-Qur’an dijelaskan; “apabila kamu sekalian bersyukur, niscaya akan Aku (Alloh) tambahkan (rizqi) kepada kamu sekalian, akan tetapi apabila kamu sekalian kufur (ingkar/tidak bersyukur), sesungguhnya siksaku sangat pedih”. penjelasan dalam al-Qur’an tersebut dapat dipahami, barang siapa yang menysukuri nikmat yang telah diberikan oleh Alloh, maka justru Alloh akan menambah nikmat tersebut. Sebaliknya, apabila tidak mensyukuri nikmat yang telah diberikan-Nya, maka justru akan diancam dengan siksa yang sangat pedih.
Imam Ghozali mendefinisikan syukur : “mempergunakan nikmat yang telah diberikan oleh Alloh dalam rangka mendapatkan kesempurnaan hikmah yang terkandung dalam nikmat tersebut”. dari definisi demikian, berarti segala sesuatu (nikmat) yang telah diberikan oleh Alloh harus kita gunakan pada jalan kebenaran dan digunakan sebaik mungkin sesuai dengan petunjuk syari’at Alloh. Misalnya untuk berdagang atau digunakan keperluan yang baik. Apabila demikian, maka justru akan bertambah kebaikan dan bertambah rizqinya. Sebaliknya tidak kita gunakan pada jalan yang ingkar kepada Alloh; misalnya, untuk berhambur-hamburan, apalagi untuk kemaksiatan, maka justru rizqi itu akan berkurang dan bahkan membuat hidup tidak bahagia, karena akan menemukan permasalahan. Permasalahan inilah sebenarnya salah satu bentuk dari ancaman Alloh (siksa yang pedih).
MATI
Apakah Kematian itu?
Oleh : Muhammad Fatikhun
Islam, adalah agama keselamatan. Semua hal yang terdapat dalam Al-Qur'an merupakan petunjuk agar manusia senantiasa selamat dalam menjalani kehidupan di dunia dan di akherat. Akan tetapi manusia cenderung mengikuti nafsunya, melakukan perbuatan-perbuatan yang sebenarnya akan mencelakakan dirinya lantaran tidak mau mengikuti jalan atau petunjuk dari al-Qur'an.
Menjadi keharusan bagi setiap umat Islam untuk berdakwah, mengingatkan mereka yang sasar, karena tidak mengikuti petunjuk yang ada dalam al-Qur'an. Hampir tiap hari kita mendengarkan ceramah yang berisi nasihat menuju keselamatan. Banyak para 'Ulama yang mengingatkan kita, ketika kita sedang ingkar kepada Alloh. Akan tetapi kita tidak mau mendengarkannya, dan tidak mau mempercayainya, sehingga tidak mau bertaubat kepada jalan kebenaran.
Ketika manusia tetap tidak mau mendengarkan peringatan dan nasehat tersebut, maka sesungguhnya tidak ada nasihat yang lebih sempurnya kecuali MATI.
HANYA KEMATIAN YANG AKAN MELULUHKAN HATI
Tidak ada kata yang dapat memberi NASIHAT dan memiliki makna yang paling luas serta lengkap, yang dapat meluluhkan hati agar hati ini selalu condong pada ketaatan kepada Alloh SWT, kecuali “MATI”. inilah yang dipesankan Nabi Muhammad SAW : “kafaa bilmauti waa’idho” [cukuplah (dengan) kematian yang menjadi nasihat]. Oleh karena itu, kita harus senantiasa mengingat pada kematian. Dengan mengingat kematian, kita akan menyadari bahwa hidup ini tidaklah selamanya, dan kita akan menemui kematian, dan kita akan menerima balasan dari semua apa yang telah kita lakukan di dunia.
Dengan demikian kita harus mempersiapkan diri menghadapi kematian tersebut dengan memperbanyakamal ibadah kepada Alloh SWT, serta menghindarkan diri dari perbuatan dosa, agar kita selamat dari siksa qubur dan siksa akhirat.
Oleh : Muhammad Fatikhun
Islam, adalah agama keselamatan. Semua hal yang terdapat dalam Al-Qur'an merupakan petunjuk agar manusia senantiasa selamat dalam menjalani kehidupan di dunia dan di akherat. Akan tetapi manusia cenderung mengikuti nafsunya, melakukan perbuatan-perbuatan yang sebenarnya akan mencelakakan dirinya lantaran tidak mau mengikuti jalan atau petunjuk dari al-Qur'an.
Menjadi keharusan bagi setiap umat Islam untuk berdakwah, mengingatkan mereka yang sasar, karena tidak mengikuti petunjuk yang ada dalam al-Qur'an. Hampir tiap hari kita mendengarkan ceramah yang berisi nasihat menuju keselamatan. Banyak para 'Ulama yang mengingatkan kita, ketika kita sedang ingkar kepada Alloh. Akan tetapi kita tidak mau mendengarkannya, dan tidak mau mempercayainya, sehingga tidak mau bertaubat kepada jalan kebenaran.
Ketika manusia tetap tidak mau mendengarkan peringatan dan nasehat tersebut, maka sesungguhnya tidak ada nasihat yang lebih sempurnya kecuali MATI.
HANYA KEMATIAN YANG AKAN MELULUHKAN HATI
Tidak ada kata yang dapat memberi NASIHAT dan memiliki makna yang paling luas serta lengkap, yang dapat meluluhkan hati agar hati ini selalu condong pada ketaatan kepada Alloh SWT, kecuali “MATI”. inilah yang dipesankan Nabi Muhammad SAW : “kafaa bilmauti waa’idho” [cukuplah (dengan) kematian yang menjadi nasihat]. Oleh karena itu, kita harus senantiasa mengingat pada kematian. Dengan mengingat kematian, kita akan menyadari bahwa hidup ini tidaklah selamanya, dan kita akan menemui kematian, dan kita akan menerima balasan dari semua apa yang telah kita lakukan di dunia.
Dengan demikian kita harus mempersiapkan diri menghadapi kematian tersebut dengan memperbanyakamal ibadah kepada Alloh SWT, serta menghindarkan diri dari perbuatan dosa, agar kita selamat dari siksa qubur dan siksa akhirat.
Minggu, 11 Januari 2009
SABAR
SABAR ADALAH PERJUANGAN
Oleh : Muhammad Fatikhun
Manusia, agar bisa selamat (bahagia) hidupnya di dunia dan akhirat, maka manusia harus dekat dengan Alloh. Manusia supaya bisa dekat dengan Alloh, maka dia harus selalu mengikuti dan berada dalam "perkara" (segala sesuatu/jalan) yang Haqq (benar) serta menjauhi "perkara" (segala sesuatu/jalan) yang bathil selama-lamanya.
Sementara, manusia diciptakan oleh Alloh dengan diberi nafsu, padahal nafsu condongnya selalu pada "perkara" (segala sesuatu/jalan) yang bathil dan tidak suka dengan "perkara" (segala sesuatu/jalan) yang Haqq (benar). Dalam posisi inilah manusia hidup memerlukan PERJUANGAN. Perjuangan itulah yang disebut dengan SABAR, sebab manusia hidup diberi nafsu.
Nabi Muhammad SAW mengatakan dalam haditsnya ; IMAN itu isinya hanya ada dua, yang separoh disebut dengan sabar dan yang separohnya lagi disebut dengan SYUKUR. Dalam hadits lain dijelaskan bahwa ; Puasa adalah separohnya sabar. Berarti puasa adalah seperempatnya iman.
Begitu pentingnya SABAR dalam kehidupan manusia, karena menjadi jaminan keselamatan dan kebahagiaan hidup manusia. Maka selanjutnya manusia harus mengetahui penempatan sabar itu dalam hal apa saja dan ada dimana saja.
Dalam kitab Syarah Hikam diterangkan , sabar itu ada empat : 1. Ash-Shobru 'Ala Al-Tho'at (sabar dalam melakukan ketaatan kepada Alloh), 2. Ash-Shobru 'An al-Ma'ash (Sabar dalam menghindar/menjauh dari segala bentuk kemakshiatan atau perbuatan yang melanggar perintah Alloh
Oleh : Muhammad Fatikhun
Manusia, agar bisa selamat (bahagia) hidupnya di dunia dan akhirat, maka manusia harus dekat dengan Alloh. Manusia supaya bisa dekat dengan Alloh, maka dia harus selalu mengikuti dan berada dalam "perkara" (segala sesuatu/jalan) yang Haqq (benar) serta menjauhi "perkara" (segala sesuatu/jalan) yang bathil selama-lamanya.
Sementara, manusia diciptakan oleh Alloh dengan diberi nafsu, padahal nafsu condongnya selalu pada "perkara" (segala sesuatu/jalan) yang bathil dan tidak suka dengan "perkara" (segala sesuatu/jalan) yang Haqq (benar). Dalam posisi inilah manusia hidup memerlukan PERJUANGAN. Perjuangan itulah yang disebut dengan SABAR, sebab manusia hidup diberi nafsu.
Nabi Muhammad SAW mengatakan dalam haditsnya ; IMAN itu isinya hanya ada dua, yang separoh disebut dengan sabar dan yang separohnya lagi disebut dengan SYUKUR. Dalam hadits lain dijelaskan bahwa ; Puasa adalah separohnya sabar. Berarti puasa adalah seperempatnya iman.
Begitu pentingnya SABAR dalam kehidupan manusia, karena menjadi jaminan keselamatan dan kebahagiaan hidup manusia. Maka selanjutnya manusia harus mengetahui penempatan sabar itu dalam hal apa saja dan ada dimana saja.
Dalam kitab Syarah Hikam diterangkan , sabar itu ada empat : 1. Ash-Shobru 'Ala Al-Tho'at (sabar dalam melakukan ketaatan kepada Alloh), 2. Ash-Shobru 'An al-Ma'ash (Sabar dalam menghindar/menjauh dari segala bentuk kemakshiatan atau perbuatan yang melanggar perintah Alloh
Senin, 15 Desember 2008
On Islam and Jihad
On Islam and JihadBy Dr Farida Khanam
A perusal of the Qur’an followed by a study of latter-day Muslim history will reveal a blatant contradiction between the two—that of principle and practice. Where recent developments in some Muslim countries bespeaks the culture of war, the Qur’an, on the contrary, is imbued with the spirit of tolerance. Its culture is not that of war, but of mercy.
At the very beginning of the Qur’an, the first invocation reads: "In the name of God, the most Merciful, the most Beneficent". Throughout the Qur’an, God’s name is thus invoked no less than 113 times. Moreover, Qur’an states that the prophets were sent to the world as a mercy to the people (21:107).
The word ‘jihad’ has nowhere been used in the Qur’an to mean war in the sense of launching an offensive. It is used rather to mean ‘struggle’. The action most consistently called for in the Qur’an is the exercise of patience. Yet today, the ‘Muslim Mujahideen’ under unfavorable conditions have equated "God is Great" with "War is Great." For them, the greatest reward is to be able to wield a Kalashnikov rifle.
In the light of on-going conflict, we must ask why so great a contradiction has arisen between the principles of Islam and the practices of Muslims. At least one root cause may be traced to historical exigency.
Since time immemorial, military commanders have been accorded positions of great eminence in the annals of history. It is a universal phenomenon that the hero is idolized even in peace time and becomes a model for the people. It is this placing of heroism in the militaristic context which has been the greatest underlying factor in the undue stress laid on war in the latter phase of Islam’s history. With the automatic accord in Muslim society of a place of honor and importance to the heroes of the battlefield, annalists’ subsequent compilations of Islamic history have tended to read like an uninterrupted series of wars and conquests.
These early chronicles having set the example, subsequent writings on Islamic history followed the same pattern of emphasis on militarism. The Prophet’s biographies were called ‘maghazi’, that is ‘The Battles Fought by the Prophet,’ yet the Prophet of Islam in fact did battle only three times in his entire life, and the period of his involvement in these battles did not total more than one and half days. He fought, let it be said, in self-defense, when hemmed in by aggressors, and he simply had no option. But historians—flying in the face of fact—have converted his whole life into one of confrontation and war.
We must keep it in mind that the Prophet Muhammad was born at a time when an atmosphere for militancy prevailed in the Arab Society. There being, in their view, no other path to justice. But the Prophet always opted for avoidance of conflict. For instance, in the campaign of Ahzab, the Prophet advised his Companions to dig a trench between them and the enemies, thus preventing a head-on clash.
Another well-known instance of the Prophet’s dislike for hostilities is his cessation of the campaign of Hudaibiya with a treaty which made more concessions to the enemies than to his own people. In the case of the conquest of Mecca, he avoided a battle altogether by making a rapid entry into the city with ten thousand Muslims—a number large enough to awe his enemies into submission.
In this way, on all occasions, the Prophet endeavored to achieve his objectives by peaceful rather than by war-like means. It is, therefore, unconscionable that in later biographical writing, all the events of his life have been arranged under the heading of ‘battles’ (ghazawat). How he managed to avert the cataclysms of war has not been dealt with in any of the works which purportedly depict his life.
Ibn Khaldun, the celebrated 14th century historian, was the first to lay down definite rules for the study and writing of history and sociology. He followed the revolutionary course of attempting to present history as a chronicle of events centering on the common man rather than on kings, their generals and the battles they fought. But since war heroes were already entrenched as the idols of society, the caravan of writers and historians continued to follow the same well-worn path as had been trodden prior to Ibn Khaldun. When people have come to regard war heroes as the greatest of men, it is but natural that it is the events of the battlefield which will be given the greatest prominence in works of history. All other events will either be relegated to the background or omitted altogether.
In the later phase of Islam, there came into existence a powerful group of Sufis—many of them great men, who exerted their influence on a multitude of people, their goal being to put an end to this contradiction between the tenets of Islam and Muslim conduct: they at least wanted to strike a balance between the two. But the Sufis failed in this, the principal reason being that they expressed themselves in terms of dreams and the realization of inspiration. The militant interpretation of Islam, on the contrary, was ostensibly based on history and knowledge. Dreams and personal realizations could, therefore, never adequately counter what had come to be regarded as hard facts. Objective reasoning cannot be bested by subjective postulations, and so the Sufis failed to establish the equilibrium between precept and practice which they so ardently desired.
In the past when the sword was the only weapon of war, militancy did not lead to the mass-scale loss of life and property as modern warfare brings in its wake. In former times, fighting was confined to the battlefield; the only sufferers were those engaged in the battle. But today, the spear and sword have been replaced by megabombs and devastating long-range missiles, so that killing and destruction take place on a horrendous scale. It is the entire human settlement which has now become the global arena of war. Even the air we breathe and the water we drink are left polluted in war’s aftermath.
Hence people in the West find Islam outdated and irrelevant precisely because of its militant interpretation. Demands for a reform in Islam are on the increase, as the ‘old’ version of Islam cannot apparently keep pace with the modern world.But, in reality, it is not reformation which is urgent, but revival. What is needed is to discard as superficial and erroneous the militant and political interpretation of Islam, and to adopt the original, ‘old’ version of Islam based on peace, mercy and the love of mankind.
The so-called Muslim Mujahideen have been exhorting their co-religionists to do battle all over the world. But the Qur’an says: ‘...and God calls to the home of peace’ (10:25). It is up to right-thinking people everywhere to disregard the Mujahideen call, and to start seeing and accepting Islam as it is truly represented by the Qur’an.
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A perusal of the Qur’an followed by a study of latter-day Muslim history will reveal a blatant contradiction between the two—that of principle and practice. Where recent developments in some Muslim countries bespeaks the culture of war, the Qur’an, on the contrary, is imbued with the spirit of tolerance. Its culture is not that of war, but of mercy.
At the very beginning of the Qur’an, the first invocation reads: "In the name of God, the most Merciful, the most Beneficent". Throughout the Qur’an, God’s name is thus invoked no less than 113 times. Moreover, Qur’an states that the prophets were sent to the world as a mercy to the people (21:107).
The word ‘jihad’ has nowhere been used in the Qur’an to mean war in the sense of launching an offensive. It is used rather to mean ‘struggle’. The action most consistently called for in the Qur’an is the exercise of patience. Yet today, the ‘Muslim Mujahideen’ under unfavorable conditions have equated "God is Great" with "War is Great." For them, the greatest reward is to be able to wield a Kalashnikov rifle.
In the light of on-going conflict, we must ask why so great a contradiction has arisen between the principles of Islam and the practices of Muslims. At least one root cause may be traced to historical exigency.
Since time immemorial, military commanders have been accorded positions of great eminence in the annals of history. It is a universal phenomenon that the hero is idolized even in peace time and becomes a model for the people. It is this placing of heroism in the militaristic context which has been the greatest underlying factor in the undue stress laid on war in the latter phase of Islam’s history. With the automatic accord in Muslim society of a place of honor and importance to the heroes of the battlefield, annalists’ subsequent compilations of Islamic history have tended to read like an uninterrupted series of wars and conquests.
These early chronicles having set the example, subsequent writings on Islamic history followed the same pattern of emphasis on militarism. The Prophet’s biographies were called ‘maghazi’, that is ‘The Battles Fought by the Prophet,’ yet the Prophet of Islam in fact did battle only three times in his entire life, and the period of his involvement in these battles did not total more than one and half days. He fought, let it be said, in self-defense, when hemmed in by aggressors, and he simply had no option. But historians—flying in the face of fact—have converted his whole life into one of confrontation and war.
We must keep it in mind that the Prophet Muhammad was born at a time when an atmosphere for militancy prevailed in the Arab Society. There being, in their view, no other path to justice. But the Prophet always opted for avoidance of conflict. For instance, in the campaign of Ahzab, the Prophet advised his Companions to dig a trench between them and the enemies, thus preventing a head-on clash.
Another well-known instance of the Prophet’s dislike for hostilities is his cessation of the campaign of Hudaibiya with a treaty which made more concessions to the enemies than to his own people. In the case of the conquest of Mecca, he avoided a battle altogether by making a rapid entry into the city with ten thousand Muslims—a number large enough to awe his enemies into submission.
In this way, on all occasions, the Prophet endeavored to achieve his objectives by peaceful rather than by war-like means. It is, therefore, unconscionable that in later biographical writing, all the events of his life have been arranged under the heading of ‘battles’ (ghazawat). How he managed to avert the cataclysms of war has not been dealt with in any of the works which purportedly depict his life.
Ibn Khaldun, the celebrated 14th century historian, was the first to lay down definite rules for the study and writing of history and sociology. He followed the revolutionary course of attempting to present history as a chronicle of events centering on the common man rather than on kings, their generals and the battles they fought. But since war heroes were already entrenched as the idols of society, the caravan of writers and historians continued to follow the same well-worn path as had been trodden prior to Ibn Khaldun. When people have come to regard war heroes as the greatest of men, it is but natural that it is the events of the battlefield which will be given the greatest prominence in works of history. All other events will either be relegated to the background or omitted altogether.
In the later phase of Islam, there came into existence a powerful group of Sufis—many of them great men, who exerted their influence on a multitude of people, their goal being to put an end to this contradiction between the tenets of Islam and Muslim conduct: they at least wanted to strike a balance between the two. But the Sufis failed in this, the principal reason being that they expressed themselves in terms of dreams and the realization of inspiration. The militant interpretation of Islam, on the contrary, was ostensibly based on history and knowledge. Dreams and personal realizations could, therefore, never adequately counter what had come to be regarded as hard facts. Objective reasoning cannot be bested by subjective postulations, and so the Sufis failed to establish the equilibrium between precept and practice which they so ardently desired.
In the past when the sword was the only weapon of war, militancy did not lead to the mass-scale loss of life and property as modern warfare brings in its wake. In former times, fighting was confined to the battlefield; the only sufferers were those engaged in the battle. But today, the spear and sword have been replaced by megabombs and devastating long-range missiles, so that killing and destruction take place on a horrendous scale. It is the entire human settlement which has now become the global arena of war. Even the air we breathe and the water we drink are left polluted in war’s aftermath.
Hence people in the West find Islam outdated and irrelevant precisely because of its militant interpretation. Demands for a reform in Islam are on the increase, as the ‘old’ version of Islam cannot apparently keep pace with the modern world.But, in reality, it is not reformation which is urgent, but revival. What is needed is to discard as superficial and erroneous the militant and political interpretation of Islam, and to adopt the original, ‘old’ version of Islam based on peace, mercy and the love of mankind.
The so-called Muslim Mujahideen have been exhorting their co-religionists to do battle all over the world. But the Qur’an says: ‘...and God calls to the home of peace’ (10:25). It is up to right-thinking people everywhere to disregard the Mujahideen call, and to start seeing and accepting Islam as it is truly represented by the Qur’an.
[components/artnhome.htm]
AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH
AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH
"He is Allah, the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and glory. And He is the Exalted in Might, The Wise. (Quran 59:24)
"The most beautiful names belong to God: so call on Him by them;..." (7:180)
It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.
^= letter ain of arabic '= letter hamza of arabic
Allah
Allah, He who has the Godhood which is the power to create the entities.
Ar-Rahmaan
The Compassionate, The Beneficient, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
Ar-Raheem
The Merciful, The One who has plenty of mercy for the believers.
Al-Malik
The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Al-Quddoos
The Holy, The One who is pure from any imperfection and clear from children and adversaries.
As-Salaam
The Source of Peace, The One who is free from every imperfection.
Al-Mu'min
Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
Al-Muhaimin
The Protector, The One who witnesses the saying and deeds of His creatures.
Al-^Azeez
The Mighty, The Strong, The Defeater who is not defeated.
Al-Jabbaar
The Compeller, The One that nothing happens in His Dominion except that which He willed.
Al-Mutakabbir
The Majestic, The One who is clear from the attributes of the creatures and from resembling them.
Al-Khaaliq
The Creator, The One who brings everything from non-existence to existence.
Al-Bari'
The Evolver, The Maker, The Creator who has the Power to turn the entities.
Al-Musawwir
The Fashioner, The One who forms His creatures in different pictures.
Al-Ghaffaar
The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again.
Al-Qahhaar
The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything.
Al-Wahhaab
The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.
Al-Razzaaq
The Sustainer, The Provider.
Al-Fattaah
The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldy and religious matters.
Al-^Aleem
The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge.
Al-Qaabid
The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.
Al-Baasit
The Expander, The Englarger, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.
Al-Khaafid
The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Ar-Raafi^
The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Al-Mu^iz
The Honorer, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
Al-Muthil
The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
As-Samee^
The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
Al-Baseer
The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
Al-Hakam
The Judge, He is the Ruler and His judgment is His Word.
Al-^Adl
The Just, The One who is entitled to do what He does.
Al-Lateef
The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.
Al-Khabeer
The Aware, The One who knows the truth of things.
Al-Haleem
The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them.
Al-^Azeem
The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
Al-Ghafoor
The All-Forgiving, The Forgiving, The One who forgives a lot.
Ash-Shakoor
The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.
Al-^Aliyy
The Most High, The Sublime, The One who is clear from the attributes of the creatures.
Al-Kabeer
The Most Great, The Great, The One who is greater than everything in status.
Al-Hafeez
The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.
Al-Muqeet
The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power.
Al-Haseeb
The Reckoner, The One who gives the satisfaction.
Aj-Jaleel
The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.
Al-Kareem
The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status.
Ar-Raqeeb
The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge.
Al-Mujeeb
The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
Al-Wasi^
The Vast, The All-Embracing, The Knowledgeable.
Al-Hakeem
The Wise, The Judge of Judges, The One who is correct in His doings.
Al-Wadood
The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.).
Al-Majeed
The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
Al-Ba^ith
The Reserrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.
Ash-Shaheed
The Witness, The One who nothing is absent from Him.
Al-Haqq
The Truth, The True, The One who truly exists.
Al-Wakeel
The Trustee, The One who gives the satisfaction and is relied upon.
Al-Qawiyy
The Most Strong, The Strong, The One with the complete Power.
Al-Mateen
The Firm One, The One with extreme Power which is un-interrupted and He does not get tired.
Al-Waliyy
The Protecting Friend, The Supporter.
Al-Hameed
The Praiseworthy, The praised One who deserves to be praised.
Al-Muhsee
The Counter, The Reckoner, The One who the count of things are known to him.
Al-Mubdi'
The Originator, The One who started the human being. That is, He created him.
Al-Mu^eed
The Reproducer, The One who brings back the creatures after death.
Al-Muhyi
The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
Al-Mumeet
The Creator of Death, The Destroyer, The One who renders the living dead.
Al-Hayy
The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
Al-Qayyoom
The Self-Subsisting, The One who remains and does not end.
Al-Waajid
The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.
Al-Waahid
The Unique, The One, The One without a partner.
Al-Ahad
The One.
As-Samad
The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.
Al-Qaadir
The Able, The Capable, The One attributed with Power.
Al-Muqtadir
The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.
Al-Muqaddim
The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-Mu'akh-khir
The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-'Awwal
The First, The One whose Existence is without a beginning.
Al-'Akhir
The Last, The One whose Existence is without an end.
Az-Zaahir
The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Baatin
The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Walee
The Governor, The One who owns things and manages them.
Al-Muta^ali
The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.
Al-Barr
The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
At-Tawwaab
The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
Al-Muntaqim
The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
Al-^Afuww
The Pardoner, The Forgiver, The One with wide forgiveness.
Ar-Ra'uf
The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
Malik Al-Mulk
The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed.
Thul-Jalali wal-Ikram
The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.
Al-Muqsit
The Equitable, The One who is Just in His judgment.
Aj-Jaami^
The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
Al-Ghaniyy
The Self-Sufficient, The One who does not need the creation.
Al-Mughni
The Enricher, The One who satisfies the necessities of the creatures.
Al-Maani^
The Preventer, The Withholder.
Ad-Daarr
The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Nafi^
The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Noor
The Light, The One who guides.
Al-Haadi
The Guide, The One whom with His Guidance His belivers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.
Al-Badi^
The Incomparable, The One who created the creation and formed it without any preceding example.
Al-Baaqi
The Everlasting, The One that the state of non-existence is impossible for Him.
Al-Waarith
The Supreme Inheritor, The Heir, The One whose Existence remains.
Ar-Rasheed
The Guide to the Right Path, The One who guides.
As-Saboor
The Patient, The One who does not quickly punish the sinners.
"...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11] (Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir)
NOTE: I found many different versions of the 99 names. The above 99 are on a poster I have. Another list includes Al-Mu'tiy - The Bestower, The Giver and does not have Al-Ahad - The One. Another list did not have Al-Razzaaq -The Sustainer, The Provider but did have Al-Maajid The Noble, The One who is Majid.
Allah (subhanahu wa ta`ala)'s names are not limited to 99, which is a common misconception. There are a couple of evidences, one is the du`aa where one calls upon Allah by the names He (subhanahu wa ta`ala) has kept to Himself (obviously not taking these names since Allah has not revealed them to us); another is the fact that in the narrations of the famous ninety nine names hadith that do contain 99 names, the names are not consistent between narrations (for example, imam al-bayhaqi reports two versions of this hadith, with different 99 names in each). It is suggested by one commentator that the names were not explicitly stated by the rasul (sallallahu `alayhi wa sallam).
"He is Allah, the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and glory. And He is the Exalted in Might, The Wise. (Quran 59:24)
"The most beautiful names belong to God: so call on Him by them;..." (7:180)
It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.
^= letter ain of arabic '= letter hamza of arabic
Allah
Allah, He who has the Godhood which is the power to create the entities.
Ar-Rahmaan
The Compassionate, The Beneficient, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.
Ar-Raheem
The Merciful, The One who has plenty of mercy for the believers.
Al-Malik
The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection.
Al-Quddoos
The Holy, The One who is pure from any imperfection and clear from children and adversaries.
As-Salaam
The Source of Peace, The One who is free from every imperfection.
Al-Mu'min
Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.
Al-Muhaimin
The Protector, The One who witnesses the saying and deeds of His creatures.
Al-^Azeez
The Mighty, The Strong, The Defeater who is not defeated.
Al-Jabbaar
The Compeller, The One that nothing happens in His Dominion except that which He willed.
Al-Mutakabbir
The Majestic, The One who is clear from the attributes of the creatures and from resembling them.
Al-Khaaliq
The Creator, The One who brings everything from non-existence to existence.
Al-Bari'
The Evolver, The Maker, The Creator who has the Power to turn the entities.
Al-Musawwir
The Fashioner, The One who forms His creatures in different pictures.
Al-Ghaffaar
The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again.
Al-Qahhaar
The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything.
Al-Wahhaab
The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.
Al-Razzaaq
The Sustainer, The Provider.
Al-Fattaah
The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldy and religious matters.
Al-^Aleem
The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge.
Al-Qaabid
The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.
Al-Baasit
The Expander, The Englarger, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.
Al-Khaafid
The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Ar-Raafi^
The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.
Al-Mu^iz
The Honorer, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
Al-Muthil
The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.
As-Samee^
The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.
Al-Baseer
The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.
Al-Hakam
The Judge, He is the Ruler and His judgment is His Word.
Al-^Adl
The Just, The One who is entitled to do what He does.
Al-Lateef
The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.
Al-Khabeer
The Aware, The One who knows the truth of things.
Al-Haleem
The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them.
Al-^Azeem
The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.
Al-Ghafoor
The All-Forgiving, The Forgiving, The One who forgives a lot.
Ash-Shakoor
The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.
Al-^Aliyy
The Most High, The Sublime, The One who is clear from the attributes of the creatures.
Al-Kabeer
The Most Great, The Great, The One who is greater than everything in status.
Al-Hafeez
The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.
Al-Muqeet
The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power.
Al-Haseeb
The Reckoner, The One who gives the satisfaction.
Aj-Jaleel
The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.
Al-Kareem
The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status.
Ar-Raqeeb
The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge.
Al-Mujeeb
The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.
Al-Wasi^
The Vast, The All-Embracing, The Knowledgeable.
Al-Hakeem
The Wise, The Judge of Judges, The One who is correct in His doings.
Al-Wadood
The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.).
Al-Majeed
The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.
Al-Ba^ith
The Reserrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.
Ash-Shaheed
The Witness, The One who nothing is absent from Him.
Al-Haqq
The Truth, The True, The One who truly exists.
Al-Wakeel
The Trustee, The One who gives the satisfaction and is relied upon.
Al-Qawiyy
The Most Strong, The Strong, The One with the complete Power.
Al-Mateen
The Firm One, The One with extreme Power which is un-interrupted and He does not get tired.
Al-Waliyy
The Protecting Friend, The Supporter.
Al-Hameed
The Praiseworthy, The praised One who deserves to be praised.
Al-Muhsee
The Counter, The Reckoner, The One who the count of things are known to him.
Al-Mubdi'
The Originator, The One who started the human being. That is, He created him.
Al-Mu^eed
The Reproducer, The One who brings back the creatures after death.
Al-Muhyi
The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.
Al-Mumeet
The Creator of Death, The Destroyer, The One who renders the living dead.
Al-Hayy
The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.
Al-Qayyoom
The Self-Subsisting, The One who remains and does not end.
Al-Waajid
The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.
Al-Waahid
The Unique, The One, The One without a partner.
Al-Ahad
The One.
As-Samad
The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.
Al-Qaadir
The Able, The Capable, The One attributed with Power.
Al-Muqtadir
The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.
Al-Muqaddim
The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-Mu'akh-khir
The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.
Al-'Awwal
The First, The One whose Existence is without a beginning.
Al-'Akhir
The Last, The One whose Existence is without an end.
Az-Zaahir
The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Baatin
The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.
Al-Walee
The Governor, The One who owns things and manages them.
Al-Muta^ali
The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.
Al-Barr
The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.
At-Tawwaab
The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.
Al-Muntaqim
The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.
Al-^Afuww
The Pardoner, The Forgiver, The One with wide forgiveness.
Ar-Ra'uf
The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.
Malik Al-Mulk
The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed.
Thul-Jalali wal-Ikram
The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.
Al-Muqsit
The Equitable, The One who is Just in His judgment.
Aj-Jaami^
The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.
Al-Ghaniyy
The Self-Sufficient, The One who does not need the creation.
Al-Mughni
The Enricher, The One who satisfies the necessities of the creatures.
Al-Maani^
The Preventer, The Withholder.
Ad-Daarr
The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Nafi^
The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.
An-Noor
The Light, The One who guides.
Al-Haadi
The Guide, The One whom with His Guidance His belivers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.
Al-Badi^
The Incomparable, The One who created the creation and formed it without any preceding example.
Al-Baaqi
The Everlasting, The One that the state of non-existence is impossible for Him.
Al-Waarith
The Supreme Inheritor, The Heir, The One whose Existence remains.
Ar-Rasheed
The Guide to the Right Path, The One who guides.
As-Saboor
The Patient, The One who does not quickly punish the sinners.
"...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11] (Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir)
NOTE: I found many different versions of the 99 names. The above 99 are on a poster I have. Another list includes Al-Mu'tiy - The Bestower, The Giver and does not have Al-Ahad - The One. Another list did not have Al-Razzaaq -The Sustainer, The Provider but did have Al-Maajid The Noble, The One who is Majid.
Allah (subhanahu wa ta`ala)'s names are not limited to 99, which is a common misconception. There are a couple of evidences, one is the du`aa where one calls upon Allah by the names He (subhanahu wa ta`ala) has kept to Himself (obviously not taking these names since Allah has not revealed them to us); another is the fact that in the narrations of the famous ninety nine names hadith that do contain 99 names, the names are not consistent between narrations (for example, imam al-bayhaqi reports two versions of this hadith, with different 99 names in each). It is suggested by one commentator that the names were not explicitly stated by the rasul (sallallahu `alayhi wa sallam).
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