Understanding Fiqh (part 1)

Islamic Fiqh

19/2/2008 | 10 Safar 1429 H | Hits: 2896

By: Tim dakwatuna.com

 

dakwatuna.com - Al-Fiqh is a set of laws that must syar'i held by every Muslim in practical life. These laws include personal and social affairs, including:

1. Al-Worship, the law relating to prayer, pilgrimage and alms.
2. Al-ahwal al-Syahsiyyah, the law relating to the family from beginning to end.
3. Al-Mu'amalat, the law relating to human relationships with each other as the covenant of law, property rights, and others.
4. Al-Ahkam as-Sulthaniyah, the law relating to state and people relations.
5. Harbi wal Ahakmus silmi, namely that govern relations between states.

Indeed the complexity of Islamic fiqh of these problems and the like asserted that Islam is a way of life that not only regulate religion, but also set the state.

Where Syar'i laws dug?

The Muslims are unanimously agreed that the reference of every Muslim to explore the laws of Islam is the Qur'aan and Sunnah. Differences of opinion occurred in the legal sources, namely, ijam ', qiyas, istihsan, maslahah mursalah, and al-urf (custom adab).

In fact the sources of these different remains to refer to the Qur'aan and Sunnah as well. From that can be said that the Qur'an and Sunnah are the two references every Muslim to know the Islamic law. This does not mean that we reject any other legal sources, because the sources of law that any other reference to the Qur'an and Sunnah.

Legal various Syar'i

Syar'i law there are two kinds, namely:

1. Qath'iy, namely a set of laws that shown by the Qur'an and Sunnah to the conclusion that qath'iy (sure), such as:

• The obligation to pray, the word of God.: وأقيموا الصلاة

• The obligation of fasting, from the word of God: فمن شهد منكم الشهر فليصمه

• Obligation of Zakah, the word of God: وآتوا الزكاة

• Liability pilgrimage, from the word of God: ولله على الناس حج البيت

• Prohibition of usury, from the word of God: وذروا ما بقي من الربا

• Prohibition of adultery from the word of God: ولا تقربوا الزنا

• Prohibition of wine, from the word of God: فاجتنبوه لعلكم تفلحون

• The position of intentions, because the words of the Prophet: إنما الأعمال بالنيات

Legal qath'iy syar'i this nature there is no opportunity slip (difference of opinion) among the Muslims in the level of the clergy, schools, and people in general. Therefore, it is the religious laws that are accepted as axiomatic necessity (certainty). And the number is relatively smaller compared with the zhanniy syar'i law.

2. Zhanny, include, first, a set of laws that shown by the Qur'an and as-Sunnah with zhanniy conclusions (hypotheses), and second, a set of laws that was unearthed by scholars from sources other syar'i with berijtihad.

Among the first section is an example:

• The size of the head which required smears done in the purification ritual: the whole head according to Imam Malik and Ahmad, according to some fairly Abu Hanifa and Ash-Shafi'i. This is because the letters "ba" in the word of God can be understood وامسحوا برؤوسكم with understanding, and not limited on one meaning.

• The distance travelers who travel permit for people who break their fasting and prayer mengqashar. Four posts (approximately 90 km) by Madzhab Malikiy, Syafi'iy, and Hanbali, because of the hadeeth narrated by al-Bukhaari bahwasannya Ibn Umar and Ibn Mas'ud r.aa both mengqashar prayer and fasts in the distance four headings.According Madzhab Hanafiy distance is a journey of three days (approximately 82 to 85 km) for Al-Bukhari hadith which reads, is not lawful for a woman who believes in Allah and the Last Day to travel as far as three days without a mahram.

And obviously, that the deduction from the above hadith is zhanniy (hypothesis).

Whereas the second type is an example:

• Wife of missing persons is not known whether still alive or already dead. Ijtihad Madzhab Hanafi and Shafi'i decided that she was waiting for that people the same age as her husband was dead, so as to conclude that her husband was dead, and when it had been decided the end of the status of husband and wife allowed to marry other people. The evidence is that the missing man had been alive. And the principle he is still alive so that there is the argument of his death. This is the proposition that ijtihadiy is zhanniy. While in ijtihad Madzhab Malikiy, can be decided end of the status of husband and wife lost a husband and wife in accordance with the request after a period of four years passed away in peace (not war) and one year in a state of war. The evidence for benefits is to maintain his wife and prevent - bad thing for him, to avoid losses resulting from the hold in a state dependent. This is also ijtihadiy and zhanniy.

History of the Islamic Fiqh

1. In The Messenger of Allah.

Messenger of Allah. during his lifetime to be a reference every Muslim to know the law of his religion. Whether the law was taken from the Qur'an and the Sunnah; which includes actions, words, and ketetapannya. The laws that Allah has commanded the law of God which is shaped qath'iy although understanding the verses of the Qur'an or commentary. Because the Prophet's role is to explain the Qur'an. Word of God, "And We sent down to the Qur'an in order that you explain to mankind what has been revealed to them and so they think." (Surat an-Nahl: 44).

But the friends are not always close to the Prophet, because of the friends there is a traveler or resident in a distant country, so not all the time to ask about the religion law that appears. So, what can they do if something goes wrong? The friends berijtihad limited their ability and knowledge of Islamic laws of the Islamic principles of a general nature. So when I saw the Messenger of Allah, they were asked about what he faced. Prophet confirmed the possibility of their ijtihad, or straightened if there is an error.But the Prophet never once rejected the principle of ijtihad them.

For example as experienced by Ammar ibn Yasir. Ammar ibn Yasir ra said, "Allah sent me perform one task, then I junub and did not find water. Then I rolled on the ground like an animal. Then I met the Prophet and I was told this, then the Prophet said: Verily is enough for you with both hands. Then Nabi slammed his hand on the ground with a single clap, then rub the left on the right hand, back of hands and face. "(Narrated by Ash-Syaikhani with Muslim editor).

Sometimes a group of friends so as ijtihadnya different when the problem was submitted to the Messenger of Allah., He set a correct ijtihad and explain the error is wrong.Once, the Messenger of Allah. received two conflicting ijtihad, that is, when the Prophet ordered the Muslims to go to the Children Quraidhah with words, "Let no one who prays ashar Quraidhah except in Bani." (Read more of this hadeeth narrated by al Bukhariy in Kitaab Maghaziy).

The Muslims immediately set out, and ashar time running out before they reached the Bani Quraidhah. There are some who berijtihad and pray in the street so as not to miss time ashar. They said that the Messenger of Allah. Does not want us to pray ashar mengakhirkan past time. And the other with no prayer berijtihad ashar so until the Bani Quraidhah accordance with instructions of the Prophet, so they ashar after evening prayers. So when it came to the Prophet, the Prophet did not deny the two groups.This indicates the possibility of multiple truths syar'i law to a legal problem.

2. Since the Death of the Prophet Imam Four Until Death Madzhab

After the Messenger of Allah. died and new areas of Islam is very broad, start the Companions of ijtihad needs to rise sharply. This is caused by two things:

1. The entry of Islam into a new society to make dealing with the problems of Islam that never happened in the time of the Prophet., There is no revelation to come down, and there is necessity to know the religious laws and explanations.

2. A Prophet's companions did not know the entire Sunnah. Because the Messenger of Allah. delivered or a law practice in front of some shar'i friends, or even in the presence of only one friend, not covered by the overall best. This has led some of the problems berijtihad friend does not know of the Prophet., At the same time another friend might receive direct syar'i law of the Prophet's.

The distance between the friends that apart after the death of Umar ibn Al-Khattab ra, open space appearance of the two madrassas (schools) that differ in digging fiqh:

1. Madrasatul Hadith in the Hijaz, so called because most of them cling to the history of hadith. Hijaz is the first Islamic lands. Each population sometimes has one or more of hadith. As the nature and problems of people who did not undergo many changes, so does not require ijtihad.

2. Madrasatur-ra'yi in Kufa. So called because many uses of reason in law recognize syar'i. This hadith terpulang to at least result little friends there, and because of the many new problems in the new society that is not basic at all.

At first the difference between the two madrassas were very sharp. Only then narrowed along with the development time, especially after the hadiths were written and published in book form (the accounting books of hadith). Plus the seriousness of the scholars to refine and explain what is authentic, dhaif (weak), and false, so not much need opinions except when there are no texts for the problems that arise. berijtihad The texts in the plot itself was at Madrasatul as found in the Hadith Madrasatur-ra'yi.

In this phase of development occurred very large fiqh and became a separate science by showing great scholars known. They are scholars of four schools, namely:

1. Abu Hanifa, An-Nu'man ibn Thabit (80-150 AH) known as Al-Imam Al-A'zham (great scholars), came from Persia. Holders ahlur-ra'yi leadership, the originator of thought istihsan (assume good thing), and make it as one of the sources of Islamic law. Hanafi whom ascribed.

2. Malik ibn Anas al-Ashbahi (93-179 AH). He was the Imam that combines expert Medina between hadith and thinking in fiqihnya. He was the originator of the term al-mashalih al-mursalah (goodness that is not mentioned in the text) and make it as a source of Islamic law. Ascribed to him that Madzhab Maliki.

3. Muhammad ibn Idris ash-Shafi'i Al-Qurasyi (150-204 H). Madzhabnya closer to the People of hadith, although it took a lot of knowledge from the followers of Abu Hanifa and Malik ibn Anas. Syafi'iy Madzhab whom ascribed.

4. Ahmad ibn Hanbal Ash-Syaibaniy (164-241 H). He is a disciple of Imam Shafi'i, and closer to madzhabnya Ahlul Hadith.

And the fact that before the emergence of these priests, with and after them, there are great scholars who did not lose its role, especially among the clergy friends, such as Abdullah ibn Mas'ud, Abdullah ibn Abbas, Abdullah ibn Umar and Zayd ibn Thabit. Similarly, in the Tabi'in scholars like Said bin Musayyib, Ata 'ibn Abi Rabah, Ibrahim an-Nakha'iy, Al-Hasan Al-Bashriy, Mak-Hul, and Thawus. Then the teacher's four schools of priests, and contemporary scholars such as Imam Ja'far al-Sadiq, Al-Auza'iy, Ibn Syubrumah, Al-Layth ibn Sa'd, and others.

However, four of Imam Madzhab has followers who summarizes his opinion, tidy it up, explain, or summarize to easily presented to the Muslims. Thus, the Muslims can get anything that helped her understand Islamic law to be arranged neatly. Then taught in the mosques, a few years. So that became the foundation for the life of the Muslims, make enough so they do not need to refer to the commentary books, or hadith to see Islamic law for having served with the method of instant fiqh schools.

Introduction to Sharia  (Part 1)

Usul Fiqh

25/2/2008 | 16 Safar 1429 H | Hits: 7863

By: Mochamad Bugi

 

Meaning Shari'a

Shari'ah can be called syir'ah. This means that the language is a source of running water that was brought human or animal to drink. The words "syara'a behavior maa'i" means to come to the source of running water or come to the Shari'ah.

Then the word is used to sense the laws of God are revealed to mankind.

The word "syara'a" means the use of the shari'ah. Also the word "syara'a" or "istara'a" means the form shariah or law. In this regard Allah says, "For every people among you (the people of the Prophet Muhammad and the peoples previously) We made the rules (shariah) and the bright path." [QS. Al-Maidah (5): 48]

"Then We made you to be on top of a shari'ah (law) about the matter (religion), then follow the shari'ah, and do not follow the vain desires of people who do not know." [QS.Al-Maidah (5): 18].

"God has mensyari'atkan (set) for you about religion as what has been handed down to Noah." [QS. Ash-Syuuraa (42): 13].

Meanwhile, according to the Shari'ah meaning of the term is "anzalahullahu ma li 'ahkaami minal ibaadihi AAala lisaani rusulihil min kiraami liyukhrijan naasa Nuril dayaajiirizh zhalaami ilan idznihi wa bi yahdiyahum ilash shiraathil mustaqiimi." Means that the laws (regulations) which Allah revealed. through the apostles, the glorious apostles, to humans, so they came out of the darkness into the light, and get directions to the straight path.

If one added the word "Islam" in the rear, so the phrase Islamic law (al-syari'atul islaamiyatu), the term derivative means, "anzalahullahu ma li 'ahkaami minal ibaadihi AAala lisaani sayyidinaa Muhammadin' alaihi afdhalush shalaati was salaami sawaa akaana un bil-Qur-ani am bisunnati rasuulillahi min qaulin au fi'lin au taqriirin. "That is, Islamic law is the law rules) that Allah revealed. to humankind through Prophet Muhammad. in the form of the Qur'an and the Sunnah of the Prophet which form the words, deeds, and decrees, or endorsement.

Sometimes the Islamic Shari'ah is also intended to understanding Islamic jurisprudence. Thus, the general meaning, but meant for a special sense. Ithlaaqul 'aammi wa yuraadubihil khaashsh (commonly referred to when specific intended).

The division of Islamic law

Law revealed through the Prophet Muhammad. for all human beings are divided into three parts, namely:

1. Ilmu Tauhid, the laws or regulations relating to the basics of Islamic belief, which should not be doubted and should really be our faith. For example, regulations relating to the Essence and the nature of God Almighty. to faith in Him, faith to the apostles His angels, His Books, His, and faith in the final day including pleasure and punishment, and faith in the good and bad qadar. Science is tawhid called also Ilmi Aqidah or Kalam Science.

2. Morals science, namely the rules relating to education and improvement of the soul. For example, all the rules that lead to the protection of virtue and prevent evil, ugliness, as we must do right, to keep promises, be trustworthy, and forbidden to lie and betray.

3. Ilmu Fiqh, ie the rules that regulate human relationships with God and man's relationship with one another. Ilmu Fiqh contains two parts: first, worship, namely explaining the laws of man's relationship with his Lord. And the worship is not valid (not accepted) unless accompanied by an intention. Example of worship such as prayer, alms, fasting, and pilgrimage. Second, Artha Graha, which is the part that explains the laws of the relationship between human beings with one another. Fiqh science can also be called Qanun (Law).

Definition of Islamic Fiqh

Fiqh according to the language is to know or understand something. It is like a letter bermaktub in An-Nisa (4) verse 78, "Then why do these people (munafikin) barely understand the conversation (lessons and advice given)."

Prophet Muhammad. He said, "Whoever Allah wills good, then God will memahamkannya in the case of religion."

Faqiih word is the name for someone who knows syara laws' relating to the actions of mukallaf, these laws taken from his theses in detail.

Islamic jurisprudence is the term according to the science of the laws of God for the actions of people mukallaf, the law was mandatory, or forbidden, and so forth. The goal in order to distinguish between obligatory, forbidden, or must be done.

Ilmu Fiqh is taken by ijtihad. Prolegomena of Ibn Khaldun in his writing, Fiqh is the knowledge of the laws of God, in those acts mukallaf (burdened law) as obligatory, forbidden, sunnah, makruh, and Mubah. The laws were taken from the Qur'an and Sunnah as well as from sources other propositions are established by God Almighty. If the laws are excluded from the control-theorem, it is called Fiqh.

The Salaf (earlier) in issuing the laws of the arguments on the results differ from each other. This difference is a must. Because, in general, the arguments are from the texts (basic text) that the wording Arabic-lafazhnya (his words) to show the meaning of disputed between them.

Islamic jurisprudence is divided into six sections:

1. Part of Worship, which is a part of discussing the laws that used to draw closer to God Almighty. and to glorify His greatness, like prayer, alms, fasting, and pilgrimage.

2. Part ahwal Syakhshiyah (al-ahwaalu ash-syakhsyiyyatu), which is a part of discussing the laws relating to the establishment and regulation of the family and all its consequences, such as marriage, dowry, maintenance, divorce (talaq-reconciliation), iddah hadhanah (raising children), radha'ah (nursing), inheritance, and others. By most of the mujtahidin, the second part is inserted into the mu'amalah.

3. Part Mu'amalah (civil law), which is a part of discussing the laws governing property ownership, covenant (contract or agreement), cooperation among people such as the sale, lease rent (ijara), lien (cheap), perkonsian (shirkah), and others who manage business objects price individual, group, and all bearing such rights and powers.

4. Part Hudud and Ta'zir (criminal law), which is part of the talk about the laws relating to crimes, violations, and its legal consequences.

5. Part Murafa'at (procedural law), which is the part that talked about the laws that govern how litigating, disputes, prosecution, and the ways penetapkan an acceptable demand, and in ways that can protect the rights of a person.

6. Part Sirra wa Maghazi (laws of war), which is part of the talk about the laws that govern warfare between nations, set the peace, the charter agreements, documents and relationships with the people of Islam are not Muslims.

Thus, Islamic jurisprudence is the conceptions needed by Muslims to regulate their life interest in all aspects, providing the basics of administrative procedures, trade, politics, and civilization. This means that Islam is not only a religious creed exclusively, but the creed and the laws, religion and state, which applies all time and any place.

In the Qur'an there are 140 verses that specifically includes the laws of worship, about 70 ahwal syakhshiyah verse, verse 70 of muamalah, 30 verses of uqubah (punishment), and 20 verses of murafa'at. There are also verses that discuss the political relations between Islamic countries with non-Muslims. In addition to the Qur'an, the six themes mentioned above laws are also explained by the hadiths of the Prophet. Some hadith strengthen regulations contained in the verses of the Qur'an, in part because there are detailing the Qur'an mentions only globally, and some mentioned a law which is not mentioned dala mal-Qur'an. Thus, the function of the hadith is a description and explanation of texts (text) of the Qur'an that can meet the needs (hukun certainty) of the Muslims.

Law Syara '

Law syara 'is' Maa tsabata bi khithaabillahil muwajjahi ilaal' ibaadi AAala sabiilith thalabi awit takhyiiri awil wadh'i ". That is, something that has been established by the decree of God addressed to man, the establishment by way of demand (thalab), not a choice (takhyir), or wadha '.

Example syara law ', a direct command of God Almighty., "Tegakkahlah prayer and give alms!" [QS. Al-Muzzamil (73): 20]. These verses establish a claim to do, in a way that shows the necessity demands mandatory law of prayers and alms.

Word of God Almighty., "And do not approach adultery!" [QS. Al-Isra '(17): 32]. These verses establish a demand to leave, in a way that shows the law having unlawful commit adultery.

Word of God Almighty., "And when you have bertahallul (shaving), then berburulah." [QS. Al-Maidah (5): 2]. This verse shows a syara law 'season after tahallul (apart from the Hajj pilgrimage). Mukallaf people may choose between doing hunting or not.

What is meant by wadha 'is something that is put into cause or a requirement, or a deterrent to others. For example, the command of God Almighty. "Male and female thief, cut off both hands." [QS. Al-Maidah (5): 38]. This verse shows that the theft was made because of law cut his hand.

The Prophet said., "Allah Almighty. not accept the prayer is not the purity. "This hadeeth indicates that the purity is used as a condition for prayer.

Another example, the words of the Prophet., "Killer can not inherit anything." This hadeeth indicates that the murder was preventing a murderer to inherit property of the slain.

From the information above, we understand that the law syara 'divided into two, namely taklifi law and wadh'i law.

Taklifi law is something that demands to do, or demands to leave, or may choose between doing and leave.

Examples showing the law demands to do: "Take alms of their wealth!" [QS. At-Tauba (9): 103], "Doing the hajj is a duty men owe to Allah, that is for people who can afford the journey to him." [QS. Al-Imran (3): 97].

Examples showing the law demands to leave: "Do not be among you making fun of other people." [QS. Al-Hujurat (49): 11], "Forbidden to you to eat carrion, blood, and pork." [QS. Al-Maidah (5): 3].

Examples showing the law may choose (easy): "When the prayer has been fulfilled, then you bertebaranlah on earth." [QS. Al-Jumu'ah (62): 10], "And when you travel through the earth, then why do not you mengqashar prayer." [QS. An-Nisa '(4): 101].

Wadh'i law is a show that has been made because the decree anything, conditions, and the seminal '(prevention) for a case.

For example: "O ye who believe, if you want to do the prayer, wash your faces and hands up to elbows." [QS. Al-Maidah (5): 6]. The will to do is to make prayer for ablution diwajibkannya.

Sample requirements: "Doing the hajj is a duty men owe to Allah, that is for people who can afford the journey to him." [QS. Ali Imran (3): 97]. The ability is a requirement diwajibkannya pilgrimage.

Example mani '(prevention): Messenger of Allah. He said, "Pena was appointed (not written sin) of three persons, namely from the bed until she woke up, from a small child until he reaches maturity, and from a madman until he recovered (reasonable)." This hadeeth indicates that the crazy is preventing the imposition a legal and a deterrent to legal action.

Taklifi law is divided into two, namely azimah and rukhshah. Azimah is an original law that never changes for a reason and excuse. Like a prayer of people in the house, not a traveler. While rukhshah is a home that became the law changed because of a hitch (excuse). Like the prayer of the traveler.

Azimah includes a variety of laws, namely:

1. Compulsory. An act which has been sued by syara '(God Almighty.) With the demands of necessity. Legal action should be done. For those who do get a reward and those who left a punishment. For example, the fast of Ramadan is obligatory. Therefore, the texts used to prosecute this action is to show necessity. "O ye who believe, fasting obligatory upon you." [QS. Al-Baqarah (2): 183]

2. Haram. Haram is the decree anything which has been sued by syara '(God Almighty.) To be left with the demands of necessity. The statute is void if the work is done and punished. For example, leaving the adultery charges, claims leaving eat carrion, blood, and pork.

3. Mandub (sunna). Mandub is put to work rather than abandoned, with no obligation. Who do receive rewards, which left not a punishment, though there was criticism.Mandub commonly called sunna, sunnah either muakkadah (which strengthened) or ghairu (not) muakkadah (mustahab).

4. Makruh. Makruh is prioritizing abandoned than done, with no element of necessity. For example, forbidden to pray in the middle of the road. Who do not get a sin even if sometimes get criticism.

5. Mubah. Mubah is the mukallaf allowed to vote (by Allah.) Between doing something or leave it, in the sense that no one is given priority. For example, the word of God Almighty. "And eat and drink with you all." Strictly speaking, there is no reward, no punishment, and no blame for doing or leaving dimubahkan actions.

If God Almighty. demanded to a mukallaf to do something that works and deeds done in accordance with that required of him by rukunnya conditions are met, then the act is called authentic. But if one of the requirements or rukunnya damaged, then the act is called ghairush shahiih.

Ash-shahiih is something that if done having the sequence as a result. For example, could a working mukallaf prayers perfectly, rukunnya requirements are met, then the obligations have fallen for him and his dependents.

Ghairush-shahiih is something that does not have sequence syara consequences'. For example, a prayer mukallaf do rukunnya requirements are not met, such as prayer without bowing. Mukallaf obligation to do these prayers have not fallen. Similarly, if you do not pray on time or do without ablution. Acts done not in accordance with the demands of God Almighty. considered not exist or does not do anything.

What we show in mind when talking about Muslim Personality? There may be a reply; Muslim Personality is reflected in the people who diligently perform the ritual aspects of Islam such as prayer. There are Muslims who say personality is seen from the generous attitude and helpful people or social aspects. There may be argued that the personality is seen from the Muslim, someone who looks kalem and good heart.

Answer the above is just one aspect of it and many other aspects that should be inherent in the time a Muslim.Therefore, the standard time based on the Muslims of the Holy Qur'an and Sunnah is something that should be formulated so that they can become a reference for the establishment of private Muslim.

There are several characteristics that must be met someone so that he can called Muslims, namely:

1. Salimul 'Aqidah /' Aqidatus Salima (straight Aqidah)
   Salimul Aqidah is something that should be on every Muslim. Aqidah with a straight, a Muslim will have strong ties to the Allah SWT , and will not deviate from the road and conditions him. With honesty and constancy Aqidah, a Muslim akan submit to Allah all the deeds, as he says that means: "Verily my ashalat, my pray, life and death, all the gods for the God of hosts." (QS. al-An'aam [6] : 162).Because the right Aqidah is a basic teaching of nation, then in the early da'wahnya to the Companions in Mecca, the Prophet SAW Aqidah guidance, faith, and nation.

2. Shahihul Worship (religious right)
   Shahihul worship is one of the Prophet SAW that are important. In one haditsnya, he said: "Shalatlah see you as I pray." So it can be concluded that in conducting liturgy each must refer / follow (ittiba ') to the Sunna of the Messenger SAW means not allowed to add-or subtract-dikurang.

3. Matinul Khuluq (a strong character)
   Matinul khuluq the attitudes and behavior that must be owned by every Muslim, whether in relation to God and with His makhluk2. With a noble character, people will be happy in life, both in the world especially in the Hereafter. Because the noble character so important for mankind, then one of the Prophet SAW diutusnya task is to edify people, where his own direct cite us how greatness akhlaknya by GOD so enshrined in the SWT in the Holy Qur'an according to his word which means "And you really have a noble character." (al-QS. QALAM [68]: 4).

4. Mutsaqqoful Fikri (wide perspective)
   Mutsaqqoful fikri mandatory private owned by Muslims. Because the nature of one of the Prophet SAW is fatonah (intelligent). Qur'an also reveals many verses that stimulate people to think, for example, the word of God which means: "They ask thee concerning wine and gambling. Say: "on both, there is great sin and some benefits for mankind, but sin is greater than the benefits." And they ask thee what they spend. Say: "Who needs more of." Thus Allah maketh plain His revelations unto you that ye may think. "(QS Al-Baqarah [2]: 219) In Islam, there is no single act that we must do, but must begin with the thinking activity. Therefore a Muslim must have the Islamic perspective and the broad scientific. To achieve wide perspective required for the human search for / demanding science, such as what he disabdakan SAW: "Demanding legal knowledge required for every Muslim." (Muttafaqun 'alaihi). And the science is good science is through majelis2 spt fixative GOD SWT in His word: "O people believe when you said:" Berlapang room in the Majlis, "lapangkanlah then He will give you broad. And when it is said: "Stand you", then stand, Allah will raise those who believe among you and those who are given some degree of knowledge. And Allah is Informed of what ye do. (QS. al-Mujadilaah [58]: 11). Therefore, the SWT GOD to us about someone intelektualitas levels, as He says which means:Say: "samakah people who know the people who do not know, indeed those who can receive berakallah lessons. "(QS. az-Zumar [39]: 9).

5. Qowiyyul Jismi (do strong physical)
   A Muslim must have the stamina, so the body can perform optimally in the teachings of Islam with a strong physical. Prayer, fasting, zakat and Hajj is a practice in Islam which should be carried out with the physical condition of healthy and strong. Moreover, struggled in the way of God and forms of struggle lainnya.Oleh therefore, physical health care must be a Muslim and prevention of disease is far more than primary treatment. Nevertheless, we remain ill as something reasonable if it sometimes occurs. But not until a Muslim ill-weakly. He even emphasizes the importance of SAW physical strength spt sabda a Muslim, he means that "a strong believer that I love more than the weak believer." (HR. Muslim).

6. Mujahadatul Linafsihi (struggle against carnal lust)
   This is important for a Muslim because every man has a tendency on the good and the bad. Carry on the trend of the good and avoid the bad is very demanding of seriousness. Seriousness, when there would be someone in the struggle against carnal lust. Carnality of self in every human effort must be subject to the teachings of Islam. Rasulullah SAW said which means: "Do not believe someone from you so that it makes sex nafsunya follow what I take (the teachings of Islam)." (HR. Hakim).

7. Harishun Ala Waqtihi (using time-discipline)
   Harishun ala waqtihi is an important factor for people. This is because the attention of so many of God and His Messenger. Allah SWT many swear on the Koran in the name of the time such as wal fajri, wad dhuha, wal beautiful, wallaili and seterusnya.Waktu is quickly passed and will never return again.Therefore, every Muslim is a discipline are required to manage time well, so time passed with the use of effective, nothing futile. But among the disinggung by the Prophet SAW is using the momentum of five things before five things come, namely the time of life before death, well before the illness, before the young, old, unoccupied and occupied before the rich before the poor.

8. Munazhzhamun fi Syuunihi (in a regular business)
   Munazhzhaman fi syuunihi including a Muslim personality is emphasized by the Qur'an and Sunna. Where is all a matter must be done professionally. Whatever that is, always be professional. Serious, vibrant, sacrifice, and development-based knowledge is a matter that must receive serious attention in penunaian tasks.

9. Qodirun Alal Kasbi (have the ability to own a business / self)
   Qodirun alal kasbi is one of the others that there must be a Muslim in the self. This is something that is very necessary. Maintain the truth and fight the new menegakkannya could have done when someone, especially in terms of self-reliance economy. Some give up the principle that someone has dianutnya because they did not have autonomy in terms of the economy. Because time is not necessarily poor Muslims, a Muslim may indeed be rich even richer so that he can fulfill the Hajj and Umroh, charity, infaq, shadaqah and prepare a better future. Thus the search for living very much in the Koran and the hadith, and it has a virtue that very tinggi.Dalam create self-regard, this is a Muslim have the very skills required are good. His expertise will be obtained for rizki because of Allah SWT. Provision which God has provided and must be taken to take necessary skill or skills.

10. Nafi'un Lighoirihi (useful for other people)
    Benefit is the benefit here is that good, so wherever he is, people feel the presence around. Do not up to the existence of a Muslim does not menggenapkan and ketiadaannya not mengganjilkan.Ini mean that every Muslim should prepare himself and always trying to be helpful as closely and take a role in the community. Rasulullah SAW said which means: "The best man is the most useful for other people."(HR. Qudhy from Jabir).

To reach the Muslim Personal kreteria on the need mujahadah and mulazamah or seriousness and sustainability. Allah swt will make it easier to promise him that his serious keridloan to reach him. "And those who strive for (keridhaan search for) us, indeed we will show them to the streets of Us. and Allah is indeed with those who do good. "QS. Al Ankabut: 69. Allahu A'lam

Eight signs of sincerity
[1:39 AM | 0 comments]

by: Mochamad Bugi

There are eight signs of sincerity we can use to check whether a sense of sincerity has filled the recesses of our hearts. The eight signs are:

1. Sincerity comes when you are afraid of the popularity of

Imam Ibn Shihab Az-Zuhri said, "we see very few people who do not like the position and office. A person can refrain from food, drink, and property, but he could not resist the lure of the position. In fact, he did not hesitate to take it even if it means sabotaging friend or foe. "Because it would not be surprised if the Salaf many books about the prohibition loved popularity, title, and riya.

Fudhail bin Iyadh said, "If you can afford to not known by others, then carry out. You do not lose money if you are not famous. You also do not lose money if you are not flattered other ornag. Similarly, do not be upset if you become a despicable in the eyes of men, but a commendable and honorable human beings with Allah. "

However, the scholars are saying is not calling us to isolate ourselves from the general public (uzlah). It is a warning saying that the through life we do not get stuck in the snare of lust to get human praise. Moreover, the prophets and the righteous ones are those who popular. The forbidden is to ask the name of our most popular, requested title, and greedy attitude of the position. If, without ambition and without asking us to be known, it is not why. Although it could be disastrous for those who are weak and not ready for it.

2. sincerity is there when you acknowledge that you have many shortcomings

The person who accepts it always felt he had many shortcomings. He was not maximized in running any obligation imposed by Allah swt. Therefore, he never felt ujub with every good that did. Instead, he cemasi what he was doing was not acceptable to God Almighty. so he often cried.

A'ishah once asked the Messenger of Allah. about the purpose of God's Word: "And those who spend ornag blessed bread to them, their hearts are afraid that they will return to their Lord." Are they people who steal, people who commit adultery, and the drinkers drink hard, are they afraid of the punishment and wrath of God 'may He be glorified? Messenger of Allah. replied, "No, O daughter of Abu Bakr. They are the people who diligently praying, fasting, and often give charity, they worry that charitable sementera they are not accepted. They rushed in carrying out their good and the people who are competing. "(Ahmad).

3. Sincerity comes when you are more likely to hide the good deeds

People who genuinely are people who do not want known actions of others. Like trees, they prefer to be root-covered ground, but support the whole tree. Like homes, they are the foundation that supports berkalang land but the whole building.

One day Umar ibn al-Khattab went to Masjid Nabawi. He found Mu'adh was crying near the tomb of the Prophet. Umar reprimanded him, "Why are you crying?" Mu'adh replied, "I have heard the hadith from the Messenger of Allah. that he said, 'Riya even if only slightly, it includes shirk. And if anyone hostile to the lovers of God that he has declared war against God. Truly Allah loves those who are good, pious, and not known. Even if they do not exist, they are not lost and even if they exist, they are not known. Their hearts are like a lamp that illuminated the instructions. They come out of all places of darkness. "(Ibn Majah and Bayhaqi)

4. Sincerity is not a problem when you are placed as a leader or a soldier

Messenger of Allah. describe this type of person with berkataan, "Fortunately, a servant who holds the reins of his horse in the way of God as the head and heel dust.When he was in charge of the fortress, he really care. And when he served as the drink, he really do it. "

That's what happened to Khalid bin Walid as the Caliph Umar ibn al-Khattab let him go from the office of warlords. Khalid was not disappointed especially hurt. Because, he fought not for Omar, nor for the new commander of Abu Ubaidah. Khalid fought to get the pleasure of Allah swt.

5. Keikhalasan there when you put the pleasure of Allah rather than human pleasure

Not a few people living in the shadow of others. If the person leads to the pleasure of Allah, we are very lucky indeed. But no one is rarely used its powers to compel us to engage in immoral acts of God Almighty. This is where we tested sincerity. Choosing the pleasure of Allah swt. or pleasure of humans who dominate us? Options like the choice we should Masyithoh the boy pharaoh comber. He would prefer the pleasure of Allah rather than to worship the pharaoh.

6. Sincerity is when you love and angry because God

Is sincere when you express love and hate, give or refuse, satisfaction and angry at someone or something because you love God and desire to defend his religion, not for your personal interests. Instead, God Almighty. denounced those who do the opposite of that. "And among them are some who criticize the (division) charity. If they were part of it, they have a heart, and if they are not given part of it, with their immediately became angry. "(At-Tauba: 58)

7. Keikhalasan present when you wait on the long road

Your sincerity will be tested by time. Throughout your life is a test. Your perseverance to uphold his sentence on earth even know the way so far, while the outcome is uncertain and the difficulty is in sight, really, really tested. Only those who expect God's pleasure that can brave the long path. Like Noah as a viable tirelessly preaching for 950 years. Like Umar who said, "If there are a thousand mujahideen fighters fought on the field, I'm one of them. If there were a hundred mujahideen fighters fought on the field, I'm one of them. If there are ten mujahideen fighters fought on the field, I'm one of them. If there is one jihadist fighters fought on the field, that's me! "

8. Sincerity is when you feel happy if your friend has advantages

The most difficult is to accept others who do not have the advantages we have. Especially our junior person. Envy. That is the nature of the closed recesses present in the sincerity of our hearts. Only someone who is sincere in his nature that would give opportunity to those who have sufficient ability to take part of assuming responsibility.Without the burden she let a better man than himself to show to replace him. There's no jealousy. There was no sense of revenge. If a leader, someone like this do not hesitate to share responsibility to anyone who is considered a capability.

(source = dakwatuna.com)

Assalamualaikum wr wb.

ustadz kami ingin bertanya bagaimanakah cara sholat Taubat, Sholat Hajat & Sholat Tasbih?

kapan waktu yang tepat untuk melaksanakannya? apakah ketiganya dilakukan secara bersamaan?

Jazakallah atas jawaban ustadz. wassalamualaikum wr wb

Andika Wisudiawan

Jawaban

Waalaikumussalam Wr Wb

Saudara Andhika yang dimuliakan Allah SWT

Shalat Taubat

Shalat Taubat ini disunnahkan menurut kesepakatan para ulama empat madzhab, berdasarkan apa yang diriwayatkan oleh Abu Daud, Nasai, Ibnu Majah, Baihaqi dan Tirmidzi yang mengatakan h adi ts hasan dari Abu Bakar berkata,”Aku mendengar Rasulullah saw bersabda,”Tidaklah seseorang melakukan suatu dosa lalu dia berdiri untuk bersuci (berwudhu) kemudian melakukan shalat—dua rakaat—kemudian memohon ampun kepada Allah kecuali Dia swt akan memberikan ampunan padanya.”

Kemudian beliau saw membaca ayat :

وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾

أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ ﴿١٣٦﴾

Artinya : “Dan (juga) orang-orang yang apabila mengerjakan perbuatan keji atau menganiaya diri sendiri, mereka ingat akan Allah, lalu memohon ampun terhadap dosa-dosa mereka dan siapa lagi yang dapat mengampuni dosa selain dari pada Allah? dan mereka tidak meneruskan perbuatan kejinya itu, sedang mereka Mengetahui. Mereka itu balasannya ialah ampunan dari Tuhan mereka dan surga yang di dalamnya mengalir sungai-sungai, sedang mereka kekal di dalamnya; dan Itulah sebaik-baik pahala orang-orang yang beramal.” (QS. Ali Imron : 135 – 136)

Didalam riwayat Thabrani dengan sanad hasan dari Abu ad Darda bahwa Nabi saw bersabda,”Barangsiapa yang berwudhu lalu membaguskan wudhunya lalu melaksanakan shalat dua rakaat atau empat rakaat, baik ia shalat wajib atau yang bukan wajib dengan membaguskan ruku, sujudnya lalu memohon ampunan kepada Allah maka Allah akan mengampuninya.”

Intinya bahwa orang itu melakukan taubat dan memohon ampunan kepada Allah swt atas dosa yang telah dilakukannya setelah dia menuanaikan suatu shalat (shalat apa pun) baik setelah shalat-shalat fardhu atau sunnah.

Adapula yang mengatakan bahwa ketika seorang melakukan suatu dosa maka dia bisa mengambil air wudhu lalu shalat dua rakaat dan memohon ampunan kepada Allah swt, sebagaimana h adi ts Abu Bakar diatas. Adapun cara melakukan shalat ini adalah seperti halnya shalat sunnah lainnya.

Shalat Hajat

DR. Abdullah al Faqih, didalam fatwanya, Markaz Ad Da’wah no 1390 mengatakan bahwa telah disebutkan didalam riwayat Tirmidzi, Ibnu Majah serta yang lainnya dari h adi ts Abdullah bin Abi Aufa’ bahwa Nabi saw,”Barangsiapa yang mempunyai suatu keperluan kepada Allah atau kepada seseorang dari anak Adam hendaklah dia berwudhu dan membaguskan wudhunya kemudian melaksanakan shalat dua rakaat kemudian dia memuji Allah bershalawat atas Nabi kemudian berkata

لا إله إلا الله الحليم الكريم سبحان الله رب العرش العظيم الحمد لله رب العالمين أسألك موجبات رحمتك وعزائم مغفرتك والغنيمة من كل بر والسلامة من كل إثم لا تدع لي ذنبا إلا غفرته ولا هما إلا فرجته ولا حاجة هي لك رضا إلا قضيتها يا أرحم الراحمين

Didalam riwayat Ibnu Majah terdapat tambahan,”Kemudian dia meminta kepada Allah tentang urusan dunia dan akherat sekehendaknya maka sesungguhnya ia akan ditetapkan.”

Para ahli ilmu menamakan shalat diatas dengan shalat hajat. Para ahli ilmu berbeda pendapat didalam mengamalkan h adi ts ini dikarenakan perbedaan diantara mereka tentang keberadaan / kekuatan h adi ts tersebut.

Sebagian mereka berpendapat bahwa h adi ts itu tidak boleh diamalkan dikarenakan h adi ts itu tidak kokoh. Karena didalam sanadnya terdapat Faid bin Abdurahman al Kufiy yang meriwayatkan dari Abdullah bin Abi Aufa’, dan ia termasuk orang yang ditinggalkan h adi tsnya dikalangan mereka.

Sebagian ulama lainnya berpendapat bahwa h adi ts tersebut dapat diamalkan karena dua hal :

1. Karena hadi ts tersebut memiliki banyak jalan dan bukti yang saling menguatkan, sementara Faid menurut mereka adalah orang yang haditsnya dapat ditulis (diriwayatkan)

2. Hadits ini termasuk didalam keutamaan amal dan keutamaan amal dapat dengan menggunakan h adi ts yang lemah jika ia berada dibawah asas yang teguh dan tidak bertentangan dengan yang lebih shahih. DR. Abdullah Faqih lebih cenderung kepada pendapat yang kedua.

Adapun tentang cara-caranya telah disebutkan didalam h adi ts diatas. (Fatawa as Sabakah al Islamiyah juz II hal 182)

Shalat Tasbih

Para ulama telah berselisih pendapat tentang hukum shalat tasbih menjadi dua pendapat : pendapat pertama mengatakan bahwa ia adalah sunnah sedangkan pendapat yang kedua melarangnya. Perbedaan pendapat mereka disebabkan perbedaan mereka pula terhadap keshahihan h adi ts yang berbicara tentang shalat ini.

Para ulama yang menshahihkannya mengatakan disunnahkannya shalat itu, diantara mereka adalah Daruquthniy, al Khatib al Baghd adi y, Abu Musa al Madaniy, Abu Bakar bin Abu Daud, Hakim, Suyuthi, al Hafizh Ibnu Hajar dan al Albaniy serta yang lainnya.

Sedangkan para ulama yang melemahkan h adi ts itu melarangnya, diantara mereka adalah Ibnul Jauziy, Sirojuddin al Qozwiniy, Syeikhul Islam Ibnu Taimiyah, Imam Ahmad dan yang lainnya. Namun Ibnu Hajar mengatakan,”Aku mengatakan bahwa terdapat riwayat dari Ahmad bahwa dia menarik kembali hal itu (tentang kelemahan h adi ts itu).

Ali bin Said an Nasai mengatakan bahwa aku bertanya kepada Ahmad tentang shalat tasbih. Lalu dia (Ahmad) menjawab,”Aku melihat bahwa itu tidak sah sama sekali.” Aku mengatakan,”Al Mustamir bin ar Royan dari Abu al Jauzaa dari Abdullah bin ‘Amr.” Ahmad berkata,”Siapa yang telah berbicara kepadamu.” Aku menjawab,”Muslim bin Ibrahim.” Ahmad mengatakan,”Al Mustamir bisa dipercaya.”Tampaknya dia kaget. Penukilan dari Ahmad ini mengindikasikan bahwa beliau kembali kepada pendapat yang mensunnahkannya)

DR. Abdullah al Faqih memilih pendapat yang mensunnahkannya karena h adi ts itu diperkuat dari berbagai jalan dan bukti-bukti sehingga menj adi kannya terangkat dan bisa dipakai sebagai hujjah. (Fatawa as Sabakah al Islamiyah juz III hal 605)

Ketiga shalat diatas—bagi mereka yang mengatakan sunnah—tidaklah terikat oleh waktu-waktu tertentu, artinya shalat-shalat itu bisa dilakukan kapan saja baik siang maupun malam kecuali pada waktu-waktu yang dilarang melakukan shalat, seperti : setelah shalat shubuh dan ashar, pada terbit dan terbenam matahari dan waktu istiwa (matahari benar-benar berada di posisi tengah hari) karena pada waktu-waktu ini terdapat perselisihan dikalangan ulama.

Wallahu A’lam

Untukmu Wahai Para Suami

disusun oleh:
Ustadz Ahmad Sabiq bin Abdul Lathif Abu Yusuf
.

I. PENGANTAR
Kalau selama ini kehidupan rumah tangga dinamakan dengan sebuah bahtera itu mungkin ada benarnya, karena dalam sebuah keluarga tidak akan ada yang selamat dari adanya riak-riak kecil gelombang lautan yang dihembuskan angin sepoi-sepoi sampai adanya sebuah badai yang dasyat. Bersatunya dua insan yang punya karakteristik, latar belakang, pendidikan, mental dan lainya yang mungkin serba berbeda akan banyak menimbulkan banyak gesekan. Dari sinilah maka sebuah pertengkaran kecil, perseteruan unik dalam keluarga sudah dianggap sebagai bumbu pelengkap kelezatan hidup dalam kebersamaan.
Namun, kalau hal itu tidak diatasi dan disikapi dengan bagus dan arif, maka yang namanya pertengkaran kecil itu akan menjadi sebuah bumerang yang terkadang bisa mengkandaskan bahtera itu sebelum sampai pada cita-cita impian bersama.
Sangat miris hati ini saat mendengar bahwa para ibu-ibu banyak yang memakan daging suami mereka sendiri. Banyak suasana ngobrol yang seharusnya bisa diisi dengan hal-hal yang lebih bermanfaat, malah menjadi lainnya. Terdorong untuk menasehati sesama muslim karena memang agama ini adalah nasehat, maka hati inipun tergerak untuk menggugah dan tangan inipun mulailah menorehkan untaian kata-kata ini.
Pada awalnya saya agak bingung dari siapa saya harus memulai, apakah dari suami ataukah istri, karena saya yakin masalah ini tidak bisa dibebankan pada salah satu saja, namun karena saya adalah laki-laki yang juga suami, maka lebih baiknya kalau saya mulai dari jenisku sendiri para kaum suami.
Bacalah, resapilah lalu renungkanlah mudah-mudahan ini bisa menjadi setitik obat bagi sebuah luka dan semoga rumah tangga menjadi penuh dengan berkah baik saat senang maupun susah, baik saat lapang maupun sempit.

B. PAHAMILAH KARAKTER ISTRIMU
Ketahuilah wahai saudaraku, bahwa Muhammad seorang Rosul nan mulia telah menghabarkan kepada kita kaum laki-laki tentang siapa sebenarnya seseorang yang selalu mendampingi kita dalam kehidupan kita sehari-hari, dalam sebuah gambaran yang sangat indah beliau pernah bersabda :
عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى الله عَلَيْهِ وَسَلَّمَ قَالَ : وَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا فَإِنَّهُنَّ خُلِقْنَ مِنْ ضِلَعٍ وَإِنَّ أَعْوَجَ شَيْءٍ فِي الضِّلَعِ أَعْلَاهُ فَإِنْ ذَهَبْتَ تُقِيمُهُ كَسَرْتَهُ وَإِنْ تَرَكْتَهُ لَمْ يَزَلْ أَعْوَجَ فَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا
Dari Abu Huroiroh dari Rosululloh bersabda : “Berwasiatlah kalian yang baik kepada kaum wanita, karena mereka tercipta dari tulang rusuk, dan tulang rusuk yang paling bengkok adalah yang paling atas, maka kalau engkau meluruskannya berarti engkau mematahkannya, namun jika engkau membiarkannya maka dia akan selamanya bengkok, oleh karena itu berwasiatlah yang baik kepada wanita.” (HR. Bukhori 5168, Muslim : 1468)
Tahukah engkau bagaimana sebuah tulang rusuk yang bengkok, tulang rusuk dimana-mana itu keras dan kaku, maka butuh cara tertentu untuk bisa meluruskannya, kalau engkau meluruskanya dengan keras dan secara langsung, tidak diragukan lagi bahwa tulang itu akan segera patah ? kalau sekedar patahnya tulang tidaklah mengapa, namun kalau patahnya sebuah keluarga , maka apakah maknanya ?
Namun bukan berarti itu membuat sang suami harus menyerah beralaskan dengan bengkoknya tulang rusuk, karena Rosululloh pun menandaskan bahwa kalau engkau biarkan maka dia akan selamanya bengkok. Lalu bagaimana solusinya ?
Perhatikanlah hadits berikut :
Dari Samuroh bin Jundub berkata : “Rosululloh bersabda :

“Sesungguhnya wanita itu tercipta dari tulang rusuk, maka jika engkau meluruskannya niscaya engkau akan mematahkanya, oleh karena itu ambillah sikap mudaroh , niscaya engkau akan bisa hidup dengannya.”
(HR. Ibnu Hibban : 1308 dengan sanad yang shohih)

Berkata Al Hafidl Ibnu Hajar, “Al Mudaroh” adalah bersikap basa-basi dan lunak.
Beliau juga berkata :

“Hadits ini menunjukkan akan diperintahkan bersikap mudaroh kepada wanita untuk mengambil hati dan menggait simpatinya. Hadits ini juga menunjukan bahwa cara bersikap dengan wanita harus banyak memaafkan dan bersabar akan kebengkokannya. Dan barang siapa yang menginginkan untuk meluruskannya niscaya dia tidak akan bisa hidup bersama mereka, padahal tidak mungkin ada seorang pun laki-laki yang bisa hidup tanpa wanita, disini seakan-akan Rosululloh bersabda bahwasannya hidup senang bersama seorang istri tidak mungkin bisa dicapai kecuali harus dengan bersabar atas kekurangannya.” (Lihat Fathul Bari 9/254 dengan sedikit perubahan)

• Sikap mudaroh yang dituntunkan oleh Rosululloh ini mempunyai konsekwensi berikut ini :

1. Bukankah seorang mulim itu lembut tutur kata dan sikapnya ?
2. Bertuturlah yang lembut kepada istrimu! Kaum laki-laki saja senang dengan kelembutan kata dan ucapan, apalagi wanita yang memang diciptakan dengan segala kelemahlembutannya ?
3. Bukankah Rosululloh adalah suri tauladan bagi kita semua. Camkanlah hadits berikut ini !

عَنْ أَنَسٍ قَالَ لَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ فَاحِشًا وَلَا لَعَّانًا وَلَا سَبَّابًا
Dari Anas bim Malik berkata : “Rosululloh itu bukan orang keji ucapannya, juga bukan orang yang suka melaknat dan mencela.” (HR. Bukhori : 6046)
Dari sinilah, Rosululloh juga bersabda :
عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا
Dari Abu Huroiroh berkata : Rosululloh bersabda : “Janganlah seorang laki-laki mu’min mencela seorang wanita mu’minah, karena jika dia tidak suka salah satu perangainya maka dia akan ridlo dengan perangainnya yang lain.”
(HR. Muslim : 1469, Ahmad : 8163)
Alangkah bagusnya apa yang dikatakan oleh Hasan Al Bashri :

“Nikahkanlah anakmu dengan orang yang agamanya bagus, karena jika dia mencintainya maka dia akan memuliakannya sedangkan jika tidak mencintainya maka tidak akan mendholiminya.”

Lihatlah bagaimana Rosululloh bersikap lembut kepada istri-istrinya, meskipun dalam suasana yang melelahkan, dalam sebuah perjalanan.
Dari Aisyah berkata : “Saya keluar bersama Rosululloh dalam sebuah berjalanan, dan saat itu saya masih kecil belum gemuk, maka beliau berkata kepada para sahabat lainnya : “Berangkatlah kalian terlebih dahulu, kemudian beliau berkata kepadaku : “Kemarilah, ayo kita lomba lari.” Maka saya pun meladeni lomba bersama beliau dan saya bisa mendahului beliau, sehingga tatkala saya sudah menjadi gemuk, sayapun keluar lagi bersama Rosululloh dalam sebuah perjalanan, lalu beliau berkata kepada para sahabatanya : “Majulah kalian terlebih dahulu, kemudian beliau berkata kepadaku : “Kemarilah kita lomba lari lagi.” Namun kali ini beliau mendahuluiku. Maka Rosululloh tertawa seraya berkata : “Ini sebagai balasan kekalahan yang dahulu.” (HR. Ahmad 6/264, Abu Dawud : 2578, Ibnu Majah : 1979)

• Sikap lembutnya Rosululloh sampai pada tingatan beliau membiarkan Aisyah untuk bermain dengan boneka-boneka mainannya.

عَنْ عَائِشَةَ رَضِي الله عَنْهَا قَالَتْ قَدِمَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ مِنْ غَزْوَةِ تَبُوكَ أَوْ خَيْبَرَ وَفِي سَهْوَتِهَا سِتْرٌ فَهَبَّتْ رِيحٌ فَكَشَفَتْ نَاحِيَةَ السِّتْرِ عَنْ بَنَاتٍ لِعَائِشَةَ لُعَبٍ فَقَالَ مَا هَذَا يَا عَائِشَةُ قَالَتْ بَنَاتِي وَرَأَى بَيْنَهُنَّ فَرَسًا لَهُ جَنَاحَانِ مِنْ رِقَاعٍ فَقَالَ مَا هَذَا الَّذِي أَرَى وَسْطَهُنَّ قَالَتْ فَرَسٌ قَالَ وَمَا هَذَا الَّذِي عَلَيْهِ قَالَتْ جَنَاحَانِ قَالَ فَرَسٌ لَهُ جَنَاحَانِ قَالَتْ أَمَا سَمِعْتَ أَنَّ لِسُلَيْمَانَ خَيْلًا لَهَا أَجْنِحَةٌ قَالَتْ فَضَحِكَ حَتَّى رَأَيْتُ نَوَاجِذَهُ *
Dari Aisyah berkata : “Rosululloh datang dari perang Tabuk atau Khoibar dan saat itu di kamarku ada kain penutup, lalu berhembuslah angin dan membuka bagian yang tertutupi berupa boneka-boneka kecil milik Aisyah, maka Rosululloh bersabda : “Apa ini wahai Aisyah ? Aisyah menjawab : “Boneka-boneka milikku.” Lalu Rosululloh melihat diantaranya ada kuda yang punya dua sayap yang terbuat dari kulit, maka Rosululloh bersabda : “Apa yang berada ditengah-tengah itu ? Aisyah menjawab : “Kuda.” “Lalu apa itu ? Tanya Rosululloh selanjutnya. Aisyah menimpali : “Dua sayap.” Maka Rosululloh bertanya lagi : “Emangnya ada kuda yang punya dua sayap ?.” Maka Aisyah menjawab : “Tidakkah engkau mendengar bahwa bahwa Nabi Sulaiman punya kuda yang punya banyak sayap ? maka Rosululloh pun tertawa sampai nampak gigi geraham beliau.”
(H.R. Abu Dawud 4932)

Lihatlah wahai saudaraku bagaimana, Rosululloh bersikap dengan seorang istri, penuh dengan kelembutan, senda gurau, rileks dan lainnya.

• Tidak sampai disitu saja, bahkan Rosululloh memanggil teman-teman Aisyah untuk bermain boneka bersama.

Dari Ummul mu’minin Aisyah berkata : “Saya bermain boneka berbentuk anak wanita disisi Rosululloh, dan saya juga mempunyai teman-teman wanita yang bermain bersamaku, dan jika Rosululloh masuk maka mereka bersembunyi lalu Rosululloh mengutus mereka untuk bersamaku lalu merekapun bermain lagi denganku.”

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C. APAKAH ISTRIMU LEBIH BAIK DARIPADA UMMAHATUL MUKMININ?

Saya sangat heran kepada sebagian ikhwan yang tatkala sebelum menikah dia membayangkan bahwa kalau nantinya dia sudah menikah dengan seorang akhwat yang banyak belajar agama, maka hidupnya hanya akan berisi ketentraman dan keindahan tanpa adanya pertengkaran , keributan dan lainnya.

Ada yang sering mereka katakan, “Bukankah para akhwat itu tahu bahwa seorang istri yang sholihat adalah kalau dilihat oleh suami maka akan menyenangkannya, kalau diperintah oleh suami maka akan mentaatinya, kalau ditinggal pergi oleh suami maka dia akan menjaga diri dan hartanya, sebagaimana dalam sebuah hadits dari Rosululloh ?

Untuk ikhwan semacam itu saya katakan,

“Apakah istri anda lebih bagus daripada para wanita sahabat bahkan lebih bagus dari pada para ummahatul mu’minin?”
“Apakah kehidupan Rosululloh lepas dari permasalahan rumah tangga?”
“Lihatlah bukankah telah terjadi perceraian dikalangan para sahabat?
“Bukankah sampai terjadi khulu’ (tuntutan cerai dari pihak istri ) di zaman Rosululloh?”
“Bukankah Rosululloh pernah bertengkar dengan istrinya selama sebulan penuh?
“Dan bukankah Rosululloh pernah menceraikan Hafshoh binti Umar meskipun kemudian beliau merujuknya kembali ?

• Wallohi, seseorang yang menginginkan kehidupan kayak begitu, saya khawatir kekecewaan dia akan menjadi sangat besar dan luka dia akan menjadi sangat lebar.

Perhatikanlah, ya akhi riwayat berikut ini :

Dari Jabir bin Abdillah bahwasannya Abu Bakr datang minta izin untuk bertemu dengan Rosululloh , dan beliau menemukan para sahabat sedang duduk-duduk dipintu rumah beliau, mereka tidak diizinkan masuk, namun Abu Bakr diizinkan masuk, ternyata beliau menemukan Rosululloh sedang duduk terdiam dan disekitar beliau ada istri-istrinya, lalu Umar pun datang dan beliau diizinkan masuk dan Rosululloh pun masih duduk terdiam, Abu Bakr berkata : “Wallohi saya akan membuat Rosululloh tertawa.” maka beliau berkata : “Wahai Rosululloh, Apa pendapatmu sendainya putrinya Khorijah (istri Abu Bakr) minta nafkah kepadaku, namun saya malah bangkit dan menohok lehernya ? maka Rosululloh pun tertawa seraya berkata : “Sebagaimana engkau lihat, semua istriku minta tambahan nafkah kepadaku.” Maka Umar pun bangkit dan menohok leher Hafshoh , begitu pula Abu Bakr dengan Aisyah, keduanya berkata : “Mengapa kalian minta kepada Rosululloh yang tidak beliau punyai ? maka keduanya menjawab : “Wallohi, kami tidak minta yang tidak beliau punyai.” Lalu Rosululloh memisahkan diri dengan mereka selama satu bulan, kemudian turunlah firman Alloh :
يَآأَيُّهَا النَّبِيُّ قُل لأَزْوَاجِكَ إِن كُنتُنَّ تُرِدْنَ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلاً {28} وَإِن كُنتُنَّ تُرِدْنَ اللهَ وَرَسُولَهُ وَالدَّارَ اْلأَخِرَةَ فَإِنَّ اللهَ أَعَدَّ لِلْمُحْسِنَاتِ مِنكُنَّ أَجْرًا عَظِيم
Hai Nabi, katakanlah kepada isteri-isterimu: “Jika kamu sekalian mengingini kehidupan dunia dan perhiasannya, maka marilah supaya kuberikan kepadamu mut’ah [1213] dan aku ceraikan kamu dengan cara yang baik. Dan jika kamu sekalian menghendaki (keredhaan) Alloh dan Rasulnya-Nya serta (kesenangan) di negeri akhirat, maka sesungguhnya Alloh menyediakan bagi siapa yang berbuat baik diantaramu pahala yang besar.” (QS. Al Ahzab : 28,29 )
Maka Rosululloh memulainya dengan Aisyah : “Saya kepingin menyampaikan kepadamu sebuah perkara, jangan tergesa-gesa memutuskan sebelum engkau minta pendapat kedua orang tuamu.” Aisyah berkata : “Apa itu Wahai Rosululloh.” Maka Rosululloh membaca ayat ini , lalu Aisyah berkata : “Apakah mengenai engkau saya harus minta pendapat kedua orang tuaku, bahkan saya pilih Alloh, Rosul Nya dan kampung akhirat, tapi saya mohon kepada njenengan agar jangan bilang pada satupun istrimu dengan jawabanku ini.” maka Rosululloh menjawab : “Tidak ada seorangun diantara mereka yang bertanya mengenai ini kecuali akan aku jawab, karena saya tidak diutus oleh Alloh untuk menyulitkan namun Alloh mengutusku untuk mengajar dan membuat kemudahan.”
(HR. Muslim : 1478)

Lihatlah Fathimah binti Rosululloh, kesayangan Rosululloh dan penghulu wanita ahli surga. Namun, lihatlah kasus ini:

عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ مَا كَانَ لِعَلِيٍّ اسْمٌ أَحَبَّ إِلَيْهِ مِنْ أَبِي تُرَابٍ وَإِنْ كَانَ لَيَفْرَحُ بِهِ إِذَا دُعِيَ بِهَا جَاءَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ بَيْتَ فَاطِمَةَ عَلَيْهَا السَّلَام فَلَمْ يَجِدْ عَلِيًّا فِي الْبَيْتِ فَقَالَ أَيْنَ ابْنُ عَمِّكِ فَقَالَتْ كَانَ بَيْنِي وَبَيْنَهُ شَيْءٌ فَغَاضَبَنِي فَخَرَجَ فَلَمْ يَقِلْ عِنْدِي فَقَالَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ لِإِنْسَانٍ انْظُرْ أَيْنَ هُوَ فَجَاءَ فَقَالَ يَا رَسُولَ اللَّهِ هُوَ فِي الْمَسْجِدِ رَاقِدٌ فَجَاءَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ وَهُوَ مُضْطَجِعٌ قَدْ سَقَطَ رِدَاؤُهُ عَنْ شِقِّهِ فَأَصَابَهُ تُرَابٌ فَجَعَلَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ يَمْسَحُهُ عَنْهُ وَهُوَ يَقُولُ قُمْ أَبَا تُرَابٍ قُمْ أَبَا تُرَاب
Dari Sahl bin Sa’d berkata : “Nama yang paling dicintai Ali bin Abi Tholib adalah Abu Turob (Bapak tanah) dan dia sangat senang kalau dipanggil dengan nama itu. Karena suatu ketika Rosululloh datang ke rumah Fathimah namun beliau tidak menemukan Ali dirumah, lalu Rosululloh bertaya : “Dimana sepupumu (Ali) ? Fathimah menjawab : “Kami sedang ada masalah, lalu dia marah kepadaku, kemudian dia keluar dan tidak tidur siang dirumah.” Maka Rosululloh berkata pada seseorang : “Carilah, dimana dia ? Maka orang itupun datang seraya berkata : “Wahai Rosululloh , Ali tidur di masjid.” Maka Rosululloh pun datang dan saat itu baju beliau terjatuh ketanah, maka beliau pun kena tanah, maka Rosululloh mengusapnya dan mengatakan : “Bangun wahai Abu Turob, bangun wahai Abu Turob.”
(HR. Bukhori : 6280, Muslim : 2409)

Ini cuma dua kasus dari sekian banyak yang ada, yang terjadi pada zaman yang mulia dan dilakoni oleh orang-orang mulia, apakah engkau bisa mengambil pelajaran darinya?
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C. BELUM TENTU ITU KEWAJIBAN MEREKA
Masak, nyapu rumah, cuci piring, cuci ompol anak sudah menjadi kelaziman umum bahwa itu tugas istri, saya tidak hendak membahas masalah ini, karena ada tempatnya tersendiri insya Alloh, yang disitu insya Alloh anda akan mengetahui bahwa para ulama’ berselisih tajam apakah semua itu tugas istri ataukah suami, namun anggaplah kita ambil pendapat yang mengatakan bahwa itu semua adalah tugas istri dirumah, namun apakah dengan begitu maka berarti seorang suami lepas tangan seraya berkata :

“Itukan tugas dan tanggung jawabmu, tugasmu adalah tugasmu dan tugasku adalah tugasku.” kemudia dengan alasan semacam itu, maka selama suami berada dirumah sepulang kerja atau hari libur maka seakan-akan itu adalah waktu istirahat total yang tidak boleh diganggu ?

Wallohi, tidak wahai saudaraku !!! Lihatlah panutan kita Rosululloh, orang yang sangat sibuk ngurusi dakwah sekaligus ngurusi ummat , bagaimanakah beliau dalam rumahnya ?
Aisyah menceritakan kepada kita apa yang beliau kerjakan :

Ibrohim bin Aswad berkatanya kepada Aisyah : “Apakah yang dikerjakan oleh Rosululloh saat bersama keluarganya ? Aisyah menjawab : “Beliau mengerjakan pekerjaan keluarganya, lalu apabila tiba waktu sholat beliau keluar rumah untuk sholat.”
(HR. Bukhori : 6039)

Bukankah Rosululloh juga pernah menjahit bajunya sendiri …?
Bukankah para sahabat Rosululloh juga melakukan hal yang sama … ?

• Akhil Aziz, mengaji, ta’lim, kerja kantor dan lainnya adalah sebuah kewajiban, namun ngurusi keluarga juga sebuah kewajiban, orang yang bijak adalah orang yang bisa menempatkan segala sesuatu pada tempatnya.

Lihatlah hadits Handlolah berikut ini :

عَنْ حَنْظَلَةَ الْأُسَيِّدِيِّ قَالَ وَكَانَ مِنْ كُتَّابِ رَسُولِ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ قَالَ لَقِيَنِي أَبُو بَكْرٍ فَقَالَ كَيْفَ أَنْتَ يَا حَنْظَلَةُ قَالَ قُلْتُ نَافَقَ حَنْظَلَةُ قَالَ سُبْحَانَ اللَّهِ مَا تَقُولُ قَالَ قُلْتُ نَكُونُ عِنْدَ رَسُولِ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ يُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْيُ عَيْنٍ فَإِذَا خَرَجْنَا مِنْ عِنْدِ رَسُولِ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ عَافَسْنَا الْأَزْوَاجَ وَالْأَوْلَادَ وَالضَّيْعَاتِ فَنَسِينَا كَثِيرًا قَالَ أَبُو بَكْرٍ فَوَاللَّهِ إِنَّا لَنَلْقَى مِثْلَ هَذَا فَانْطَلَقْتُ أَنَا وَأَبُو بَكْرٍ حَتَّى دَخَلْنَا عَلَى رَسُولِ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ قُلْتُ نَافَقَ حَنْظَلَةُ يَا رَسُولَ اللَّهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ وَمَا ذَاكَ قُلْتُ يَا رَسُولَ اللَّهِ نَكُونُ عِنْدَكَ تُذَكِّرُنَا بِالنَّارِ وَالْجَنَّةِ حَتَّى كَأَنَّا رَأْيُ عَيْنٍ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ عَافَسْنَا الْأَزْوَاجَ وَالْأَوْلَادَ وَالضَّيْعَاتِ نَسِينَا كَثِيرًا فَقَالَ رَسُولُ اللَّهِ صَلَّى الله عَلَيْهِ وَسَلَّمَ وَالَّذِي نَفْسِي بِيَدِهِ إِنْ لَوْ تَدُومُونَ عَلَى مَا تَكُونُونَ عِنْدِي وَفِي الذِّكْرِ لَصَافَحَتْكُمُ الْمَلَائِكَةُ عَلَى فُرُشِكُمْ وَفِي طُرُقِكُمْ وَلَكِنْ يَا حَنْظَلَةُ سَاعَةً وَسَاعَةً ثَلَاثَ مَرَّاتٍ *
Dari Handlolah Al Usayyidi (beliau adalah salah satu penulis wahyu Rosululloh ) berkata : “Abu Bakr bertemu denganku lalu berkata: “Bagaimana khabarmu wahai Handlolah?
Saya menjawab : “Handlolah telah munafiq.”
Berkata Abu Bakr : “Subhanalloh, apa yang barusan engkau katakan tadi?.”
Saya menjawab : “Kalau kita sedang bersama Rosululloh, lalu beliau mengingatkan kita akan neraka dan surga seakan-akan kita melihatnya secara langsung, namun apabila kita pulang kita tersibukan dengan istri, anak dan pekerjaan, maka banyak yang kita lupakan.”
Maka Abu Bakr berkata : “Wallohi, saya pun demikian.”
Maka saya dan Abu Bakr datang menemui Rosululloh , lalu saya berkata : “Wahai Rosululloh , Handlolah telah munafiq ? Rosululloh bertanya : “Emangnya kenapa ?”
Saya jawab : “Wahai Rosululloh, Kalau kami sedang bersamamu , engkau ingatkan kami akan neraka dan surga maka seakan–akan kami melihatnya secara langsung, namun apabila kita pulang lalu kami tersibukkan dengan istri, anak, dan pekerjaan maka kami banyak lupa.”
Maka Rosululloh bersabda :
“Demi Dzat yang jiwaku berada ditangan Nya, seandainya kalian tetap seperti saat kalian bersamaku, niscaya para malaikat akan menyalami kalian saat ditempat tidur maupun di jalanan. Akan tetapi wahai Handlolah, sekali tempo, sekali tempo (tiga kali).”
(HR. Muslim 2750)

Kalau beribadah terus menerus, puasa terus menerus, sholat terus menerus dengan meninggalkan keluarganya saja dilarang oleh Rosululloh, lalu bagaimana dengan lainnya ?
Ummul mu’minin Aisyah menceritakan kepada kita tentang kisah antara Utsman bin Madh’un dengan istrinya, beliau berkata :

“Datang kepadaku Khuwailah binti Hakim bin Umayyah bin Haritsah bin Al Auqoshi as Sulmiyah, dan dia itu adalah istrinya Utsman bin Madh’un, lalu Rosululloh melihat lusuhnya penampilah Khuwailah. Maka beliau bertaya : “Wahai Aisyah, alangkah lusuhnya penampilan Khuwailah.”
Maka saya menjawab : “Wahai Rosululloh , dia itu bagaikan seorang wanita tak bersuami, karena suaminya selalu berpuasa pada waktu siang dan selalu sholat pada waktu malam, maka dia itu seakan-akan tidak punya suami. Oleh karena itu dia biarkan dirinya dan tidak diurus.”
Maka Rosululloh mengirim utusan memangil Utsman bin Madh’un. Dia pun datang.
Maka, Rosululloh bertanya: “Wahai Utsman , apakah engkau membenci sunnahku?
Dia mejawab : Demi Alloh, tidak wahai Rosululloh, bahkan sunnahhmu lah yang saya cari.”
Maka, Rosululloh bersabda : “Namun saya tidur dan sholat, puasa dan berbuka. Saya juga menikah dengan wanita. Takutlah engkau kepada Alloh wahai Utsman, karena keluargamu mempunyai hak yang harus engkau penuhi, tamumu pun mempunyai hak yang harus engkau penuhi dan dirimu juga mempnyai hak yang harus engkau tunaikan, maka puasa dan berbukalah, sholat dan tidurlah.”
(HR. Ahmad : 26839 dengan sanad shohih)

D. HARGAI DAN JANGAN CARI-CARI KESALAHAN!
Saat Rosululloh pulang dari masjid, lalu datang ke rumah Aisyah dan bertanya :

“Wahai Aisyah, apakah ada makanan ? Maka, Aisyah menjawab :“Tidak ada makanan apa-apa wahai Rosululloh, maka Rosululloh bersabda : “Kalau begitu saya puasa.” (HR. Muslim : 1451)

Terkadang banyak masalah kecil yang bisa memicu permasalahan suami istri. Makanan misalnya, mungkin seorang istri sudah capek-capek masak sambil momong anak, namun tatkala suami datang dan mencicipi makanan, lalu dengan enteng dia mengatakan,

“Masakannya nggak enak”,
” Masak masak sayur rasanya begini”,
atau kata yang senada…

• Tentu akan sangat menyakitkan.

Kenapakah kita tidak berusaha meniru jejak Rosululloh?
عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ النَّبِيَّ صَلَّى الله عَلَيْهِ وَسَلَّمَ سَأَلَ أَهْلَهُ الْأُدُمَ فَقَالُوا مَا عِنْدَنَا إِلَّا خَلٌّ فَدَعَا بِهِ فَجَعَلَ يَأْكُلُ بِهِ وَيَقُولُ نِعْمَ الْأُدُمُ الْخَلُّ نِعْمَ الْأُدُمُ الْخَلُّ *
Dari Jabir bin Abdillah bahwasannya Rosululloh minta lauk pada keluarganya, namun mereka mengatakan : “Kita tidak punya apa-apa kecuali cuka.” Maka Rosululloh pun tetap memintanya dan beliau makan dengannya, seraya berkata : “Sebaik-baik lauk adalah cuka, sebaik-baik lauk adalah cuka.”
(HR. Muslim : 2052)
Apakah benar bahwa cuka adalah sebaik-baik lauk? Tentu semua orang mengatakan tidak, karena daging, keju dan lainya jauh lebih baik, namun kenapa Rosululloh mengatakan hal itu pada istrinya?
Di antara yang bisa ditangkap adalah untuk menyenangkan , menghargai dan tidak melukai hatinya, bukankah beliau yang mengajarkan untuk tidak mencela makanan?

عَنْ أَبِي هُرَيْرَةَ قَالَ مَا عَابَ النَّبِيُّ صَلَّى الله عَلَيْهِ وَسَلَّمَ طَعَامًا قَطُّ إِنِ اشْتَهَاهُ أَكَلَهُ وَإِنْ كَرِهَهُ تَرَكَهُ *
Dari Abu Huroiroh berkata :
“Rosululloh sama sekali tidak pernah mencela makanan, jika beliau senang maka beliau makan, namun jika tidak maka beliau tinggalkan.” (HR. Bukhori :5409 , Muslim : 2046)

Rosululloh juga mengajarkan kepada kita kalau pulang dari perjalanan agar jangan pulang mendadak tapi harus terlebih dahulu memberitahukan akan kedatangannya.
Dari Jabir bin Abdillah berkata :
“Rosululloh bersabda : “Apabila salah seorang diantara kalian pergi lama, maka janganlah dia pulang mendadak pada waktu malam.”
(HR. Bukhori : 5244)

• Ada apakah gerangan (maksud hadits di atas -ed)? Jawabnya, supaya tidak membuka jalan bagi suami untuk mencari-cari kesalahan si istri, atau mungkin agar suami tidak melihat istrinya dalam keadaan yang tidak menyenangkan.

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E. DALAM KISAH MEREKA TERDAPAT SEBUAH PELAJARAN

• Syaikh Mahmud Mahdi al Istanbuli dalam Tuhfatus Arus menceritakan sebuah kisah yang sangat menarik

Ada seorang laki-laki yang datang keada Amirul Mu’minin Umar bin Khothob dan berkata : “Saya sudah tidak lagi mencintai istriku“.
Maka, Umar berkata : “Sesungguhnya sebuah rumah tangga itu tidak cukup dibangun berdasarkan cinta saja.”
Engkau benar wahai Amirul Mu’minin, memang tidak selamanya dengan cinta, namun ada pengorbanan, terdapat pengabdian serta ditemukan perjuangan.

• Imam Ibnul Jauzi dalam Shoidul Khothir menyebutkan sebuah judul yang unik dan menarik : “Bagaimana engkau bersikap pada istri yang tidak engkau cintai.” Ada banyak kisah yang beliau ceritakan , namun saya petik beberapa diantaranya :

Ada seseorang yang bertanya kepada Abu Utsman An Naisaburi : “Apakah amal perbuatanmu yang paling engkau harapkan pahalanya? Dia menjawab : “Dahulu saat saya masih remaja, keluargaku sangat bersemangat menikahkanku namun saya menolak, kemudian datanglah kepadaku seorang wanita dan berkata, “Wahai Abu Utsman , saya mencintaimu, dan saya mohon atas nama Alloh agar engkau menikahiku.
Berkata Abu Utsman, “Lalu sayapun mendatangi bapaknya, ternyata dia itu orang fakir, lalu dia menikahkan aku dan dia sangat gembira. Lalu saat istriku masuk menemuiku ternyata dia itu WANITA YANG “SANGAT JELEK” namun cara pergaulannya kepadaku membuatku tidak bisa keluar. Maka, saya pun tetap berada di tempat dan saya tidak menampakkan kebencian padanya, meskipun sebenarnya hatiku seperti berada di atas tungku api karena memendam kebencian padanya. Saya tetap melakukan itu semua selama lima belas tahun sehingga dia meninggal dunia. Oleh karena itu, tidak ada amal perbuatan yang paling saya harapkan pahalanya melainkan saat aku menjaga perasaan hatinya.”

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F. AKHIR KALAM
Tiada kata yang paling pantas untuk ku tutup nasehat ini kecuali sabda Rosululloh :
أكمل المؤمنين إيمانا أحسنهم خلقا و خياركم خياركم لنسائكم
“Orang mu’min yang paling sempurna keimanannya adalah yang paling baik akhlaknya, dan orang yang paling baik di antara kalian adalah yang paling baik terhadap istrinya.”
(HR. Ahmad 2/472 dari Abu Huroiroh dengan sanad shohih)
Wallohul Muwaffiq Wallohu A’lam
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www.ahmadsabiq. com