Eid Shumo Mubarak

Bersempena dengan ulang tahun kelahiran Puteri Suci Adinda Hasanain Alaihimussalam, Serikadi Karbala Sayyidah Zainab Alaihassalam. Selamat Hari Raya bagi pecinta Ahlul Bait Alaihimussalam. Semoga dpermudahkan semua urusan kita dan yang paling penting semoga ALLAH mempercepatkan kezuhuran Imam Zaman Alaihissalam. Selawat!!!

Fatimah Zahra (a) the Link between Prophethood and Imamat

Fatimah (A.S.) was the only woman connecting Prophethood and Imamate and was the link between the two. She was the daughter of the Holy Prophet (S.A.W.), the wife of the first Imam (A.S.) and the mother of the rest of the Imams (A.S.) who descended from her and her husband Ali (A.S.). Allah singled her out with this virtue and peculiarity because she was the most perfect and highest example in purity, sanctity, worship, asceticism and morals.

According to some Qur'an commentaries (tafsir), when the Quraysh (tribe) said that the Prophet (S.A.W.) had no offspring, the chapter of al-Kawthar was revealed: 'Verily We have given thee the Kawthar (Abundance). So pray thou unto thy Lord! And offer sacrifice. Verily, thy enemy shall be the one cut off (in his progeny).' (Qur'an 108:1-3)

'We have given you al-Kawthar' means we have given you the abundant good, which shall last throughout your life and after it; therefore, turn your face unto your Lord in prayer, as mention of your name shall never end and your offspring shall never perish; it is those standing against you who are more deserving of this description.

This revelation was given against the backdrop of the pronouncements by some of the Quraysh's most scurrilous men - such as al-'As bin Wa'il, Abu Jahl, 'Uqbah bin Abi Mu'ayt and Ka'b bin al-Ashraf - that the Prophet (S.A.W.) was cut off from male children, after the death of his son al-Qasim. Hence, it is clear that the abundant good - al-Kawthar - was pointing to the abundant offspring which the Prophet (S.A.W.) would have through his daughter Fatimah (A.S.), and that this was a reply to those people and their effort to weaken the Prophet's spirits.

Supporting our interpretation, al-Tabataba'i, in al-Mizan commentary, said: 'Without that, the words 'Verily, thy enemy shall be the one cut off' would be useless.

Her Childhood

In Fatimah's childhood, there was no place for playing, leisure and purposelessness. Nor were her energies those of a child living a childhood of innocence and simplicity. Rather, hers was the energy of a child who stored within herself a feeling for the role which she should play in the Messenger's life and the suffering and pain which he was facing.

It was a childhood with the characteristics of a motherhood, living its spirit and fulfilling its role.There she was, and having opened her eyes to life, she saw her father (S.A.W.) coming every now and then, weighed down by the pressures, burdens and harm inflicted by the atheists; so she would embrace her father and relieve his pain and take care of him with all kindness.One day, she saw her father (S.A.W.) in the Holy Mosque of Makkah after the atheists had dumped dirt and rubbish over his back while he was praying to his Lord.

She promptly went forward and removed the rubbish with her small hands, expressing her sadness and condolences to him (S.A.W.) with her tears.This is what made her open up to her responsibilities in her early childhood to stand by her father, to take care of him and empathize with him; and he was the one who had lost his mother, and his sympathetic wife.

She stood by him when he was challenged with the Message: some called him names, others accused him of being insane, others threw dirt and stones on him; his uncle Abu Lahab crying out: 'No doubt, Muhammad (S.A.W.) has bewitched you!'But when he returned home, he would be greeted by Fatimah (A.S.), with her sympathy and care, which was not that of a child weeping without awareness..... She was sensing that his pain was also hers and so amassed during her childhood the pain of the Message and pain of the Messenger... And whosoever amasses in their early childhood the awareness of the pain of the Messenger and the Message cannot find time for leisure or playing or purposelessness; playing and purposelessness occur in our lives because of an emptiness, which we are trying to fill.This was how Fatimah (A.S.) grew up, not like other children, but as a person with mission in her feelings, emotions, opinions and her whole dynamic attitude.

Her Relationship with the Holy Prophet (S.A.W.)

Ibn 'Abdul Barr, in al-Istee'ab, narrated - and we would like very much to use it, as it was a Sunni source which represents a neutral source, so that the Shi'ah could not be accused of talking out of emotion - that 'Ayshah said: 'I had not seen any one who was more resembling the Messenger of Allah in his speech, conduct and manners as Fatimah; when she used to enter (his house) he would stand up for her, take her hand and kiss it and make her sit in his sitting place; and when he used to enter (her house) she would stand up for him, take his hand and kiss it and make him sit in her sitting place'.

When we study this text, we can conclude two things: first, the unity and complete merging between Fatimah's personality and her father's, as the person most closely resembling him. This is reflected even in his walking, as seen in many narrations, such as 'Fatimah came and her walk did not fail the walking of the Messenger of Allah (S.A.W.)'; second, the depth of the spiritual relationship between the Prophet (S.A.W.) and Fatimah (A.S.), a relationship which the Prophet (S.A.W.) had with Fatimah (A.S.) alone.Another narration by al-Hakim in al-Mustadrak states: 'The Messenger of Allah used, when he came back from a battle or journey, to come to the mosque and pray two rak'as to thank Allah..... then would enter to (the house of) Fatimah, then he would come to his wives'.

This meant that Fatimah (A.S.) held the prime place in the relationships between the Prophet (S.A.W.) and other people, including his wives.In the same book, al-Mustadrak, al-Hakim also narrated: 'The Prophet (S.A.W.), when he used to travel, the last person he would see was Fatimah.'Thus her image would stay in his mind, and the kindness and emotion, with which she used to embrace him, would stay with him in his travel and his memory, to comfort him.Al-Hakim added: 'And when he returned from a journey, the first person he would see would be Fatimah.'Historians have said that the Prophet (S.A.W.) did not accept that Fatimah (A.S.) became separated from him even after her marriage and, therefore, did not accept that she lived in a house far away from him, so she lived in the house next to his so that he could enter into her house directly from his.In al-Isti'ab we read: ''Ayshah was asked: who was the most beloved person to the Messenger of Allah? She replied: Fatimah. I asked: and amongst men? She said: her husband...'

This is an important witness by 'Ayshah for Fatimah and Ali (A.S.)

There are many stories from her life which tell how she used to study her father's thoughts to know what he liked and disliked, what opened up his heart and what closed it. An example of this was when he (S.A.W.) came back from a journey and entered her house, looked around a little, then left. Quickly she knew that something bothered the Messenger of Allah (S.A.W.).

She thought about it and realized that on the door of her house was a curtain and that she had two bracelets in her hands; she took the curtain down and took off the bracelets and sent them with her sons and said: 'Say greetings to my father and say to him: we have not introduced anything after you except this, it is for you to do with them what you like.'When the Prophet (S.A.W.) heard this, his expression relaxed.

He was moved by this generous, wonderful, spiritual gesture by his daughter, and this thoughtful response, and gave these things to the poor, saying: 'She did this! May her father be sacrificed for her! May her father be sacrificed for her! May her father be sacrificed for her! What have the family of Muhammad (S.A.W.) to do with life: they have been created for the hereafter!'This is what every girl with a mission should learn, when her father is a man of missionary affiliations and responsibilities; as too should every woman with someone who has a missionary dimension in his life: she should learn not to get too engrossed with her own affairs, but to open herself up to the responsibilities of her father, husband, brother or son so as to join with him in the dynamic movement of responsibility, and not to add to the burdens to his responsibility.

For we see many great men, past and present, become burdened by the people who are around them: while when they think in a missionary manner, those around them think only of themselves.We also learn from Fatimah (A.S.), in her advanced missionary awareness and position, that she was someone who rebelled against her personal needs, however simple, for the sake of her missionary ambitions; she was someone who prioritized in favour of principles over the self. This is what we need to learn, for many of us - men and women alike - fall down when it comes to a choice between the needs of the principle and the needs of the self; we too often choose the self, and may even make a principle of service to the self.Fatimah al-Zahra (A.S.) was unique in all her behaviour and deeds, even in her sorrow for her beloved, especially during her separation from the Messenger of Allah (S.A.W.).

Historians tell us that, when she went to him as he was dying, she embraced him and he whispered something in her ear which made her weep. Then, when he whispered something that made her laugh, she was asked:'How quickly (your) laughing after weeping?!' She said: 'I shall not reveal the Messenger of Allah's secret in his life.' So, when she was asked about this after his death, she said: 'He whispered in my ear first that he was going to meet his Lord and that his soul was announced to him (his death), so I wept; then he whispered in my ear again that I was going to be the first of his family to go after him, so I laughed!'Where else would you find a young woman, whatever her love for her father, become happy when he tells her that she is going to be the first to die after him?What relationship deeper could be than this, and what unity of spirit could be stronger?

ASY – SYURA : 23

Perintah Mencintai Ahlul Bait (a.s)

قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ

“That is (the Bounty) whereof Allah gives Glad Tidings to His Servants who believe and do righteous deeds. Say: "No reward do I ask of you for this except the love to my family.”

Ayat ini turun untuk keluarga Rasulullah SAWAW, yakni : Ali, Fatimah, Hasan dan Husein (a.s). Sila rujuk:

1. Syawahidut Tanzil, oleh Al-Hakim Al-Haskani Al-Hanafi, jilid 2, halaman 130, hadis ke 822, 823, 824, 825, 826, 827, 828, 832, 833, 834, dan 838.

2. Manaqib Ali bin Abi Thalib, oleh Ibnu Al-Maghazili Asy-Syafi’i, halaman 307, hadis ke 352.

3. Dzakhairul ‘Uqba, oleh Ath-Thabari Asy-Syafi’i, halaman 25 dan 138.

4. Ash-Shawa’iqul Muhriqah, oleh Ibnu Hajar Asy-syafi’i, halaman 101, 135, 136, cet. Al-Maimaniyah, Mesir; halaman 168, dan 225, cet. Al Muhammadiyah, Mesir.

5. Kifayah Ath-Thalib, oleh Al-Kanji Asy-Syafi’i, halaman 91,93, dan 313, cet. Al-Haidariyah; halaman 31, 32, 175, 178, cet. Al-Ghira.

6. Al-Fushul Al-Muhimmah, oleh Ibnu Shabagh Al-Maliki, halaman 11.

7. Maqtal Al-Husain, oleh Al-Khawarizmi Al-Hanafi, jilid 1, halaman 1 dan 57.

8. Tafsir Ath-Thabari, jilid 25, halaman 25, cet. Ke 2 Mushthafa Al-Halabi, Mesir;
jilid 25, halaman 14 dan 15, cet. Al-Maimaniyah, Mesir.

9. Al-Mustadrak Al-Hakim, jilid 3, halaman 172.

10. Al-Ittiraf, oleh Asy-Syabrawi Asy-Syafi’i, halaman 5 dan 13.

11. Ihyaul Mayt, oleh As-Suyuthi Asy-Syafi’i (catatan pinggir) Al-Ittihaf, halaman 110.
12. Nurul Abhsar, oleh Asy-Syablanji, halaman 102, cet. As-Sa’idiyah; halaman 106, cet. Al-’Utsmaniyah.

13. Tafsir Al-Kasysyaf, oleh Zamakhsyari, jilid 3, halaman 402, cet. Mushthafa Muhammad; jilid 4, halaman 220, cet. Bayrut.

14. Tafsir Fakhrur Razi, jilid 27, halaman 166, cet. Abdurrahman Muhammad, Mesir; jilid 7, halaman 405-406.

15. Tafsir Al-Baidhawi, jilid 4, hal 123, cet. Mushthafa Muhammad, Mesir; jilid 5, halaman 53, cet. Darul Kutub, halaman 642, cet. Al-‘Utsmaniyah.

16. Tafsir Ibnu Katsir, jilid 4, halaman 112.

17. Majma’uz Zawaid, jilid 7, halaman 103; dan jilid 9, halaman 168.

18. Fathul Bayan fi Maqashidil Qur’an, oleh Shiddiq Hasan Khan, jilid 8, halaman 372.

19. Tafsir Al-Qurthubi, jilid 16, halaman 22.

20. Fathul Qadir, oleh Asy-Syaukani, jilid 4, halaman 537, cet.ke 2; jilid 2, halaman 22, cet. Pertama, Mesir.

21. Ad-Durrul Mantsur, oleh As-Suyuthi, jilid 6, halaman 7.

22. Yanabi’ul Mawaddah, oleh Al-Qundusi, halaman 106, 194, 261, cet. Islambul; halaman 123, 229, 311, cet. Al-Haidariyah.

23. Tafsir An-Nasafi, jilid 4, halaman 105.

24. Hilyatul Awliya’, jilid 3, halaman 201.

25. Al-Ghadir, Al-Amini, jilid 2, halaman 306-311.

26. Ihqaqul Haqq, oleh At-Tastari, jilid 3, halaman 2-22; jilid 9, halaman 92-101, cet. Pertama, Teheran.

27. Fadhailul Khamsah, jilid 1, halaman 259.

28. Faraid As-Samthin, jilid 1, halaman 20; jilid 2, halaman 13, hadis ke 359.

29. Abqatul Anwar bagian hadis Ats-Tsaqalayn, jilid 1, halaman 285.

Soalnya mengapa Ahl Bayt as?

Apakah begitu pentingnya Ahl Bait Nabi SAWAW sehingga dinyatakan Allah di dalam al-Qur'an?

Mengapakah ketika sewaktu kita membaca tahiyat ketika solat ada perkataan 'Allahumma solli 'ala Muhammad wa 'ala Alihi Muhammad' tetapi tidak pula disebutkan ''Allahumma solli 'ala Muhammad wa 'ala Alihi wa sohbihi ajma'in'..

AL – AHZAB : 33

Pensucian Ahlul Bait (a.s)

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا
“And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.”

Berdasarkan riwayat dari Aisyah, Ummu Salamah, Abu Said Al-Khudri, dan Anas bin Malik, ayat ini diturunkan hanya untuk lima orang, yaitu: Rasulullah SAWAW, Ali, Fatimah, Hasan, dan Husein (a.s).

Sesungguhnya Rasulullah SAWAW telah bersabda seraya menunjuk kepada Ali, Fatimah, Hasan, dan Husein : “Ya Allah, mereka ini Ahli Baytku, maka peliharalah mereka dari keraguan dan sucikan mereka sesuci-sucinya.” Hadis-hadis yang semakna dengannya, silahkan rujuk:

1. Shahih Muslim, kitab Fadhail Ash-Shahabah, bab Fadhail Ahlu bait Nabi, jilid 2, halaman 368, cet. Isa Al-Halabi: jilid 15, halaman 194, Syarah An-Nawawi, cet. Mesir.

2. Shahih At-Tirmidzi, jilid 5, halaman 30, hadis ke 3258; halaman 328, hadis 3875, cet. Darul Fikr.

3. Musnad Ahmad bin Hanbal, jilid 5, halaman 25, cet. Darul Ma’arif, Mesir.

4. Al-Mustadrak Al-Hakim, jilid 3, halaman 133, 146, 147, 158; jilid 2, halaman 416.

5. Al-Mu’jam Ash-shaghir, oleh Ath Thabrani, jilid 1, halaman 65 dan 135.

6. Syawahidut Tanzil, oleh Al-Hakim Al-Haskani Al-Hanafi, jilid 2, halaman 11-92, hadis 637, 638, 639, 640, 641, 644, 648,, 649, 650, 651, 652, 653, 656, 657, 658, 659, 660, 661, 663, 664, 665, 666, 667, 668, 671, 672, 673, 675, 678, 680, 681, 686, 689, 690, 691, 694, 707, 710, 713, 714, 717, 718, 729, 740, 751, 754, 755, 756, 757, 758, 759, 760, 761, 762, 764, 765, 767, 768, 769, 770, 774, cet. pertama, Bayrut.

7. Khashaish Amirul Mu’minin, oleh An-Nasa’i Asy-Syafi’i, halaman 4, cet. At-Taqaddum Al-‘Ilmiyah, Mesir; halaman 8, cet. Bairut; halaman 49, cet Al Haidariyah.

8. Tarjamah Al-Imam Ali Bin Abi Thalib, dalam Tarikh Damsyiq, oleh Ibnu Asakir Asy-Sayarifi’i, jilid 1, halaman 185.

9. Kifayah Ath-Thalib, oleh Al-Kanji Asy-Syafi’i, halaman 45, 373, 374, 375.
10. Musnad Ahmad, jilid 3, halaman 259 dan 285; jilid 4, halaman 107; jilid 6, halaman 292, 296, 298, 304, dan 306, cet. Mesir.

11. Usdul Ghabah fi Ma’rifati Ash-Shahabah, oleh Ibnu Atsir Asy-Syafi’i, jilid 2, halaman 12 dan 20; jilid 3, halaman 413; jilid 5, halaman 521 dan 589.

12. Dzakhairul ‘Uqba, oleh Ath-Thabari Asy-Syafi’i, halaman 21, 23, dan 24.

13. Asbabun Nuzul, oleh Al-Wahidi, halaman 203, cet. Al-Halabi, Mesir.

14. Al-Manaqib, oleh Al-Khawarizmi Al-Hanafi, halaman 23 dan 224.

15. Tafsir Ath-Thabari, jilid 22, halaman 6, 7, dan 8, cet. Al-Halabi, Mesir.

16. Ad-Durul Mantsur, oleh As-Suyuthi, jilid 5, halaman 198 dan 199.

17. Ahkamul Qur’an, oleh Al-Jashshash, jilid 5, halaman 230, cet. Abdurrahman Muhammad; halaman 443, cet. Cairo.

18. Manaqib Ali bin Abi thalib, oleh Ibnu Al-Maghazili Asy-Syafi’i, halaman 301, hadis ke: 345, 348, 349, 350, dan 351

19. Mashabih As-Sunnah, oleh Al-Baghawi Asy-Syafi’i, jilid 2, halaman 278, cet. Muhammad Ali shabih; jilid 2, halaman 204, cet. Al-Khasyab.

20. Misykat Al-Mashahabih, oleh Al-‘Amri, jilid 3, halaman 354.

21. Al-Khasysyaf, oleh Zamakhsyahari, jilid 1, hal 193, cet. Mushthafa Muhammad; jilid 1, halaman 369, cet. Bayrut.

22. Tadzkirah Al-Khawwash oleh As-Sibt bin Al-Jauzi Al-Hanafi, halaman 233.

23. Mathalib As-Saul, oleh Ibnu Thalhah Asy-Syafi’i, jilid 1, halaman 19 dan 20.

24. Ahkamul Qur’an, oleh Ibnu ‘Arabi, jilid 2, halaman 166, cet. Mesir.

25. Tafsir Al-Qurthubi, jilid 14, halaman 182, cet. Kairo.

26. Tafsir Ibnu Katsir, jilid 3, halaman 483, 494, dan 485, cet. Mesir.

27. Al-fushul Al-Muhimmah, oleh Ibnu Shabagh Al-Maliki, halaman 8.

28. At-Tashil Li’ulumi At Tanzil, oleh Al-Kalbi, jilid 3, halaman 137.

29. Tafsir Al-Munir Lima’alim At Tanzil, oleh Al-Jawi, jilid 2, halaman 183.

30. Al-Ishabah oleh Ibnu Hajar Asy-Syafi’i, jilid 2, halaman 502; jilid 4; halaman 367, cet. Mushthafa Muhammad; jilid 2, halaman 509; jilid 4, halaman 378, cet. As-Sa’adah, Mesir.

31. Al-Itqan fi ‘Ulumil Qur’an, oleh As-Suyuthi, jilid 4, halaman 240, cet. Mathba’ Al-Masyhad Al-Husaini, Mesir.

32. Ash-Shawa’iqul Muhriqah, oleh Ibnu Hajar, halaman 85, cet. Al-Maimaniyah; halaman 141 dan 227, cet Al-Muhammadiyah.

33. Muntakhab Kanzul ‘Ummal (catatan pinggir) Musnad Ahmad bin Hanbal, jilid 5, halaman 96.

34. As-Sirah An-Nabawiyah, oleh Zaini Dahlan (catatan pinggir) As-Sirah Al-Halabiyah, jilid 3, halaman 329 dan 330, cet. Al-Mathba’ Al-Bahiyah, Mesir; jilid 3, halaman 365, cet. Muhammad Ali Shabih, Mesir.

35. Is’afur Raghibin, oleh Ash-Shabban (catatan pinggir) Nurul Abshar, halaman: 104, 105, dan 106, cet As-Sa’idiyah; halaman 97, dan 98, cet.Al-‘Utsmaniyah; halaman 105, cet. Mushthafa Muhammad, Mesir.

36. Ihqaqul Haqq, oleh At-Tastari, jilid 2, halaman 547-502.

37. Fadhailul Khamsah, jilid 1, halaman 223 dan 224.

38. Al-Isti’ab, oleh Ibnu Abdul Bar (catatan pinggir) Al-Ishabah, jilid 3, halaman 37, cet. As-Sa’adah; jilid 3, halaman 317, cet. Mushthafa Muhammad.

39. Yanabi’ul Mawaddah, oleh Al-Qundusi, halaman: 107, 108, 228, 229, 230, 244, 260, dan 294, cet. Istambul; halaman 124, 125, 126, 135, 196, 229, 269, 271, 272, 352, dan 353, cet. Al-Haidariyah.

Pensucian Ahl-Bait adalah jelas termaktub di dalam nas. Adapun Isteri-isteri baginda,mereka tidak termasuk di dalam Ahl-Bait seperti mana yang disebutkan oleh riwayat di atas. Begitulah Allah menetapkan akan penyambung urusan Rasul-Nya.

Lady of Light, the Tragedy of Al-Zahra (a)

Lady Fatima (a) belongs to the noblest family ever existing throughout the whole history of mankind. Her distinguished father was the very last messenger of Allah (s), a personality that the Holy Quran introduces him as the Best Paradigm. The mother of Lady Fatima was a pure lady named Khadija (a), a godly woman with unparalleled virtues and merits, who dedicated all her life and wealth for the sake of Islam. According to the Islamic calendar, Hazrat Fatima Zahra was born in the 20th day of the Arabic lunar month, Jamadi al-Thani, five years after Bi'thah (declaration of the message of Islam by Prophet Muhammad (s)) and 8 years before Hijra (migration of the Holy Prophet from Mecca to Medina).

The behavior of Holy Prophet toward his daughter Fatima was special. The Holy Prophet showed unique respect to his dear daughter; whenever Fatima came to see him, he welcomed her, stood up to show respect and even kissed her hand and made her sit at his own place.

On every occasion that the Holy Prophet (s.a) decided to go on a journey, Fatima was the last one to whom he bade farewell, and as soon as he came back from his trip, Fatima was the first one whom the Holy Prophet visited. Imam Baqir (a) and Imam Sadiq (a) have related that the Holy Prophet (s) never slept unless he kissed the face of Fatima (s) and placed his face on hers.

Yet, following the Holy Prophet's (s) death, whilst still overcome by grief of his parting, the tragedies that befell this great Lady did not cease but rather multiplied. Fatima flew by the wings of her sacred thoughts to the horizon of her past and the world of her great father, which turned after her father joined his Lord, to a shining memory in her soul. It supplied her every moment with feelings, sympathy and education. It roused in her joy and ease. Even if she was late after her father in the account of time, she did not separate from him in the account of soul and memory.

She had inside her an inexhautible power, a motive for a sweeping revolution, which never went out, light derived from the the very Prophethood of Muhammad; the soul of Muhammad lighting her way and guiding her to confront the gravest of tragedies; which if they had befallen upon day in its full radicance, would have turned it to the most starless of nights.