Brain-Soul Communication

The godless society’s motto is ‘work and pLay', while the motto of the god-conscious society is, ‘work and pRay’ "!

No worldly anxieties upset the satisfied soul. The Ultimate Success is not in amassing fortunes, being famous or having a fantastic career, but success is in escaping the fires of hell.

The real journey of the soul from the earth to heaven where it meets its Lord, the Creator.

LET'S PREPARE!


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if ye are in doubt concerning the Resurrection

Hai manusia, kamu dalam keraguan tentang kebangkitan (dari kubur); maka (ketahuilah) sesungguhnya Kami telah menjadikan kamu dari tanah, kemudian dari setetes mani, kemudian dari segumpal darah, kemudian dari seumpal daging yang sempurna kejadiannya dan yang tidak sempurna, agar Kami jelaskan kepadamu dan Kami tetapkan dalam rahim, apa yang Kami kehendaki sampai waktu yang sudah ditentukan, kemudian Kami keluarkan kamu sebagai bayi, kemudian (dengan berangsur-angsur) kamu sampai pada kedewasaan, dan diantara kamu ada yang diwafatkan dan (ada pula) diantara kamu yang dipanjangkan umurnya sampai pikun, supaya dia tidak mengetahui lagi sesuatupunyang dahulunya telah diketahuinya. Dan kamu lihat bumi ini kering, kemudian apabila Kami turunkan air diatasnya, hiduplah bumi itu dan suburlah dan menumbuhkan berbagai macam tumbuh-tumbuhan yang indah (QS. 22:5)

O mankind! if ye are in doubt concerning the Resurrection, then lo! We have created you from dust, then from a drop of seed, then from a clot, then from a little lump of flesh shapely and shapeless, that We may make (it) clear for you. And We cause what We will to remain in the wombs for an appointed time, and afterward We bring you forth as infants, then (give you growth) that ye attain your full strength. And among you there is he who dieth (young), and among you there is he who is brought back to the most abject time of life, so that, after knowledge, he knoweth naught. And thou (Muhammad) seest the earth barren, but when We send down water thereon, it doth thrill and swell and put forth every lovely kind (of growth). (QS. 22:5)

Wanita yang Lisannya adalah Al Quran

Kisah menakjubkan berikut ini dikisahkan oleh Hadhrat Abdullah bin Mubarak.

Seorang wanita tua duduk di atas sebatang kayu (pohon) dalam perjalanan menunaikan ibadah haji. Hadhrat Abdullah bin Mubarak rahimahullah kebetulan melewati jalan itu. Ia juga hendak menuju ke Baitullah untuk melaksanakan ibadah haji dan mengunjungi makam Nabi shallallahu alaihi wasallam. Melihat seorang wanita yang terlihat khawatir dan kesulitan, ia berkata kepadanya. Pembicaraan tersebut dikisahkan sebagai berikut:

Hadhrat Abdullah bin Mubarak (rahimahullah):“Assalamu’alaikum warahma-tullah.”

Sang wanita: “(Kepada mereka dikatakan): “Salam”, sebagai ucapan selamat dari Tuhan Yang Maha Penyayang.” (QS Yasin *36+ : 58). Dia bermaksud bahwa jawaban salam adalah dari Allah Ta’ala, Kemudian dia berkata lagi:
“Barangsiapa yang Allah sesatkan , maka baginya tak ada orang yang akan memberi petunjuk.” (QS Al-A’raaf *7+ : 186). Maksudnya dia sedang tersesat.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Darimana asalmu?”

Sang Wanita: “Maha Suci Allah, yang telah memperjalankan hamba-Nya pada suatu malam dari Al Masjidil Haram ke Al Masjidil Aqsha.” (QS al-Israa [17] : 1) Maksudnya dia berasal dari Masjidil Aqsa

Hadhrat Abdullah bin Mubarak (rahimahullah): “Sudah berapa lama anda disini?”

Sang Wanita: “selama tiga malam: (QS Maryam [19] : 10)

Hadhrat Abdullah bin Mubarak (rahimahullah): “Bagaimana engkau makan?”

Sang Wanita: “dan Tuhanku, Yang Dia memberi makan dan minum kepadaku, (QS Asy-Su’ara *26+ : 79)” Maksudnya dengan satu cara atau lainnya, Allah member makan kepadanya.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Adakah air untuk berwudhu?”

Sang Wanita: “kemudian kamu tidak mendapat air, maka bertayamumlah kamu dengan tanah yang baik (suci).” (QS An-Nisaa [4] : 43). Maksudnya dia melakukan tayammum karena tidak menemukan air.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Ini ada sedikit makanan, ambillah!”
Sang Wanita: “sempurnakanlah puasa itu sampai (datang) malam,” (QS Al-Baqarah [2] : 187). Dia ingin menunjukkan bahwa dia sendang berpuasa.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Ini bukan bulan Ramadhan.”

Sang Wanita: “Dan barangsiapa yang mengerjakan suatu kebajikan dengan kerelaan hati, maka sesungguhnya Allah Maha Mensyukuri kebaikan lagi Maha Mengetahui.” (QS Al-Baqarah [2] : 156). Maksudnya ia melaksanakan puasa sunnah.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Membatalkan puasa dalam perjalanan diperbolehkan.”

Sang Wanita: “Dan berpuasa lebih baik bagimu jika kamu mengetahui.: (QS Al-Baqarah [2] : 184)

Hadhrat Abdullah bin Mubarak (rahimahullah): “Bicaralah sebagaimana saya berbicara.”

Sang Wanita: “Tiada suatu ucapanpun yang diucapkannya melainkan ada di dekatnya malaikat pengawas yang selalu hadir.” (QS Qaaf [50] : 18). Maksudnya karena setiap perkataan seseorang diawasi dan dicatat, maka dia bersikap hati-hati dengan berbicara hanya dengan kata-kata di dalam Al-Qur’an.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Dari suku mana asalmu?”

Sang Wanita: “Dan janganlah kamu mengikuti apa yang kamu tidak mempunyai pengetahuan tentangnya. Sesungguhnya pendengaran, penglihatan dan hati, semuanya itu akan diminta pertanggungan jawabnya.” (QS Al-Israa [17] : 36). Maksudnya bahwa hal-hal yang engkau tidak memiliki pengetahuan tentangnya dan bukan merupakan urusanmu, engkau hanya membuang-buang waktu dengan menanakannya.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Maaf, saya sungguh telah berbuat kesalahan.”

Sang Wanita: “Pada hari ini tak ada cercaan terhadap kamu, mudah-mudahan Allah
mengampuni (kamu).” (QS Yusuf *12+ : 92)

Hadhrat Abdullah bin Mubarak (rahimahullah): “Maukah anda berkendaraan dengan untaku dan menemui kelompokmu?”

Sang Wanita: “Dan apa yang kamu kerjakan berupa kebaikan, niscaya Allah mengetahuinya.” (QS Al-Baqarah [2] : 197). Maksudnya jika anda berbuat baik kepadakum Allah akan memberikan balasan bagimu.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Kalau begitu naiklah.” Lalu beliau menundukkan untanya (yakni membuat untu itu duduk agar dapat dinaiki wanita tersebut, -pnet).

Sang Wanita: “Katakanlah kepada orang laki-laki yang beriman: “Hendaklah mereka menahan pandanganya.” (QS An-Nuur [24] : 30). Hadhraat Adullah memahaminya dan berpaling. Ketika wanita tersebut menaiki unta, unta tersebut menyentak dan pakaian wanita tersebut terlilit di pelana dan dia pun berseru: “Dan apa saja musibah yang menimpa kamu maka adalah disebabkan oleh perbuatan tanganmu sendiri” (QS Asy-Syuura [43] : 30). Dengan kata lain, ia hendak memint aperhatian Hadhrat Abdullah bin Mubarak rahimahullah terhadap kecelakaan tersebut.

Hadhrat Abdullah bin Mubarak (rahimahullah) memahaminya dan ia mengikat kaki unta dan meluruskan tali pelana. Wanita tersebut memuji kecekatan dan kemampuannya dengan mengakatan: “maka Kami telah memberikan pengertian kepada Sulaiman” (QS Al-Anbiyaa [21] : 79).

Ketika perjalanan akan dimulai, wanita itu membaca ayat yang dibaca ketika melakukan perjalanan: “Maha Suci Tuhan yang telah menundukkan semua ini bagi kami padahal kami sebelumnya tidak mampu menguasainya, dan sesungguhnya kami akan
kembali kepada Tuhan kami”. (QS Az-zukhruf [43] : 13-14)

Hadhrat Abdullah bin Mubarak (rahimahullah) memegang tali kekang unta tersebut. Dia mulai menyenandungkan Huddi, nasyid Arab yang terkenal di dalam perjalanan dan dia mulai berjalan dengan cepat.

Sang Wanita: “Dan sederhanalah kamu dalam berjalan dan lunakkanlah suaramu.” (QS Luqma [31] : 19) Hadhrat Abdullah bin Mubarak memahaminya. Dia mulai berjalan lebih lambar dan merendahkan suaranya.

Sang Wanita: “bacalah apa yang mudah (bagimu) dari Al Qur’an.” (QS Al-Muzammil [73[ : 20). Maksudnya, daripada menyenandungkan Huddi, iia sebaiknya membaca Al-Qur’an.

Hadhrat Abdullah bin Mubarak (rahima-hullah) mulai membaca Al-Qur’an.

Sang wanita menjadi sangat senang dan berkata: “Dan hanya orang-orang yang berakallah yang dapat mengambil pelajaran (dari firman Allah).” (QS Al-Baqarah [2] : 269)

Setelah membaca Al-qur’an selama beberapa saat, Hadhrat Abdullah bin Mubarak (rahimahullah) bertanya kepada wanita tersebut jika ia mempunyai suami: “Wahai bibi, apakah anda mempunyai suami?” (maksudnya apakah dia masih hidup)

Sang Wanita: “Hai orang-orang yang beriman, janganlah kamu menanyakan (kepada Nabimu) hal-hal yang jika diterangkan kepadamu akan menyusahkan kamu dan jika kamu menanyakan di waktu Al Qur’an itu diturunkan, niscaya akan diterangkan kepadamu,” Wanita itu bermaksud mengatakan bahwa seharusnya tidak ada perntanyaan mengenai hal tersebut, yang menunjukkan mungkin suamina telah meninggal. Akhirnya mereka pun dapat
menyusul rombangan wanita itu.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Apakah anda memiliki anak atau kerabat dalam romongan itu yang memiliki hubungan denganmu?”

Sang Wanita: “Harta dan anak-anak adalah perhiasan kehidupan dunia.” Dia bermasud bahwa dia memiliki anak-anak bersama rombongan tersebut dan mereka membawa perbekalan bersamanya.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Apa yang dilakukan oleh anak-anakmu untuk rombongan ini? (Maksud pertanyaan Hadhrat Abdullah adalah untuk memudahkan mengenali anak-anak wanita tersebut).

Sang Wanita: “dan (Dia ciptakan) tanda-tanda (penunjuk jalan). Dan dengan bintang-bintang itulah mereka mendapat petunjuk.” (QS Al-Nahl [16] : 16). Maksudnya bahwa anaknya adalah penunjuk jalan bagi rombongan tersebut.

Hadhrat Abdullah bin Mubarak (rahimahullah): “Bisakah anda mengatakan nama mereka kepadaku?”

Sang Wanita: “Dan Allah mengambil Ibrahim menjadi kesayanganNya.” (QS An-Nisaa [4] : 125). “Hai Yahya, ambillah Al Kitab (Taurat) itu.” (QS Maryam *19+ : 12). “Dan Allah telah berbicara kepada Musa dengan langsung .” (QS An-Nisaa [4[ : 164). Dengan membaca ayat-ayat ini, wanita tersebut mengabarkan bahwa nama anak-anaknya adalah Yahya, Ibrahim dan Musa.

Hadhrat Abdullah bin Mubarak (rahimahullah) memanggil nama-nama tersebut dari
romongan itu dan tiga orang anak muda segera mendekat.

Sang Wanita: “Maka suruhlah salah seorang di antara kamu untuk pergi ke kota dengan membawa uang perakmu ini, dan hendaklah dia lihat manakah makanan yang lebih baik, maka hendaklah ia membawa makanan itu untukmu” (QS Al-Kahfi [18] : 19). Dengan kata lain dia memerintahkan anak-anaknya untuk member makan Hadhrat Abdullah.

Ketika makanan telah dibawakan, dia berkata kepada Hadhrat Abdullah bin Mubarak (rahimahullah): “”Makan dan minumlah dengan sedap disebabkan amal yang telah kamu kerjakan pada hari-hari yang telah lalu”. (QS Al-Haaqah [69] : 24), dan bersama ayat tersebut dia membaca ayat lain, maksudnya adalah untuk menunjukan rasa terima kasihnya kepada Hadrath Abdullah atas kebaikannya. Ayat tersebut adalah: “Tidak ada balasan kebaikan kecuali kebaikan (pula).” (QS Ar-Rahmaan [55] : 60)

Percakapan merreka berakhir pada ayat ini. Anak wanita itu mengabarkan kepada Hadhrat Abdullah bin Mubarak (rahimahullah) bahwa ibunya telah berbicara dengan cara seperti itu, yakni hanya menggunakan ayat-ayat Al-Qur’an dalam perkataannya, selama 40 tahun terakhir.

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Membangun Kesalehan Intelektual

Telah banyak orang berbicara tentang kesalehan ritual dan bahkan akhir-akhir ini muncul istilah kesalehan social. Mungkin agar menjadi lebih sempurna, perlu ditambah jenis kesalehan lainnya, misalnya kesalehan intelektual. Orang yang tertib menjalankan sholat lima waktu, puasa, haji dan banyak berdzikir, disebut sebagai orang yang saleh ritual.

Demikian pula, orang yang secara tertib dan disiplin selalu mengeluarkan zakat, infaq dan shodaqoh, suka menyantuni anak yatim dan orang miskin, membantu biaya pendidikan orang yang tidak mampu, dan seterusnya, disebut telah mencapai kesalehan sosial. Saleh ritual telah banyak orang meraihnya, tetapi kesalehan sosial masih perlu didorong lebih keras lagi.

Orang seringkali mengeluh, banyak orang hanya mengejar kesalehan ritual. Artinya, orang cepat tertarik tatkala diajak kegiatan yang bernuansa ritual, seperti dzikir bersama, istighosah, umrah, haji berkali-kali, dan sejenisnya. Kegiatan itu dianggap lebih utama dari jenis kegiatan keagamaan lainnya. Padahal keberagamaan yang bersifat ritual, harus disempurnakan dengan kesalehan sosial. Orang yang tidak memperhatikan anak yatim dan memberi makan orang miskin disebut mendustakan agama.

Selain kesalehan spiritual dan kesalehan social, masih ada lagi yang lebih perlu didorong lagi, yaitu kesalehan intelektual. Seseorang dikatakan telah meraih kesalehan intelektual manakala yang bersangkutan selalu menggunakan akal atau intektualnya untuk kepentingan kehidupan ini sebagai bagian dari ibadah kepada Tuhan. Intelektual bisa disalah gunakan untuk kerusakan. Orang yang merancang berbuat jahat, sehingga kehidupan menjadi kacau, demi kepentingan dirinya sendiri, golongan atau orang lain, maka yang bersangkutan tidak menggunakan akal atau intelektualnya secara saleh.

Orang-orang yang tidak mau menggunakan dan mengembangkan potensi pikiran atau intelektual sebagaimana mestinya, maka bisa disebut sebagai orang yang tidak saleh intelektualnya. Islam menganjurkan kepada kaum muslimin agar selalu membaca, berpikir, memperhatikan, menganalisis, meneliti untuk mengembangkan ilmu pengetahuan. Jika kewajiban itu ditunaikan sebaik-baiknya, maka artinya yang bersangkutan telah disebut sebagai orang saleh intelektualnya.

Membangun kesalehan intelektual dalam Islam bukan dianggap sebagai perkara sederhana. Ayat al Qurán yang pertama kali turun adalah berupa perintah membaca. Yaitu membaca dengan atas nama Tuhan. Perbuatan membaca, meneliti, menganalisis, memahami dengan mengatas namakan Tuhan Yang Maha Mulia, Yang Maha Benar, Yang Maha adil dan sifat-sifat mulia yang lain, yang dilakukan secara benar, obyektif, sungguh-sungguh, maka itulah yang disebut dengan saleh intelektual.

Orang yang telah meraih kesalehan intelektual akan menjadi kaya ilmu. Para ulama’ terdahulu, apapun bidang keilmuan yang ditekuni, mereka itu adalah orang yang telah meraih kesalehan intelektual. Mereka itu berhasil menelorkan karya-karya besar di berbagai cabang ilmu pengetahuan. Nama mereka menjadi sedemikian harum, karena buah pikiran dan karya-karyanya dipelajari atau dikaji dari generasi ke generasi di berbagai kalangan yang luas.

Kesalehan intelektual dipandang lebih penting daripada kesalehan ritual dan bahkan juga kesalehan sosial. Sebab kesalehan intelektual dianggap sebagai pintu untuk memasuki kesalehan lainnya. Al Qurán sendiri juga menegaskan bahwa Allah akan mengangkat derajat orang-orang yang beriman dan berilmu pengetahuan-----kesalehan intelektual, beberapa derajat lebih tinggi. Sedemikian mulianya orang-orang yang telah meraih kesalehan intelektual, sehingga disebut tinta para ulama lebih mulia dan berharga dari pada darah para suhadak.

Munculnya berbagai macam lembaga pendidikan hingga perguruan tinggi Islam di mana-mana adalah sebagai upaya untuk membangun atau mengantarkan orang-orang agar berhasil meraih kesalehan intelektual. Namun kesalehan intelektual yang dimaksudkan itu adalah kesalehan yang didasari oleh keimanan. Hal itu dapat dipahami dari kalimat perintah membaca hendaknya dilakukan atas nama Tuhan dan bukan sembarang membaca.

Atas dasar pemahaman seperti itu, mestinya umat Islam di mana-mana, selain membangun kesalehan ritual dan kesalehan social, harus menyempurkan dengan membangun kesalehan intelektual. Umat Islam tidak selayaknya merasa ber-Islam secara kokoh dan sempurna, jika baru berhasil membangun kesalehan ritual dan kesaleahan sosial. Umat Islam selama ini menjadi lemah, sehingga dikalahkan oleh umat lainnya, disebabkan karena gagal dalam membangun pilar-pilar kesalehan intelektual.

Umat Islam semestinya mengembangkan pusat-pusat riset di berbagai cabang ilmu dalam rangka membangun kesalehan intelektual. Melakukan riset dalam berbagai ilmu adalah sama artinya memenuhi perintah al Qurán dan juga hadits Nabi. Al Qurán memerintahkan kepada manusia agar memikirkan dan mempelajari ciptaan-Nya baik yang dilangit maupun yang di bumi. Tidak selayaknya, perintah mengembangkan ilmu hanya dimaknai sebatas mengembangkan ilmu-ilmu fiqh, tauhid, akhlak, tasawwuf dan tarekh yang kemudian disebut sebagai Islamics Studies.

Islamics Studies tidak cukup dimaknai secara sempit seperti di muka itu. Islamics studies harus ditarik dalam kontek yang lebih luas, meliputi semua bidang ilmu sebagaimana al Qurán dan hadits nabi memerintahkan untuk menggali dan mengembangkannya. Jika Islamics studies hanya dipahami secara sempit, maka sampai kapanpun, umat Islam akan tetap tertinggal dari umat lain, karena gagal dalam membangun kesalehan intelektual yang sebenarnya. Wallahu a’lam.

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Principles of Success

It is a well-known fact that the Prophet of Islam (p.b.u.h.) was the supremely successful man in the entire human history. But he was not just a hero, as Thomas Carlyle has called him. According to Quran, he was a good example for all mankind. He has shown us the way of achieving supreme success in this world.

By studying the life of the Prophet (p.b.u.h.), we can derive those important principles which were followed by the Prophet (p.b.u.h.). In short, the Prophet of Islam (p.b.u.h.) was a positive thinker in the full sense of the word. All his activities were result-oriented. He completely refrained from all such steps as may prove counter-productive.

First Principle: (To begin from the possible) This principle is well explained in a saying of Aishah. She said: "Whenever the Prophet (p.b.u.h.) had to choose between two options, he always opted for the easier choice." (Al-Bukhari). To choose the easiest option means to begin from the possible, and one who begins from the possible will surely reach his goal.

Second Principle: (To see advantage in disadvantage) In the early days of Makkah, there were many problems and difficulties. At that time, a guiding verse in Quran was revealed. It said: "With every hardship there is ease, with every hardship there is ease." (94/5-6). This means that if there are some problems, there are also opportunities at the same time. And the way to success is to ignore the problems and avail the opportunities.

Third Principle: (To change the place of action) This principle is derived from the Hijrah. Hijrah was not just a migration from Makkah to Madinah. It was to find a more suitable place for Islamic work, as history proved later on.

Fourth Principle: (To make a friend out of an enemy) The prophet of Islam (p.b.u.h.) was repeatedly subjected to practices of antagonism by the unbelievers. At that time Quran enjoined upon him the return of good for evil. And then, as Quran added, "You will see your direst enemy has become your closest friend" (41/34).
It means that a good deed in return of a bad deed has a conquering effect over your enemies. And the life of the Prophet is a historical proof of this principle.

Fifth Principle: (To turn minus into plus) After the Battle of Badr, about 70 of the unbelievers were taken as the prisoners of war. They were educated people. The Prophet (p.b.u.h.) announced that if any one of them would teach ten Muslim children how to read and write, he would be freed. This was the first school in the history of Islam in which all of the students were Muslims, and all of the teachers were from the enemy rank. Here I shall quote a British orientalist who remarked about the Prophet of Islam (p.b.u.h.): "He faced adversity with the determination to wring success out of failure."

Sixth Principle: (The power of peace is stronger than the power of violence) When Makkah was conquered, all of the Prophet’s (p.b.u.h.) direst opponents were brought before him. They were war criminals, in every sense of the word. But the Prophet (p.b.u.h.) did not order to kill them. He simply said: "Go, you are free." The result of this kind behavior was miraculous; they immediately accepted Islam.

Seventh Principle: (Not to be a dichotomous thinker) In the famous Ghazwa of Muta, Khalid Bin Walid decided to withdraw Muslim forces from the battlefield because he discovered that the enemy was disproportionately outnumbered. When they reached Madinah, some of the Muslims received them by the word "O Furrar" (O deserters!) The Prophet said: "No. They are Kurrar (men of advancement)."
Those Madinan people were thinking dichotomously, either fighting or retreating. The Prophet said no. There is also a third option, and that is to avoid war and find a time to strengthen yourself. Now history tells us that the Muslims, after three years of preparation, advanced again towards the Roman border and this time they won a resounding victory.

Eighth Principle: (To bring the battle in one’s own favorable field) This principle is derived from the Ghazwa of Hudaibiyya. At that time, the unbelievers were determined to engage Muslims in fighting, because obviously they were in an advantageous position. But the Prophet (p.b.u.h.), by accepting their conditions unilaterally, entered into a pact. It was a ten-year peace treaty. Until then, the meeting ground between Muslims and non-Muslims had been on the battlefield. Now the area of conflict became that of ideological debate. Within two years, Islam emerged as victorious because of the simple reason of its ideological superiority.

Ninth Principle: (Gradualism instead of radicalism) This principle is well-established by a Hadith of Al-Bukhari. Aishah says that the first verses of Quran were related mostly to heaven and hell. And then after a long time when the people’s hearts had softened, the specific commands to desist from adultery and drinking were revealed in Quran. This is a clear proof that for social changes, Islam advocates the evolutionary method, rather than the revolutionary method.

Tenth Principle: (To be pragmatic in controversial matters) During the writing of Hudaibiyya treaty, the Prophet (p.b.u.h.) dictated these words: "This is from Muhammad, the Messenger of God." The Quraishi delegate raised objections over these words. The Prophet (p.b.u.h.) promptly changed the word and ordered to write simply Muhammad, son of Abdullah.
These were the principles through which the Prophet of Islam (p.b.u.h.) gained that success which has been recognized by historians as the supreme success.


By: Maulana Wahiduddin Khan
Source: alrisala.org

Emotional Recitation

Let's start with this beautiful voice from Salmaan al Utaybee

Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things. (QS. 24:35)

And this heartbreaking ...

Al-Imran

And to Allâh belongs the dominion of the heavens and the earth, and Allâh has power over all things. (189) Verily! In the creation of the heavens and the earth, and in the alternation of night and day, there are indeed signs for men of understanding. (190) Those who remember Allâh (always, and in prayers) standing, sitting, and lying down on their sides, and think deeply about the creation of the heavens and the earth, (saying): "Our Lord! You have not created (all) this without purpose, glory to You! (Exalted are You above all that they associate with You as partners). Give us salvation from the torment of the Fire. (191) "Our Lord! Verily, whom You admit to the Fire, indeed, You have disgraced him, and never will the Zâlimûn (polytheists and wrong-doers) find any helpers. (192) "Our Lord! Verily, we have heard the call of one (Muhammad SAW) calling to Faith: ‘Believe in your Lord,’ and we have believed. Our Lord! Forgive us our sins and expiate from us our evil deeds, and make us die (in the state of righteousness) along with Al-Abrâr (the pious believers of Islamic Monotheism). (193) "Our Lord! Grant us what You promised unto us through Your Messengers and disgrace us not on the Day of Resurrection, for You never break (Your) Promise." (194)

...can u hold ur tears? i couldnt, it flooded...

So their Lord accepted of them (their supplication and answered them), "Never will I allow to be lost the work of any of you, be he male or female. You are (members) one of another, so those who emigrated and were driven out from their homes, and suffered harm in My Cause, and who fought, and were killed (in My Cause), verily, I will expiate from them their evil deeds and admit them into Gardens under which rivers flow (in Paradise); a reward from Allâh, and with Allâh is the best of rewards." (195) Let not the free disposal (and affluence) of the disbelievers throughout the land deceive you. (196) A brief enjoyment; then, their ultimate abode is Hell; and worst indeed is that place for rest. (197) But, for those who fear their Lord, are Gardens under which rivers flow (in Paradise); therein are they to dwell (for ever), an entertainment from Allâh; and that which is with Allâh is the Best for Al-Abrâr (the pious believers of Islamic Monotheism). (198) And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allâh and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allâh. They do not sell the Verses of Allâh for a little price, for them is a reward with their Lord. Surely, Allâh is Swift in account. (199) O you who believe! Endure and be more patient (than your enemy), and guard your territory by stationing army units permanently at the places from where the enemy can attack you, and fear Allâh, so that you may be successful. (200)

The best of men are those that are best to their wives

Muhammad, The Beloved Slave and Messenger of Allah
by Masood


How can my words do justice trying to express the greatness of Allah's beloved one?
How can a few drops of ink reflect a light that's greater then a magnificent
sun?

Where do I go now, from what facet of the most shimmering gem shall I start?
From what star, out of his countless constellations of virtues, shall I first try to impart?

Shall I began with his mercy that could cover the universe like a baby in a fleece?
If so, what grain of sand from the deserts of examples of it, shall I put in this piece?

Should I write about the time he forgave the town that stoned him tell he bleed?
Or the time he pardoned Mecca, yet before that, they waged wars to get his head?

Or shall I sail though the rivers of tears that he shed in anxiety for the human race?
How many books would I need to write, just to show a single ray from the spectrum of his mercy's embrace?

Or shall I write about his humbleness that made the dust around him look proud?
If so, then what drop shall I show as an example of it, that fell as abundantly as rain does from a cloud?

Shall I write about how he welded the power of a nation, yet how he still slept on just a palm fiber mat?
Or how he had no personal concern for the riches that passed through his hands, so you couldn't tell him apart by his dress in a gathering where he sat?

Or should I talk about his home that was made of just mud and straw?
How can I abridge the countless volumes written on his humbleness in just a single poem, and not be in flaw?

Shall I then write about his dedication to Islam, and how he strove for it with all his heart?
If so, then from what leaf out of a forest worth of examples of it, shall I start?

Shall I write about how he was offered the riches of the world if he just stopped his call, but how he stuck with Islam and rejected the huge offer, without a second to stall?

Or shall I write about how he didn't leave Islam,
even though he was starved by the scansions placed on him in his town?
Or shall I write about how his neck was even stepped on in sajdah, yet with all the hardships of being a Messenger, to Allah he never gave a frown?

Or shall I write about how he was firm on Islam even when he was threatened with death by the superpowers of his time?
How could I ever do justice to showing his love and adherence to Islam in just a few lines of a little rhyme?

Maybe I should write about his love for Salat and how it was the coolness of
his eyes.
If so, how can I narrow down an example of this,
when they're as numerous as the clouds that fill up the skies?

Shall I write about his feet that would swell from standing so long in salat at night?
Or should I talk about how he yearned for salat because it was his heart's
delight?

Or shall I talk about his firmness to salat no matter if it was dark, hot of if he was sick?
Yet how could I ever impart his true love for salat, even if my poem filled a book that was a mile thick?

And how could I not mention that he was a loving family man as well?
And again, how can I narrow down examples of this, when there's so many beautiful ones to tell?

Shall I say that when he was in his house he was serving those inside?
Or should I tell the story about how Anis lived with him for years, and not once received from him a single chide?

Or could it be summed up by mentioning that he said:
"The best of men are those that are best to their wives"?
Like the rain, each drop from his teachings, brings so much enrichment to our lives.

And how could I not talk about his highest virtue of all?
It was his total faith in the Oneness of Allah; and to that, the people he would call.

How could I forget to mention that he never said a prayer to someone other than Allah?
Or how could I overlook the fact that only to his Creator did he direct his salah?

He knew Allah did not have children, The Most High just does not give birth.
He knew Jesus was his brother as a Prophet, just a man created from the earth.

Muhammad was sent as the last Messenger to guide us and to perfect our morality.
The highest of which is the correct belief in the Oneness of Allah, anything else is a gross abnormality.

I have tried to show you a glimpse of this most wonderful man, yet out of the vastness of his greatness, I have only shared with you a little span.

It is hard to sum him up in such a small space, because his virtues reach such a high number, of it we can't even think.
There would still be something wrong with us, if we thought they could all be contained in even a trillion strokes of ink.

Yet I have tried to show at least one shimmer from that luminous star.
May Allah forgive me, how can these few words reflect a light that shines so
far?

Source:http://www.islamicity.com/KidsCorner/poems/poems_by_masood.htm