Imām Alī bin Mūsā ar-Riđhā (Bahasa Arab: علي بن موسى الرضا) (Madinah, 11 Dzulkaidah 148 H – Masyhad, 17 Safar 203 H) (diperkirakan 1 Januari 765 – 26 Mei 818) adalah imam ke-8 dalam tradisi Syi’ah Dua Belas Imam. Dalam Bahasa Persia, dia sering dipanggil dengan nama Imam Reza dan dijuluki dengan panggilan Abu al-Hasan. Dia hidup pada masa berkuasanya tiga orang Khalifah Bani Abbasiyah yaitu Harun ar-Rasyid, al-Amin dan al-Ma’mun dan diangkat oleh al-Ma’mun menjadi putra mahkota kekhalifahan dimana hal ini menyebabkan pemberontakan dari keluarga Bani Abbasiyah lainnya terhadap al-Ma’mun.
Julukan lainnya yang diberikan kepada Imam Ali ar-Ridha adalah ash-Shabir, ar-Radhi, al-Wafi, az-Zaki, dan al-Wali. Selain itu julukan lainnya adalah:
- Imam Zamin’i Tsamin, Tsamin berarti delapan, Zamin berarti keselamatan dan keamanan.
- Alim’i ali Muhammad[5
Kelahiran dan kehidupan keluarga
Pada tanggal 11 Dzulkaidah 148 H, seorang anak laki-laki lahir di rumah Imam Musa al-Kadzim (Imam ke-7) di Madinah, yang nantinya akan mengambil posisi keimaman, setelah ayahnya. Namanya adalah Ali dengan julukan ar-Ridha. Dia lahir satu bulan setelah kakeknya, Imam Ja’far ash-Shadiq meninggal.
lbunya bernama Taktam ada pula yang menyebut bernama Najmah, yang dijuluki Ummu al-Banin, seorang yang shalehah, ahli ibadah, utama dalam akal dan agamanya dan setelah melahirkan Ali ar-Ridha, Musa al-Kadzim memberinya nama at-Thahirah.
Dia memiliki saudara yang bernama Zaid, yang melakukan revolusi dan membuat kerusuhan di Madinah. Zaid pernah tertangkap dan dibawa atas perintah al-Ma’mun ke Khurasan untuk diadili. Al-Ma’mun membebaskannya sebagai penghormatan terhadap Imam Ali ar-Ridha.
Imam memiliki seorang saudari yang bernama Fatimah Maksumah, ia meninggal di Qom, Iran ketika datang dari Madinah menuju Masyhad untuk mencari kakaknya, Imam Ali ar-Ridha. Kuburan Fatimah Maksumah, sampai saat ini masih terdapat di Qom, dan menjadi pusat ziarah di sana.
Imam menikah dengan Sayyidah Sabika yang juga dikenal dengan nama Khaizarun. Istri Imam ini adalah keturunan sahabat Muhammad, yang juga pembela setia Ali, Ammar bin Yasir. Khaizarun merupakan ibu dari Imam ke-9, Muhammad al-Jawad.
Selain itu, Imam dinikahkan pula dengan putri dari khalifah saat itu, Ummul Fadhl binti al-Ma’mun, dimana menurut riwayat, Ummul Fadhl begitu mengetahui Imam telah memiliki istri lain yang telah memberikan keturunan, maka ia menjadi marah, dan setuju untuk memberi racun kepada Imam hingga menyebabkan wafatnya Imam.
Putra-putra Imam bernama:
Putri Imam bernama Aisyah.
- ^ a b c d (Inggris)Biography of Imam Muhammad at-Taqi (AS)
- ^ a b c d e Riwayat Hidup Imam Ali Ar-Ridha a.s di abatasya.net
- ^ a b Imam Ali bin Musa Ar-Ridha a.s. di al-shia.com
- ^ a b Imam Kedelapan: Imam Ridha AS. Ayatullah Ibrahim Amini
- ^ Kesalahan pengutipan: Tag
<ref>tidak sah; tidak ditemukan teks untuk ref bernama
- ^ Sayid Mahdi Ayatullahi. Teladan Pejuang yang Sabar. Islamic Cultural Center, Jakarta, 22 November 2007
- ^ a b c d Imam Ali Ar-Ridha as di fatimah.org
- ^ Ulama Sunni Bicara tentang 12 Imam Ahlul Bayt. Blog Kian Santang.
- ^ Imam Ali bin Musa Ar-Ridha as di al-hadj.com
- ^ (Inggris)An introduction to tenth infallible Hazrat Imam Ali Reza (AS)
- ^ Qom, Kota Sejuta Ulama. Persia Tours
By Roland Elliott Brown
Of all countries that kill prisoners, Iran has one of the highest profiles. Only China executes more people but, whereas China is secretive about the practice, Iran places itself among a tiny group of nations – notably, Saudi Arabia, North Korea, and Somalia – that kill some prisoners in public. Amnesty International, which opposes capital punishment in all cases worldwide, has pointed out Iran’s unusual method of execution, whereby executioners sometimes drag the condemned upward by their necks from cranes. It noted in a 2013 report that “the authorities appeared to believe that public executions deter crime and protest by spreading fear among those who witness them”.
The organization advances a centuries-old argument that capital punishment does not deter crime. It also makes the case that, “by definition, a person under sentence of death is no longer an immediate threat because he or she is already imprisoned and therefore removed from society”. It warns that Iran sentences people to death based on confessions extracted through torture, and that it punishes “crimes” such as adultery and apostasy, which “should…not be considered crimes at all”. On January 16th, Amnesty reported that Iran had executed 40 people since the beginning of 2014 (killing at least one person in public) and risked making authorities’ attempts to improve their international image “meaningless”.
While the Iranian government might frame executions public and otherwise as symbols of Islamic Revolution or a matter of sharia law, capital punishment continues to decline worldwide, and many societies have successfully challenged the practice through media coverage and legislative reform. Many western countries once conducted public executions from motives of deterrence, only to move executions inside prison walls in reaction to the disturbing behavior of crowds and public revulsion aroused by media reports. The decision to move executions inside prison walls has usually been followed by the decline or abolition of capital punishment.
That Iran, a populous, youthful, and media-savvy nation so important to its region should remain in the moral company of its Wahhabist adversary, its blinkered Stalinist ally, and one of the poorest, most dysfunctional countries in the world, seems to contradict a law of history.
Britain carried out its last public execution in 1868. Authorities hanged Michael Barett, an Irish Fenian [19th century revolutionary nationalists who fought for Irish independence] convicted of killing 12 people in a London bombing. Two thousand spectators gathered and sang patriotic songs outside Newgate Prison. Barrett’s conviction and execution troubled some observers, and a socialist newspaper speculated that historians might find that Barrett “was sacrificed to the exigencies of the police, and…the good Tory principle, that there is nothing like blood.” Britain abolished public executions the same year, with the Prisons Act of 1868, although executions by hanging continued into the 20th century.
One notable opponent of public hanging in Britain was Charles Dickens. In an 1849 letter to The Times, he wrote that though he had “no intention of discussing the abstract subject of capital punishment”, he wanted the government to make execution “a private solemnity within the prison walls”. Dickens had attended the execution of murderers Frederick and Marie Manning, and deplored the “wickedness and levity” of the large crowd that had gathered to see them hanged. “I am solemnly convinced,” he wrote, “that nothing that ingenuity could devise to be done in this city…could work such ruin as one public execution…I do not believe that any community can prosper where such a scene of horror and demoralization…is presented at the very doors of good citizens.”
The history of capital punishment in Britain is one of incremental reform followed by stages of abolition. In 1872, Britain introduced the “long drop”, a “scientific” method of hanging designed to kill the condemned quickly rather than risk strangling them slowly. In 1923, activists established the Howard League for Penal Reform and the National Council for the Abolition of the Death Penalty in response to the troubling execution of Edith Thompson, accused of being an accomplice in the murder of her husband. In 1933, the Children and Young Persons Act protected anyone who was aged under 18 at the time of their offence from the death penalty.
By the 1940s, capital punishment remained popular, but public executions held such horror in the public imagination that George Orwell reintroduced them to the dystopian London he imagined in Nineteen-Eighty-Four, in which children demand that their parents take them to hangings, and one character remarks, “I think it spoils it when they tie their feet together. I like to see them kicking.”
Britain’s last executions took place in 1964. In 1965, the Murder Act established a moratorium on capital punishment for murder, a move made permanent in 1969. It was not until 2002, however, that Britain ratified Protocol 13 of the International Covenant on Civil and Political Rights, which abolished capital punishment in all cases, including during times of war. Britain now opposes the death penalty, and lists Iran as a “priority country” in its strategy to abolish capital punishment worldwide.
Amnesty International’s 2013 report on capital punishment worldwide mentions Saudi Arabia and Iran in several connections, including the extraction of “confessions” through torture and the use of capital punishment for crimes that “did not involve intentional killing”.
France carried out its last public execution in 1939. Authorities decapitated Eugen Weidmann, a German convicted of murder, by guillotine outside St Pierre Prison in Versailles. According to historian Paul Friedland, the French press objected to the behavior of spectators, which one paper described as “disgusting” and “unruly”, with members of the public “devouring sandwiches” and “jostling, clamoring, whistling.” Friedland argues that little of this was new, but that worldwide publicity, including the reproduction of clear photographs of the execution, caused the government to express “its regret that such spectacles, which were intended to have a ‘moralizing effect’ instead seemed to produce ‘practically the opposite results’”.
French revolutionaries adopted the guillotine in 1791 as a “humane” method of execution, and they used it to execute thousands. Long after the era of political terror, the public execution of criminals, though popular, worried thoughtful observers. Victor Hugo, a leading critic of the guillotine, wrote about “thirsting and cruel spectators” as early as 1829. In 1859, Leo Tolstoy reproached himself for being so “stupid and callous” as to attend an execution in Paris, and wrote, “if a man had been torn to pieces before my eyes it wouldn’t have been so revolting as this ingenious and elegant machine by means of which a strong, hale and hearty man was killed in an instant”.
In 1957, Albert Camus recalled in Reflections on the Guillotine that his father had once “got up in the dark”, so eager was he to see the execution in French-ruled Algiers of an “assassin” who had murdered a family: “My mother relates that he came rushing home, his face distorted…and suddenly began to vomit. He had discovered the reality hidden under the noble phrases with which it was masked. Instead of thinking of the slaughtered children, he could think of nothing but that quivering body that had just been dropped onto a board to have its head cut off.”
The French Constituent Assembly first debated abolition of the death penalty in 1791, and, though it voted to retain capital punishment, the controversy led France to adopt the “humane” device. In the late 20th century, Robert Badinter, Francois Mitterand’s justice minister, led the campaign for abolition. The last execution in France took place in 1977, and France abolished the death penalty in 1981. In 2010, the Musée d’Orsay in Paris exhibited the last intact guillotine in France. France identifies itself among “the main states committed to fighting the death penalty”, and places Iran among “the hard core of retentionist countries”.
According to a United Nations report published this month, “As a matter of state policy, [North Korean] authorities carry out executions, with or without trial, publicly or secretly, in response to political and other crimes that are often not among the most serious crimes. The policy of regularly carrying out public executions serves to instil [sic] fear in the general population. Public executions were most common in the 1990s. However, they continue to be carried out today. In late 2013, there appeared to be a spike in the number of politically motivated public executions.”
The United States carried out its last public execution in 1936. Authorities hanged Rainey Bethea, who was convicted of rape and murder, in Owensboro, Kentucky. Twenty thousand people attended the execution, which journalists later denounced as a “carnival.” Media from other states noted the sale of popcorn and hot dogs at the site, and Time magazine reported that “tipsy merrymakers rollicked all night” and held “hanging parties”. Negative publicity influenced state lawmakers’ abolition of public executions in 1938.
The Death Penalty Information Center, a Washington-based non-profit organization, traces the origins of capital punishment in America, as well as the movement to abolish it, to colonial times. In the late 1700s, some American intellectuals drew influence from European Enlightenment thinkers, notably Cesare Beccaria, who had argued in a 1767 essay that no crime entitled the state to take a life. Benjamin Rush, a signatory to the Declaration of Independence, argued that capital punishment did not deter crime.
The history of the death penalty in the United States is complex, and has been determined mainly by lawmakers in individual states. Pennsylvania was the first state to end public executions, in 1834. Michigan abolished capital punishment for all crimes except treason in 1847. Wisconsin abolished it in 1853, and Maine in 1887. Six states abolished it between 1907 and 1917, but all but one brought it back by 1920. Meanwhile, scientific innovations in execution continued from the 19th century (New York first used the electric chair in 1890) into the 20th (Nevada introduced cyanide gas in 1924, and Oklahoma introduced lethal injection – which is now the most widely-used method– in 1977).
In 1972, the US Supreme Court raised constitutional objections to capital punishment as practiced and “effectively voided 40 death penalty statutes, thereby commuting the sentences of 629 death row inmates around the country and suspending the death penalty because existing statutes were no longer valid”. Many states re-wrote their death penalty statutes to address the court’s objections; Utah ended an effective moratorium when it killed a prisoner by firing squad in 1977.
In recent years, the United States has seen executions by such diverse methods as electrocution (2013, Virginia), hanging (Delaware, 1996) gas chamber (Arizona, 1999) and firing squad (Utah, 2013). But the practice is in decline, and several states have repealed capital punishment since 2007, including Maryland, Connecticut, Illinois, New Mexico, New York, and New Jersey. Human rights groups continue to press the United States to abolish the practice, as do Britain and France.
Death Penalty Worldwide, a database associated with the World Coalition Against the Death Penalty, notes that “many executions in Somalia should be considered extrajudicial executions because they are not carried out by a functioning government…and it may be wise to view them as acts of terrorism by militias to frighten and subjugate the population in areas under militia control”.
Canada carried out its last public execution in 1869. Authorities hanged Nicholas Melady, who had been convicted of murder, outside a jail in Goderich, Ontario. According to author John Melady (a distant cousin of the condemned), Melady’s trial was controversial because of allegations that police had used a female prison informant to extract his confession. Melady was hanged several hours before the appointed time, and members of a crowd of several thousand people protested the change in schedule. Three weeks later Canada banned public executions, although later, photographs, such as the one featured on the slideshow, which was taken in 1902 in Hull, Quebec, suggest that Canadians found ways to continue viewing executions.
Correctional Service Canada notes efforts to abolish capital punishment as early as 1914, but dates the acceleration of the debate to the 1960s. The Canadian Bill of Rights, which the government enacted in 1961, changed Canada’s Criminal Code to classify murder by degree. Throughout the 1960s, existing death sentences were commuted “at an unprecedented rate”. Canada carried out its last two hangings at the Don Jail in Toronto in 1962. Protesters outside the jail denounced capital punishment as “public murder”, and authorities told the condemned that they would likely be the last people executed in Canada.
In 1966, parliament debated capital punishment, but a motion for abolition failed. In 1967, the government enacted a moratorium on
capital punishment for most types of murder, and all existing death sentences for murder were commuted. A 1973 bill extended it. In 1976, the government of Prime Minister Pierre Trudeau introduced Bill C-84, removed capital punishment from the Criminal Code. In 1998 Canada removed references to capital punishment from its National Defence Act, which threatened death for treason or mutiny. Amnesty International has criticized Canada in recent years for not supporting the clemency appeal of a Canadian national sentenced to death in the United States.
Canada supports the abolition of capital punishment worldwide. In 2013, Canada led a resolution on human rights in Iran at the United Nations General Assembly, which its foreign affairs minister John Baird said “reinforced the expectations of Iranians looking to the new president to fulfill his commitments and address serious human rights violations”. http://iranwire.com/en/projects/5236
For many, traveling abroad is a spiritual experience visiting magnificent cathedrals, ancient temples and other historic religious sites can have a profound effect on anyone that encounters them.
In response, escorted travel companies have introduced specific itineraries that focus on the Holy Land, biblical sites, Catholic cathedrals and Iranian shrines. Sarvineh Parvaz, a pioneer in escorted travel since 1973. It has steadily increased its religious vacation offerings and now boasts dozens of departure dates throughout the year.
What to Expect on a Religious Tour
Faith-based tours aren’t all religion, all of the time. On a one- to two-week itinerary, you can expect several sightseeing visits to spiritual sites, accompanied by expert commentary from your tour director or local guides. But you’ll also enjoy traditional sightseeing, as well.
You’ll also enjoy plenty of free time for exploration on your own. Stops for shopping at popular markets may be included, and you’ll probably enjoy at least one festive dinner with entertainment on your tour. Carefully review the day-by-day itinerary, as well as What’s Included, so you’ll know exactly what to expect each day of your tour.
Naturally, other travelers on your faith-based trip likely have similar spiritual interests. That can lead to many interesting conversations over group meals, during sightseeing visits and while you’re traveling together by motorcoach. Many travelers cite the fellowship and new friends they make on religious trips as one of the highlights of their vacation.
(Arrahmah.com) – Bencana alam tak henti-hentinya melanda bangsa kita. Belum lama kenangan buruk banjir bandang hilang dari ingatan, erupsi gunung Sinabung terjadi. Bencana erupsi belum berakhir, gempa bumi di Kebumen mengagetkan semua pihak. Saat masyarakat mulai bernafas lega, tiba-tiba gunung Kelud meletus dan dampak bencananya dirasakan oleh ratusan ribu jiwa. – See more at: http://www.arrahmah.com/kajian-islam/keutamaan-membantu-korban-bencana.html#sthash.CQpNFeDp.dpuf
Bencana alam yang silih-berganti melanda bangsa kita merupakan sebuah peringatan Allah bagi kita yang terlalu banyak dosa. Bagi masyarakat yang terkena langsung dampaknya, bencana-bencana tersebut merupakan panggilan untuk bersabar, ridha dan berserah diri kepada Allah semata. Selain tentunya peringatan untuk bertaubat dan memperbaiki diri.
Adapun bagi masyarakat yang merasakan langsung dampak dari bencana-bencana tersebut, bukan berarti mereka lebih suci dan lebih taat dari masyarakat yang terkena bencana. Bagi masyarakat yang tidak terkena langsung, bencana-bencana tersebut merupakan peringatan Allah agar mereka lebih banyak bersyukur dan menjaga nikmat-nikmat Allah dengan mempergunakannya dalam jalan ketaatan.
Di balik semua bencana tersebut terdapat ladang amal shalih yang sangat luas bagi masyarakat yang tidak terkena bencana. Inilah saatnya bagi masyarakat untuk meluangkan waktu, tenaga, fikiran, harta benda dan keahlian mereka guna membantu korban bencana. Makanan, minuman, obat-obatan, air bersih, pakaian, selimut, tenda, dan banyak hal mendesak lainnya dibutuhkan oleh ratusan ribu masyarakat yang terkena bencana.
Di sini Allah hendak menguji seberapa jauh kepedulian dan ketanggapan kita dalam menolong saudara kita yang sedang kesusahan. Sungguh banyak ayat Al-Qur’an dan hadits shahih yang memerintahkan kita untuk peduli dengan kesulitan hidup yang dirasakan oleh sesama manusia, terlebih sesama muslim. Berikut ini sebagian diantara ayat dan hadits shahih berkenaan dengan kepedulian kepada korban bencana.
Allah Ta’ala berfirman:
وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
“Dan kerjakanlah amal kebaikan agar kalian beruntung! (QS. Al-Hajj : 77)
مَا سَلَكَكُمْ فِي سَقَرَ (42) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (43) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (44)
“Apakah yang memasukkan kalian ke dalam neraka Saqar?” Mereka menjawab: “Kami dahulu tidak termasuk orang-orang yang mengerjakan shalat, dan kami tidak pula memberi makan orang miskin.” (QS. Al-Muddatsir : 42-44)
فَلَا اقْتَحَمَ الْعَقَبَةَ (11) وَمَا أَدْرَاكَ مَا الْعَقَبَةُ (12) فَكُّ رَقَبَةٍ (13) أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ (14) يَتِيمًا ذَا مَقْرَبَةٍ (15) أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ (16) ثُمَّ كَانَ مِنَ الَّذِينَ آَمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ (17) أُولَئِكَ أَصْحَابُ الْمَيْمَنَةِ (18)
Tetapi dia tiada menempuh jalan yang mendaki lagi sukar. Tahukah kamu apakah jalan yang mendaki lagi sukar itu? (Yaitu) memerdekakan budak, atau memberi makan pada hari kelaparan, kepada anak yatim yang ada hubungan kerabat, atau kepada orang miskin yang sangat fakir. Dan dia (tidak pula) termasuk orang-orang yang beriman dan saling berpesan untuk bersabar dan saling berpesan untuk berkasih sayang. Mereka (orang-orang yang beriman dan saling berpesan itu) adalah golongan kanan. (QS. Al-Balad : 11-18)
أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ (1) فَذَلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (2) وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ (3)
Tahukah kamu (orang) yang mendustakan hari pembalasan? Itulah orang yang menghardik anak yatim, dan tidak menganjurkan memberi makan orang miskin. (QS. Al-Ma’un : 1-3)
Dalam hadits-hadits shahih dan hasan telah dijelaskan:
عَنْ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِّهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى
Dari Nu’man bin Basyir radhiyallahu ‘anhu berkata Rasulullah Shallallahu ‘alaihi wa salam bersabda: “Perumpamaan orang-orang mukmin dalam hal saling mencintai, saling menyayangi dan saling menyantuni adalah bagaikan satu tubuh; jika salah satu anggota tubuh merasakan sakit, niscaya seluruh anggota tubuh lainnya ikut merasakannya dengan tidak bisa tidur dan demam.” (HR. Bukhari dan Muslim)
عَنْ عَبْدِ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَلَا يُسْلِمُهُ وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرُبَاتِ يَوْمِ الْقِيَامَةِ وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ
Dari Abdullah bin Umar radhiyallahu ‘anhuma berkata Rasulullah Shallallahu ‘alaihi wa salam bersabda: “Seorang muslim adalah saudara bagi muslim lainnya. Ia tidak akan menzaliminya dan tidak akan menyerahkannya kepada musuh. Barangsiapa mengurus kebutuhan saudaranya niscata Allah akan mengurus kebutuhan dirinya, barangsiapa menyingkirkan sebuah kesusahan hidup dari seorang muslim niscaya Allah akan menyusahkan kesulitan hidupnya pada hari kiamat kelak dan barangsiapa menutupi aib seorang muslim niscaya Allah akan menutupi aibnya pada hari kiamat.” (HR. Bukhari, Muslim dan Abu Daud)
عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا نَفَّسَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ وَمَنْ يَسَّرَ عَلَى مُعْسِرٍ يَسَّرَ اللَّهُ عَلَيْهِ فِي الدُّنْيَا وَالْآخِرَةِ وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ
Dari Abdullah bin Umar radhiyallahu ‘anhuma berkata Rasulullah Shallallahu ‘alaihi wa salam bersabda: “Barangsiapa meringankan dari seorang mukmin salah satu kesusahan hidupnya di dunia niscaya Allah akan meringankan salah satu kesusahan hidupnya pada hari kiamat. Barangsiapa memberi kemudahan kepada orang yang kesulitan niscaya Allah akan memberi kemudahan baginya di dunia dan akhirat. Barangsiapa menutupi aib seorang muslim niscaya Allah akan menutupi aibnya di dunia dan akhirat. Dan Allah senantiasa menolong hamba-Nya selama hamba tersebut menolong saudaranya.” (HR. Muslim, Abu Daud, Tirmidzi, Nasai dan Ibnu Majah)
أَفْضَلُ الأَعْمَالِ إِدْخَالَ السُّرُورِ عَلَى اْلمُؤْمِنِ كَسَوْتَ عَوْرَتَهُ أَوْ أَشْبَعْتَ جَوْعَتَهُ أَوْ قَضَيْتَ لَهُ حَاجَةً
Dari Abdullah bin Umar radhiyallahu ‘anhuma berkata Rasulullah Shallallahu ‘alaihi wa salam bersabda: “Amalan yang paling utama adalah engkau membahagiakan seorang mukmin; engkau menutupi auratnya [memberikan pakaian], engkau mengenyangkan kelaparannya [memberikan makanan] atau engkau memenuhi kebutuhannya.” (HR. Ath-Thabarani. Dinyatakan hasan oleh Syaikh Al-Albani dalam Shahih At-Targhib wa At-Tarhib)
عَنِ ابْنِ عُمَرَ أَنَّ رَجُلا جَاءَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ , فَقَالَ: يَا رَسُولَ اللَّهِ , أَيُّ النَّاسِ أَحَبُّ إِلَى اللَّهِ؟ وَأَيُّ الأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:أَحَبُّ النَّاسِ إِلَى اللَّهِ تَعَالَى أَنْفَعُهُمْ لِلنَّاسِ , وَأَحَبُّ الأَعْمَالِ إِلَى اللَّهِ تَعَالَى سُرُورٌ تُدْخِلُهُ عَلَى مُسْلِمٍ , أَوْ تَكَشِفُ عَنْهُ كُرْبَةً , أَوْ تَقْضِي عَنْهُ دَيْنًا , أَوْ تَطْرُدُ عَنْهُ جُوعًا , وَلأَنْ أَمْشِيَ مَعَ أَخِ فِي حَاجَةٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أَعْتَكِفَ فِي هَذَا الْمَسْجِدِ يَعْنِي مَسْجِدَ الْمَدِينَةِ شَهْرًا , وَمَنَ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ , وَمَنْ كَظَمَ غَيْظَهُ وَلَوْ شَاءَ أَنْ يُمْضِيَهُ أَمْضَاهُ مَلأَ اللَّهُ قَلْبَهُ رَجَاءً يَوْمَ الْقِيَامَةِ , وَمَنْ مَشَى مَعَ أَخِيهِ فِي حَاجَةٍ حَتَّى يَتَهَيَّأَ لَهُ أَثْبَتَ اللَّهُ قَدَمَهُ يَوْمَ تَزُولُ الأَقْدَامِ.
Dari Abdullah bin Umar radhiyallahu ‘anhuma bahwasanya ada seorang laki-laki datang kepada Rasulullah Shallallahu ‘alaihi wa salam dan bertanya: “Wahai Rasulullah, siapakah manusia yang paling dicintai Allah?” Beliau menjawab: “Manusia yang paling dicintai Allah adalah manusia yang paling bermanfaat bagi sesama manusia. Amalan yang paling dicintai Allah adalah engkau membahagiakan seorang muslim; engkau menghilangkan kesusahan hidupnya, atau engkau melunasi hutangnya, atau engkau menghilangkan kelaparannya. Aku berjalan bersama saudaraku untuk memenuhi kebutuhannya itu adalah lebih aku sukai daripadai aku melakukan i’tikaf di Masjid Nabawi ini selama sebulan penuh. Barangsiapa menahan marahnya padahal seandainya ia mau, ia bisa meluapkan kemarahannya tersebut, pastilah Allah akan memenuhi dadanya pada hari kiamat dengan keridhaan. Dan barangsiapa berjalan bersama saudaranya dalam sebuah kebutuhan saudaranya itu sehingga ia bisa memenuhi kebutuhan saudaranya, niscaya Allah akan meneguhkan telapak kakinya pada hari dimana telapak-telapak kaki tergelincir [hari kiamat].” (HR. Ibnu Abi Dunya, Al-Asbahani, Ibnu Asakir, Abu Ishaq Al-Muzakki dan Ath-Thabarani. Dinyatakan hasan oleh Syaikh Al-Albani dalam Shahih At-Targhib wa At-Tarhib dan Silsilah Al-Ahadits Ash-Shahihah)
Wallahu a’lam bish-shawab.
(muhib al majdi/arrahmah.com)
- See more at: http://www.arrahmah.com/kajian-islam/keutamaan-membantu-korban-bencana.html#sthash.CQpNFeDp.dpuf
- See more at: http://www.arrahmah.com/kajian-islam/keutamaan-membantu-korban-bencana.html#sthash.CQpNFeDp.dpuf
by Elizabeth RenkerFebruary 17, 2014 0 comments
On February 7, 2013, Elizabeth’s daughter,Anneliese, was diagnosed with embryonal rhabdomyosarcoma. Today, she is cancer free. Elizabeth wrote the following on the one-year anniversary of Annaliese’s diagnosis.
One year ago today, my husband and I sat in a waiting room while a surgeon sliced into the right side of Anneliese’s head and scraped out a small piece of tissue. He removed some from her auditory canal. He made a frozen slide. He stitched her back up. And then he approached us.
I knew. I knew the minute I saw his face that it wasn’t good. I remember his voice as he said, “It looks like something calledrhabdomyosarcoma.”
I remember my heart pounding, my husband and I searching each other’s eyes. I remember thinking, “You need to hear what he has to say. This is important, and you’re the one who understands the science jargon. Listen now. Cry later.”
And I did. I heard it all. I did not cry until he left the room. And then I collapsed into my husband’s arms as we wept uncontrollably. I shook all over. I put my head between my knees when the room started spinning.
And then I went to work. I made phone calls. I got angry. I lost 6 pounds in five days because there isn’t much time to eat when you’re fighting for your child’s life. I heard every single word the doctors said, and I can still recall much of it verbatim. I fought through anger and doubt that nearly destroyed me.
Cancer, you sneaky, vile thing. You came like a thief in the night. You sought to devour.
But one year later, let me be clear: YOU LOST.
You did not destroy a life. Actually, you gave me an appreciation for all that I have in a way that wasn’t possible before this.
You did not shatter hopes and dreams. You fueled a dormant passion. You rekindled fire that had begun to fizzle. You reminded me that this isn’t the end — it’s only the beginning.
You did not tear a family apart. In fact, you expanded it. You brought people into our lives that we now stand beside as we continue the fight to defeat you.
Anneliese with her older sister.
You did not steal my baby’s childhood. You see, she doesn’t really remember you. She doesn’t remember your pain. She doesn’t remember the way you tore at her cranial nerve, leaving her face paralyzed on the right side. It’s hard to remember when that paralysis isn’t there anymore. She doesn’t remember the spinal tap, the bone marrow biopsies, or the way you threatened to destroy her hearing — which, by the way, you did not do. Let that be a reminder: You were beaten by a 5-year-old.
You did not leave us paralyzed by fear. I had a very small, very feisty warrior reminding me that fear is a choice, and it’s a choice she never made. So we do not fear you. We will not wait helplessly for you to return. We will press on, and we will continue to fight for those you are still seeking to devour.
You did do a lot, though, in a year’s time. You taught me to love more deeply than I ever thought possible. You used a child to teach me what it means to fight. You created a love between three sisters that can never be broken. You took a rock solid marriage and made it even better, because there is a tremendous bond formed in the thick of battle.
You taught people how to give, and how to do so selflessly. You forged friendships that will never be broken. You taught me to believe in a God that is greater than I could ever hope to understand, and certainly bigger than you. You taught me that in a matter of moments, there are people worldwide who lift us up in prayer, and believe me, I will never forget that. You taught me to hope, and that is something I had forgotten how to do.
Cancer. You did so much. But remember one very real thing you did not do: You did not win.
Support childhood cancer research so that more kids and families can say, “Cancer, YOU LOST.”
Read more stories on the St. Baldrick’s blog:
There Is Hope in the Fight Against Childhood Cancer
Dear Connor, You Are a Childhood Cancer Survivor, Too
Sara’s Journey from Childhood Cancer Survivor to Registered Nurse
A Letter to Myself: What I Wish I’d Known About Childhood Cancer