Petilasan Bayt RasuliLlah SAW

BaytY Jannaty. "Rumahku adalah surgaku"
Petilasan Bayt RasuliLlah SAW

The Year of Grief

Abu Talib’s Death

In Rajab[Tareekh Al-Islam 1/120], the tenth year of the Prophethood, Abu Talib fell ill and passed away, six months after leaving the confinement at Ash-Sh‘ib. In another version, Abu Talib breathed his last in Ramadan, three days prior to the death of Khadijah [R] . On the authority of Al-Musaiyab, when Abu Talib was on the death bed, the Prophet [pbuh] entered the room where he saw Abu Jahl and ‘Abdullah bin Abi Omaiyah. He requested his uncle:

"My uncle, you just make a profession that there is no true god but Allâh, and I will bear testimony before Allâh (of your being a believer)".

Abu Jahl and ‘Abdullah bin Abi Omaiyah addressing him said: "Abu Talib, would you abandon the religion of ‘Abdul-Muttalib?" The Messenger of Allâh [pbuh] constantly requested him (to accept his offer), and (on the other hand) was repeated the same statement (of Abu Jahl and ‘Abdullah bin Abi Omaiyah) — till Abu Talib gave his final decision and he stuck to the religion of ‘Abdul-Muttalib and refused to profess that there is no true god but Allâh. Upon this the Messenger of Allâh [pbuh] remarked:

"By Allâh, I will persistently beg pardon for you till I am forbidden to do so (by Allâh)".

It was then that Allâh, the Magnificent and Glorious revealed this verse:

"It is not (proper) for the Prophet and those who believe to ask Allâh’s forgiveness for the Mushrikûn (polytheists, idolaters, pagans, disbelievers in the Oneness of Allâh) even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief)." [Al-Qur'an 9:113]

And it was said to the Messenger of Allâh [pbuh]:

"Verily! You (O Muhammad [pbuh]) guide not whom you like." [Al-Qur'an 28:56] [Bukhari 1/548]

It goes without saying that Abu Talib was very much attached to Muhammad [pbuh] . For forty years, Abu Talib had been the faithful friend — the prop of his childhood, the guardian of his youth and in later life a very tower of defence. The sacrifices to which Abu Talib exposed himself and his family for the sake of his nephew, while yet incredulous of his mission, stamp his character as singularly noble and unselfish. The Prophet [pbuh] did his best to persuade his octogenarian uncle to make profession of the true faith, but he remained obdurate and stuck to the paganism of his forefathers, and thus could not achieve complete success. Al-‘Abbas bin ‘Abdul-Muttalib narrated that he said to the Prophet [pbuh] "You have not been of any avail to your uncle (Abu Talib) (though) by Allâh, he used to protect you and get angry on your behalf." The Prophet [pbuh] said: "He is in a shallow fire, and had it not been for me, he would have been at the bottom of the (Hell) Fire." [Bukhari 1/548]

Abu Sa‘id Al-Khudri narrated that he heard the Prophet [pbuh] say, when the mention of his uncle was made, "I hope that my intercession may avail him, and he be placed in a shallow fire that rises up only to his heels." [Bukhari 1/548]

Khadijah passes away to the Mercy of Allâh Only two months after the death of his uncle, did the Messenger of Allâh [pbuh] experience another great personal loss viz., the Mother of believers, his wife Khadijah passed away in Ramadan of the tenth year of his Prophethood, when she was sixty-five years old, and he was fifty [Talqeeh Fuhoom Ahl-al-Athar p.7; Rahmat-ul-lil'alameen 2/164]. Khadijah was in fact a blessing of Allâh for the Prophet [pbuh] . She, for twenty-five years, shared with him the toils and trials of life, especially in the first ten years of his ministry of Prophethood. He deeply mourned over her death, and once he replied in an honest burst of tender emotions: "She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me in her person and wealth when there was none else to lend me a helping hand. I had children from her only."[Musnad Imam Ahmad 6/118] Abu Hurairah reported that Gabriel came to Allâh’s Messenger [pbuh] and said: "Allâh’s Messenger, lo, Khadijah is coming to you with a vessel of seasoned food or drink. When she comes to you, offer her greetings from her Lord, and give her glad tidings of a palace of jewels in Paradise where there is no noise and no toil." [Bukhari 1/539] These two painful events took place within a short lapse of time and added a lot to his grief and suffering. The Makkans now openly declared their campaign of torture and oppression. The Prophet [pbuh] lost all hope of bringing them back to the right path, so he set out for Al-Ta’if seeking a supportive atmosphere. But there too, he was disappointed and he sustained unbearable tortures and maltreatment that far outweighed his miserable situation in his native town. His Companions were on equal footing subjected to unspeakable torture and unbearable oppression to such an extent that his closest friend, Abu Bakr, to escape pressure, fled out of Makkah and wanted to leave for Abyssinia (Ethiopia) if it were not for Ibn Ad-Daghanah who met him at Bark Al-Ghamad and managed to dissuade him from completing his journey of escape and brought him back under his protection. [Bukhari 1/552; Ibn Hisham 1/372] The death of Abu Talib rendered the Prophet [pbuh] vulnerable, and the polytheists availed them of that opportunity to give free rein to their hatred and highhandedness and to translate them in terms of oppression and physical tortures. Once an insolent Quraishite intercepted him and sprinkled sand on his head. When he arrived home, a daughter of his washed the sand away and wept. "Do not weep, my daughter. Allâh will verily protect your father." The Prophet [pbuh] said. [Ibn Hisham 1/416] Rapid succession of misfortunes, led the Prophet [pbuh] to call that period, ‘the year of grief and mourning’. Thenceforth, that year bore that appellation.

His Marriage to Sawdah [R] in Shawwal, the tenth year of Prophethood

The death of Khadijah left the Prophet [pbuh] lonely. The name of Sawdah was suggested to him for marriage which he accepted. This lady had suffered many hardships for the sake of Islam. She was an early convert to the Islamic Faith and it was by her persuasion that her husband had embraced Islam. On the second emigration to Abyssinia (Ethiopia), Sawdah had accompanied her husband As-Sakran bin ‘Amr. He died on their way back to Makkah leaving her in a terrible state of destitution. She was the first woman for the Prophet [pbuh] to marry after the death of Khadijah. Some years later she granted her turn with the Prophet [pbuh] to her co-wife, ‘Aishah. [Talqeeh Fuhoom Ahl-al-Athar p.10; Rahmat-ul-lil'alameen 2/165]

Makam Syaikh Hasan Munadi

Makam Syaikh Hasan Munadi

Bagi Ikhwan yang suka berziarah ke makam orang-orang shaleh dan para wali Allah, apabila sampai di kota Ungaran Kabupaten Semarang Jawa Tengah tidak ada salahnya berziarah ke makam Syaikh Hasan Munadi di desa Nyat Nyono. Desa ini terletak 3 km di sebelah barat kota Ungaran. Meskipun terletak di lereng gunung Ungaran namun sudah dapat diakses oleh kendaraan besar seperti bus pariwisata.

Beliau adalah menantu dari Ki Ageng Makukuhan, seorang aulia yang makamnya di daerah Kedu Temanggung Jawa tengah. Pada tahun delapan puluhan makam ini ramai dikunjungi oleh para peziarah dari berbagai pelosok negeri hingga sekarang karena ditemukannya sebuah mata air peninggalan Syaikh Hasan Munadi yang dinamai Sendang Kalimah Tayyibah. Menurut cerita, air sendang yang mellimpah ini memiliki banyak berkah dan dapat dipergunakan untuk mengobati berbagai macam penyakit WalLahu a’lam.

Gapura masuk sendang Kalimah Tayyibah

Pintu masuk sendang Kalimah Tayyibah

Halaman depan sendang Kalimah Tayyibah

Untuk sampai ke makam kita harus menaiki tangga kurang lebih 150 buah anak tangga. Namun saat ini sudah dibangun tempat parkir sepeda motor hingga sampai dekat komplek makam.

Bangunan Makam tampak dari dari bawah

Di sebelah timur tampak bangunan mushola dan makam Syaikh Hasan Dipuro yaitu putra dari Syaikh Hasan Munadi.

Makam Syaikh Hasan Munadi dari luar

Mushola dekat makam Syaikh Hasan Munadi.

Makam dari depan

Numpang nampang di makam Syaikh Hasan Munadi

Makam Syaikh Hasan Munadi terletak di puncak bukit

Pon Pes Darussalam Watu Congol Muntilan

The Darussalam Pon Pes

Pondok Pesantren ini didirkan oleh Syaikh Al-Haj Dalhar bin Abdurrahman. Terletak di Desa Watu Congol Muntilan Magelang Jawa Tengah. Tercatat beberapa beberapa ulama besar pernah menimba ilmu di Pondok ini , seperti Kh Hamim Jazuli (Gus Mik), Syaikh Ahmad Jauhari Umar penulis kitab manakib Jawahirul Ma'any dll, dan masih banyak lagi. Saat ini (up date Desember 2007) Pondok Pesantren ini diasuh oleh Shahibul Karamah wal Fadhilah Syaikh Ahmad Abdul Haq bin Syaikh Dalhar Selain pengajian kitab, Pesantren ini juga sebagai pusat kegiatan Thariqah Syadzaliyah

Makam Syaikh Dalhar dan Ayahanda beliau Syaikh AbdurRahman di komplek pemakaman Gunung Pring Muntilan Jawa Tengah Indonesia

Makam Syaikh Dalhar dan Syaikh AbduRrahman view dari ruang sebelah selatan

Makam Syaikh Dalhar dan Syaikh AbduRrahman view dari ruang sebelah selatan

Makam Syaikh Dalhar dari arah depan

Untuk sampai ke makam kita harus menaiki anak tangga kurang lebih 200 buah anak tangga

Mushala di Komplek makam Gunung pring

Makam Kyai Raden Santri Gnung Pring

Makam Gus Jogo

Makam Kyai Krapyak dan Kyai Harun

Makam Kyai Haji AbduLlah Sajad

Tempat Parkir Pondok

Selesai pengajian Syaikh Ahmad Abdul Haq berkenan menerima para tamu yang datang untuk minta berkah beliau

Masjid Darussalam di dalam komplek Pesantren

Kediaman Syaikh Ahmad Abdul Haq

The Photo of Habib Ahmad bin Hamid Al-Kaaf

The Photo of Habib Ahmad bin Hamid Al-Kaaf

Al Habib Muhammad Luthfi bin Ali bin Hasyim bin Yahya

Al Habib Muhammad Luthfi bin Ali bin Hasyim bin Yahya
Pekalongan Center of Java Indonesia

The Picture of Al-Habib Hasan bin AbdulLah Asy-Syatiri

Al 'Alim Al-'Alamah Al-Habib Hasan bin AbdulLah Asy-Syatiri

The Photo of Al-MaghfurLlah Al-Habib Anis bin Alwi Al-Habsyi

The Photo of Al-MaghfurLlah Al-Habib Anis bin Alwi Al-Habsyi
Arriyadh Mosque Gurawan Solo Indonesia

Mawlana Syaikh Hisyam Kabbani ar-Rabbani

THE ESSENTIALITY OF KNOWLEDGE FOR BEING A MUSLIM
The greatest favour of Allah

Brethren-in-Islam!

Every Muslim sincerely believes that the greatest boon of Allah in this world is Islam. He feels grateful to Him for having included him in the Ummah of the Holy Prophet (peace and blessing of Allah be upon him) and for having bestowed upon him the blessings of Islam. Allah Himself has reckoned this as His greatest boon to His servants as is mentioned in the Qur'an:

"This day have I perfected your deen (way of life) for you and completed My favour unto you, and have chosen for you Al-Islam as deen."

(Al-Qur'an 5:3)

Obligation for the favour

It is obligatory for you to render Allah His due because of the favour He has conferred on you. Whosoever does not render one his due for his favour, is an ungrateful person. And the worst possible ungratefulness on the part of man is to forget what he owes to God.

Now you may ask as to how can one render Allah His due for His favour to us? In reply I have to say that since Allah has included you in the Ummah of Muhammad (peace be on him) the best form of gratitude for this favour of His, is to become the sincere followers of the Holy Prophet (peace be upon him). Since God has included you in the Muslim community the only way for you to reciprocate this kindness is to become full-fledged Muslims. In no other way can you render what is due to Allah for this immense favour by Him. And if you do not render this due, the punishment for this ungratefulness will be as great as is the favour of Allah. May Allah save all of us from this punishment! Amen.

First step to become Muslim

After this you will ask: how can a man become a Muslim in the true sense of the term? The answer to this question requires adequate details and I shall deal with each and every part of it with full elucidation in my lectures on coming Fridays. But in today's address, I shall explain to you that point which is of primary importance and which can be termed as the first and foremost step in this direction.

Is Muslim the name of a race?

Please strain your mind to think as to what actually does the word Muslim, you use, signify?

Does man bring Islam with him when he is born? Is a person Muslim because he is a son or grandson of a Muslim? Is a Muslim born as Muslim just as a Brahmin's son is born as Brahmin, or a Rajput's son as Rajput, or s Shudra's son as a Shudra? Is Muslim the name of a race or nation just as Englishmen? And just as a Jat is Jat because of being born in the Jat community, is a Muslim in the same way a Muslim for being born in a community which is called Muslim? What answers will you give to the questions, I have asked? You will surely reply: "No sir, such a man is not called Muslim. A Muslim is not a Muslim because of belonging to a particular racial group but because of accepting Islam, and if he renounces Islam, he ceases to be a Muslim. Any person who may be a Brahmin or a Rajput, an Englishman or a Jat, a Punjabi or a Negro, will be incorporated in the Muslim community on accepting Islam, while another person born in a Muslim home is expelled from the Muslim community if he gives up Islam, though he may be the son of a Sayyid or a Pathan".

Well, gentlemen! you will surely give the above answer to my questions. So now this fact has been established from your own answer that the greatest boon of God i.e., the boon of your being a Muslim, which you enjoy, is not a racial asset which you automatically inherit from your parents and which clings to you mechanically all your life whether you bother about it or not, but that it is a boon for acquiring which you must make efforts. If you make an endeavour for it then you can acquire it and if you don't care for it, it can also be snatched away from you. May God forbid.

Meaning of accepting Islam

Now let us go ahead. You say that a man becomes Muslim by accepting Islam. The question is : What does the acceptance of Islam signify? Does it mean that whoever makes a verbal profession: "I am Muslim or I have accepted Islam", becomes a Muslim? Or does it mean that just as a Brahmin worshipper recites a few mantras of Sanskrit without understanding them, if in the same way a man utters some phrases of Arabic without understanding them, he then and there becomes Muslim? Now you may tell what reply will you give to this question. Naturally you will answer that the meaning of accepting Islam is that a man should consciously, and deliberately accept what has been taught by Muhammad (peace be upon him) and act accordingly. Whosoever does this, is a Muslim and whosoever does not do this, is not a Muslim.

First requirement-knowledge

From this answer of yours the fact automatically comes to light that al-Islam is firstly the name of knowledge and then the name of putting that knowledge into practice. A man can be a Brahmin without having knowledge because he is born as a Brahmin and remains a Brahmin. So also a Jat can be Jat though he be bereft of knowledge because he is born as a Jat and remains a Jat all his life. But a man cannot become a Muslim without acquiring knowledge because he does not become a Muslim from birth but from knowledge. Unless he comes to know what is the teaching of Hazrat Muhammad (peace be upon him), how can he affirm faith in it and how can he act according to it? And if he has not affirmed faith knowingly and after full understanding of it, how can he become a Muslim? So it is clear that it is impossible to become a Muslim and remain a Muslim while in a state of ignorance. Whosoever is born in a Muslim home, bears a Muslim like name, dresses like a Muslim, and calls himself a Muslim, is in reality not a Muslim. But that person alone is a Muslim in the real sense who knows what Islam stands for and affirms faith in it with full consciousness. The real difference between a Kafir and a Muslim is not that of a name, that one is Ram Parshad and the other one is 'Abdullah, and so one is a Kafir and the other is a Muslim. Similarly, the real difference between a Kafir and a Muslim is not that of dress also, that one wears dhoti and the other pajamas, and so the former is a Kafir and the latter a Muslim. But the real difference between the two is that of knowledge. The one is a Kafir because he does not know what relation has God with him and what relation he was with God, and what is the right path for him to lead his life in the world in accordance with the wish of God. If a born Muslim too is ignorant in this respect, then tell me on what ground do you differentiate between him and a Kafir and why do you say that one is a Kafir and the other is a Muslim.

Gentlemen! Please listen carefully to the point I am stressing and reflect over it calmly. You must understand it thoroughly that to obtain or to be deprived of the greatest boon of Allah, on which you express thanks and gratefulness to Him, depends entirely on knowledge. If there is no knowledge, you cannot at all get this boon. Even if you have a little portion of it, then due to ignorance there is always the risk of losing the magnificent gift. The recipient, only due to simple-mindedness, will be under the impression that he is a Muslim while in fact he is not. The likeness of that person who is totally unaware of the difference between Islam and Kufr and the incongruity between Islam and Shirk, is as the likeness of one who is walking in darkness on a track. May be that while following a straight line his steps swerve to another path and he be unaware of this deviation from the right course. And it is also likely that he may meet a Dajjal on the way who may tell him: " O sonny! You have lost your way in darkness. Come, let me lead you to the destination". The poor wayfarer being enveloped in darkness cannot see with his own eyes as to which is the right path. Therefore unsophistically he will grasp the hand of Dajjal and the latter will lead him astray. These dangers are faced by the wayfarer for he very reason ha he himself does no possess any light and so is incapable of himself observing he road-marks. If he were endowed with light, he will obviously neither lose his way nor be led astray by another person. You may guess from this example that the greatest danger to a Muslim lies in his own ignorance of Islamic teaching and his unawareness of what the Qur'an teaches and what instructions were left by the Holy Prophet (peach be upon him). Due to lack of knowledge he will grope his way and will also be led astray by Dajjals. But if he is blessed with the light of knowledge he will be able to see the plain path of Islam at every step in his life, will discover and avoid the misleading paths of Kufr, Shirk, heresy and immorality, which will intercept him, and whenever an inveigler will meet him on the way he will realize after exchanging a few words with him that he is an evil force and so he should followed.

Importance of knowledge

Brethren! On this knowledge, the necessity of which I am explaining to you, depends yours and your children's being Muslims and remaining as Muslims. This is not an ordinary thing which may be neglected. You do not show any carelessness in cultivating your land, in irrigating and protecting your crops, in supplying fodder to your cattle and in other work of your profession, simply because if you do so you will be starved to death and will lose a precious thing like life. Then tell me why do you show negligence in acquiring that knowledge on which depends your becoming a Muslim and remaining a Muslim. Does not this entail the danger of losing a precious thing like Iman? Is not Iman dearer than life? Out of the time and labour you spend on things which sustain your life, can you not spend one-tenth part of them on things which protect your Imam?

I do not say that everyone of you should become a Maulvi, read voluminous books and spend ten to twelve years of your life in this pursuit. It is not necessary to read so much to become a Muslim. I only want this much that each one of you should spend only one hour out of the twenty-four hours of day and night in acquiring the knowledge of Deen. At least that much knowledge should be acquired by every Muslim youth, adult and old person as may enable him to understand the essence of the teaching of Qur'an and the purpose for which it was revealed. He should be able to clearly understand the mission of the Holy Prophet (peace be upon him) with which he came into this world. What was the wrong he wanted to be demolished and what was the right he wished to be established? He should also get acquainted with that particular mode of life which Allah has ordained for Muslims. Not much time is required to acquire this quantum of knowledge. And if Iman is dear to you, it is not so difficult to find one hour per day to acquire it.

Pusara Sayyidina Husain RadliyaLahu 'anH

Pusara Sayyidina Husain RadhyaLlahu 'Anh wa 'alaiHishalaatu wasalaam
Semoga kita selale mendapat berkahnya, berkah ayah bundanya dan Datuknya...amin





The Final Phase of the Diplomacy of Negotiation

The Messenger of Allâh [pbuh] left his confinement and went on preaching his Faith as usual. Quraish, likewise, repealed the boycott but went on in their atrocities and oppression on the Muslims. Abu Talib, the octogenarian notable, was still keen on shielding his nephew but by that time, and on account of the series of tremendous events and continual pains, he began to develop certain fits of weakness. No sooner had he emerged victorious from the inhuman boycott, than he was caught in a persistent illness and physical enervation. The polytheists of Makkah, seeing this serious situation and fearing that the stain of infamy that the other Arabs could attribute to them in case they took any aggressive action against the Prophet [pbuh] after he had lost his main support, Abu Talib, took a decision to negotiate with the Prophet [pbuh] once more and submit some concessions withheld previously. They then delegated some representatives to see Abu Talib and discuss the issue with him. Ibn Ishaq and others related: "When a serious illness caught Abu Talib, the people of Quraish began to deliberate on the situation and reviewed the main features that characterized that period and which included the conversion of ‘Umar and Hamzah to Islam, coupled with the tremendous stir that Muhammad [pbuh] had created amongst all the tribes of Quraish. They then deemed it imperative to see Abu Talib before he died to pressure his nephew to negotiate a compromise on the various disputed points. They were afraid that the other Arabs might attribute to them the charge of opportunism."

The delegation of Quraish comprised 25 men including notables like ‘Utbah bin Rabi‘a, Shaibah bin Rabi‘a, Abu Jahl bin Hisham, Omaiyah bin Khalaf, Abu Sufyan bin Harb. They first paid tribute to him and confirmed their high esteem of his person and position among them. They then shifted to the new give-and-take policy that they claimed they wanted to follow. To substantiate their argument they alleged that they would refrain from intervening in his religion if he did the same.

Abu Talib summoned his nephew and apprised him of the minutes of his meeting with them, and said: "Well, my nephew, here are the celebrities of your people. They have proposed this meeting to submit a policy of mutual concessions and peaceful coexistence." The Messenger of Allâh [pbuh] turned to them saying:

"I will guide you to the means by which you will gain sovereignty over both the Arabs and non-Arabs."

In another version, the Prophet [pbuh] addressed Abu Talib in the following words: "O uncle! Why don’t you call them unto something better?" Abu Talib asked him, "What is it that you invite them to?" The Prophet [pbuh] replied, "I invite them to hold fast to a Message that is bound to give them access to kingship over the Arabs and non-Arabs." According to Ibn Ishaq’s version, "It is just one word that will give you supremacy over the Arabs and non-Arabs." The Makkan deputies were taken by incredible surprise and began to wonder what sort of word was that which would benefit them to that extent. Abu Jahl asked, "What is that word? I swear by your father that we will surely grant you your wish followed by ten times as much." He said, "I want you to testify that there is no god worthy to be worshipped but Allâh, and then divest yourselves of any sort of worship you harbour for any deities other than Allâh." They immediately clapped their hands in ridicule, and said "How can you expect us to combine all the deities in one God. It is really something incredible." On their way out leaving, they said to one another, "By god this man (Muhammad [pbuh] ) will never relent, nor will he offer any concessions. Let us hold fast to the religion of our forefathers, and Allâ h will in due course adjudicate and settle the dispute between us and him." As regards this incident, Allâh revealed the following verses:

"Sâd: [These letters (Sâd, etc.) are one of the miracles of the Qur’ân and none but Allâh (Alone) knows their meanings]. By the Qur’ân full of reminding. Nay, those who disbelieve are in false pride and Apposition. How many a generation We have destroyed before them, and they cried out when there was no longer time for escape! And they (Arab pagans) wonder that a warner (Prophet Muhammad [pbuh]) has come to them from among themselves! And the disbelievers say, ‘This (Prophet Muhammad [pbuh]) is a sorcerer, a liar. Has he made the gods (all) into One God (Allâh). Verily, this is a curious thing!’ And the leaders among them went about (saying): ‘Go on, and remain constant to your gods! Verily, this is a thing designed (against you)! We have not heard (the like) of this among the people of these later days. This is nothing but an invention.’" [Al-Qur'an 38:1-7] [Ibn Hisham 1/417-419; Tafheem-ul-Qur'an 4/316; Mukhtasar Seerat Ar-Rasool p.9]

ONANI
Masuk Kategori: Fiqh

Onani, masturbasi, coli, main sabun, dst dst merupakan satu istilah untuk menyatakan kegiatan yg dilakukan seseorang yg masih muda dalam memenuhi kebutuhan seksualnya, dengan menggunakan tambahan alat bantu sabun atau benda-benda lain, sehingga dengannya dia bisa mengeluarkan mani dan membuat dirinya (lebih) tenang.

Istilah Onani sendiri, berdasar dari beberapa buku yg aku baca, berasal dari kata Onan, salah seorang anak dari Judas, cucu dari Jacob. Dalam salah satu cerita di Injil, diceritakan bahwa Onan disuruh ayahnya (Judas) untuk bersetubuh dengan istri kakaknya, namun Onan tidak bisa melakukannya sehingga saat mencapai puncaknya, dia membuang sperma/mani-nya di luar (di kemudian hari tindakan ini dikenal dg istilah azl (Arab) atau coitus interruptus (istilah kedokterannya). (catatan: dari beberapa rujukan yg aku terima ada 2 versi utk kasus Onan ini. Ada yg berpendapat bahwa Onan berhubungan badan dg istri kakaknya lalu membuang mani di luar, ada yg menyebutkan Onan tidak menyetubuhi istri kakaknya ini dan melakukan pemuasan diri sendiri).

Bagaimana hukum onani di Islam?

Banyak ulama yang menyatakan haram, dengan dasar surat Al Mu’minun (23):5-7, yg artinya (lebih kurang):
“Dan, orang-orang yg memelihara kemaluannya kecuali terhadap istrinya atau hamba sahayanya, mereka yg demikian itu tidak tercela. Tetpai, siapa mau selain yg demikian itu, maka mereka itu adalah orang-orang yg melewati batas”
Dengan demikian, onani adalah orang yg tidak melepaskan syahwat BUKAN pada tempatnya.

Ahmad bin Hanbal sendiri mempunyai pendapat bahwa mani adalah barang kelebihan, dengan demikian dia boleh dikeluarkan. Pendapat ini diperkuat oleh Ibnu Hazm. Akan tetapi, kondisi ini diperketat dg syarat2 yg ditetapkan oleh ulama-ulama Hanafiah, yakni:
1. takut berbuat zina;
2. tidak mampu kawin.

Dengan kata lain, dengan dalil dari Imam Ahmad ini, onani boleh dilakukan apabila suatu ketika insting (birahi) itu memuncak dan dikhawatirkan bisa membuat yang bersangkutan jatuh/melakukan hal yg haram. Misalnya, seorang pemuda yg sedang belajar di luar negeri, karena lingkungan yg terlalu bebas baginya (dibandingkan dengan kondisi asalnya) akibatnya dia sering merasakan instingnya memuncak. Daripada dia melakukan perbuatan zina, maka dalam kasus ini dia diperbolehkan onani.

Akan tetapi, bagaimanapun kondisinya, alangkah lebih baik jika petunjuk Rasululloh SAW yg diikuti. Beliau menganjurkan bagi para pemuda yg instingnya senantiasa bergelora untuk segera menikah. Apabila belum sanggup menikah, maka beliau menyarankan untuk memperbanyak melakukan shaum/puasa (senin-kamis, atau puasa sunnah lainnya), karena puasa dapat mendidik beribadah, mengajar bersabar, dan menguatkan kecekatan untuk bertakwa dan keyakinan terhadap pengamatan ALLOH terhadap tiap jiwa.

Selain itu, onani bisa ‘menyesatkan’ karena efek ketagihannya, dan jika dilakukan di bulan Ramadhan akan MEMBATALKAN PUASA KITA, karena onani = perbuatan yg sengaja untuk mengeluarkan mani. Perbuatan ini dikategorikan sebagai hal yg bisa membatalkan puasa.

Dari uraian di atas, aku menyimpulkan bahwa meski onani diperbolehkan (dg syarat2 yg telah ditetapkan), namun alangkah baiknya tidak dilakukan untuk menghindari hal2 yg tidak diinginkan di kemudian hari. Adapun sebagai solusi dari insting (birahi/libido) yg tinggi, sebaiknya kita perbanyak berpuasa karena banyaknya manfaat yg bisa dicapai.

Selain itu jika onani ini dilakukan terus, dengan frekuensi dan fantasi seksual tertentu, hal itu dapat membuat onani menjadi “ukuran ideal” kenikmatan seksual. Akibat terjauh adalah perasaan yang tak nikmat dikala melakukan hubungan seks yang sebanarnya. Dari banyak tulisan kesehatan dan konsultasi yg aku baca, banyak kasus bagi pelaku onani adalah perasaan, “kok lebih enak dengan onani daripada hubungan intim?” Nah, kondisi hal semacam itulah yang harus dihindari karena membuat hubungan seks menjadi hambar, ejakulasi dini terjadi, dan tak dapat memuaskan pasangan.

Pada akhirnya, semuanya aku serahkan pada pembaca, apakah akan melakukan onani atau berusaha meredamnya dg banyak melakukan puasa…insya ALLOH berpuasa yg lebih utama dan lebih bermanfaat:)

Mandi Junub dan Shaum Ramadhan
Masuk Kategori: HOT NEWS, Fiqh, Ensiklopedia Islam, Seri Kesalahan2, Lain-lain

Bismillah,

Salah satu hal yang sering menjadi pertanyaan bagi para pasangan suami istri, terutama pengantin baru, adalah bagaimana kondisi junub (hadats besar usai berhubungan suami istri) dengan kelangsungan puasa/shaum itu sendiri. Dalam artikel ini, saya akan menjelaskan bagaimana hukumnya dan tindakan apa yg mesti dilakukan. Tentunya ini semua berdasar contoh Rasululloh SAW.

Hubungan suami istri (tentu saja yg sah, karena dilakukan dengan pasangan yg sah) merupakan hal yg tidak bisa dihindari, bahkan di bulan Ramadhan. Saat perintah puasa/shaum turun, banyak sahabat yg bertanya apakah mereka masih ‘boleh’ berhubungan suami istri, mengingat salah satu hal yg membatalkan puasa/shaum adalah berhubungan suami istri.

Lalu, turunlah ayat berikut sebagai jawaban atas pertanyaan dan keraguan dari para sahabat (dan kaum muslim setelahnya).
“Dihalalkan bagi kamu pada malam hari bulan Puasa bercampur dengan istri-istri kamu; mereka itu adalah pakaian bagimu, dan kamu pun adalah pakaian bagi mereka. Allah mengetahui bahwasanya kamu tidak dapat menahan nafsumu, karena itu Allah mengampuni kamu dan memberi maaf kepadamu. Maka sekarang campurilah mereka dan carilah apa yang telah ditetapkan Allah untukmu, dan makan minumlah hingga terang bagimu benang putih dari benang hitam, yaitu fajar. Kemudian sempurnakanlah puasa itu sampai (datang) malam, (tetapi) janganlah kamu campuri mereka itu, sedang kamu beri`tikaf dalam mesjid. Itulah larangan Allah, maka janganlah kamu mendekatinya. Demikianlah Allah menerangkan ayat-ayat-Nya kepada manusia, supaya mereka bertakwa.” Al Baqarah(2):187

Dengan demikian, maka para pasangan suami istri, terutama para pengantin baru, tidak perlu lagi untuk ragu melakukan ibadah (yg seringkali diguyonkan sebagai ‘Sunnah Rasul’) di bulan Ramadhan ini.

Akan tetapi, muncul lagi pertanyaan.
“Saya dan pasangan saya, baru selesai berhubungan suami istri. Tapi kami belum sempat mandi besar, tiba2 adzan subuh sudah berkumandang. Lalu, apakah saya dan pasangan saya masih ‘boleh’ melanjutkan shaum kami?”

Untuk menjawab pertanyaan itu, mari kita tinjau hadits berikut:
Abu Bakar bin Abdur Rahman berkata, “Saya dan ayah ketika menemui Aisyah dan Ummu Salamah. (Dalam satu riwayat: dari Abu Bakar bin Abdur Rahman, bahwa al-Harits bin Hisyam bahwa ayahnya Abdur Rahman memberitahukan kepada Marwan) Aisyah dan Ummu Salamah memberitahukan bahwa Rasulullah pernah memasuki waktu fajar sedang beliau dalam keadaan junub setelah melakukan hubungan biologis (2/234) dengan istrinya, bukan karena mimpi. Kemudian beliau mandi dan berpuasa.” Marwan berkata kepada Abdur Rahman bin Harits, “Aku bersumpah dengan nama Allah, bahwa engkau harus mengkonfirmasikannya kepada Abu Hurairah.” Marwan pada waktu itu sedang berada di Madinah. Abu Bakar berkata, “Abdur Rahman tidak menyukai hal itu. Kemudian kami ditakdirkan bertemu di Dzul Hulaifah, dan Abu Hurairah mempunyai tanah di sana. Lalu Abdur Rahman berkata kepada Abu Hurairah, ‘Saya akan menyampaikan kepadamu suatu hal, yang seandainya Marwan tidak bersumpah kepadaku mengenai hal ini, niscaya saya tidak akan mengemukakannya kepadamu.’ Lalu, Abdur Rahman menyebutkan perkataan Aisyah dan Ummu Salamah. Kemudian Abu Hurairah berkata, ‘Demikian pula yang diinformasikan al-Fadhl bin Abbas kepadaku, sedangkan mereka (istri-istri Rasulullah) lebih mengetahui tentang hal ini.’”

Silakan perhatikan bagian yg dicetak tebal. Di sana, disebutkan bahwa Rasululloh SAW mandi (besar) lalu melanjutkan shaum di hari itu.

Adapun referensi lain adalah sebagaimana di Al Baqarah(2):187,“….Kemudian sempurnakanlah puasa itu sampai (datang) malam, (tetapi) janganlah kamu campuri mereka itu, sedang kamu beri`tikaf dalam mesjid. Itulah larangan Allah, maka janganlah kamu mendekatinya. Demikianlah Allah menerangkan ayat-ayat-Nya kepada manusia, supaya mereka bertakwa.”

Dengan demikian, bagi para pasangan suami istri yg ‘keasyikan’ ber-sunnah Rasul sehingga belum sempat mandi besar ketika adzan Shubuh berkumandang, maka mereka tidak perlu khawatir dengan ibadah shaum mereka. Solusinya sangatlah mudah:
SEGERA MANDI BESAR DAN LANJUTKAN SHAUM.

Semoga artikel ini bermanfaat.

Anal Sex, Doggie Style, dan Oral Sex dalam Islam
Masuk Kategori: Fiqh

Sengaja aku tuliskan judul yg sedikit ‘menjijikkan’ dan mungkin bisa membuat jengah kaum muslimin/muslimat, namun pada dasarnya ini didasarkan atas berbagi ilmu…selain itu, disebutkan bahwa Islam adalah agama yg sempurna, dalam artian Islam mencakup segala aspek kehidupan. Sex merupakan salah satu aspek kehidupan manusia. Tanpa sex, maka kita tidak akan pernah lahir, karena Nabi Adam dan ibu Hawa cuma diem2an belaka setelah diusir dari surga ;-)

Sex aku masukkan dalam fiqh, karena pada dasarnya sex berkaitan dengan hukum ttg suami - istri.

Oke, kembali ke topik yg aku ketengahkan kali ini.

aku jelaskan dulu, bahwa yg dimaksud dengan oral sex adalah melakukan hubungan sex dengan mulut (+tangan) sebagai sarana pemuas. Sedangkan anal sex adalah melakukan hubungan sex dengan dubur (anal) sebagai sarana pemuas.

Berawal dari ‘arisan’ (chat sesama warga kampung gadjah), seorang warga menanyakan hukum anal sex. Kebetulan aku pernah membaca bahwa hukum berhubungan badan melalui dubur adalah HARAM. Sayangnya saat itu aku tidak bisa memperlihatkan dalil-dalil yg mendukung argumenku. Maka, selama beberapa hari aku mencari dan menelusuri berbagai macam referensi Islam tentang anal sex ini.

Alhamdulillah, aku temukan beberapa referensi.

Sebagai ayat pembuka, aku kupipes ayat berikut:
“Isteri-isteri kamu bagaikan ladang buat kamu, oleh karena itu datangilah ladangmu itu sesukamu, dan sediakanlah untuk diri-diri kamu, dan takutlah kepada Allah, dan ketahuilah sesungguhnya kamu akan bertemu Allah, dan gembirakanlah (Muhammad) orang-orang mu’min.” (al-Baqarah: 223)

Ayat di atas memberikan makna bahwa bagi seorang suami, istrinya merupakan tempat yg sah bagi dia untuk berhubungan badan dan menebarkan benih (baca: sperma), tidak saja untuk mendapatkan keturunan namun juga untuk memperoleh kesenangan/kenikmatan berdua (tidak satu pihak). Jika kita sedikit telaah, ladang = tempat menebar benih dan menuai hasil, yg menurut tafsiranku, ladang = (maaf) vagina…BUKAN PANTAD (sengaja dg huruf d, untuk memberi penekanan). Karena kita sendiri tahu bahwa wanita melahirkan bayi melalui vaginanya, bukan melalui pantadnya. Pantad = mengeluarkan kotoran tubuh, sebagai sisa hasil proses pengolahan makanan oleh tubuh.

Kita teruskan…

Sebagai manusia, Rasululloh SAW juga melakukan hubungan sex. Fatimah dan Ibrahim adalah sebagian anak2 Rasululloh SAW, yg tentu saja muncul dikarenakan beliau (Rasululloh) berhubungan dengan istri2 beliau. Nah, dalam kaitan dengan hubungan sex, Rasululloh SAW sudah mengeluarkan larangan mengenai HARAMNYA/DILARANGNYA ANAL SEX. Beliau bersabda
“Jangan Kamu setubuhi isterimu di duburnya.” (Riwayat Ahmad, Tarmizi, Nasa’i dan Ibnu Majah)

Dan tentang masalah menyetubuhi isteri di duburnya ini, beliau mengatakan juga:
“Bahwa dia itu termasuk liwath yang kecil.” (Riwayat Ahmad dan Nasa’i)

Beberapa alasan yg bisa aku kemukakan, berdasarkan referensi2 yg aku baca, mengapa anal sex dilarang:
1. Dubur = tempat yg membahayakan dan kotor. Anda bisa bayangkan, anda berhubungan sex di tempat yg paling kotor, paling banyak kuman, bakteri, dst dst… Beberapa bibit penyakit menular sexual bersarang di dubur, sebagai contoh bibit penyakit gonore dan klamidia (diambil di sini)
2. Anal sex, dikenal juga sebagai liwath, merupakan perilaku kaum homoseksual, kaumnya Nabi Luth, yg diazab dan dimusnahkan oleh ALLOH SWT karena perilakunya yg menyimpang tersebut. Dengan kata lain, jika kita melakukan anal sex, sesungguhnya secara perlahan kita telah MENYERUPAI sebagai seorang homoseksual (silakan baca hadits kedua di atas).

Oke..sekarang ada pertanyaan berikutnya. Bagaimana jika berhubungan sex dengan gaya anjing (doggie style)? Untuk kasus ini, aku kutipkan pertanyaan sahabat kepada Rasululloh SAW.

Ada seorang perempuan Anshar bertanya kepada Nabi tentang menyetubuhi perempuan di farjinya tetapi lewat belakang, maka Nabi membacakan ayat:
“Isteri-isterimu adalah ladang buat kamu, karena itu datangilah ladangmu itu sesukamu.” (al-Baqarah: 223) — (Riwayat Ahmad)

Umar pernah juga bertanya kepada Nabi:
“Ya Rasulullah! Celaka aku. Nabi bertanya: apa yang mencelakakan kamu? Ia menjawab: tadi malam saya memutar kakiku –satu sindiran tentang bersetubuh dari belakang– maka Nabi tidak menjawab, hingga turun ayat (al-Baqarah: 223) lantas beliau berkata kepada Umar: boleh kamu bersetubuh dari depan dan boleh juga dari belakang, tetapi hindari di waktu haidh dan dubur.” (Riwayat Ahmad dan Tarmizi)

Dari 2 kisah singkat di atas, maka doggie style DIPERBOLEHKAN dalam berhubungan sex di Islam. ;-)

Kini kita menuju oral sex :-)

Sesuai dengan hadits terakhir yg aku tulis di atas, yg ‘dilarang’ Islam dalam berhubungan sex dengan istrinya adalah: lewat dubur dan di saat istri sedang haid. Dengan kata lain, Islam MEMBOLEHKAN oral sex. Aku kutip dari beberapa referensi, di antaranya dari Yusuf Qardhawi bahwa beliau pernah melakukan ditanya ttg sex oleh muslim Barat. Kesimpulan yg beliau dapatkan bahwa muslim Barat cenderung lebih ‘berani’ utk bertanya mengenai sex…dan oral sex menjadi salah satu topik yg ditanyakan kepada beliau. Yusuf Qardhawi, dengan berpedoman kepada Qur’an dan Sunnah Rasul, mengeluarkan pernyataan (fatwa) bahwa oral sex hukumnya BOLEH, karena salah satu cara untuk mencapai puncak kenikmatan sex bisa dicapai melalui oral sex.

Hanya saja beliau mengingatkan bahwa utk oral sex ini harus diperhatikan bahwa alat kelamin tersebut TIDAK BOLEH DIPERLIHATKAN KEPADA ORANG LAIN, KECUALI ISTRI DAN HAMBA SAHAYANYA. (sorry, aku ndak tau apakah ini hadits Rasul atau hanya pernyataan YQ saja, tidak ada keterangan lebih detail).

Ulama-ulama juga sepakat bahwa oral sex diperbolehkan. Adapun MENELAN SPERMA SUAMI adalah hal MAKRUH, dg kata lain perbuatan tersebut BUKAN HARAM.

Adapun di Indonesia, ada ulama yg menyarankan untuk TIDAK melakukan oral sex. Alasan yg dikemukakan adalah mulut = tempat/alat utk makan, bukan alat sex/reproduksi, sehingga menggunakan mulut sebagai (/menyerupai) alat reproduksi = menyalahi aturan ALLOH SWT.

Kesimpulan:
1. Anal sex = diharamkan, karena perbuatan tersebut merupakan perbuatan kaum homoseksual, kaum yg dilaknat dan dimusnahkan ALLOH SWT.
2. Doggie style, berhubungan sex melalui belakang istri, DIPERBOLEHKAN, selama ‘tujuan akhirnya’ adalah vagina, BUKAN dubur.
3. Oral sex = ulama-ulama sepakat untuk MEMPERBOLEHKAN, bahkan menelan sperma pun tidak dilarang. Namun ada ulama yg tidak sependapat, karena oral sex ~ menyalahi penggunaan anggota tubuh.

“Sesungguhnya kebenaran artikel ini berasal dari ALLOH SWT, jika ada kesalahan itu datangnya dari aku.”

Semoga kita bisa menarik manfaat + hikmah dari artikel ini ;-)