Station of Toma'aneenah

Toma'aneenah is tranquillity. Allah says, "Those who believe and whose hearts find toma'aneenah in the remembrance of Allah. Verily in the remembrance of Allah do hearts find toma'aneenah." [13:28]

"O you the one with toma'aneenah! Come back to your Lord, well-pleased and well-pleasing unto Him! Enter you, then among My honored slaves, and enter My Paradise." [89:27-30]

Toma'aneenah is the satisfaction of the heart with circumstances without any sense of anxiety or restlessness. It was mentioned in one narration that: "Truthfulness is a cause of toma'aneenah and lying is a cause of suspicion and doubt." This suggests that one who hears the truth will have toma'aneenah and satisfaction within his heart as a result, whereas lying causes disturbance and doubt within the heart. This meaning is also seen in the hadeeth which states: "Righteousness is what the heart has toma'aneenah with." This shows that the heart feels satisfied with truth and has no anxiety or sense of unease because of it.

There are two opinions regarding the meaning of remembrance of Allah in the (aforementioned) verse. The first opinion holds that the remembrance is of the servant to his Lord. This remembrance causes toma'aneenah to settle within the heart. Should the heart become anxious or disturbed, then the servant will have no means for attaining toma'aneenah except through the remembrance of Allah. The second opinion holds that the meaning of this remembrance is the Qur'an, and this is the more sound. It is His Remembrance that He revealed to His Messenger. The hearts of the believers will have toma'aneenah as a result of it. For the heart will not have trust or toma'aneenah except by faith and certainty. There are no means of attaining faith and certainty except through the Qur'an. The toma'aneenah of the heart is due to its firm faith. The heart's anxiety and disturbance are a result of its doubts and uncertainty. The Qur'an is the means to attain certainty and firmness in faith, and to remove doubts. That is why the hearts of the believers cannot have tranquillity except through the Qur'an. It is impossible for anyone who doesn't study the Qur'an, or deeply understand it, to have a benefit from it and its guidance. The benefit from the Qur'an, will not be sound unless one's heart perceives the reflections of His Lord's Names and Attributes, in His Laws within himself and in everything around him within this universe. The same two opinions are also applied to the meaning for the remembrance of Allah, as stated in the following verse, "And whosoever turns away from the remembrance of Ar-Rahmaan (Allah), We appoint for him a shaytaan(devil) to be an intimate companion to him." [43:36]

Again, the sound opinion here is that Allah's Remembrance is that which He sent to His Messenger, i.e., His Book. Whoever turns away from this, Allah will appoint a shaytaan for him, who will misguide and deter him from the straight path although the person may think that he is righteously guided. The two opinions are also prevalent with the verse: "But whosoever turns away from My Remembrance, verily for him is a life of hardship and We shall raise him up blind on the Day of Resurrection." [20:124]

The sound opinion is that Allah's Remembrance is His Book that He sent to His Messenger. This is why the one that turns away from it will say, "O my Lord! Why have you raised me up blind while I had sight before?" [20:125] And Allah will respond by saying, "Like this, Our Aayat came unto you but you disregarded them, and so this Day you will be neglected." [20:126]

Allah deposits toma'aneenah in the hearts and souls of the believers. He will then grant the joy, delight and good news of admission into Paradise to those with toma'aneenah. As a result, for these people there is great happiness and a beautiful place for the final return. The verse "O you with toma'aneenah! Come back to your Lord . . ," indicates that the soul will not return to Allah unless it is characterized by toma'aneenah. Then it will return to Him, be from among His honored slaves and be allowed to enter His Paradise.

Toma'aneenah's final product is tranquillity. At that final stage the heart will have tranquillity with a sense of sound security. There is a difference between a sense of sound security and a deceitful sense of security. It is possible that the heart may have a feeling of satisfaction caused by a deceitful sense of security, but this satisfaction and peace do not endure. Besides the sound security because of the tranquillity produced by toma'aneenah, there is an atmosphere of joy and attachment.

Toma'aneenah is something more than tranquillity. It includes knowledge, faith and the attainment of what is known. The example of this is the toma'aneenah the hearts find with the Qur'an. When hearts believe in it and attain knowledge of its guidance, it is sufficient for them. Their total loyalty is to the Qur'an. They rule their lives with it and go to it when they have a dispute.

Toma'aneenah is extremely beneficial for those overwhelmed by obligations and responsibilities, especially for those who call others to Allah and struggle against Allah's enemies. These people face and bear much more than others. They are faced by many circumstances that may weaken their patience. So if Allah wishes to relieve them of the heaviness of their obligations, He will have tranquillity descend upon them and toma'aneenah with His Commands and Decrees. If the servant has toma'aneenah with Allah's Commands, then he knows that Allah's religion is the truth and that Allah will certainly support him and be sufficient for him and his family. If the servant has toma'aneenah with Allah's Decrees then he knows that nothing will reach him except for what Allah has written for him. This servant knows that whatever Allah wishes will be and whatever Allah doesn't wish will not be. Therefore there is no reason for worries or concerns, unless there is weak faith. Nothing will happen unless it is written and if it is written, nothing can stop it. Therefore, there should be no fear or concern for those with faith. If an adversity occurs and the believer can do something, then he should do so. However, if he cannot, then he should not be annoyed or dismayed.

Toma'aneenah is also beneficial for those who are subjected to trials and hardship. There is no doubt when a person is suffering and has strong faith in the reward for his patience, then his heart will be content. He will have tranquillity and toma'aneenah. The adversity may become stronger against him and he may not see the reward. Seeing the reward may become so powerful that there may be a sense of joy felt from the adversity and be considered a gift. This is not surprising. Many wise persons upon seeing the results of distasteful medication may begin to like the taste of the medicine. Observing its benefit makes one not pay attention to the taste.

Allaahummaa innee as'alukal-hudaa wat-tuqaa wal-`afaafa wal-ghinaa

"O Allaah! I ask You for guidance, piety, safety and well-being, and contentment and sufficiency."


Say: "Truly, my prayer And my service of sacrifice, My life and my death, Are all for Allah, The Cherisher of the Worlds..."
(Quran, Surah Al-An'am:162)

Ibn Qayyim al-Jawziyyah
al-Jumu'ah Magazine

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Backbiting ( Ghibah )

"O you who believe! Avoid much suspicion, for some suspicions are a sin. Do not spy on one another, nor backbite one another. Would one of you love to eat the flesh of his dead brother? Nay, you would abhor it, [so similarly, avoid backbiting]. And fear Allah. Indeed, Allah is Most Forgiving, Most Merciful."
Qur'an, [49:12]

"And do not follow that of which you do not have knowledge. Indeed, the hearing, the sight and the heart - [you] will be asked about all of those." Qur'an, [17:36]

"He does not utter a [single] word, except that there is, with him, [an angel] ready and waiting [to record it]." Qur'an, [50:18]

Imam Nawawi says "It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety."

On the authority of Abu Hurayrah :
"Whoever believes in Allah and the Last Day should say [something] good, or he should keep silent." [Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah]

Nawawi says, "This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent."

On the authority of Sahl ibn Sa`d :
"Whoever guarantees for me what is between his two jaws and what is between his two legs, I guarantee Heaven for him." [Bukhari, Muslim]

On the authority of `Uqbah ibn `Amir : I said, 'O Messenger of Allah! What is salvation?"
He said, "Hold your tongue, let your house contain you, and weep over your sins." [Bukhari, Muslim]

Mu`adh ibn Jabal said, "Are we even going to be held accountable for what we say?!"
The Messenger of Allah (may Allah bless him and grant him peace) said, "May your mother bebereaved of you! Is there anything which drags people into the Fire on their faces other than the harvest of their tomgues?!" [Tirmidhi (hasan sahih)]

On the authority of Abu Bakrah, from the Farewell Pilgrimage:
"Indeed, your blood, property and honor are sacred to [one another], like the sanctity of this day of yours in this city of yours." [Bukhari, Muslim]

On the authority of Abu Hurayrah :
"All of a Muslim is prohibited to another Muslim : his blood, his honor and his property." [Muslim]

"O assembly of those who have believed with their tonngues, but into whos hearts faith has not yet reached! Do not backbite the Muslims, nor seek out their secrets! For, whoever seeks out the faults of his brother, Allah will seek out his secrets. And, whoever has his secrets sought out by Allah, Allah will disgrace him, even [if he hides] in the depths of his house. [Abu Dawud in al-Adab, 4/271, #4880]

"Beware of backbiting, for backbiting is more serious than adultery. A man may commit adultery, and drink [wine], and then repent, and Allah will forgive him. But, the backbiter will not be forgiven by Allah until his [backbited] companion forgives him." [Suyuti, Al-Jami` as-Saghir, 1/174, #2919, from Ibn Abid-Dunya, and Abush-Shaykh, Al-Tawbikh.]


Meaning of ghibah
It has been defined precisely by the Prophet (may Allah bless him and grant him peace) as, "You rmentioning your brother with something about him that he dislikes [being spoekn about]."
Someone asked, "How about if my brother contains that [characteristic which I am mentioning]?"
He replied, "If he possesses that which you mention, then you have [indeed] backbited him. And, if he does not contain that which you say, then you have slandered him." [Muslim in al-Birr, 4/2001, #70; Ahmad in Al-Musnad, 2/230,384]

Body.
Lineage.
Character.
Clothing.


Ghibah in the guise of religiousity
"Praise be to Allah who has saved us from such evil."
"We ask Allah for protection."
"That poor fellow! Allah has afflicted him with a great calamity. May Allah
forgive him and us."

Listening to Ghibah
Someone who listens to backbiting is a partner to it. He is not absolved of the sin of listening unless he remonstrates verbally, or in his heart if he is afraid. If he is able to start talking about something else, or to chgange the subject of the coversation, then it is imperative for him to do so.
"And, when they hear vain talk, they turn away from it." [Qur'an, 28:55]

"[Succesful are] those who shun vain talk." [Qur'an, al-Mu'minun: 3]

"Whoever is present while a Muslim is humiliated before him, and is able to assist him [and yet does not], Allah will humiliate him before [all of] creation." [Ahmad in al-Musnad, 3/487; Suyuti in Al-Jami` As-Saghir, 2/510, #8375]

"Whoever protects a believer from a hypocrite, Allah will send to him an angel to protect him from the Fire of Hell on the Day of Arising. [Abu Dawud in al-Adab, 4/272, #4883]

"Whoever averts [an attack] from the honor of his brother, Allah will avert the fire from hi sface on the Day of Arising." [Tirmidhi (hasan)]


Causes of ghibah
1. Thirst for revenge. Backbiting one's brother and obtaining gratification from his anger.
2. Peer pressure. Desire to fit in with and be accepted by one's companions.
3. Desire to exalt one's self by degrading another. In the same way, one may become jealous when anothe ris praised, and therefore seek to disparage him.
4. Jest and play. A desire to make others laugh. Some people even make a living out of this.

Cure for ghibah
Realize that it exposes you to the displeasure of Allah, the Exalted. Remind yourself that your good deeds will go to the person whom you ar ebackbiting, and his sins will be borne by you. Ponder over your own faults,a nd occupy yourself with correcting them. Feel ashamed to discuss the faults of others when you yourself have so many faults. If you are rally free from fault, then occupy yourself with thanking Allah for His favor. Just as you would dislike someone else backbiting you, out yourself in the place of the one whom you are inclined to backbite.
"Indeed, truthfulness leads to righteousness, and righteousness leads to Heaven. And, a man [continues to] tell the truth, until he is recorded before Allah as a truthful one. And, indeed, lying leads to evil, and evil leads to Hell. And, a man [continues to] lie until he is recorded before Allah as a liar. [Bukhari, Muslim]

"Insulting a Muslim is impiety, and killing him is [a form of] unbelief." [Bukhari, Muslim, Ahmad, Nasa'i, Ibn Majah, Tirmidhi, Tabarani, Daraqutni.]


Ghibah of the heart
To think the worst of Muslims. You may not think badly of a Muslim unless you have definite knowledge of his having done something evil, and there is no possible excuse or justification for him. You should try to make 70 excuses for your brother, and if you cannot find an excuse for him, look for some flaw in your perception. If someone informs you of something bad about someone else, it is obligatory upon you to investigate the matter. Is there some enmity between the informer and the one he is telling you about? You are obliged to think the best of your Muslim brother/sister. Thwart Satan by making du`a for the person. Do not spy on your brother, under the pretext of trying to find out the truth. If it does turn out that he has done something wrong, then advise him in secret.

Cases in which ghibah is permissible
1. Injustice. One who has suffered injustice is entitled to mention the one who has committed injustice to someone who is capable of restoring his rights to him, such as a legitimate Muslim ruler or judge.
2. Seeking help to change an evil, or to reform the wrongdoer. If the intention in telling the ghibah is not to change the wrong, then it is forbidden to relate it.

3. Asking for a fatwa. A person may say, 'My father/brother/wife has done such-and-such to me. What can I do about it?
On the authority of `A'ishah : Hind, the wife of Abu Sufyan, said to the Prophet (may Allah bless him and grant him peace), "Abu Sufyan is a miserly man, and he is not giving me what would suffice me and my child, unless I take from him without his knowing." He said, "Take what suffices you and your child according to common usage." [Bukhari, Muslim]
However, it is more precautionary to avoid mention of names, for exaple by asking instead, "What is the verdict regarding a person who has done such-and-such?"

4. Warning, such as warning a prospective buyer that the merchant is a swindler, or warning a student that his prospective teacher is an innovator or a deviant.Also, revealing the faults of weak narrators and forgers of hadith, and giving someone a candid appraisal of a person whom the former is thinking of marrying.

On the authority of Fatimah bint Qays : she said, "I came to the Prophet (may Allah bless him and grant him peace) and told him, "Abu Jahm and Mu`awiyah have [both] proposed to me." He said, "As for Mu`awiyah, he is a poor man with no money, and as for Abu Jahm, his stick never leaves his shoulder." [Bukhari, Muslim, Malik]

5. If someone is commonly known by a nickname, although if there is some alternative way to refer to him, it is preferable.

6. Someone who sins openly, and has no qualms about his sins being mentioned.
However, it is not permissible to mention any of his secret sins.
"There can be no backbiting of one who casts off the mantle of modesty." [Suyuti, Al-Jami` As-Saghir, 2/519, from Bayhaqi.]


Expiation for ghibah
The backbiter has committed two infringements; one upon the limits of Allah, and this must be expiated by repentance and regret. The second is on the rights of his brothers/sisters. If news of the backbiting has rached the person, the backbiter must apologize to him/her, and express regret at having said it.
"Whoever has wronged his brother, in the way of property or honor, let him go to him and repair it, before it is taken [from him on a day] when he has no dirhams or dinars, such thatif he has any good deeds, some of the good deeds will be taken and given to [the wronged one], otherwise [if he has no goo deeds], some of the other's evil deeds will be taken and cast upon him." [Bukhari, Al-Mazalim, 5/121, #2449. Ahmad, Al-Musnad, 2/435]

If the person has not learned that he has been backbited, then the backbiter need not tell him, but he should ask Allah to forgive him.

"The expiation with regard to one who has been backbited is that forgiveness be asked for him." [Suyuti, Al-Jami` As-Saghir, 2/390, #6259]

Mujahid said : the expiation for eating the flesh of your brother is that you praise him and pray for good for him, and similar is the case if he has died.

from "Mukhtasar Minhaj al-Qasideen"
(being Ibn Qudamah's abridgement of Ibn al-Jawzi's summary of al-Ghazzali's "Ihya' `Ulum al-Deen")

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Berburu Menurut Islam

Allah swt berfirman: “Dan apabila kamu telah menyelesaikan ibadah haji maka bolehlah berburu.” (QS al-Ma’idah: 2)

Dan firman-Nya juga:

“Mereka menanyakan kepadamu: ”Apakah yang dihalalkan bagi mereka?” Katakanlah ’Dihalalkan bagimu yang baik-baik dan (buruan yang ditangkap) oleh binatang buas yang telah kamu ajar dengan melatihnya untuk berburu, kamu mengajarnya menurut apa yang telah diajarkan Allah kepadamu. Maka makanlah dari apa yang ditangkapnya untukmu dan sebutlah nama Allah atas binatang buas itu (waktu melepasnya).” (QS al-Maidah: 4).

Buruan laut dibolehkan dalam segala kondisi demikian pula buruan darat terkecuali ketika berada dalam keadaan berihram. Allah swt berfirman:

“Dihalalkan bagimu binatang buruan laut dan makanan (yang berasal dari laut sebagai makanan yang lezat bagimu dan bagi orang-orang yang dalam perjalanan; dan diharamkan atasmu (menangkap) binatang buruan darat selama kamu dalam ihram.” (QS al-Maidah: 96).

1.BINATANG BURUAN YANG HALAL UNTUK DISEMBELIH

Binatang buruan yang halal disembelih adalah binatang buruan yang halal.

2.ALAT BERBURU

Pekerjaan memburu terkadang dengan menggunakan senjata yang dapat melukai (binatang buruan) seperti pedang, pisau dan anak panah dan terkadang menggunakan binatang buas.

Allah swt berfirman:

“Hai orang-orang yang beriman, sesungguhnya Allah akan menguji kamu dengan sesuatu dari binatang buruan yang mudah didapat oleh tangan dan tombak-tombakmu.” (QS al-Maidah: 94).

“Dan (buruan yang ditangkap) oleh binatang buas yang telah kamu ajar dengan melatihnya untuk berburu, kamu mengajarkannya menurut apa yang telah diajarkan Allah kepadamu, maka makanlah dari apa yang telah ditangkapnya untuk kamu.” (QS al-Maidah: 4).

Disyaratkan dalam perburuan dengan menggunakan senjata yang dapat mengoyak tubuh (binatang) buruan dan menembusnya.

Dan disyaratkan dalam perburuan dengan perantara binatang, haruslah menggunakan binatang pemburu yang sudah terlatih dan tidak memakan binatang buruannya serta tidak ada binatang lain bersamanya.

Menyebut nama Allah adalah termasuk syarat halalnya binatang buruan, ketika menjelang melepaskan anak panah atau binatang pemburu.

Dari Adi bin Hatim ra, ia berkata, “Saya pernah bertanya kepada Rasulullah saw tentang gagang anak panah”, maka jawab Beliau, “Jika engkau dapati tertancap dengan mata anak panah, maka makanlah; tetapi jika terpukul oleh gagangnya, lalu mati, maka sesungguhnya (binatang buruan itu) mati terpukul, karena itu janganlah engkau makan.” Kemudian aku bertanya lagi, “(Bagaimana kalau) aku melepas anjing pemburuku?” Jawab Beliau, “Jika engkau melepas anjingmu dan (sebelumnya) engkau telah mengucapkan basmalah, maka makanlah.” Saya bertanya (lagi), “(Bagaimana kalau) ia makan (binatang buruan itu)?” Jawab Beliau, “Kalau begitu, janganlah engkau makan; karena ia tidak menangkap (nya) untukmu, namun ia menangkap hanya untuk dirinya sendiri.” Saya bertanya lagi, “Bagaimana kalau aku melepas anjing pemburuku, lalu kudapati bersamanya anjing lain?” Sabda Beliau, “Janganlah engkau makan; karena sesungguhnya engkau menyebut nama Allah hanya untuk anjingmu, bukan untuk anjing yang lain.” (Muttafaqun ’alaih: Fathul Bari IX: 603 no: 5476, Muslim III: 1529 no: 3/1929 dan Nasa’I VII: 183).

3. BERBURU DENGAN ANJING YANG TAK TERLATIH

Tidak halal apa yang ditangkap oleh anjing yang tidak dilatih berburu, melainkan didapati dalam keadaan masih hidup, lalu disembelih:

Dari Abu Tsa’labah al-Khasyanni ra, ia bertutur, “Ya Nabiyullah, sesungguhnya kami tinggal di negeri kaum Ahli Kitab, bolehkan kami makan menggunakan bejana mereka? Dan di negeri perburuan, di mana aku berburu dengan panahku dan dengan anjingku yang belum terlatih serta dengan anjingku yang sudah terlatih? Lalu apa yang baik kulakukan?” Jawab Beliau, “Adapun apa yang kau ceritakan itu, yaitu tentang (bejana) Ahli Kitab, maka jika engkau mendapatkan bejana yang lain, janganlah kamu makan dengan bejana mereka; jika tidak ada lagi, maka cucilah dan kemudian boleh kamu makan dengannya. Dan apa yang kau buru dengan anak panahmu dan engkau telah menyebut nama Allah (sebelumnya), maka makanlah; dan apa yang kau buru dengan anjingmu yang sudah terlatih dan engkau telah menyebut nama Allah (sebelumnya), maka makanlah; dan apa yang kau buru dengan anjingmu yang belum terlatih, lalu engkau masih sempat menyembelihnya, maka makanlah.” (Muttafaqun ’alaih: Fathul Bari IX: 604 no: 4578, Muslim III: 1532 no: 1930, Ibnu Majah II: 1069 no: 3207, Nasa’i VII: 81 tanpa menyebut Ahli Kitab).

4. BINATANG BURUAN YANG TERJATUH KE AIR

Manakala binatang buruan didapati terjatuh ke air, maka haram dimakan. Ini mengacu pada sabda Nabi saw kepada Adi bin Hatim ra:

“Apabila engkau akan melepaskan anak panahmu, maka sebutlah nama Allah; jika engkau dapatinya terbunuh, maka makanlah, kecuali jika engkau dapatinya terjatuh di air; karena sesungguhnya engkau tidak tahu, apakah air yang telah membunuhnya ataukah anak panahmu?” (Shahih: Irwa-ul Ghalil no: 2556, Muslim III: 1531 no: 7 dan 1929).

5. BINATANG BURUAN YANG BELUM KETEMU SELAMA DUA HARI ATAU TIGA HARI, LALU DIKETEMUKAN

Barangsiapa melepaskan anak panahnya, lalu tepat mengenai binatang yang diburu, kemudian binatang tersebut menghilang selama dua hari atau tiga hari, lalu kemudian diketemukan, maka ia boleh dimakan bila belum membusuk.

Dari Adi bin Hatim ra bahwa Nabi saw pernah bersabda kepadanya, “Jika engkau melepaskan anak panahmu (tepat mengenai) binatang buruanmu, kemudian engkau dapatinya setelah sehari atau dua hari yang padanya hanya ada bekas tusukan anak panahmu, maka makanlah.” (Shahih: Mukhtasar Muslim no: 1239 dan Fathul Bari IX: 610 no: 5484).

Dari Abu Tsa’labah dari Nabi saw, Beliau bersabda, “Apabila engkau melepas anak panahmu, lalu binatang yang kau buru itu menghilang darimu, kemudian engkau dapatinya, maka makanlah ia selama belum membusuk.” (Shahih: Mukhtashar Muslim no: 1242 dan Muslim III: 1532 no: 10 dan 1931).

Sumber: Diadaptasi dari 'Abdul 'Azhim bin Badawi al-Khalafi, Al-Wajiz Fi Fiqhis Sunnah Wal Kitabil 'Aziz, atau Al-Wajiz Ensiklopedi Fikih Islam dalam Al-Qur'an dan As-Sunnah Ash-Shahihah, terj. Ma'ruf Abdul Jalil (Pustaka As-Sunnah), hlm. 772 - 777.

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