MAQUETTE BETTERPAD-RAY - Friday Prayers at the Shahada Mosque (Design)

Friday prayers are fardhu ain for every Muslim who mukallaf (has been obliged to carry out religious orders and stay away from prohibitions, can be subject to Islamic law), male, healthy, and settle.

The legal requirements for Friday prayers are that there must be a designated Friday prayer room, the number of people who pray in the congregation of at least 40 men (there are still other opinions), carried out during the midday prayer time, and made two khutbah before Friday prayers.

For the number of men present, there are still opinions that can be used as guidelines for certain areas where the number of male worshipers may not reach 40 people.

Imam Abu Hanifah argued that enough four people including the Imam, according to this hadith, "The number is obligatory for each village that is in it a Imam, even though the population is only 4 people", and this is the Hadith Riwayat of Thabrani.

Imam Aw Za'i argues that Friday prayers are enough with 12 people, with a hadith, "The person who first came to Medina from the Muhajirins was Mush'ab ibn Umair, and he was the one who first established Friday prayers there on Friday , before Prophet Muhammad came (and at that time) they were twelve people", and this is the Hadith Riwayat of Thabrani.

Imam Shafi'i argued that the number of Friday prayer worshipers must be 40 people, with hadith, "Has said Abdurrahman ibn Ka'b:‘ My father when he heard the call to prayer on Friday, was used to praying for As'ad ibn Zararah. So I asked him, "When I hear the call to prayer, why is my father praying for As'ad ibn Zararah?" His father replied, ‘Because he was the one who first gathered us for Friday prayers in the village of Nabit Hazmin. ' So I asked, 'How many people are there?' He answered, "Forty men", and this is the Hadith Riwayat of Abu Dawud.

God willing, if the design of the Shahada Mosque (Masjid Syahadat) from the Betterpad-Ray (Benteng Terpadu Raya / Great Integrated Fortress "Mural Wall") model/maquette can be realized, then the design of the mosque does have a purpose so that it can be used to carry out Friday prayers as a large mosque. Later the Shahada Mosque will prepare and carry out Friday prayers properly and correctly. All matters regarding Friday prayers will be arranged by the mosque administrator. The Shahada Mosque will provide the best service for the worshipers of Friday prayers well and smoothly, so that the worshipers get comfort and the Friday prayers take place well. This is considered because Friday prayer is the gathering time of worshipers in the amount that is usually far more than on ordinary days.

During Friday morning, the administrators will inspect all the Shahada mosque facilities, such as water faucets, bathrooms, and fans to ensure that the conditions are good. If there is still something missing, it will be prepared, for example, the water in the bathtub must be fully filled. Some of the mosques in Indonesia at the time of noon Friday will play the voice of the Qur'an reading outside the mosque, either direct or recorded. This is a sign that there will be Friday prayers at the mosque. The Shahada Mosque in Betterpad-Ray will probably play Al-Qur'an reading especially to be heard by Muslims men in the Betterpad-Ray building complex or its surroundings. Because the mosque will be crowded, there is a place to store slippers and bags for the coming worshipers. Basically for the number of Friday prayer worshipers in mosques in Indonesia there is no problem because there are already more than 40 people who indeed because of the large population and the large number of Muslims, even number of Muslims in Indonesia is the most number in the world. Likewise for the Shahada Mosque, God willing, there is no problem for the number of worshipers during Friday prayers, especially when the staff and people in the building complex have been visited later.

Right when the dzuhur (afternoon) time arrived, the Friday prayer began to take place. Friday Prayers are a substitute for dzuhur prayers for those who have already done it (for men, women still pray the dzuhur prayers because of not praying Friday). Adzan at the Shahada Mosque can be held twice. The muezzin will call the first adzan to prayer as the time of dhuhur arrives, so that after the adzan the worshipers can carry out the qobla (before) dzuhur prayer, or the tahiyatul masjid prayer. Then the khotib will stand in the mimbar and say salam, then the muezzin calls for the second adzan as a marker for the Friday prayer series that has begun. Khotib is someone who reads khutbha and Friday khutbah twice in a row. After that, according to the custom of the Shafi'i (like in Indonesia) mosques, the pillars of the khutbah are to read Hamdalah, pray for the Prophet, and taqwa testament to the first and second khutbah, read one of the verses of the Qur'an on one khutbah, and pray for the good of the believers in the second khutbah. After the khutbah, the muezzin calls for the iqamat and Friday prayers are done until the salam (greetings) and finishes.

This is the article from me. Hopefully the design of the Shahada Mosque (Masjid Syahadat), which is part of the Betterpad-Ray (Benteng Terpadu Raya / Great Integrated Fortress) model/maquette, can inspire and be realized. Aamiin.

Reference:

·         T, Drs. M. Nawai. Penuntun Shalat Lengkap beserta Dzikir dan Do’a-do’a. Surabaya: Karya Ilmu.

·         Abdussalam, Yusuf. Khotbah, Kultum, & Ceramah. 2009. Bantul: MEDIA INSANI.

MAKET BETTERPAD-RAY - Sholat Jumat pada Masjid Syahadat (Desain)

Sholat Jumat hukumnya fardhu ‘ain bagi setiap muslim yang mukallaf (sudah wajib melakukan perintah agama dan menjauhi larangan, sudah dapat dikenai hukum Islam), laki-laki, sehat, dan bermukim.

 Syarat-syarat sahnya sholat Jumat yaitu harus terdapat tempat sholat Jumat yang telah ditentukan, jumlah orang yang sholat berjamaah minimal 40 orang laki-laki (masih ada pendapat lain), dilakukan saat waktu sholat dzuhur (siang hari), dan melakukan dua kali khutbah sebelum sholat Jumat.

Untuk jumlah laki-laki yang hadir, masih ada pendapat-pendapat yang dapat dijadikan pedoman untuk daerah-daerah tertentu yang jumlah jamaah laki-lakinya mungkin tidak mencapai 40 orang.

Imam Abu Hanifah berpendapat bahwa cukup empat orang termasuk Imam, sesuai hadits ini, “Jumlah itu wajib bagi tiap-tiap desa yang ada padanya seorang imam, meskipun penduduknya hanya ada 4 orang”, dan ini adalah Hadits Riwayat Thabrani.

Imam Aw Za’i berpendapat bahwa sholat Jumat cukup dengan 12 orang, dengan hadits yaitu, “Orang yang pertama kali datang ke Madinah dari kaum Muhajirin adalah Mush’ab bin Umair, dan dialah orang yang pertama mendirikan sholat Jum’at disitu pada hari Jumat, sebelum Nabi Muhammad SAW datang (dan waktu itu) mereka dua belas orang”, dan ini adalah Hadits Riwayat Thabrani.

Imam Syafi’i berpendapat bahwa jumlah jamaah sholat Jumat harus 40 orang, dengan hadits, “Telah berkata Abdurrahman bin Ka’b : ‘Bapak saya ketika mendengar adzan hari Jumat, terbiasa mendoakan As’ad bin Zararah. Maka saya bertanya kepadanya, ‘Apabila mendengar adzan, mengapa ayah mendoakan As’ad bin Zararah?’. Ayahnya menjawab, ‘Karena dialah orang yang pertama kali mengumpulkan kita untuk sholat Jumat di desa Hazmin Nabit’. Maka saya bertanya, ‘Berapakah jumlah orang yang hadir?’. Dia menjawab, ‘Empat puluh orang laki-laki’”, dan ini adalah Hadits Riwayat Abu Dawud.

Insya Allah, jika desain Masjid Syahadat dari maket Betterpad-Ray (Benteng Terpadu Raya "Tembok Mural") dapat diwujudkan, maka desain masjid tersebut memang memiliki tujuan agar dapat digunakan untuk melaksanakan sholat Jum’at sebagai masjid besar. Nantinya Masjid Syahadat akan mempersiapkan dan melaksanakan sholat Jum’at dengan baik dan benar. Segala urusan tentang sholat Jum’at akan diatur oleh pengurus masjid. Masjid Syahadat akan memberikan pelayanan terbaik bagi para jamaah sholat Jum’at dengan baik dan lancar, sehingga para jamaah memperoleh kenyamanan dan pelaksanaan sholat Jumat berlangsung dengan baik. Hal ini diperhatikan karena sholat Jumat adalah waktu berkumpulnya para jamaah dalam jumlah yang biasanya jauh lebih banyak dari pada hari biasa.

Pada saat hari Jum’at di waktu pagi, pengurus akan memeriksa segala fasilitas masjid Syahadat, seperti kran air, kamar mandi, dan kipas angin untuk memastikan bahwa kondisinya baik. Jika masih ada yang kurang, maka akan dipersiapkan, misalnya air dalam bak mandi harus diisi penuh. Sebagian masjid-masjid di Indonesia saat menjelang siang hari Jum’at akan memperdengarkan suara bacaan Al Qur’an ke luar masjid baik suara langsung atau rekaman. Hal tersebut merupakan pertanda bahwa akan ada sholat Jum’at di masjid tersebut. Masjid Syahadat di Betterpad-Ray mungkin akan memperdengarkan suara bacaan Al Qur’an terutama agar didengar oleh muslim laki-laki di lingkungan kompleks bangunan Betterpad-Ray atau sekitarnya. Karena masjid akan ramai, maka disediakan tempat penitipan sandal dan tas bagi para jamaah yang datang. Pada dasarnya untuk jumlah jamaah sholat Jumat pada masjid-masjid di Indonesia tidak ada masalah karena sudah lebih dari 40 orang yang memang karena jumlah penduduknya banyak dan jumlah muslimnya banyak, bahkan jumlah muslim di Indonesia adalah terbanyak di dunia. Begitu pula untuk Masjid Syahadat, insya Allah tidak ada masalah untuk jumlah jamaah saat sholat Jum’at, terlebih sudah didatangi para staf dan orang-orang di kompleks bangunan nantinya.

Tepat saat waktu dzuhur (siang) tiba, maka rangkaian sholat Jum’at mulai dilaksanakan. Sholat Jum’at adalah pengganti sholat dzuhur bagi yang sudah melaksanakannya (bagi laki-laki, perempuan tetap sholat dzuhur yang karena tidak sholat Jum’at). Adzan di Masjid Syahadat dapat dilaksanakan dua kali. Muazzin akan menyerukan adzan pertama sebagai tiba waktu dzuhur, sehingga setelah adzan dzuhur para jamaah dapat melaksanakan sholat sunnat qobla (sebelum) dzuhur terlebih dahulu, ataupun sholat tahiyatul masjid. Lalu khotib akan berdiri di mimbar dan mengucapkan salam, maka muazzin menyerukan adzan kedua sebagai penanda rangkaian sholat Jum’at telah dimulai. Khotib adalah seseorang yang membacakan khutbah dan khutbah Jum’at dilakukan dua kali secara berturut-turut. Setelah itu, sesuai kebiasaan di masjid-masjid (Indonesia) yang bermazhab Syafi’i, rukun khutbah adalah membaca Hamdalah, sholawat Nabi, dan wasiat taqwa pada khutbah pertama dan kedua, membaca salah satu ayat Al Qur’an pada salah satu khutbah, dan mendoakan kebaikan bagi kaum mukminin dan mukminat pada khutbah kedua. Setelah khutbah, maka muazzin menyerukan iqamat dan sholat Jum’at dilakukan hingga salam dan selesai.

Demikian artikel dari saya ini. Semoga desain Masjid Syahadat yang merupakan bagian dari maket Betterpad-Ray (Benteng Terpadu Raya) dapat memberikan inspirasi dan dapat diwujudkan. Aamiin.

Referensi:

·         T, Drs. M. Nawai. Penuntun Shalat Lengkap beserta Dzikir dan Do’a-do’a. Surabaya: Karya Ilmu.

·         Abdussalam, Yusuf. Khotbah, Kultum, & Ceramah. 2009. Bantul: MEDIA INSANI.

MAQUETTE BETTERPAD-RAY - Azan and Iqamah at the Shahada Mosque / Masjid Syahadat (Design)

Before praying, especially in the mosque, before the congregational prayer, Muslims are circumcised to echo azan and iqamah. Azan is certain exclamation words to inform you of the inclusion of obligatory prayer times. Whereas iqamah is words that are sung some time after the adhan as a sign that prayer will begin. The sunnah prayers are not recommended by the recitation of azan and iqamah. For sunnah prayers which are generally done in congregation, such as Id prayers, simply use the appeal, "As-Salaatul Jami'ah (Let us do prayer in congregation).

Azan and Iqamah the law of Sunnah Muakkad for obligatory prayer, both done in congregation and alone. Recommended in a loud voice except in the mosque that has been done (being worked on) praying in congregation. Azan is done by standing and facing the Qiblah.

Azan is usually sung in a long voice, tends to be elevated, and rhythmic. The following is the Azan lafadz,

Allaahu Akbar, Allaahu Akbar (2x). Ashhadu Allaa Ilaaha Illallaah (2x). Ashhadu Anna Muhammadar Rasuulullah (2x). Hayya ‘Alas Solaah (2x). Hayya ‘Alal Falaah (2x). Allaahu Akbar, Allaahu Akbar. Laa Ilaaha Illallaah. [Allah is Great, Allah is Great (2x). I testify that there is no God but Allah (2x). I testify that Muhammad is the Messenger of Allah (2x). Let us pray (2x). Let's go to victory (2x). Allah is Great, Allah is Great. There is no God but Allah].

In Azan the morning prayer, between the words "Hayya‘ Alal Falaah" and "Allaahu Akbar, Allaahu Akbar" plus the phrase "As Solaatu Khairum Minan Naum (2x)" which means " Prayer is better than sleep ".

There are certain sunnah in calling for the sentence of azan. When calling out the sentence "Hayya 'Alas Solaah" is recommended turning to the right and when shouting the sentence "Hayya ‘Alal Falaah" is recommended turning to the left.

Lafadz Iqamah is also the same as azan. If on the azan there are sentences that are pronounced twice, then the sentences in iqamah are enough to be said once. After the phrase "Hayya‘ Alal Falaah ", added the phrase "Qad Qaamatis Solaah" twice, which means "Prayer has begun".

Iqamah is sung faster with a voice that is slightly lower than the call to prayer / azan, but it should remain with the beat. Lafadz iqamah is, "Allaahu Akbar, Allaahu Akbar. Ashhadu Allaa Ilaaha Illallaah. Ashhadu Anna Muhammadar Rasuulullah. Hayya ‘Alas Solaah. Hayya ‘Alal Falaah. Qad Qaamatis Solaah (2x). Allaahu Akbar, Allaahu Akbar. Laa Ilaaha Illallaah. [Allah is great, Allah is great. I testify that there is no God but Allah. I testify that Muhammad is the Messenger of Allah. Let us pray. Let us go to victory. Prayer has begun (2x). Allah is Great, Allah is Great. There is no God but Allah].

I also have separate criteria for the call to prayer and muezzin calling for a call to prayer for the Shahada mosque (Masjid Syahadat) which is still a design that is part of the Betterpad-Ray (Benteng Terpadu Raya / Great Integrated Fortress) model/maquette. Because I designed this mosque as a mosque that has a large capacity of worshipers and it is possible to come from various circles, because this is a mosque of a complex of buildings that has extensive and varied functions. The Shahada mosque can be used for members of the relevant institutions, employees, the surrounding community, guests, and also for travelers. Because of the breadth of the building complex and the possibility of being built in a strategic place that is a place where there are many people, the audio azan installation must be placed as well as possible. The Shahada Mosque has a mosque tower which is also called the Shahada mosque, which at the top of the tower has loudspeakers for azan, so that it can be heard by people inside the building complex and outside the building complex within a certain distance.

A good and right azan is a azan that is sung with the correct pronunciation of Arabic, with a beautiful but firm tone so as to be able to invite people to worship immediately, the voice is melodious, and the style is adapted to the local area. Actually, the azan style can use a style that is more similar to the Arabic style, which we can hear from existing electronic media. But in Indonesia there is also a style that remains beautiful and firm. This is to show the impression of Indonesia. Indeed, in village mosques or small, the call to prayer is sung more simply. But for large mosques, the rhythm of the call to prayer is something that is taken seriously. The azan which is sung in a long and rhythmic voice can show the beauty of the religion of Islam as a peace-loving religion. It can also show that Muslims love beauty with the sound of the call to prayer which if sung in a melodious manner, can make everyone feel amazed.

The muezzin that announces the call to prayer in the Shahada mosque must be a truly faithful Muslim, has extensive religious knowledge, he is healthy, and has a good voice. Azan which is said by good people is also good, beautiful, and able to attract people to pray in congregation in the mosque, at least really remember the prayer time. If a leader prays (imam) is someone who has high knowledge and is older, maybe a muezzin doesn't have to be an old person. The young muazzin is good because it regenerates the muezzin and is still healthy so that the breath is longer. A muezzin must be able to pronounce the Arabic language properly and correctly, so that the azan sentence is pronounced in accordance with the actual intentions. Usually the muezzin announces the call to prayer on the right of the mimbar of the mosque by using a microphone, unlike in the old days which had to call the prayer at a higher place. In essence, the election of the muezzin in the Shahada mosque must be done well so that it matches the expectations.

Thus the explanation of the criteria for the azan and muezzin at the Shahada Mosque / Masjid Syahadat is part of the Betterpad-Ray (Benteng Terpadu Raya / Great Integrated Fortress) model/maquette, God willing, it can be realized. Aamiin.

Reference:

·         T, Drs. M. Nawai. Penuntun Shalat Lengkap beserta Dzikir dan Do’a-do’a. Surabaya: Karya Ilmu.

MAKET BETTERPAD-RAY - Adzan dan Iqamah di Masjid Syahadat (Desain)

Sebelum melaksanakan sholat, terutama di masjid saat menjelang sholat berjamaah, umat muslim disunatkan untuk melantunkan adzan dan iqamah. Adzan adalah kata-kata seruan tertentu untuk memberitahukan akan masuknya waktu sholat wajib. Sedangkan iqamah adalah kata-kata yang dilantunkan beberapa waktu setelah adzan sebagai tanda bahwa shalat akan dimulai. Shalat-shalat sunat tidak disunatkan dengan pelantunan adzan dan iqamah. Untuk sholat-sholat sunat yang umumnya dikerjakan secara berjamaah, seperti sholat Id, cukup dengan memakai seruan, “Ash-Shalaatul Jami’ah (Marilah kita mengerjakan sholat berjamaah).

Adzan dan Iqamah hukumnya sunat Muakkad untuk sholat wajib, baik dikerjakan secara berjamaah maupun sendiri. Disunatkan dengan suara yang keras kecuali di Masjid yang sudah dilakukan (sedang dikerjakan) sholat berjamaah. Adzan dikerjakan dengan berdiri dan menghadap kiblat.

Adzan biasanya dilantunkan dengan suara yang panjang, cenderung meninggi, dan berirama. Berikut ini adalah lafadz Adzan,

Allaahu Akbar, Allaahu Akbar (2x). Asyhadu Allaa Ilaaha Illallaah (2x). Asyhadu Anna Muhammadar Rasuulullah (2x). Hayya ‘Alash Sholaah (2x). Hayya ‘Alal Falaah (2x). Allaahu Akbar, Allaahu Akbar. Laa Ilaaha Illallaah. [Allah Maha Besar, Allah Maha Besar (2x). Aku bersaksi bahwa tiada Tuhan selain Allah (2x). Aku bersaksi bahwa Muhammad adalah Utusan Allah (2x). Marilah kita sholat (2x). Marilah kita menuju kemenangan (2x). Allah Maha Besar, Allah Maha Besar. Tiada Tuhan selain Allah].

Dalam Adzan sholat subuh, di antaar kalimat “Hayya ‘Alal Falaah” dan “Allaahu Akbar, Allaahu Akbar” ditambah kalimat “Ash Sholaatu Khairum Minan Naum (2x)” yang artinya “Sholat lebih baik daripada tidur”.

 Ada sunat-sunat tertentu dalam menyerukan kalimat adzan. Saat menyerukan kalimat “Hayya ‘Alash Sholaah” disunatkan berpaling ke kanan dan saat menyerukan kalimat “Hayya ‘Alal Falaah” disunatkan berpaling ke kiri.

Lafadz Iqamah juga sama dengan adzan. Jika pada adzan ada kalimat yang diucapkan dua kali, maka kalimat-kalimat pada iqamah cukup diucapkan satu kali. Setelah kalimat “Hayya ‘Alal Falaah”, ditambah kalimat “Qad Qaamatish Sholaah” sebanyak dua kali, yang artinya “Sholat telah dimulai”.

Iqamah dilantunkan lebih cepat dengan suara yang sedikit lebih rendah daripada adzan, namun sebaiknya tetap dengan irama. Lafadz iqamah adalah, “Allaahu Akbar, Allaahu Akbar. Asyhadu Allaa Ilaaha Illallaah. Asyhadu Anna Muhammadar Rasuulullah. Hayya ‘Alash Sholaah. Hayya ‘Alal Falaah. Qad Qaamatish Sholaah (2x). Allaahu Akbar, Allaahu Akbar. Laa Ilaaha Illallaah. [Allah Maha Besar, Allah Maha Besar. Aku bersaksi bahwa tiada Tuhan selain Allah. Aku bersaksi bahwa Muhammad adalah Utusan Allah. Marilah kita sholat. Marilah kita menuju kemenangan. Sholat telah dimulai (2x). Allah Maha Besar, Allah Maha Besar. Tiada Tuhan selain Allah].

Saya juga memiliki kriteria tersendiri untuk adzan dan muazzin yang menyerukan adzan untuk masjid Syahadat yang masih berupa desain yang merupakan bagian dari maket Betterpad-Ray (Benteng Terpadu Raya). Karena saya mendesain masjid ini sebagai masjid yang memiliki kapasitas jamaah yang besar dan dimungkinkan berasal dari berbagai kalangan, karena ini adalah masjid dari kompleks bangunan yang memiliki fungsi yang luas dan bermacam-macam. Masjid syahadat dapat dimanfaatkan bagi anggota instansi bersangkutan, karyawan, masyarakat sekitar, tamu, dan juga bagi para musafir. Karena luasnya kompleks bangunan dan kemungkinan dibangun di tempat strategis yaitu tempat yang terdapat banyak orang, maka instalasi audio adzan harus ditempatkan sebaik mungkin. Masjid Syahadat memiliki menara masjid yang juga bernama masjid Syahadat yang pada bagian atas menaranya dipasangi pengeras suara untuk adzan, sehingga dapat didengar oleh orang-orang yang berada di dalam kompleks bangunan maupun di luar kompleks bangunan dalam jarak tertentu.

Adzan yang baik dan benar adalah adzan yang dilantunkan dengan pengucapan bahasa Arab yang benar, dengan nada yang indah namun tegas sehingga mampu mengajak orang-orang untuk segera beribadah, suaranya merdu, dan cengkoknya disesuaikan dengan wilayah setempat. Sebenarnya cengkok adzan dapat menggunakan gaya yang lebih mirip dengan gaya Arab, yang dapat kita dengar dari media elektronik yang ada. Namun di Indonesia juga ada cengkok sendiri yang tetap indah dan tegas. Hal ini untuk menunjukkan kesan Indonesia. Memang di masjid-masjid kampung atau kecil, adzan dilantunkan secara lebih sederhana. Namun untuk masjid-masjid besar, irama adzan adalah hal yang diperhatikan secara serius. Adzan yang dilantunkan dengan suara yang panjang dan berirama dapat menunjukkan keindahan agama Islam sebagai agama yang cinta damai. Hal ini juga dapat menunjukkan bahwa umat Islam menyukai keindahan dengan suara adzan yang jika dilantunkan dengan merdu, dapat membuat semua orang merasa kagum.

Muazzin yang mengumandangkan adzan di masjid Syahadat haruslah seorang muslim yang benar-benar beriman, memiliki pengetahuan agama yang luas, sehat, dan memiliki suara yang bagus. Adzan yang dikumandangkan oleh orang yang baik maka adzannya juga baik, indah, dan mampu memikat orang-orang untuk sholat berjamaah di masjid, setidaknya benar-benar ingat waktu sholat. Jika seorang imam sholat adalah orang yang berilmu tinggi dan dituakan, mungkin seorang muazzin tidaklah harus orang yang sudah tua. Muazzin yang muda memang ada baiknya karena untuk kaderisasi muazzin dan masih sehat sehingga nafasnya lebih panjang. Seorang muazzin harus dapat mengucapkan bahasa Arab dengan baik dan benar, agar kalimat adzan yang diucapkan sesuai dengan maksud yang sebenarnya. Biasanya muazzin mengumandangkan adzan di sebelah kanan mimbar masjid dengan memakai microphone, tidak seperti zaman dahulu yang harus mengumandangkan adzan di tempat yang lebih tinggi. Intinya untuk pemilihan muazzin di masjid Syahadat harus dilakukan dengan baik agar sesuai dengan harapan.

Demikianlah penjelasan mengenai kriteria adzan dan muazzin di Masjid Syahadat yang merupakan bagian dari maket Betterpad-Ray (Benteng Terpadu Raya), Insya Allah dapat diwujudkan. Aamiin.

Referensi:

·         T, Drs. M. Nawai. Penuntun Shalat Lengkap beserta Dzikir dan Do’a-do’a. Surabaya: Karya Ilmu.

THE STORY OF PROPHET MUHAMMAD - The Heartbreaking Bi’ru Ma’unah Tragedy

In the month of Safar in the 4th year of Hijrah, in addition to the Ar Raji tragedy that occurred in that month, there was also a more heartbreaking tragedy that also happened that month, the Bi'ru Ma'unah tragedy. This event began with the request of Abu Barra' ibn ‘Amir ibn Malik who was a spear expert. He met Prophet Muhammad in Medina. Prophet Muhammad offered Islam to him and preached him. Abu Barra' refused to convert to Islam but he still supported Islam. He said, "If there are your friends who can be sent to Najd and invite them to accept your religion, I hope that they will accept it". Prophet Muhammad said, "I am worried if the people of Najd can do evil to my friends at any time". Of course this concern is based on the events that befell Khubaib and his friends during the Ar Raji tragedy. Abu Barra’ said," I will provide protection for them. Then send them to deliver your message to the people there".

Abu Barra' is a person who is adhered to in his community and his words are heard by them. Whoever has been given protection by him, he will not worry about getting an attack from another party.

So Rasulullah sent Al Mundzir ibn Amr from Banu Saidah who led forty people of the Companions of the Prophet who were the chosen and best people of the Muslims. Then they left until the journey arrived at Bi'ru Maunah, located between the areas of Banu Amir and Banu Sulaim, and they stopped at that place. Then they sent Haram ibn Milhan to deliver Rasulullah's letter to the enemy of Allah, Amir ibn At Tufail. When Haram ibn Milhan arrived there, Amir ibn At Tufail did not open the Prophet's letter, but instead killed Haram ibn Milhan. It is said, Haram had said, "Allah is Great, I have been fortunate for the sake of (Allah) the Lord of Ka'bah (Kaaba)".

Amir ibn At Tufail provoked his people, the Banu Amir, to attack the representatives of Rasulullah, but they refused his orders. They said, "We will never betray Abu Barra's promise." Indeed there is an agreement that Abu Barra' to protect the representatives of Rasulullah, but Amir ibn At Tufail did not give up. He continued to provoke the tribes of the Banu Sulaim like Usaiyyah, Ri'l, and Dzakawan to attack the representatives of Rasulullah and apparently they welcomed him. Then there was a battle between them and the representatives of the Prophet. All envoys were killed except Ka'ab ibn Zaid of the Banu Dinar An-Najjar, because the tribes of the Banu Sulaim left him in a state between life and death. Ka'ab ibn Zaid was seriously injured but still alive. Ka'ab ibn Zaid who still survived returned to Medina. He was just martyred during the Khandaq war.

There were two Muslims named Amr ibn Umaiyyah Adh Dhamri and one of the Ansar from Banu Amr ibn Auf named Al Mundzir ibn Muhammad. They did not know about the calamity that had befallen the companions of the Prophet until they saw birds flying above the place of tragedy. Both of them said, "By Allah, the presence of these birds signifies something". Then the two walked to the location to find out what had really happened. When they saw the Prophet's representatives covered in blood while their horses stood up, then Al Mundzir said to Amr ibn Umaiyyah, "What do you think?". Amr ibn Umaiyyah said, "I think that we should immediately approach Rasulullah to explain what we have seen". Al Mundzir ibn Muhammad said, "While I am happy with the place where the death of Al Mundzir ibn Amr and what happened to me will surely be notified by the people". After that, the friend of the Ansar fought the tribes of the Banu Sulaim until they were killed, while Amr ibn Umaiyyah was arrested. When Amr ibn Umaiyyah told them that he was from Mudhar, Amir ibn At Tufail freed him and shaved his head on his head.

When Amr ibn Umaiyyah walked, on the way he met two people from the Banu Amir. The two men stopped by at Amr ibn Umaiyyah and took shelter under a tree. Amr ibn Umaiyyah did not know that Banu Amir had made an agreement with the Prophet. Amr ibn Umaiyyah asked both of them, "Where are you two from?" Both of them answered, "We are from Banu Amir". Then Amr ibn Umaiyyah waited until the two had fallen asleep and finished both of them. He assumed that what he had done was able to avenge the actions of the people of Banu Amir because they thought they had killed the companions of the Prophet. When Amr ibn Umaiyyah arrived at the place of Rasulullah and explained what he experienced, Rasulullah said, "Indeed, you have killed two people and I will pay diyat (ransom) to their families". He said again, "All this happened because of Abu Barra', I really did not like it and I was worried before".

When the words of Rasulullah reached the ears of Abu Barra, he was furious at Amir ibn At-Tufail for his brutal actions for underestimating his agreement with Rasulullah and felt that the heartbreaking tragedy that had befallen the companions of the Prophet was due to his actions and protection.

So deep was the sorrow of Rasulullah that a full month after every Subuh prayer he prayed to God to repay those who had killed friends. This is what is called Qunut Nazilah. All Muslims also feel sadness because of the calamity that has befallen their fellow believers, even though they believe that they are martyred and will enter heaven.

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Reference:

·         Mubarakfuri, Syekh Shafiyyur-Rahman, and Haidir, Abdullah (Translator). 2005. Sejarah Hidup dan Perjuangan Rasulullah. Riyadh: Kantor Dakwah dan Bimbingan bagi Pendatang Al-Sulay.

·         Haekal, Muhammad Husain, and Audah, Ali (Translator). Sejarah Hidup Muhammad.

·         Al-Mubarakfuriyy, Syeikh Safy Al-Rahman. Seerah Nabawiyyah, Al-Raheeq Al-Makhtum.

·         Abu Muhammad Abdul Malik bin Hisyam Al-Muafiri. Sirah Nabawiyah Ibnu Hisyam. 2000. Jakarta Timur: Darul Falah.

KISAH NABI MUHAMMAD SAW - Tragedi Bi’ru Ma’unah yang Memilukan

Pada bulan Shafar tahun 4 Hijriah, selain terjadi tragedi Ar Raji’ yang terjadi pada bulan itu, juga terjadi tragedi yang lebih memilukan yang juga terjadi pada bulan itu juga, yaitu tragedi Bi’ru Ma’unah. Peristiwa ini berawal dari permintaan Abu Barra’ bin ‘Amir bin Malik yang merupakan seorang ahli tombak. Dia menemui Nabi Muhammad di Madinah. Nabi Muhammad menawarkan Islam kepadanya dan mendakwahinya. Abu Barra’ menolak masuk Islam tetapi dia tetap mendukung Islam. Dia berkata, “Jika ada para sahabatmu yang dapat diutus ke Najed dan mengajak mereka untuk menerima agamamu, saya berharap bahwa mereka mau menerimanya”. Nabi Muhammad berkata, “Aku khawatir jika penduduk Najed dapat berbuat jahat terhadap sahabat-sahabatku saat kapanpun”. Tentu kekhawatiran ini didasarkan pada peristiwa yang menimpa Khubaib dan kawan-kawan saat tragedi Ar Raji’. Abu Barra’ berkata, “Aku akan memberi perlindungan untuk mereka. Maka utuslah mereka untuk menyampaikan risalahmu kepada orang-orang di sana”.

Abu Barra’ adalah orang yang ditaati di kalangan masyarakatnya dan perkataannya didengar oleh mereka. Siapa pun yang sudah diberi perlindungan olehnya, dia tak akan khawatir akan mendapat serangan dari pihak lain.

Maka Rasulullah mengutus Al Mundzir bin Amr dari Bani Saidah yang memimpin empat puluh orang para sahabat Nabi yang merupakan orang-orang pilihan dan terbaik dari kaum Muslimin. Lalu mereka berangkat hingga perjalanan sampai di Bi’ru Maunah, terletak antara daerah Bani Amir dan Bani Sulaim, dan mereka berhenti di tempat itu. Lalu mereka mengutus Haram bin Milhan mengantarkan surat Rasulullah kepada musuh Allah yaitu Amir bin Ath Thufail. Saat Haram bin Milhan tiba di sana, Amir bin Ath Thufail tidak membuka surat Rasulullah, namun malah membunuh Haram bin Milhan. Konon, Haram sempat berkata, “Allah Maha Besar, aku telah beruntung demi (Allah) Tuhannya Ka’bah”.

Amir bin Ath Thufail memprovokasi kaumnya yaitu Bani Amir untuk menyerang para utusan Rasulullah, namun mereka menolak perintahnya. Mereka berkata, “Kami tidak akan pernah mengkhianati janji Abu Barra’”. Memang sudah ada perjanjian bahwa Abu Barra’ untuk melindungi utusan Rasulullah, namun Amir bin Ath Thufail tidak menyerah. Dia terus memprovokasi kabilah-kabilah Bani Sulaim seperti Ushaiyyah, Ri’l, dan Dzakawan untuk menyerang para utusan Rasulullah dan ternyata mereka menyambutnya. Lalu terjadilah pertempuran antara mereka dengan para utusan Nabi. Semua utusan terbunuh kecuali Ka’ab bin Zaid dari Bani Dinar An-Najjar, karena kabilah-kabilah Bani Sulaim membiarkannya dalam keadaan antara hidup dan mati. Ka’ab bin Zaid mengalami luka parah namun tetap hidup. Ka’ab bin Zaid yang masih selamat pulang ke Madinah. Dia baru mati syahid saat perang Khandaq.

Ada dua orang muslim bernama Amr bin Umaiyyah Adh Dhamri dan salah seorang dari kaum Anshar dari Bani Amr bin Auf yang bernama Al Mundzir bin Muhammad. Mereka tidak tahu tentang musibah yang menimpa para sahabat Nabi hingga mereka melihat burung-burung terbang di atas tempat tragedi. Keduanya berkata, “Demi Allah, adanya burung-burung tersebutcmenandakan terjadinya sesuatu”. Lalu keduanya berjalan menuju lokasi untuk mengetahui apa yang sesungguhnya telah terjadi. Saat mereka melihat para utusan Nabi telah bersimbah darah sedangkan kuda mereka berdiri, maka Al Mundzir berkata kepada Amr bin Umaiyyah, “Bagaimana pendapatmu?”. Amr bin Umaiyyah berkata, “Aku berpikir bahwa sebaiknya kita segera menghadap Rasulullah untuk menjelaskan apa yang telah kita lihat”. Al Mundzir bin Muhammad berkata, “Sementara aku mereka gembira dengan tempat tewasnya Al Mundzir bin Amr dan apa yang menimpaku nanti pasti akan diberitahukan orang-orang”. Setelah itu, sahabat dari Anshar tersebut melawan kabilah-kabilah Bani Sulaim hingga terbunuh, sedangkan Amr bin Umaiyyah ditawan. Saat Amr bin Umaiyyah mengatakan kepada mereka bahwa dia berasal dari Mudhar, Amir bin Ath Thufail membebaskannya dan mencukur rambut di ubun-ubunnya.

Saat Amr bin Umaiyyah berjalan, di tengah perjalanan dia bertemu dua orang dari Bani Amir. Kedua orang tersebut mampir di tempat Amr bin Umaiyyah dan berteduh di bawah sebuah pohon. Amr bin Umaiyyah tidak tahu bahwa Bani Amir telah membuat perjanjian dengan Rasulullah. Amr bin Umaiyyah bertanya kepada keduanya, “Dari manakah asal kalian berdua?”. Keduanya menjawab, “Kami dari Bani Amir”. Lalu Amr bin Umaiyyah menunggu hingga keduanya telah tertidur dan menghabisi keduanya. Ia beranggapan bahwa apa yang dia lakukan telah mampu membalas dendam perbuatan orang-orang Bani Amir karena menyangka bahwa mereka telah membunuh para sahabat Nabi. Saat Amr bin Umaiyyah sampai di tempat Rasulullah dan menjelaskan apa yang dialaminya, Rasulullah bersabda, “Sungguh, engkau telah membunuh dua orang dan aku akan membayar diyat (tebusan) kepada keluarga mereka berdua”. Beliau bersabda lagi, “Semua ini terjadi karena Abu Barra’, aku memang tidak menyukai hal tersebut dan aku khawatirkan sebelumnya”.

Saat sabda Rasulullah sampai ke telinga Abu Barra, dia marah besar kepada Amir bin Ath-Thufail atas tindakan brutalnya karena meremehkan perjanjiannya dengan Rasulullah dan merasa bahwa terjadinya tragedi memilukan yang menimpa para sahabat Nabi ini karena ulah dan perlindungannya.

Begitu dalamnya rasa duka cita Rasulullah sehingga sebulan penuh setiap selesai sholat Subuh dia berdoa kepada Tuhan agar memberi balasan terhadap mereka yang telah membunuh para sahabat. Inilah yang disebut Qunut Nazilah. Seluruh kaum muslimin juga merasakan kesedihan karena musibah yang telah menimpa saudara-saudara seiman mereka, meskipun mereka yakin bahwa mereka mati syahid dan akan masuk surga.

Persembahan dari

Maket Betterpad-Ray Libraripedia

(Benteng Terpadu Raya) 

Referensi:

·         Mubarakfuri, Syekh Shafiyyur-Rahman, dan Haidir, Abdullah (Penerjemah). 2005. Sejarah Hidup dan Perjuangan Rasulullah. Riyadh: Kantor Dakwah dan Bimbingan bagi Pendatang Al-Sulay.

·         Haekal, Muhammad Husain, dan Audah, Ali (Penerjemah). Sejarah Hidup Muhammad.

·         Al-Mubarakfuriyy, Syeikh Safy Al-Rahman. Seerah Nabawiyyah, Al-Raheeq Al-Makhtum.

·         Abu Muhammad Abdul Malik bin Hisyam Al-Muafiri. Sirah Nabawiyah Ibnu Hisyam. 2000. Jakarta Timur: Darul Falah.

THE STORY OF PROPHET MUHAMMAD - Ar Raji' Tragedy, a Trap

In the month of Safar in the year 4 of Hijrah, came representatives from Adhal and Al Qarah to meet Prophet Muhammad in Medina. They said to him, "O Messenger of Allah, in fact among us there are some people who have converted to Islam. Therefore, we ask that you be willing to send some of your best friends to teach religion, read the Qur'an, and teach Islamic law to us".

Prophet Muhammad was willing to do it and sent six friends who were also to accompany the return trip of the Adhal and Al Qarah representatives to their place of origin. The six friends were Marthad ibn Abu Marthad Al Ghanawi, Khalid ibn Bukair Al Laithi, Asim ibn Thabit, Khubaib ibn Adi, Zaid ibn Ad Dathinah, and Abdullah ibn Toriq. Prophet Muhammad appointed Marthad ibn Abu Marthad as leader of the group of six friends. Then the six companions of the Prophet and the representatives of the Adhal and Al Qarah departed together.

When they arrived at Ar Raji ', the name of a Hudzail spring from the direction of the Hijaz, suddenly the representatives of Adhal and Al Qarah committed betrayal to the six Companions of the Prophet and shouted for help from the Hudzail people. Adhal and Al Qarah representatives said to the six companions of the Prophet, "By Allah, we have no intention of killing you. We only want to get something from the Quraysh people by holding you back. You are entitled to God's promise that we will not kill you even if only one ". Marthad ibn Abu Marthad, Khalid ibn Al Bukair, and Asim ibn Thabit said, "By Allah, we do not accept promises or agreements from the idolaters forever".

So the three men fought the Hudzail people until they were killed. According to Ibn Ishaq, when Asim ibn Thabit was killed, Hudzail's men wanted to take their heads for sale to Sulafah bint Sa'ad bin Shahid. Previously, Sulafah vowed after his two children were killed at the battle of Uhud, that if he could take the head of Asim ibn Thabit, he would pour liquor on his skull. But his desire was prevented by the swarming bees that drove out the Hudzail people so they could not approach the body of Asim ibn Thabit. They said, "Leave the bees until evening. If the bees have left, we take the body". But there was a great flood that washed away Asim's body. Previously, Asim swore that he would never be touched by polytheists and he did not touch him forever because the polytheists were unclean.

While Zaid ibn Ad Dathinah, Khubaib ibn Adi, and Abdullah ibn Toriq felt unable to do anything so they surrendered themselves and were taken prisoner by the Hudzail people. Then the Hudzail people took the three to Mecca for sale there. When they arrived at Dahran, still on their way, suddenly Abdullah ibn Toriq tried to break away and take the sword. But the people of Hudzail did not leave him alone and struck him with stones until he died. So Abdullah ibn Toriq's grave is now in Dahran. Meanwhile the Hudzail people continued their journey to the city of Mecca while carrying Khubaib ibn Adi and Zaid ibn Ad Dathinah. The Hudzail people offered both of them to the Quraysh to be exchanged with two prisoners of the Hudzail in Mecca.

Khubaib ibn Adi was bought by Abu Ihab At Tamimi. He deliberately bought it to be killed as revenge for the death of his father. Khubaib ibn Adi was dragged by the Quraysh to the outside of Mecca, in Ta'nim and he was to be crucified. Khubaib said to them, "Can I pray two rak'ahs first before killing me?" They said, "Please". Then Khubaib does two rak'ah prayers well and perfectly. After that, Khubaib met them and said, "For God's sake, if you won't think that I'm afraid to die by extending my prayer time, then I extend the time".

Then the Quraysh lifted him to the wood. When they tied him up, Khubaib said, "O Allah, we have actually conveyed the message of Your Prophet. So tell him what they did to me tomorrow. O God, make sure they number, destroy them separately, and don't let any of them be saved ".

Abu Sufyan said to him, "Do you like if Muhammad is now by our side and we slash his neck while you are with your family".

Khubaib replied, "By Allah, really I am not willing if I am with my family, while Muhammad is in his place exposed to thorns that hurt him".

Then Khubaib was killed.

While Zaid ibn Ad Dathinah was bought by Safwan ibn Umayyah to be killed as revenge for the death of his father, Umayyah bibn Khalaf. Safwan ordered his slave named Nisthas to bring Zaid ibn Ad Dathinah with the Quraysh to a place and Zaid was killed by Nisthas.

Both had died as martyrs, for religion and for the Prophet. The two holy souls returned to their God. In fact, they can actually save themselves from the murder if they want to leave the religion of Islam. But their belief in Allah SWT and the end of the day, the belief that every soul will get a reward according to their actions, they believe that the best purpose in life is for the faith, for the sake of faith, and for the sake of truth. They believe that their blood spilled into the earth is a process so that Muslims are able to enter the city of Mecca as the victorious party and restore the sanctity of the Ka'bah / Kaaba as the house of God.

Presented by

Mockup Betterpad-Ray Libraripedia

(Benteng Terpadu Raya / Great Integrated Fortress) 

Reference:

·         Mubarakfuri, Syekh Shafiyyur-Rahman, and Haidir, Abdullah (Translator). 2005. Sejarah Hidup dan Perjuangan Rasulullah. Riyadh: Kantor Dakwah dan Bimbingan bagi Pendatang Al-Sulay.

·         Haekal, Muhammad Husain, and Audah, Ali (Translator). Sejarah Hidup Muhammad.

·         Al-Mubarakfuriyy, Syeikh Safy Al-Rahman. Seerah Nabawiyyah, Al-Raheeq Al-Makhtum.

·         Abu Muhammad Abdul Malik bin Hisyam Al-Muafiri. Sirah Nabawiyah Ibnu Hisyam. 2000. Jakarta Timur: Darul Falah.