Haji Wida': - Nektar Yang Termeterai | Quran Course

Haji Wida': - Nektar Yang Termeterai | Quran Course

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Haji Wida':

The Farewell Pilgrimage:

by Saifur Rahman al-Mubarakpuri6 min readViewed 99 times

Selepas tertunaikannya Dakwah, penyampaian Risalah, dan terbinanya masyarakat baharu di atas asas "Tiada tuhan melainkan Allah", serta misi Muhammad, timbul di dalam hati Rasulullah ﷺ satu isyarat rahsia bahawa tempoh tinggalnya di Dunia ini hampir berakhir. Perkara itu jelas dalam kata-katanya kepada Mu‘adh yang diutusnya ke Yaman pada tahun kesepuluh Hijrah: "Wahai Mu‘adh! Engkau mungkin tidak akan melihatku selepas tahun ini. Engkau bahkan mungkin akan melintasi Masjidku ini dan kuburku." Apabila mendengar itu, Mu‘adh menangis kerana takut akan berpisah dengan Rasulullah ﷺ.

After the accomplishment of the Call, the proclamation of the Message and the establishment of a new society on the basis of ‘There is no god but Allâh,’ and on Muhammad’s mission, a secret call uprose in the heart of the Messenger of Allâh (Peace be upon him) telling him that his stay in the Lower World was about to terminate. That was clear in his talk to Mu‘adh whom he had dispatched to Yemen in the tenth year of Al-Hijra: “O, Mu‘adh! You may not see me after this current year. You may even pass by this very Mosque of mine and my tomb.” Upon hearing that Mu‘adh cried for fear that he would part with the Messenger of Allâh (Peace be upon him).

Allah memelihara dengan begitu melimpah sehingga Nabi ﷺ dapat menyaksikan buah dari Seruannya, yang demi itu beliau menanggung pelbagai jenis penderitaan selama lebih dari dua puluh tahun. Dua puluh tahun itu telah berlalu dengan penuh usaha. Pada hari-hari terakhir beliau, beliau biasa menemui di pinggiran Makkah anggota-anggota kabilah dan utusan-utusan mereka, yang biasa berkonsultasi dengan beliau dan mempelajari hukum-hukum serta perundangan Islam daripada beliau. Sebagai balasannya, beliau biasa meminta kesaksian mereka bahawa beliau telah menyampaikan amanah, menyampaikan risalah, dan memberi nasihat kepada umat.

Bilal melaungkan azan selepas khutbah, kemudian melaungkan iqamah kedua. Nabi ﷺ menunaikan solat Zuhur dan solat Asar berasingan, tanpa solat sunat di antara keduanya. Baginda kemudian menunggang unta betinanya Al-Qaswa’, menghampiri tempat wukuf, menghadapkan wajahnya ke arah Al-Qiblah, dan terus berdiri sehingga matahari terbenam, ketika warna kekuningan di langit semakin pudar sedikit dan bulatan matahari hilang. Osamah menambah bahawa Nabi ﷺ bergerak ke hadapan menuju Muzdalifah, di mana baginda menunaikan solat Maghrib dan solat Isyak dengan satu azan dan dua iqamah. Baginda tidak mengerjakan zikir kepada Allah di antara kedua-dua solat itu. Kemudian baginda berbaring sehingga tiba waktu solat Subuh. Baginda menunaikannya dengan satu azan dan satu iqamah ketika hampir fajar menyingsing. Setelah menunggang Al-Qaswa’, baginda bergerak menuju Al-Mash‘ar Al-Haram. Baginda menghadap Al-Qiblah dan mula berdoa: “Allah Maha Besar. Tiada Tuhan melainkan Allah.” Baginda kekal di situ sehingga pagi menjadi terang, dan sebelum matahari naik tinggi, baginda berangkat ke Mina. Baginda berjalan sebentar dan menelusuri jalan tengah yang menuju ke Jamrah besar, lalu baginda berhenti dan melontar tujuh biji batu ke arahnya sambil berkata “Allah Maha Besar” setiap kali melontar. Batu-batu itu seperti batu kecil yang dilontar dari dasar lembah. Kemudian baginda menuju ke tempat sembelihan, di mana baginda menyembelih enam puluh tiga ekor unta dengan tangannya sendiri, dan meminta ‘Ali menyembelih yang selebihnya, menjadikan jumlah keseluruhannya seratus tiga puluh tujuh ekor. Baginda menjadikan ‘Ali berkongsi dengannya dalam Al-Hadi. Seketul daging dari setiap haiwan yang disembelih diperintahkan supaya dimasak dalam sebuah periuk, dan kedua-duanya makan daging itu serta minum kuahnya. Kemudian Rasulullah ﷺ menunggang untanya dan kembali ke Baitullah, lalu baginda menunaikan solat Zuhur di Makkah. Di sana baginda mendapati anak-anak ‘Abdul Muttalib sedang memberi minuman kepada orang ramai di telaga Zamzam. "Timbalah air, wahai anak-anak 'Abdul Muttalib, aku akan menimba bersama kalian sekiranya aku tidak khuatir orang-orang akan merampas kehormatan ini setelahku." Lalu mereka menyerahkan kepadanya sebuah timba air, dan beliau ﷺ meminumnya hingga puas.

Bilal called for prayer after the speech, and then made the second call. The Prophet (Peace be upon him) performed both of the noon and the afternoon prayers separately, with no prayers in between. He then mounted his she-camel Al-Qaswa’, approached the location of the vigil, directed his face towards Al-Qiblah, kept on standing till sunset when the sky yellow colour vanished a bit and the disc of the sun disappeared. Osamah added that the Prophet (Peace be upon him) moved onward to Muzdalifa. where he observed the sunset and the evening prayers with one ‘First call’ and two ‘second calls’. He did not entertain the Glory of Allâh between the two prayers. Then he lay down till it was dawn prayer time. He performed it with one first call and one second call at almost daybreak time. Mounting on his Al-Qaswa’, he moved towards Al-Mash‘ar Al-Haram. He faced Al-Qiblah and started supplicating: “Allâh is the Greatest. There is no god but Allâh.” He remained there till it was clear morning and before the sun rose high, he made his way to Mina. He walked a little and threaded the mid-road leading to the big Jamrah where he stopped and pelted seven pebbles at it saying “Allâh is the Greatest” each time. They were like small pebbles hurled from the bottom of the valley. Then he set off to the sacrificial place, where he sacrificed sixty-three camels with his hands, and asked ‘Ali to slaughter the others, a hundred and thirty-seven altogether. He made ‘Ali share him in Al-Hadi. A piece of meat from each slaughtered animal was ordered to be cooked in a pot and from which both men ate, and drank the soup. Then the Messenger of Allâh (Peace be upon him) mounted his she-camel and returned to the House where he observed the noon prayer at Makkah and there he came upon the children of ‘Abdul Muttalib were supplying drinking water to people at Zamzam Well. “Draw up water, children of ‘Abdul Muttalib, I would draw up with you if I were not afraid that people would appropriate this honour after me.” They handed him a pail of water and he drank to his fill.

Rasulullah ﷺ menghabiskan Hari-Hari Tasyriq (11, 12 dan 13 Dhulhijjah) di Mina dengan melaksanakan ajaran ritual Islam, berzikir kepada Allah (berdoa), mengikuti jalan petunjuk Ibrahim, serta menghapuskan segala bekas dan ciri-ciri syirik. Pada sebahagian Hari Tasyriq, baginda juga menyampaikan beberapa khutbah. Dalam satu riwayat kepada Abu Daud dengan sanad yang baik, dari Sira', anak perempuan Nabhan, beliau berkata: "Rasulullah ﷺ menyampaikan khutbah kepada kami pada Hari Ru'us (Kepala), lalu baginda bersabda: 'Bukankah ini hari pertengahan Hari-Hari Tasyriq?' Khutbah baginda pada hari itu serupa dengan khutbah pada Hari Nahr. Ia disampaikan selepas turunnya Surah An-Nasr." Pada hari kedua An-Nafr (iaitu pemergian), pada 13 Dhulhijjah, Nabi ﷺ berangkat dengan An-Nafr ke Mina dan singgah di tempat tinggi di lereng gunung di perkampungan Bani Kinanah dari Al-Abtah. Baginda menghabiskan baki hari dan malam itu di sana, dan di situlah baginda menunaikan solat Zuhur, Asar, Maghrib dan Isyak.

The Messenger of Allâh (Peace be upon him) spent At-Tashreeq Days (11th, 12th and 13th of Dhul-Hijjah) in Mina performing the ritual teachings of Islam, remembering Allâh (praying), following the ways of guidance of Ibrahim, wiping out all traces and features or polytheism. On some days of At-Tashreeq he delivered some speeches as well. In a version to Abu Da’ûd with good reference to Sira,’ the daughter of Nabhan; she said: “The Messenger of Allâh (Peace be upon him) made us a speech at the Ru’us (Heads) Day in which he said: “Is it not this the middle day of At-Tashreeq Days.” His speech that day was similar to that of An-Nahr Day’s. It was made after the revelation of Surat An-Nasr. On the second day of An-Nafr (i.e. Departure) — on the thirteenth of Dhul-Hijjah, the Prophet (Peace be upon him) proceeded with An-Nafr to Mina and stayed at a high place of a mountain side at Bani Kinanah from Al-Abtah. He spent the rest of that day and night there — where he performed the noon, the afternoon, the sunset and the evening prayers.

Kesombongan Negara Byzantine menyebabkan mereka menafikan hak umat Islam untuk hidup. Kesombongan Byzantine juga membuat mereka membunuh ejen-ejen mereka sendiri yang memeluk Islam. Pembunuhan Farwah bin ‘Amr Al-Judhami, yang merupakan ejen mereka di Mu’an, adalah bukti kesombongan mereka. Disebabkan kesombongan dan keangkuhan Byzantine itu, Rasulullah ﷺ mula menggerakkan tentera yang besar pada bulan Safar tahun kesebelas Hijrah, dan menjadikannya di bawah pimpinan Usamah bin Zaid bin Haritha dengan arahan supaya kuda-kuda kaum Muslimin memijak tanah-tanah yang bersempadan dengan Al-Balqa’ dan Ad-Darum di Palestin. Tujuannya ialah untuk menggerunkan Byzantine dan menanamkan keyakinan di dalam hati orang-orang Arab yang menetap di sempadan Byzantine. Tujuan lainnya ialah menyampaikan satu mesej kepada semua pihak di sana, supaya tiada seorang pun berani berkata bahawa kekejaman Gereja tidak akan dibiarkan tanpa balasan; dan bahawa menjadi Islam bukanlah sinonim dengan ketakutan dan kelemahan.

The pride of the Byzantine State made it deny Muslims their right to live. The Byzantine arrogance made them even kill those agents of theirs, who embraced Islam. Killing Farwah bin ‘Amr Al-Judhami, who was their agent on Mu’an, was an evidence of their arrogance. Due to that arrogance and presumptuousness of the Byzantines, the Messenger of Allâh (Peace be upon him) started to mobilize a great army in Safar in the eleventh year of Al-Hijra and made it under the command of Osamah bin Zaid bin Haritha with orders to have the horses of Muslims tread on the lands bordering Al-Balqa’ and Ad-Darum of Palestine. His aim was to terrorize Byzantines and to implant confidence into the hearts of Arabs who were settled at the borders of the Byzantines. His other purpose was to deliver a message to everybody there, so that no one may dare say that the Church brutality can’t go with impunity; and that Islamization is not synonymous with fear and vulnerability.

Kepimpinan Usamah telah menjadi sasaran kritikan. Oleh kerana beliau masih terlalu muda, orang ramai bertangguh untuk menyertai ekspedisinya. Rasulullah ﷺ menyampaikan ucapan kepada orang ramai dengan bersabda:

The leadership of Osamah was subject to criticism. Because he was still too young, people tarried at joining his expedition. The Messenger of Allâh (Peace be upon him) addressed people saying:

“Tidak hairanlah sekarang kamu menentang kepemimpinannya, kerana kamu telah pun menentang kepemimpinan bekas ayahnya. Ya, demi Allah, ayahnya, yang merupakan antara orang yang paling aku kasihi, memang cukup cekap untuk memimpin; dan anaknya ini pula merupakan antara individu yang paling aku kasihi selepas ayahnya.”

• “No wonder now you contest his leadership, for you have already contested the ex-leadership ofhis father. Yes, by Allâh, his father, who was one of the most beloved people to me, was quite efficient for leadership; and this son of his is one of the most beloved individuals to me after his father.”.

Maka orang ramai mula cenderung kepada Usamah dan menyertai tenteranya. Bilangan sukarelawan dalam tenteranya begitu besar sehingga mereka membentuk barisan yang sangat panjang, hingga terpaksa menuruni tebing curam yang terletak sejauh satu farsakh dari Madinah. Namun, berita yang membimbangkan tentang sakit Rasulullah ﷺ menyebabkan ekspedisi itu tertangguh sekali lagi, untuk mengetahui apa yang dikehendaki Allah berkenaan Rasul-Nya ﷺ.

So people started tending towards Osamah and joined his army. The number of volunteers in his army was so enormous that they formed such a long queue that they had to descend the escarpment — which was a parasang off Madinah. The anxiety-provoking news about the Messenger of Allâh’s sickness, however, made the expedition tarry again in order to know what Allâh had willed as regards His Messenger (Peace be upon him).

Berdasarkan kehendak Allah, ekspedisi Usamah menjadi ekspedisi pertama yang diberangkatkan pada zaman khalifah Abu Bakar yang benar.

It was Allâh’s Will that Osamah’s expedition would be the first one dispatched during the caliphate of the veracious Abu Bakr.