Hijrah Quotes

Tentang doa, tentang harapan, kepada semua perihal yang ingin di sampaikan, seorang hamba, tanpa menjumlah dosa, ia terlelap, namun tak bangun memburu ampunan. #andradobing

Hijrah dari air mata kepada sukacita. Hijrah dari masa lalu dengan menutupnya rapat-rapat, memberi tanda “selesai” hingga tak menjadi beban ketika melangkah menuju masa depan. Hijrah dari kenangan kepada kenyataan. Bersiap mengganti memori yang usang dengan serangkaian kejadian baru. Hijrah dari kekecewaan dengan memaafkan. (135)

D’you know why God made Hijras? It was an experiment. He decided to create something, a living creature that is incapable of happiness. So he made us.

In ten short years since the hijrah, Muhammad had irrevocably changed the political and spiritual landscape of Arabia.

questioned by a Companion about the best possible hijrah, the Prophet was to answer: “It is to exile yourself [to move away] from evil [abominations, lies, sins].”12 This requirement of spiritual exile was to be repeated in different forms.

Muhammad had become the head of a collection of tribal groups that were not bound together by blood but by a shared ideology, an astonishing innovation in Arabian society. Nobody was forced to convert to the religion of the Quran, but Muslims, pagans and Jews all belonged to one ummah, could not attack one another, and vowed to give each other protection. News of this extraordinary new ‘supertribe’ spread, and though at the outset nobody thought that it had a chance of survival, it proved to be an inspiration that would bring peace to Arabia before the death of the Prophet in 632, just ten years after the hijrah.

The violent secularism of al-Nasser had led Qutb to espouse a form of Islam that distorted both the message of the Quran and the Prophet’s life. Qutb told Muslims to model themselves on Muhammad: to separate themselves from mainstream society (as Muhammad had made the hijrah from Mecca to Medina), and then engage in a violent jihad. But Muhammad had in fact finally achieved victory by an ingenious policy of non-violence; the Quran adamantly opposed force and coercion in religious matters, and its vision—far from preaching exclusion and separation—was tolerant and inclusive. Qutb insisted that the Quranic injunction to toleration could occur only after the political victory of Islam and the establishment of a true Muslim state. The new intransigence sprang from the profound fear that is at the core of fundamentalist religion. Qutb did not survive. At al-Nasser’s personal insistence, he was executed in 1966. Every Sunni fundamentalist movement has been influenced by Qutb. Most spectacularly it has inspired Muslims to assassinate such leaders as Anwar al-Sadat, denounced as a jahili ruler because of his oppressive policies towards his own people. The Taliban, who came to power in Afghanistan in 1994, are also affected by his ideology.

In thirty years of going to study in Medina, “sitting with the ‘ulama,” “making hijrah,” distributing books from Saudi Arabia, making Dawah, pointing out bid’as, tearing down imams, taking over mosques, backbiting Muslims, putting people on and off “the minhaj,”  and calling other Muslims names, Salafis have established absolutely nothing.

The pseudonymous apostate Ibn Warraq makes an important distinction: there are moderate Muslims, but no moderate Islam. Millions of Muslims just want to get on with their lives, and there are--or were--remote corners of the world where, far from Mecca, Muslim practices reached accommodation with local customs. But all of the official schools of Islamic jurisprudence commend sharia and violent jihad. So a "moderate Muslim" can find no formal authority to support his moderation. And to be a "moderate Muslim" publicly means standing up to the leaders of your community, to men like Shaker Elsayed, leader of the Dar al Hijrah, one of America's largest mosques, who has told his core-ligionists in blunt terms: "The call to reform Islam is an alien call.

Hijrah itu tidak mudah, karena surga tidaklah murah

Iman sifatnya naik-turun. Apalagi baru mau hijrah, banyak sekali godaannya. Bukan berarti kita bebas menghakimi orang yang nyakitin kita dengan sebutan munafik, atau sebutan apa pun. Kita juga nggak punya hak buat menilai iman seseorang apalagi menghakiminya. Elsa

Percayalah, bahwa setiap yang berbicara setidaknya pernah menghasilkan satu atau dua kebohongan.