time travel menurut islam

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The Islamic position on 'time travel'

What does the Islam say about time-travel?

All perfect praise be to Allaah, The Lord of the Worlds. I testify that there is none worthy of worship except Allaah, and that Muhammad, sallallaahu ‘alayhi wa sallam, is His Slave and Messenger. If you mean by "time travel" moving between different points in time forward or backward, meaning physically visiting the past or the future, then this is impossible. Allaah, The Exalted, says (what means): • { And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. } [Quran 7:188] • { And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allaah is Knowing and Acquainted. } [Quran 31:34] Only Allaah, The Exalted, knows the Unseen; if it were possible to travel to the future and know what would happen, this (the fact that only Allaah knows the Unseen) would be falsified. Allaah, The Exalted, says (what means): { And with Him are the keys of the unseen; none knows them except Him. } [Quran 6:59] And He says (what means): { Say, "None in the heavens and earth knows the unseen except Allaah. } [Quran 27:65] We would like to point out that "time" is nothing more than a mathematical function of two variables; it cannot be separated or abstracted so that it would be possible to travel through it. However, certain "periods of time" can be (relatively) longer or shorter compared to others. For instance, the time the Dajjaal will spend on earth was described by the Prophet, sallallaahu ‘alayhi wa sallam, as follows: " forty days: one like a year, one like a month, one like a week, and the rest of his days like yours. " [Muslim] Another example is in the Hadeeth about Yoosha‘ ibn Noon ( Joshua the son of Nun ) conquering Jerusalem: " He reached that town at the time of the ‘Asr prayer, so he said to the sun, 'O sun! You are bound by the command (of Allaah) and so am I! O Allaah, stop it (i.e. the sun) from setting for a while.' It was stopped until Allaah made him victorious. " [Al-Bukhari and Muslim] However, if you mean merely imagining that one is living in the past and envisioning people's lives then or imagining the future and envisioning the potential scientific and intellectual advancement, then there is nothing wrong with that. Many of the matters that were fantasies in the past have become realities. Allaah Knows best.

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Time Travel: Gate to Mysteries of Unknown

In one of Lost TV show’s episodes named “Whatever Happened, Happened”, the audiences were exposed to one of the most puzzling concepts adopted by Albert Einstein’s Special Relativity Theory.

“MILES: What the hell are you doing, Tubby?

HURLEY: Checking to see if I’m disappearing.

MILES: What?

MILES: You’re an idiot. [Takes a seat at the table]

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HURLEY: “Back to the Future”, man. We came back in time to the island and changed stuff. So if little Ben dies, he’ll never grow up to be big Ben, who’s the one who made us come back here in the first place. Which means we can’t be here. And therefore, dude? We don’t exist.

HURLEY: Am I?

MILES: Yeah. It doesn’t work like that. You can’t change anything. Your maniac Iraqi buddy shot Linus. That is what always happened. It’s just…we never experienced how it all turns out. [Hurley looks at Jack, confused.]

HURLEY: This is really confusing.

MILES: Yeah, well, get used to it. But the good news is that Linus didn’t die, so that means the kid can’t either. He’ll be fine.”

What Miles was explaining to Hurley was just exactly what is called a Time Travel Paradox.

Time Relativity

According to Einstein the great 20 th century physicist, physical time travel is a scientific phenomenon that can factually happen, yet there are few constraints. Einstein proposed the concept of time delay when he observed that light speed is the fastest universal speed that can’t be exceeded by anything in the cosmos.

He postulated time to be “expanding” when a beam of light is projected from a moving vehicle to preserve the speed of light as constant. Einstein found this really puzzling till he derived his famous special relativity equation from Lorenz equations.

The more the speed the more delay in relative time. This was the indirectly proportional relation that was finally bound by a single equation proposed by Einstein revealing a hidden mystery about time being a dimension, our 4 th dimension.

Speed of Light

Special relativity shows time to be relative, thus a moving vehicle approaching the speed of light shifts in a time delay that can’t be experienced by the vehicle’s driver, but by an external observer. This is what is known as the Twin Paradox.

When a twin brother decides to have a long spaceship journey and the other twin brother stays on Earth, the later will be an aged observer, while the traveling one will stay young due to his time travel in future.

Such a phenomenon is explained as a time delay that is not experienced by the time traveler, yet observed and felt by the reference point observer.

Time delay was experimentally proved in 1971 by Joseph C. Hafele and Richard E. Keating who flew Caesium atomic clocks showing that a-nanosecond time delay took place.

Time Travel Obstacle

In order to travel through time, some constraints need to be understood. Einstein’s theory of special relativity is based on variables and a constant. The variables are time, velocity, distance, and mass, while the only constant is the speed of light.

Traveling to the future is much easier than traveling to the past, since relative high velocities for long time journeys can trigger a future time travel. This is very similar to how the 2D projection of a line rotated into the third-dimension appears to get shorter.

Length isn’t conserved simply because we are ignoring one of the dimensions. Yet, traveling to the past needs a traveler to exceed the speed of light which is impossible according to Einstein’s special relativity.

When getting close to the speed of light a traveler’s mass relatively increases vigorously causing the traveler’s body to stop moving due to Inertia.

When reaching the speed of light, the traveler’s mass also becomes totally unpredictable. Even though, these obstacles are just part of the fact that the speed of light is 299,792,458 m/s and no such speed can be achieved by current technologies.

Time Travel Paradox

Differences between time periods needed for travelling via different speeds. Note: Omega Centauri.

It’s now clear that traveling to the future is possible, while past time travel is not achieved yet.

Though, let’s understand the concept Miles was explaining to Hurley. If a time traveler jumped to the period when his father didn’t get married and decides to kill him, will the time traveler be able to kill his father?

If the father was killed this means the traveler won’t be there anymore and he wouldn’t even die but vanish.

This is a paradox when the father has to stay alive till he gets married and the traveler gets born otherwise he won’t exist.

That’s why whenever the traveler tries to kill his father with a gun the gun doesn’t fire, or police officers arrive to stop him.

This is a philosophical concept that points at destiny. You can’t change your fate but can change how fate occurs. This is like having your arm broken as your fate, you can’t stop you arm from being broken but can choose the way it will be broken.

Ancient Chinese philosophers interpreted the book of changes the “I Ching” as the cycle of changing situations known as “hexagrams”.

According to Confusius and Lao Tzu you can’t stop changes, but you can have the best outcome of changes to pass to the next one.

To pass to the next change a wise man needs to find his inner traits and learn the art of yielding as explained in an earlier article.

This would always happen when a wise man acts through his superior self, acting through morals and noble values. That’s why a person should always accept destiny and find his way to inner peace.

Same concepts were adopted by the Ancient Mayan cosmology as an understanding of time as a series of changing events taking place due to ruling cycles of deities. This concept was explained in details in a previous article about the Mayan Long-Count Calendar.

In Islam, destiny is very clear when it comes to the story of Prophet Moses. The Holy Quran shows that Prophet Moses was destined to be who he is through different harsh situations in his life.

Prophet Moses’ fate was to be a man for a great mission and that’s why he had to get prepared for the unknown. At the point when he was ready, God revealed to him the mission of Exodus.

The Holy Quran says: “(20:37) We have shown favor to you for the second time. (20:38) Recall the time when We inspired your mother with this idea by means of a Revelation: (20:39) `Place this child in a box and put the box in the river; the river will cast it on to the bank and My enemy and his enemy will pick it up.

I Myself made you an object of love and so arranged things that you should be brought up under My supervision. (20:40) Recall the time when your sister was walking along; then she said: `May I inform you of one, who will bring up this child in the best manner?’

Thus We returned you to your mother so that her eye might be cooled and she might not be grieved. And (also remember that) you killed a certain person and We freed you from its evil (consequences) and put you through various trials and you stayed with the people of Madian for several years.

Now you have come back at the right time: (20:41) O Moses, I have molded you for My Mission. (20:42) You and your brother should go (on the Mission) with My Signs. And see that you do not show any negligence in remembering Me.” (Surat Taha).

Past Time Travel… Still Possible

Scientists never lost interest in achieving the impossible, that’s why Ronald Mallett from the University of Connecticut always wanted to achieve past time travel.

His time travel interest evolved when his father died of a heart attack when he was 10. Mallett believed in helping his father out of his heart attack.

Mallett built a time travel device based on circulating laser rings. He argues that at sufficient energies, the circulating rings can create frame-dragging affecting gravitational fields based on Einstein’s general relativity. According to his calculations such frame-dragging can cause past time travels.

Time travel is a very important field of research to fix frequencies due to time delays in satellite signals such as GPS, and other applications.

However, this is not all about time travels, understanding space-time properties reveal secrets of teleportation, higher dimensions, and more.

References:

• “Whatever Happened Is Happened Script” Lost Season5 Episode 11.
• Einstein Online.
• Albert Einstein, Relativity: The Special and General Theory.
• J. C. Hafele, Richard E. Keating, Around the World Atomic Clocks: Observed Relativistic Time Gains, Science Magazine, 14 July 1972, Vol. 177  no. 4044  pp. 168-170.
• I Ching Methonds And Meanings.
• Holy Quran With Translations.
• Ronald L. Mallett.

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IslamQA: Quantum theory and time travel in Islam

• Posted In IslamQA
• Tagged Islam and Predestination (Qadar) | Islam and time travel

What do you think about quantum theory? Do you think humans can time-travel?

I have read a number of books on quantum theory but I do not know enough about it to express a general opinion. As for time-travel, forward time-travel seems to be possible and unproblematic (if you are on a spaceship that flies near the speed of light, time would travel much slower inside the ship relative to the outside).

But as for backward time-travel, I believe most scientists consider it impossible. From the religious perspective it is problematic because by going back in time everyone else’s free-willed decisions up to that time would be canceled out, since they would have to make them all over again. I believe in a real-time universe as I discuss in this essay , which means that backward time-travel is nonsensical since it would require bypassing God.

Time is merely the fact that some of God’s actions happen after some of His other actions. Traveling backward would literally mean controlling God and making Him undo His own actions, which is naturally absurd.

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Menurut Islam Berita Menurut Islam Informasi Terbaru

Mesin waktu menurut islam: membuka pintu kehidupan yang tersembunyi.

Salam Sobat Islami! Apakah kamu pernah membayangkan untuk bisa melintasi waktu? Atau bahkan mengubah masa lalu atau masa depan? Konsep mesin waktu memang sering muncul dalam karya fiksi, tetapi apakah ada pandangan dalam Islam mengenai hal ini?

Dalam artikel ini, kita akan membahas tentang mesin waktu menurut pandangan Islam. Kita akan menggali ke dalam ajaran agama Islam dan melihat kelebihan dan kelemahannya. Mari kita mulai dengan mempelajari konsep dasar dari mesin waktu menurut Islam.

Pendahuluan

1. Konsep Mesin Waktu Menurut Islam

Mesin waktu adalah suatu perangkat khayalan yang dapat membawa seseorang melintasi waktu, baik ke masa lalu maupun masa depan. Konsep mesin waktu ini telah lama menjadi objek minat dalam dunia fiksi dan ilmu pengetahuan. Namun, secara religius, Islam memiliki pandangan yang berbeda mengenai hal ini.

Mesin waktu adalah konsep yang bertentangan dengan prinsip-prinsip Islam dalam memandang alam semesta. Dalam Islam, waktu beserta perjalanannya merupakan ciptaan Allah SWT yang mutlak dan tidak dapat diubah oleh makhluk-Nya. Mesin waktu akan melanggar paradigma ini karena manusia seakan memiliki kendali untuk mengubah masa lalu atau masa depan.

2. Kelebihan Mesin Waktu Menurut Islam

Mesin waktu menurut Islam memiliki beberapa kelebihan, antara lain:

• Memperbesar wawasan: Dengan memahami konsep mesin waktu menurut Islam, kita dapat memperluas wawasan dan pengetahuan kita tentang ajaran agama.
• Menghargai takdir: Mesin waktu menurut Islam mengajarkan kita untuk menerima takdir dan ketentuan Allah SWT yang telah ditetapkan di waktu yang berbeda-beda.
• Menumbuhkan rasa syukur: Memahami konsep waktu dalam Islam dapat membuat kita lebih menghargai setiap momen yang terjadi dalam kehidupan kita.
• Menghindari manipulasi masa lalu atau masa depan: Islam mengajarkan kita untuk fokus pada kehidupan saat ini dan tidak terjebak dalam manipulasi masa lalu atau masa depan.
• Menjaga integritas alam semesta: Dengan tidak mencoba mengubah waktu, kita menjaga integritas alam semesta yang telah ditetapkan oleh Allah SWT.
• Menjaga keseimbangan alam semesta: Islam mengajarkan kita untuk menjaga keseimbangan alam semesta dan kehidupan di dalamnya. Mengubah atau memanipulasi waktu dapat mengganggu keseimbangan ini.
• Menjaga keutuhan sejarah: Mesin waktu menurut Islam membantu kita untuk menjaga keutuhan sejarah dan mempelajari pelajaran berharga dari masa lalu tanpa terjebak dalam mencoba mengubahnya.

3. Kekurangan Mesin Waktu Menurut Islam

Namun, mesin waktu menurut Islam juga memiliki beberapa kekurangan, seperti:

• Mengganggu takdir: Mesin waktu dapat mengganggu takdir yang telah ditetapkan oleh Allah SWT. Mengubah waktu dapat berpotensi mengubah dekrit dan keputusan-Nya.
• Membingungkan rencana hidup: Dengan kemungkinan untuk melihat masa depan, manusia dapat menjadi terlalu terfokus pada apa yang akan terjadi, sehingga mengganggu rencana hidup yang sebenarnya.
• Menghilangkan pelajaran hidup: Setiap peristiwa dalam hidup kita memiliki hikmah yang berharga. Mengubah atau menghilangkan peristiwa ini melalui mesin waktu akan membuat kita kehilangan pelajaran hidup tersebut.
• Membuka pintu bagi penyalahgunaan: Jika mesin waktu ditemukan dan dioperasikan oleh manusia, ada risiko penyalahgunaan yang dapat merusak integritas alam semesta dan mengganggu ketentuan Allah SWT.
• Menghilangkan nilai saat ini: Mesin waktu menunjukkan ketergantungan manusia pada masa lalu atau masa depan, mengabaikan pentingnya menjalani dan menghargai kehidupan saat ini.
• Memperlemah keimanan: Mengandalkan mesin waktu sebagai sarana untuk memprediksi dan memanipulasi masa depan dapat melemahkan keimanan seseorang pada kuasa dan ketentuan Allah SWT.
• Mengganggu kenikmatan eksklusif dunia akhirat: Keberadaan mesin waktu dapat menggoyahkan keyakinan dan kesadaran manusia terhadap kenikmatan eksklusif dunia akhirat.

FAQ (Pertanyaan yang Sering Diajukan) Tentang Mesin Waktu Menurut Islam

1. Apakah mesin waktu menurut Islam benar-benar ada?

Menurut ajaran Islam, mesin waktu tidak ada dan hanya merupakan konsep dalam dunia fiksi.

2. Mengapa mesin waktu bertentangan dengan pandangan Islam?

Mesin waktu bertentangan dengan pandangan Islam karena melanggar prinsip bahwa waktu adalah ciptaan Allah dan tidak dapat diubah oleh manusia.

3. Apa hikmah yang dapat dipetik dari mesin waktu menurut Islam?

Hikmah yang dapat dipetik adalah menghargai takdir Allah SWT, menjaga keseimbangan alam semesta, dan mempelajari pelajaran berharga dari sejarah.

4. Apakah ada kabar dalam Al-Quran tentang mesin waktu?

Tidak ada kabar yang langsung mengenai mesin waktu dalam Al-Quran. Namun, ajaran Islam secara keseluruhan menjelaskan kehidupan dan waktu manusia dalam perspektif yang lebih luas.

5. Apakah manusia memiliki kekuatan untuk mengubah masa lalu atau masa depan?

Tidak, manusia tidak memiliki kekuatan untuk mengubah masa lalu atau masa depan menurut pandangan Islam. Waktu adalah ketetapan Allah SWT.

6. Apa pentingnya menjaga integritas alam semesta?

Menjaga integritas alam semesta penting karena itu merupakan salah satu cara untuk menunjukkan rasa syukur dan penghormatan kita kepada Allah SWT atas ciptaan-Nya.

7. Bagaimana menghindari manipulasi masa lalu atau masa depan?

Dalam Islam, kita diajarkan untuk fokus pada masa kini dan menerima takdir Allah SWT. Oleh karena itu, kita dapat menghindari manipulasi masa lalu atau masa depan dengan menjalani hidup dengan penuh kesadaran dan syukur.

Setelah mempelajari konsep mesin waktu menurut Islam, kita dapat menyimpulkan bahwa mesin waktu bertentangan dengan prinsip-prinsip dalam ajaran agama ini. Mesin waktu dapat mengganggu takdir, menghilangkan hikmah dari peristiwa dalam hidup, dan memperlemah keimanan seseorang.

Lebih baik bagi kita sebagai umat Muslim untuk tetap menghargai takdir dan keputusan Allah SWT. Menggunakan waktu dengan bijak dan mempelajari sejarah sebagai sumber pembelajaran adalah langkah yang lebih baik daripada mencoba mengubah atau memanipulasi masa lalu atau masa depan.

Kami mengajak Sobat Islami untuk menjalani kehidupan dengan kesadaran penuh, menjaga integritas alam semesta, dan memanfaatkan waktu untuk menjalani kehidupan dengan penuh syukur dan penghormatan. Semoga artikel ini bermanfaat bagi Sobat Islami dalam memahami konsep mesin waktu menurut pandangan Islam.

Salam Islami,

Redaksi islamic times, kata penutup.

Artikel ini telah dibuat berdasarkan penelitian dan studi yang cermat. Namun, perlu diingat bahwa pandangan dan interpretasi mengenai mesin waktu menurut Islam dapat berbeda-beda. Artikel ini bertujuan untuk memberikan pemahaman dan wawasan kepada pembaca, namun tidak dimaksudkan sebagai otoritas tunggal.

Kami menghimbau pembaca untuk melakukan penelitian tambahan dan berkonsultasi dengan ulama atau ahli terpercaya jika memiliki pertanyaan atau keraguan lebih lanjut mengenai topik ini. Terima kasih telah membaca artikel ini dan semoga bermanfaat bagi pembaca dalam meningkatkan pengetahuan dan pemahaman agama Islam.

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Space-time in the Quran

The universe is largely empty space; planets, stars and galaxies occupy relatively small regions of space. Our planet is surrounded by space, too, but it is filled with atmospheric gases, micro-organisms and dust particles. Far beyond the atmosphere there are vast tracks of eternal darkness commonly referred to as space. Is such space empty? (Photo SHUTTERSTOCK)

For centuries, space was considered to be a cold vacuum of emptiness, a fixed permanent entity in which the cosmic drama is playing itself out, writes DR YUSUF NOOR.

THE universe is largely empty space; planets, stars and galaxies occupy relatively small regions of space. Our planet is surrounded by space, too, but it is filled with atmospheric gases, micro-organisms and dust particles. Far beyond the atmosphere there are vast tracks of eternal darkness commonly referred to as space. Is such space empty?

For centuries, space was considered to be a cold vacuum of emptiness, a fixed permanent entity in which the cosmic drama is playing itself out. The introduction of quantum mechanics and the theory of relativity transformed this long-held view. Scientists today describe space as an elastic medium which can stretch, shrink and curve. The universe is in a state of expansion. This is not due to the flying-apart of galaxies through existing space but the result of space expanding between the galaxies and pushing them apart.

Space, although invisible and imperceptible to us, has a mathematically precise structure. The point may be appreciated if we remind ourselves of the countless electromagnetic waves that daily traverse the space arena. Space not only assist in their transmission but ensures that their correct frequency arrive at the receiving instrument. Television and radio broadcasting will not be possible without this feature of space.

We live in three-dimensional space corresponding to the directions backward-forward, left-right and up-down. However, there is another dimension, not a space dimension but a time dimension. Travelling through three-dimensional space also means travelling through one-dimensional time. Motion in space is inextricably linked to time. Scientists for this reason refer to the universe in terms of a four-dimensional space-time structure.

Even on a microscopic scale (from a quantum perspective) space is alive. There is a continuous creation and destruction of virtual particles, wild energy fluctuations and field changes. Gravity, too, is everywhere. In fact, as we shall see later, gravity is described as the manifestation of curved space. Space therefore is a dynamic concept; it can stretch, change shape, has mathematical features and there is a continuous creation and destruction of particles. Armed with this information, we can now proceed on to how the Quran views space-time.

The Quran captures the essence of the modern understanding of space: ‘He (it is) who made heavenly space a structure’ [1] (Quran 2:22). Space is not mere emptiness as accepted for centuries but is referred to as a structure, a piece of work consisting of parts joined together in some definite manner. Many physicists today do not consider space and time to be fundamental concepts. Like everything else, it is composed of ultra-microscopic constituents arranged in an orderly fashion. Space may therefore be defined as a kind of atomised structure, as the verse indicates. The concept is further developed in the following two verses :

• ‘By the heavenly space, the nature of which is a network or like a fabric’ (Quran 51:7). If the reader could imagine space to be constructed of countless thin wires running in different directions, like a three-dimensional grid, this is one of the Quranic ideas of space, which is precisely how it is described in modern terms. Another analogy forthcoming from the verse is to compare space-time with threads interwoven like the threads of a pliant fabric.

Scientists often speak about the fabric of space-time. This description suggests that space (actually space-time which is also how the Quran views it – see below) emerges as a result of tiny threads stitched together. Quran 10:5 states: ‘He it is who made the sun a source of light and the moon (a body) that reflects light and ordained that it (the moon) moves in space and measured out phases for her that you may know how to compute the number of years and how to measure (time).’

The verse illustrates an important principle; when a celestial body, like the moon for instance, moves in space, it does so within a specified time. Motion is space and time is therefore interlinked. Quran 21:30 2 (discussed under the birth of the universe), which describes the origin of the universe, refers to the beginning of space and time. In Quran 2:117 3 there is an allusion to the primal origin of the universe (which includes space and time). Why primal?

The Quran is providing a clue of something more fundamental than space and time. Space and time are not ultimate concepts but consist of smaller parts, a kind of atomised structure. Since space and time are structural entities and are connected as pointed out, we may infer that the Quran views space-time in terms of a combined space-time structure.

• ‘By the heavenly space which is expanding and curving back (on itself) to return to its original state’ (Quran 86:11). The verse relates the elastic and curved nature of space, (and the destiny of the universe which will be reviewed in another article). This interpretation is supported by Quran 51:47 4 quoted before, which alludes to the expansion of space, and Quran 21:104 5 which looks at the fate of the universe. The latter states that space will be ‘rolled-up’ i.e. curved around on itself. This will happen in the far distant future, when the expansion will grind to a halt and the universe will start to contract.

This will be brought about by the overwhelming gravitational forces suggested by the following three verses quoted under article, galaxies and planetary systems: Quran 13:2 6 which states that the lifespan of celestial bodies and hence of the universe is determined by gravitational forces; Quran 77:25 7 which refers to the attractive nature of gravity – gravity will ‘pull’ the universe inwards, and Quran 15:16 8 which speaks about the powerful gravitational force of a black hole.

As space continues to shrink, its curvature will steadily escalate towards the beginning of existence. The curvature will become infinite, creating a boundary, in other words a singularity (which resides at the heart of a black hole) through which space and time cannot have continued.

The singularity concept referred to earlier in Quran 21:30 2 , describes the initial state of the universe as a ‘single unit of creation, closed-up and devoid of space’. Another verse, Quran 15:27 9 refers to the violent temperatures in the beginning. These terms are key features of a singularity. The very idea of a ‘closed’ universe implied by Quran 86:11 and the other passages, points to the curved nature of space. A closed universe is one which after billions of years of expansion will curve around on itself, contract and revert to its former state, the singularity. Such a universe is finite but has no boundary, rather like the curved surface of a sphere except that it is four-dimensional.

Quantum view of space

The quantum perspective of space is expressed in the Quran as follows : ‘Do they (the sceptics) not look at heavenly space above, how We constructed it and adorned it and it has no gaps?’ (Quran 50:6). Firstly, the passage refers to the building of space. Space is a framework that requires construction. Quran 2:22 above, complements this understanding. Secondly, the verse appeals to the non-believer to reflect on the properties of space:

• How it was designed;
• its decoration (with countless space objects running their courses according to precise mathematical laws (Quran 55:7) 10 and
• the absence of ‘gaps’.

Quantum physics teaches us the impossibility of finding a volume of space devoid of everything. On the contrary, as discussed before, it is filled with ceaseless microscopic activity and ever-present force fields. The absence of gaps in space, according to a distinguished quantum physicist, is the most profound observation in this field. Space according to the Quran is therefore an ever-changing concept and is ultimately the handy work of God.

Note that the Quran often combines scientific verses with others of a moral and metaphysical nature. This is to emphasis its unified approach – all aspects of life are part of the same deal. The idea of using concrete physical phenomena as a vehicle for expressing metaphysical ideas is an illustration of the Book’s rational approach to matters pertaining to faith. For instance, just as real as space-time is, so is the reality after death. The nature of space is a 20 th century concept. Could a mortal 1 400 years ago, when the Quran appeared, have made such predictions?

Featured image: The universe is largely empty space; planets, stars and galaxies occupy relatively small regions of space. Our planet is surrounded by space, too, but it is filled with atmospheric gases, micro-organisms and dust particles. Far beyond the atmosphere there are vast tracks of eternal darkness commonly referred to as space. Is such space empty? (Photo SHUTTERSTOCK)

• Binaa – derived from the root banaa, which means structure, framework.
• Do not those who deny the existence of God see that the heavens and the Earth were [once] a closed-up single unit of creation devoid of space, which We then parted creating space [and time]? And We made from water every living thing. Will they not then believe? (Quran 21:30).
• To Him belongs the primal origin of the universe (Quran 2:117).
• With power, skill and energy did We lay the foundation of the universe according to specified conditions and certainly We are steadily expanding it (Quran 51:47).
• A long period from now, We shall roll up space-time as written scrolls are rolled up. And as We brought into being the first creation so We shall bring forth a new creation (Quran 21:104).
• Your Lord is He who raises the celestial bodies with an invisible pillar and is firmly established on the throne of authority. He has subjected the sun and the moon (and all other celestial bodies) to His (gravitational laws) each pursuing a course for a term appointed (in accordance with those laws). He governs everything that exists (Quran 13:2).
• Have We not made the Earth draw to itself the living and the non-living? (Quran 77:25).
• We have set up (unseen) structures in space, (derived from) large stars which become manifest through their great (gravitational) force, and are gateways (Quran 15:16).
• The hidden forces [of nature] were created [in the beginning long] before [the creation of man] out of intense heat (Quran 15:28,29).
• The sun and the moon follow prescribed pathways according to calculations (Quran 55:5).

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Time Travel Menurut Islam: Mitos atau Fakta?

Apakah mungkin seseorang bisa melakukan perjalanan waktu seperti yang sering kita lihat dalam film-film fiksi ilmiah? Pertanyaan ini mungkin pernah terlintas dalam benak Anda. Namun, bagaimana pandangan Agama Islam terhadap konsep time travel?

Dalam agama Islam, konsep perjalanan waktu sebenarnya bukanlah sesuatu yang dianggap sebagai mitos belaka. Beberapa ulama dan cendekiawan Islam bahkan telah membahas tentang kemungkinan perjalanan waktu dalam karya-karya mereka.

Salah satu argumen yang sering disebutkan adalah tentang keajaiban yang pernah dialami oleh para nabi, seperti perjalanan Isra’ Mi’raj yang dilakukan oleh Nabi Muhammad SAW. Dalam peristiwa tersebut, Nabi Muhammad SAW melakukan perjalanan dari Masjidil Haram ke Masjidil Aqsa dan ke langit ketujuh dalam waktu singkat yang sulit dijelaskan secara ilmiah.

Namun, di sisi lain, ada juga pandangan yang mengatakan bahwa manusia tidak memiliki kemampuan untuk melakukan perjalanan waktu seperti dalam film-film Hollywood. Manusia hanya bisa menciptakan ilusi tentang perjalanan waktu melalui teknologi yang ada.

Jadi, apakah time travel dalam Islam hanyalah mitos belaka? Ataukah ada fakta yang bisa mendukung pandangan tersebut? Hingga saat ini, jawabannya masih tetap menjadi misteri yang menarik untuk dibahas. Yang jelas, konsep perjalanan waktu dalam pandangan Islam membawa kita pada refleksi tentang keajaiban ciptaan Allah yang begitu luas dan dalam.

Sobat Rspatriaikkt! Dalam artikel ini, kita akan membahas mengenai time travel menurut pandangan Islam. Time travel, atau perjalanan waktu, adalah konsep yang menarik dan sering diangkat dalam film, buku, dan cerita fiksi lainnya. Namun, bagaimana Islam memandang fenomena ini? Apakah time travel diperbolehkan dalam agama Islam? Mari kita selami lebih dalam untuk menemukan jawabannya.

Time Travel Menurut Islam

Time travel adalah kemampuan untuk berpindah atau mengubah waktu. Dalam pandangan Islam, time travel tidak dianggap sebagai sesuatu yang mungkin dilakukan oleh manusia. Al-Qur’an menjelaskan bahwa Allah adalah Pencipta waktu dan pengendalinya. Manusia, sebagai makhluk ciptaan Allah, tidak memiliki otoritas atau kekuatan untuk mengubah atau berpindah di dalam waktu.

Walaupun demikian, Islam mengajarkan bahwa Allah memiliki pengetahuan yang menyeluruh tentang masa lalu, masa kini, dan masa depan. Dalam Al-Qur’an, Allah berfirman dalam Surah Al-Hajj (22:47), “Dan mereka meminta engkau mempercepat azab. Padahal Allah tidak akan menyalahi janji-Nya. Sesungguhnya berlalu pada Allah (sehari) sebagai berapa tahun yang kamu hitung.”

Kelebihan Time Travel Menurut Islam

1. memperoleh pelajaran dari masa lalu.

Dengan mempelajari peristiwa-peristiwa yang terjadi di masa lalu, kita dapat memperoleh pelajaran berharga. Time travel dalam Islam dapat diasumsikan sebagai perjalanan melalui catatan sejarah dan mempelajari pengalaman orang-orang terdahulu. Dengan memahami peristiwa-peristiwa tersebut, kita dapat menghindari kesalahan yang sama dan memperbaiki diri.

2. Menyaksikan Kejadian Penting dalam Sejarah

Time travel menurut Islam dapat memberikan kesempatan untuk menyaksikan kejadian-kejadian penting dalam sejarah. Membaca tentang peristiwa-peristiwa tersebut dalam buku sejarah mungkin tidak sama dengan menjadi saksi mata langsung. Dengan mengalami perjalanan waktu melalui ilmu pengetahuan dan buku-buku sejarah, kita dapat memiliki pemahaman yang mendalam tentang peristiwa-peristiwa tersebut.

3. Memperoleh Visi Tentang Masa Depan

Berfokus pada masa depan adalah penting dalam Islam. Dengan memahami masa depan yang mungkin terjadi, kita dapat mempersiapkan diri dengan lebih baik. Time travel dalam Islam dapat diinterpretasikan sebagai bersembunyi di balik pengetahuan dan wawasan para ulama mengenai ramalan masa depan. Dengan memahami masa depan yang tidak pasti, kita dapat mengambil langkah-langkah yang bijak dalam menjalani kehidupan kita.

4. Refleksi dan Evaluasi Diri

Time travel dalam Islam juga dapat dimaknai sebagai perjalanan intropeksi, di mana kita mengambil momen untuk merefleksikan dan mengevaluasi diri sendiri. Dengan mundur melalui memori dan mengingat masa lalu, kita dapat melihat kesalahan dan prestasi kita, serta mengambil pelajaran berharga untuk meningkatkan diri menjadi pribadi yang lebih baik.

5. Menguji Ketakwaan dan Kesabaran

Time travel dalam Islam juga dapat dihubungkan dengan ujian ketakwaan dan kesabaran. Menahan diri dari mengingkarinya kekuasaan Allah untuk mengubah waktu adalah tanda ketakwaan. Hal ini melibatkan kesadaran kita akan ketidaksanggupan manusia dan ketergantungan penuh kepada Allah sebagai Sang Pencipta yang Mahakuasa. Disiplin dan kesabaran dalam menghadapi keterbatasan ini adalah nilai penting yang ditekankan oleh Islam.

Kekurangan Time Travel Menurut Islam

1. melebihi batas kekuasaan manusia.

Time travel menurut Islam dianggap melampaui batas kekuasaan yang diberikan Allah kepada manusia. Manusia tidak memiliki hak atau kekuatan untuk mengubah atau mempengaruhi waktu yang telah ditetapkan oleh Allah. Melanggar batas ini dapat dianggap sebagai bentuk kesombongan dan kesesatan.

2. Mengganggu Ketentraman dan Keteraturan Alam Semesta

Time travel dapat mengganggu ketentraman dan keteraturan alam semesta. Waktu adalah bagian dari ciptaan Allah yang telah diberikan dalam tatanan yang sempurna. Mengubah atau mempengaruhi waktu dapat mengganggu keselarasan alam semesta yang telah ditetapkan oleh Allah.

3. Potensi Menciptakan Paradox Waktu

Time travel memiliki potensi untuk menciptakan paradox waktu, yaitu situasi yang bertentangan dengan hukum kausalitas. Paradox waktu dapat mengacaukan tatanan alam semesta yang telah ditetapkan Allah. Sebagai makhluk yang tunduk kepada prinsip-prinsip hukum alam, manusia harus menjauhi potensi menciptakan situasi paradox waktu.

FAQ tentang Time Travel Menurut Islam

1. apakah time travel terjadi dalam agama islam.

Tidak, dalam pandangan Islam, time travel tidak dianggap sebagai sesuatu yang dimungkinkan bagi manusia. Hanya Allah yang memiliki kekuatan dan pengetahuan untuk mengendalikan waktu.

2. Apakah ada peristiwa time travel yang tercantum dalam Al-Qur’an atau Hadis?

Tidak ada peristiwa time travel yang secara spesifik tercantum dalam teks-teks Islam. Namun, Al-Qur’an dan Hadis mengandung banyak cerita dan ajaran yang melibatkan perjalanan melalui waktu.

3. Apakah manusia akan memperoleh kemampuan time travel di dunia akhirat?

Menurut ajaran Islam, kehidupan di dunia akhirat berbeda dengan kehidupan di dunia ini. Manusia tidak diberikan kekuatan untuk melakukan perjalanan waktu di dunia akhirat.

Dalam pandangan Islam, time travel bukanlah sesuatu yang dimungkinkan bagi manusia. Manusia hanya dapat mempelajari peristiwa-peristiwa masa lalu melalui catatan sejarah dan pengalaman orang lain. Time travel menurut Islam memiliki beberapa kelebihan, seperti memperoleh pelajaran dari masa lalu, menyaksikan kejadian penting, membentuk visi masa depan, refleksi diri, dan menguji ketakwaan. Namun, ada juga kekurangan, seperti melampaui batas kekuasaan manusia, mengganggu keteraturan alam semesta, dan potensi menciptakan paradox waktu. Dalam Islam, manusia diingatkan untuk tunduk dan berserah diri kepada kekuasaan Allah yang mengendalikan waktu dan segala sesuatu di alam semesta.

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Jawaban dari pemateri itu bagi saya sudah lebih dari cukup untuk sebuah pertanyaan yang menghantui selama ini. Bagi saya pribadi perjalanan Isra Mi’raj bukanlah sebuah dongeng belaka yang diceritakan setiap tanggal 27 Rajab, melainkan sebuah peristiwa sains yang masih belum terpecahkan oleh ilmu pengetahuan modern.

Salam Kompasiana.

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Home » Hanafi Fiqh » Qibla.com » The Fiqh of Travel 

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The Fiqh of Travel 

Answered by Shaykh Abu Usamah

The Fiqh of Travel

ANISUL MUSAFIR

[By Mawlana Abu Usama: Fahim Husain] For the full work: http://www.direct.za.org/Fiqh/Anisul_Musafir/Anis_-_Musafir_Rules/body_anis_-_musafir_rules.html

RULES RELATING TO A MUSAFIR

WHO IS A MUSAFIR?

1. The person who sets out with the intention of eventually travelling three manzils (approx. 77 km) * is regarded as a musafir in the Shari`ah . [* This is the Fatwa of Mufti Mahmud Gangohi (r.a.) as mentioned, in detail, in Masa’il-e-Safar of Mawlana Rafat Qasmi p 43 and briefly in Fatawa Mahmudiyyah v 2 p 269 and v 2 p 274. Mufti Rashid Ahmad has also given Fatwa on 77 km in Ahsan al Fatawa v4 p105] 2. The moment he comes out of the boundaries of his town or city he becomes a musafir . Within the boundaries of his town or city, he will not be a musafir .

If the airport is within the boundaries of the city (in the sense that the buildings of the city are linked to it without a considerable break in between) it will fall under the rule of the city and the person will not be considered a musafir when he reaches it. If it is outside the boundaries, then upon reaching it, the person will be regarded as a musafir .

PRINCIPLE: A person will not become a musafir until he firmly intends to travel 77 km from the place he is in.

Thus a person who travels from place to place, intending to travel less than 77 km each time, will not become a musafir – even if he travels the entire world in this way!

THE ( QASR ) SALAH OF A MUSAFIR

1. When a person qualifies as a musafir according to the Shari`ah he is required to offer two rak`ah s for the Fard of Zuhr, `Asr and `Isha’ Salah . The other Salahs remain as normal.

2. More than two rak`ah s should not be offered for the Fard of Zuhr, `Asr and `Isha’ Salah . If a person mistakenly offered four raka`at for these Salahs , and he had sat down for Tashahhud ( al-Tahiyyat ) in the second rak`ah , then the first two rak`ah s will be regarded as Fard and the other two rak`ahs as nafl .

3. In the above case he will have to make sajdah al-sahw . If he did not make sajdah al-sahw then he must repeat the Salah if its time still remains.

4. If he did not sit in the second rak`ah then all four raka`at will become nafl and he will have to repeat his Fard Salah .

BECOMING A MUQIM (RESIDENT)

1. A person will remain a musafir and will continue offering two rak`ah s for the four- raka`at Salahs until he makes the definite intention of staying at a place for fifteen days or more.

2. The place where he makes this intention is known as his Watan al-Iqamah . He must offer four raka`at Salah here.

3. If he makes the intention of staying for 15 days whilst in Salah then he must offer this very Salah as a muqim i.e. 4 raka`at .

PRINCIPLE: A musafir will not become a muqim until he firmly intends to stay at a place for a period of fifteen days from the time he makes this intention.

Based on the above principle consider the following two cases:

a) A person stops at a place intending to stay for two or three days. Due to circumstances every day he makes the intention of leaving the following day but he still does not leave. In this way fifteen days, twenty days, a month or even more passes, but he did not, at any point, make the firm intention of staying there for fifteen days. In this case he will remain a musafir irrespective of how many days he stays at that place.

b) A person intends to stay at a place for ten days but after seven days he decides to extend his stay by an additional ten days (which will make his total stay twenty days.) In this case he will remain a musafir . This is because after he had decided to stay ten more days there were thirteen days of his total stay remaining. Hence at no point did he make the intention to stay for fifteen days. In other words, ‘fifteen days’ is considered from the time he changed his intention and not from the beginning of his stay.

4. The intention of staying fifteen days has to be for staying the full fifteen days at one place. If he makes an intention of staying for 15 days at two different places, and the distance between the two places is such that the adhan of one place cannot be heard at the other, then he will be a musafir in both those places.

E.g. If a person intends staying for 10 days in Makkah and 5 days in Mina he will be a musafir both in Makkah and Mina.

Thus a Haji who arrives in Makkah less than fifteen full days before the morning of the 8 th of Dhu al-Hijjah will be a musafir .

If he arrives in Makkah fifteen days or more before the 8 th then he will be a muqim both in Makkah and Mina.

5. If in the above case (i.e. Law 4) he intends spending all the fifteen nights at one place then he will be a muqim in that place.

6. If both places are so close that each other’s adhan can be heard, then both places will be regarded as one place. He will become a muqim in both places by intending to stay there for 15 days.

7. After becoming a muqim (by firmly intending to stay at a place for fifteen days) if he changes his intention and decides to leave before fifteen days then he will not become a musafir .

8. When he leaves with the intention of eventually travelling to another place that is at a distance of 77 kilometres or more then only will he become a musafir . If that place is less than 77 kilometres away, he will not become a musafir .

OTHER SALAH ON A JOURNEY

1. Sunnah Salah should not be unduly missed during the journey. However if the musafir is in a hurry then, apart from the Sunnah of Fajr , it will be permissible for him to omit the other Sunnah Salahs . If he is not in a hurry nor does he fear his companions leaving him behind then he should offer all the Sunnah Salahs.

2. There is no reduction in the number of raka`at of Sunnah Salah .

3. Sunnah and Nafl Salah can be offered whilst seated in a moving vehicle if it is outside the town. The salah must be commenced facing the Qiblah . Thereafer, if the vehicle turns, resulting in the Qiblah direction changing, the musalli does not have to turn towards the Qiblah .

4. Witr Salah is wajib . Hence it must be offered whilst on a journey as well. If it is missed then qada’ must be made.

5. Qada’ of Salah s missed whilst on a journey will be two rak`ah s for Zuhr , `Asr and `Isha . This applies even when the qada’ is being made at home or as a muqim in any other place.

6. If any Salah, such as Zuhr, is missed before embarking on a journey then qada’ of it whilst on the journey must be made in full i.e. four raka`at .

The principle in laws 5 and 6 above is that the condition of a person, whether musafir or muqim , is considered in the final moments of that Salah . Accordingly the status of the Qada’ Salah (i.e. whether it is two or four raka`at ) will be determined.

THE HOMETOWN (AL-WATAN AL-ASLI)

A person’s hometown is the place where he resides with his family and belongings without having a definite intention of relocating.

1. Immediately upon entering his hometown the musafir will become a muqim whether he intends staying for fifteen days or not.

2. This also applies when a musafir , during the course of his journey, passes through his hometown i.e. he will immediately become a muqim . If he merely bypasses his hometown but doesn’t enter its boundaries then he will remain a musafir .

3. If a person moves to another town and settles there permanently then this second town becomes his hometown and the first town is no longer his hometown.

RULES RELATING TO WOMEN

1. If a woman begins a journey whilst she is in the the state of haid (menstruation) then the distance she covers in that state is not considered as part of the Safar distance. Hence, if the haid continues until she reaches her destination she will not be a musafir .

However if, during the course of the journey, she attains purity from her haid and there is still a distance of 77 km or more to her destination, then she will become a musafir .

2. If when she leaves home she was pure and her haid begins during the course of the journey then she will be a musafir .

3. The hometown of a woman who begins living with her husband after her marriage will become that of her husband’s. Her original hometown (i.e. the place where she was residing with her parents) will no longer remain her hometown.

4. It is a major sin for a woman to travel 77 kilometres or more without her husband or a mature ( baligh ) male mahram . She should not even travel less than 77 kilometres without her husband or mahram .

This law also applies to women travelling for Hajj or `Umrah . A woman must have her husband or a mahram accompanying her in these journeys as well.

5. It is also not permissible for a woman to travel with a mahram who does not fear Allah Ta`ala and does not abide by the laws of Shari`ah .

6. The Wali (male person accompanying the woman) must be able to fulfil the role of a competent Wali in guarding the chastity and honour of the woman.

RULES RELATING TO SALAH ON AN AIRCRAFT, TRAIN, SHIP, etc.

1. Fard Salah has to be offered in a standing posture in a moving ship, train or aircraft.

2. If a person feels dizzy by offering Salah standing or fears that he will fall then he is allowed to sit and offer Salah .

3. The musalli must face the Qiblah whilst offering Salah in a moving vehicle.

4. If the vehicle turns and the direction of the Qiblah changes then he will also have to turn in his Fard Salah towards the Qiblah . *

5. If a person is offering Salah and the vehicle, which has his belongings or family, is about to leave then it will be permissible for him to break his Salah . The Salah must then be offered later.

SALAH WITH JAMA`AH

1. As far as possible Salah should be offered in jama`ah whilst on a journey.

2. A muqim (i.e. a resident or non- musafir ) can follow an imam who is a musafir whether it is an ada’ Salah (i.e. a Salah in its time) or a qada’ Salah .

3. In the above case, when the musafir imam completes his Salah of 2 rak`ah s and makes salam , the muqim follower ( muqtadi ) should stand up without making salam and complete his Salah . He must not recite any Qira’ah in the 2 rak`ah s he is completing. He should merely remain silent for the duration of Surah al-Fatihah .

4. When the musafir imam makes salam , it is preferable ( mustahab ) for him to inform his followers that he is a musafir . It is preferable that he also informs them before commencing the Salah .

5. A musafir can also follow an imam who is a muqim as long as it is within the time of that Salah . If the time has expired then he can follow him for the Fajr and Maghrib Salah s and not for the Zuhr , `Asr , and `Isha Salahs .

FASTING FOR A MUSAFIR

1. A musafir is permitted to abstain from the fast of Ramadan although it is meritorious for him to fast if it isn’t difficult. The qada’ of the fasts missed will have to be made.

2. If a musafir who was not fasting in Ramadan becomes a muqim , either by returning home or by intending to stay at a place for fifteen days, then he has to compulsorily abstain from eating etc. for the rest of the day. However he still has to make qada’ of that day.

3. If he did not eat anything since sehri time then he can make the intention of fasting if it’s before Al-Dahwah Al-Kubra (approximately an hour before zawal .) In this case the fast will be valid and no qada’ is necessary. After this time (i.e. al-dahwah al-kubra ) he cannot make the intention to fast but he still has to abstain from eating for the remainder of the day and qada’ of that day is necessary.

4. If a muqim who is fasting begins a journey then he must complete that fast. He cannot break the fast.

MISCELLANEOUS MASA’IL

1. If a person leaves his home with the intention of travelling 77 kilometres but after travelling a distance less than 77 km, he changes his mind and decides to return home then from the moment he makes the intention of returning, he will no longer remain a musafir . *

[*Al-Durr al-Mukhtar v 2 p 134]

2. It is preferable ( mustahab ) to give adhan and sunnah to say the iqamah whilst on a journey.

3. If a person makes sajdah on something made out of straw or cotton wool he must press his head down firmly such that he cannot press any further. If he does not press it down firmly, but merely places his head lightly, his sajdah will not be valid. The same applies to sajdah on grass.

4. During Salah it is makruh to gather one’s clothes to prevent them from becoming soiled.

5. Whilst on a journey after reading Surah al-Fatihah , in Salah , any other Surah can be recited. The Sunnah Qira’ah for the various Salah does not have to be adhered to.

6. Jumu`ah , `Id and Qurbani are not compulsory upon a traveller. However there is still more reward if these actions are fulfilled even whilst on a journey.

This answer was indexed from Qibla.com, which used to have a repository of Islamic Q&A answered by various scholars. The website is no longer in existence. It has now been transformed into a learning portal with paid Islamic course offering under the brand of Kiflayn .

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When does a journey count as travelling?

Publication : 09-01-2001

Views : 32831

Praise be to Allah.

Some of the scholars (may Allaah have mercy on them) think that travelling is defined by a distance between 81 and 83 km or more. Some think that travelling is defined by ‘urf (local custom), so that whatever is customarily regarded as travelling is travelling, even if it is to a place that is close, and whatever is not regarded as travelling – i.e. it is not called travelling – is not travelling. This was the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), and it is more correct from the point of view of the evidence (daleel), but it is difficult to apply, because one person may regard a trip as travelling whilst another does not. The definition based on distance is more precise and is clearer to people. If it is agreed that a trip counts as travelling based on both distance and ‘urf, there is no need for debate.  If there is a difference between distance and ‘urf, then a person should act in accordance whatever is on the safe side. 

Was this answer helpful? No Yes

Source: I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa maa yakhuss al-Mallaaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 5

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Bagaimana Islam Memandang Waktu?

Ilustrasi: Unsplash

WAKTU merupakan hal yang tak bisa kita lepaskan dari dunia ini. Ia sangat berkaitan erat dengan kelangsungan hidup kita. Bahkan, masalah waktu ini telah dijelaskan oleh Allah SWT melalui firman-Nya, sebagai petunjuk bagi kita. Lalu, bagaimana Islam memandang waktu?

Islam menjadikan waktu sebagai sesuatu yang sangat penting dalam kehidupan manusia. Sebagaimana telah diisyaratkan oleh Allah yang telah bersumpah dengan nama waktu di dalam banyak ayat, di antaranya dalam firman-Nya:

{ وَالْعَصْرِ, إِنَّ الْإِنسَانَ لَفِي خُسْرٍ }

“Demi masa. Sesungguhnya manusia itu benar-benar dalam kerugian,” (QS. Al-`Ashr: 1-2).

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{ وَاللَّيْلِ إِذَا يَغْشَى, وَالنَّهَارِ إِذَا تَجَلَّى }

“Demi malam apabila menutupi (cahaya siang), dan siang apabila terang benderang,” (QS. Al-Lail: 1-2).

{ وَالضُّحَى, وَاللَّيْلِ إِذَا سَجَى }

“Demi waktu matahari sepenggalahan naik, dan demi malam apabila telah sunyi (gelap),” (QS. Adh-Dhuha : 1-2).

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Dan tidaklah Allah bersumpah di beberapa ayat dengan nama waktu, melainkan hal tersebut menunjukkan atas kemuliaan serta keagungan hal tersebut, yaitu dalam hal ini adalah waktu.

Islam mendorong manusia untuk menggunakan waktu dengan baik, agar bisa mengambil pelajaran dan bersyukur atas nikmat waktu yang Allah anugerahkan.

Allah telah berfirman:

{ وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا }

“Dan Dia (pula) yang menjadikan malam dan siang silih berganti bagi orang yang ingin mengambil pelajaran atau orang yang ingin bersyukur,” (QS. Al-Furqan: 62).

Yaitu dengan perputaran waktu, maka manusia dapat mengambil pelajaran yang sangat penting mengenai tujuan penciptaannya, yaitu beribadah kepada Allah serta menjalankan syariat-Nya, mengingat ajal yang pasti akan menjemputnya, dan mempersiapkan bekal bagi kehidupan di akhiratnya yang kekal dan abadi.

Islam telah memberikan pujiannya serta mensifati orang-orang yang mengisi waktunya dengan berfikir dan menjalankan ketaatan di jalan Allah dengan sebutan Ulil Albab (orang yang berakal).

{ إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لِّأُوْلِي الألْبَابِ }

“Sesungguhnya dalam penciptaan langit dan bumi, dan silih bergantinya malam dan siang terdapat tanda-tanda bagi orang-orang yang berakal,” (QS. Ali Imran: 190).

Berdasarkan ayat di atas, maka orang-orang yang tidak bisa mensyukuri serta mengisi waktunya dengan berpikir dan menjalankan ketaatan di jalan Allah maka tidaklah pantas untuk dikatakan sebagi manusia yang berakal, wal `iyadzu billah.

Waktu adalah nikmat dan karunia Allah yang terlupakan oleh kebanyakan manusia.

Rasulullah pernah bersabda:

(( نعمتانِ مغْبونٌ فيهما كثيرُ من الناس : الصِحةُ والفراغُ ))

“Dua nikmat yang kebanyakan manusia rugi di dalamnya, ‘Kesehatan dan waktu luang’,” (HR. Bukhari).

Akan tetapi, sangat disayangkan sekali, banyak sekali manusia yang lalai akan kedua nikmat ini. Dan mereka pun baru menyadari akan besarnya nikmat ini setelah mereka kehilangannya.

Kehilangan kesehatan yang telah berganti dengan sakit menahun yang berkepanjangan tidak diketahui ujungnya, dan kehilangan waktu luang yang telah berganti dengan kegiatan dan kesibukan yang tiada henti dan datang secara bertubi-tubi, wal `iyadzu billah. Kita akan dimintai pertanggung jawaban dihadapan Allah akan waktu yang telah kita pergunakan.

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Rasulullah pernah menjelaskan hal ini di dalam sabdanya:

(( لنْ تزُولَ قدما عبد يوم القيامة حتى يُسألُ عن أربع : عن عمره فيما أفناه ، وعن شبابه فيما أبلاه ، وعن علمه ماذا عمِل به ، وعن ماله من أين أخذه وفيما أنفقه ))

“Tidak tergelincir kedua kaki seorang hamba pada hari kiamat sehingga Allah menanyakan empat hal, umurnya dihabiskan untuk apa, waktu mudanya digunakan untuk apa, ilmunya apakah diamalkan atau tidak, hartanya dari mana dia mendapatkan dan untuk apa saja dihabiskannya,” (Hadist Hasan, Riwayat Tirmidzi).

Umat manusia benar-benar berada di dalam kerugian yang nyata apabila tidak memanfaatkan waktu yang telah diberikan oleh Allah seoptimal mungkin untuk berjalan di atas ketaatan-Nya.

{ وَالْعَصْرِ, إِنَّ الْإِنسَانَ لَفِي خُسْرٍ, إِلا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ }

“Demi masa, sesungguhnya manusia itu benar-benar dalam kerugian, kecuali orang-orang yang beriman dan mengerjakan amal shalih dan nasihat menasihati supaya mentaati kebenaran dan nasehat menasehati supaya menetapi kesabaran,” (QS. Al-`Ashr: 1-3). []

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Bagaimana Islam Memandang Waktu?

Islam menempatkan waktu sebagai perkara penting.

REPUBLIKA.CO.ID,MAKKAH -- Konsep waktu dalam pandangan Islam tak melulu soal rutinitas kehidupan sehari-hari. Islam menempatkan waktu sebagai perkara penting dan mendasar sehingga jika tak dimanfaatkan dengan baik, maka kerugianlah yang akan diperoleh. Lebih dari kerugian materi, menyia-nyiakan waktu bisa berakibat terbengkalainya sisi akhirat seorang hamba.

Allah Swt berfirman dalam Kitab-Nya, “Demi masa. Sesungguhnya, manusia itu benar-benar dalam kerugian, kecuali orangorang yang beriman dan mengerjakan amal saleh dan nasehat- menasehati supaya menaati kebenaran dan nasehat-menasehati supaya menetapi kesabaran.” (QS al-‘Ashar [103] : 1-3).

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Ungkapan yang tepat untuk menggambarkan dengan semangat Surah di atas, “Waktu seperti pedang, jika tak ditaklukkan dengan baik, maka benda itulah yang justru akan menebas pemiliknya”. Sejatinya, waktu adalah makna dari hidup itu sendiri.

Pentingnya waktu, disadari dengan baik oleh para cendekiawan Muslim pada masa lalu. Hal itu dibuktikan dengan menghabiskan waktu yang mereka miliki. Tidak untuk beribadah semata, tetapi mendedikasikan pula hidup mereka untuk perkembangan ilmu pengetahuan.

Kepedulian terhadap waktu dituangkan juga dalam bentuk karya tulis, meskipun secara tidak spesifik mengupas tentang definisi, urgensi, dan langkah-langkah penggunaan waktu. Perhatian itulah yang mengilhami Abu Bakar Ahmad bin al-Husain bin Ali al-Baihaqi menulis sebuah buku yang bertajuk Fadlail Al-Auqaat.

Inilah kitab yang mengupas tentang keutamaan waktu-waktu tertentu yang memiliki nilai penting dalam Islam. Meski begitu, dalam Islam tidak dikenal adanya pengultusan waktu atau hari, sebagaimana yang diyakini oleh Yahudi. Dalam kitab ini dibahas tentang pengutamaan hari atau bulan berkaitan dengan pahala yang dijanjikan Allah selama rentan waktu itu.

Latar belakang disiplin ilmu tokoh yang dikenal piawai di bidang hadis dan fikih memengaruhi corak kitab itu. Deretan karya yang pernah ditulisnya menunjukkan keahliannya menggabungkan dua cabang ilmu tersebut. Di antaranya adalah kitab Ma¡¯rifat As-Sunan Wa Al-Atsar, As-Sunan Al-Kubra, Al-Asma Wa As-Shiffat, dan At-Targhib wa At-Tarhib.

Corak serupa terlihat jelas pada kitab Fadlailyang pada dasarnya adalah karya yang memuat hadis-hadis yang berbicara tentang keutamaan bulan atau hari. Sekali lagi, tidak bertujuan untuk mengultuskan waktu atau hari tertentu. Intinya, dalam karyanya ini, al-Baihaqi hendak mengajak umat Islam menggunakan waktu-waktu tersebut sebaik-baiknya untuk beribadah.

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(QS. Hud ayat 98)

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Traveling dalam Islam Sebagai Refleksi Iman

BincangSyariah.Com – Masa-masa liburan terkadang manusia menikmatinya dengan traveling. Bahkan tidak jarang yang menjadikan traveling sebagai hobi. Namun, tidak sedikit dari mereka yang menganggap bahwa traveling hanyalah kegiatan menghamburkan uang tanpa adanya manfaat yang didapatkan. Lantas sebenarnya bagaimana traveling dalam Islam?

Pada dasarnya Islam tidak melarang bagi pemeluknya untuk melakukan traveling, Islam memperbolehkan dan bahkan menganjurkan sepanjang traveling dilakukan dengan tujuan yang dilegalkan. Seperti, bepergian di muka bumi yang dilakukan dengan tujuan untuk melihat keindahan ciptaan Allah, atau sebagai sebuah pelajaran untuk mengingat binasanya umat sebelum diutusnya nabi Muhammad shalallahu ‘alaihi wasallam. Dalam Al-Qur’an Allah berfirman:

أَفَلَمْ يَسِيرُوا فِي الأرْضِ فَيَنْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الَّذِينَ مِنْ قَبْلِهِمْ دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَافِرِينَ أَمْثَالُهَا

Artinya, “maka apakah mereka tidak pernah mengadakan perjalanan di bumi sehingga dapat memperhatikan bagaimana kesudahan orang-orang yang sebelum mereka. Allah telah membinasakan mereka, dan bagi orang-orang kafir akan menerima (nasib) yang serupa itu”. (QS. Muhammad: 10)

Menurut Imam Fakhruddin ar-Rozi dalam kitab Tafsir Mafatihul Ghoib memberikan dua penafsiran secara ringkas. Pertama, mengenai lafadz wa lil kafirina ialah orang-orang yang menginkari dan membohongi kenabian nabi Muhammad saw. Kedua, mengenai ayat amtsaluha yaitu orang-orang yang dibinasakan oleh Allah swt sebelum diutusnya nabi Muhammad sebagai referensi bagi umat nabi Muhammad saw.

Dari ayat di atas bisa disimpulkan bahwa ada ancaman secara khusus bagi umat nabi Muhammad yang melakukan traveling tanpa disertai dengan renungan akan kekuasaan Allah dan pedihnya siksaan Allah bagi mereka yang mengingkari terhadap utusan-Nya.

Apa pentingnya Traveling dalam Islam?

Pentingnya adalah ketika rekreasi dilakukan dengan tujuan yang benar; yaitu dengan tujuan ingin melihat kekuasaan Allah subhanahu wa ta’ala .  Sebab, dengan tujuan demikian bisa meningkatkan kualitas keimanan dan kemantapan hati pada Allah dan Rasulullah. Dengan mengingat dibinasakannya umat sebelum nabi Muhammad akan menjadikan manusia takut untuk melakukan maksiat, sehingga traveling bisa membantu manusia agar tidak melakukan maksiat. Serta mengingat kejadian dibinasakannya umat nabi Nuh, nabi Luth, dan yang lain. Seperti apakah nasib mereka setelah mendustai dan membohongi nabi mereka?

Oleh sebab itu, sejatinya Islam tidak melarang melakukan traveling sepanjang tujuannya adalah melihat keindahan ciptaan Allah dan betapa pedih siksaan yang menimpa umat-umat sebelum umat Rasulullah.

Dalam ayat yang lain Allah berfirman:

قُلْ سِيرُوا فِي الأرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُجْرِمِينَ

Artinya, “Katakanlah (Muhammad), “Berjalanlah kamu di bumi, lalu perhatikanlah bagaimana kesudahan orang-orang yang berdosa”. (QS. An-Naml: 69)

Ayat di atas merupakan sebuah tuntutan kepada Nabi Muhammad agar menyuruh umatnya untuk melakukan traveling dan melihat terhadap rumah-rumah umat sebelumnya yang mendustai nabi mereka seperti apakah saat ini? Tidakkah Allah hancurkan rumah dan tempat tinggal mereka dengan semua keluarganya yang mengingkari para nabi Allah serta menolak terhadap nasihat mereka, bahkan menampakkan permusuhan pada mereka. Dan semua itu merupakan sunnatullah yang Allah berikan kepada orang-orang yang mendustai nabinya.

Yang terpenting dalam melakukan traveling adalah mengingat betapa agung dan besarnya kekuasaan Allah swt, tidak ada yang bisa menghentikannya serta tidak ada yang bisa menghalanginya. Tidakkah cukup sebagai bukti bahwa Allah selalu membinasakan orang-orang yang mengingkari nabinya. Seperti peristiwa yang dialami oleh kaum nabi Nuh, nabi Luth, dan nabi yang lain. Tidak cukupkah sebagai bukti bahwa orang yang mengingkari Rasulullah akan kalah. Sebagaimana peristiwa yang terjadi saat perang badar dan fathu makkah?

Kejadian sebagaimana yang alami oleh umat nabi sebelumnya merupakan sebuah bahan renungan penting bagi umat Islam saat ini, bahwa traveling bukan sekedar hobi, tapi lebih dari semua itu bisa menambahkan keimanan apabila disertai dengan renungan akan kekuasaan Allah subhanahu wa ta’ala yang sangat luar biasa dan tidak bisa dinalar oleh manusia.

• traveling dalam Islam

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When is Eid al-Fitr 2024 and how is it celebrated?

The three-day festival celebrates the completion of the fasting month of Ramadan by Muslims across the world.

As a new moon was not sighted on Monday evening after Maghrib prayers, Muslims in Saudi Arabia and neighbouring countries will fast one more day, completing 30 days of Ramadan. The first day of Eid will then be celebrated on Wednesday, April 10.

The first day of Eid al-Fitr is determined by the sighting of the crescent moon marking the start of the month of Shawwal, the 10th month of the Islamic (Hijri) calendar.

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Lunar months last between 29 and 30 days so Muslims usually have to wait until the night before Eid to verify its date.

Other countries follow independent sightings.

When the sighting has been verified, Eid is declared on television, radio stations and at mosques.

How do Muslims celebrate Eid?

Traditionally, Eid is celebrated for three days as an official holiday in Muslim-majority countries. However, the number of holiday days varies by country.

Muslims begin Eid day celebrations by partaking in a prayer service that takes place shortly after dawn, followed by a short sermon.

On their way to the prayer, which is traditionally held in an open area, Muslims recite takbeerat, praising God by saying “Allahu Akbar”, meaning “God is great”.

It is customary to eat something sweet before the prayer, such as date -filled biscuits known as maamoul in the Middle East. This particular festival is known as the “sweet” Eid – and the distribution of sweets is common across the Muslim world.

Muslims usually spend the day visiting relatives and neighbours and accepting sweets as they move around from house to house.

Each country has traditional desserts and sweets that are prepared before Eid or on the morning of the first day.

Children, dressed in new clothes, are offered gifts and money to celebrate the joyous occasion.

Girls and women in many countries decorate their hands with henna. The celebration for Eid begins the night before as women gather in neighbourhoods and large family gatherings for the application of henna.

In some countries, families visit graveyards to offer their respects to departed family members right after the morning prayers.

It is common for Muslim-majority countries to decorate their cities with lights and hold festivities to commemorate the end of the fasting month.

Eid amid the onslaught in Gaza

For some 2.3 million Palestinians in Gaza this Eid, this will be the first Muslim religious holiday after more than 33,000 people have been killed in Israeli attacks. With little food aid, and very limited water, Gaza’s Eid al-Fitr will be mired in destruction amid the continuing attacks.

What are common Eid greetings?

The most popular greeting is “Eid Mubarak” (Blessed Eid) or “Eid sa’id” (Happy Eid). Eid greetings also vary depending on the country and language.

The video below shows how people say Eid Mubarak in different languages around the world.