Afghan~ PadaMu Ku Bersujud.

Ku menatap dalam kelam,
tiada yang bisa ku lihat,
selain hanya namaMu,
Ya Allah

Reff:
esok ataukah nanti,
ampuni semua salahku,
lindungi aku dari segala fitnah

Kau tempatku meminta,
Kau beri ku bahagia,
jadikan aku selamanya,
hambaMu yang selalu bertaqwa

Ampuniku ya Allah,
yang sering melupakanMu,
saat Kau limpahkan kurniaMu,
dalam sunyi aku bersujud

Wajah Suci- MESTICA

Adik... mengapakah ada jiwa yang sanggup berlaku kejam terhadapmu.. yang tak berdaya, sedih hati ini melihat badan mu yang kaku... dibuang bagai kau tiada tempat di dunia ini.. mengapa ada ibu yang sekejam ini, mengapa ini jadi pilihan mereka, setelah habis seronok yang mereka kecapi.. mengapa kau adik menjadi mangsa dek kerana jiwa yang tak berakal dan tak berhati..

WILDAN Setia Seorang Isteri

Di sebalik redup mata mu
Tersimpan satu rahsia
Yang terbuku ruang hati mu
Di sebalik senyuman mu
Tersirat simpulan
Deritanya hanya kau yang tahu

Kau setia menanti
Kau setia mengharungi

Biarpun ribut badai melanda
Kau teguh berdiri
Walau deras angin menderu
Kau tetap di sisi

Setia mu ku hargai
Kaulah isteri yang ku sanjungi
Kerana kaulah bidadari
Mempersemi di hati

Ku doakan agar kau kan bahagia
Ku doakan agar tiada lagi derita
Moga Tuhan kan merahmati mu
Di syurga yang selayaknya
Untuk seorang isteri yang setia

Tajuk Nasyid : Setia Seorang Isteri
Artis : Wildan

Abū Ḥanīfa Dīnawarī

The year 1996 marks the 1,100th anniversary of the passing of one of the greatest Kurdish and Islamic minds of all times, Abu-Hanifa Ahmad Dinawari.

Among the founders of the Islamic sciences as we know them today, he was born in Dinawar circa AD 820 as Abu Hanifa Ahmad son of Dawud son of Wanand. He studied astronomy, mathematics and mechanics in Isfahan, Persia and philology and poetry in Kufa and Basra, Iraq. He died on July 24, 896 at Dinawar.

At the time, cosmopolitan Dinawar served as the metropolis of southern Kurdistan, thanks to her location on the primary east-west international commercial artery, the Silk Road. It was thus home to an array of first-rate scholars and thinkers such as Abu-Hanifa. A cursory glance through modern encyclopedias or pre-modern Islamic biographical dictionaries plainly demonstrate this wealth of intellectuals native to Dinawar.

Although the specifics of his personal life, including his birth date remain foggy, a clue to Abu-Hanifa's early family history can be found in the name of his grandfather, Wanand. This is an Iranic Kurdish name, and clearly non-Muslim. It implies that despite the wealth of his writings on the Islamic thought and topics, Abu-Hanifa was only a second generation Muslim convert. This was rather common at the time, as people were gradually converting to the new religion of Islam as it entered its third century of existence. His other compatriots such as the theologian, Muhammad ibn Abdullah ibn Mihran Dinawari, and the grammarian Abu-Ali Ahmad ibn Jafar ibn Badh Dinawari, and the oneirocritic Abu-Sa'id ibn Nasr ibn Yakov Dinawari, were similarly and obviously second generation Muslim converts. What is uncommon, is Abu-Hanifa's respect for his own native people and value for their historical and cultural contribution.

Abu-Hanifa-the man and the phenomenon-owe much to the intellectual currents that existed in those golden early centuries of Islamic civilization. World-class thinkers, scientists, authors, composers, architects, and the like were naturally commonplace at this time when the pride of states and state grandees were in founding universities, libraries, observatories, hospitals and laboratories, and not in warfare and politicking. The meticulousness, scientific precision and reliability which mark Abu-Hanifa's works and his discipline of thought is however precisely the hallmark of the early generations of Islamic scientists and authors hailing from the Iranic lands, a phenomenon much commented on by the great Spanish Muslim historian Ibn Khaldun in his Muqqadima.

Like many of his contemporaries, Abu-Hanifa is a world-class mind belonging thus to all ages and peoples, and not to a particular group or time. But Kurd he was, and judging by his surviving works, he looked at the world from the point of view of a Kurd. It is therefore no surprise that among the list of his compositions one finds the first-known work on Kurds' ancestry, the Ansâb al-Akrâd.

The characteristic that most strikes any reader of Abu-Hanifa's writings is the vastness of his knowledge. His works are marked by that aspect of a polymath whose extensive multidisciplinary knowledge surfaces ubiquitously in every work and on every subject about which he writes. Driven by a hyperactive analytical mind, Abu Hanifa has difficulty limiting himself to a single field or topic when explaining an entity or a phenomenon. His quest to demonstrate the interrelation of all fields of knowledge come to the fore at every turn. Thus Abu-Hanifa is as much a first-rate mathematician, astronomer, metallurgist and industrial engineer as he is a botanist, zoologist, historian, geographer, philologist, literary critic and ethnographer. His six large volumes of Kitâb al-nabât , "Book of Flora," for example, is not just a primary resource on plants and their morphological categorization, soil morphology and hydrology, but also constitute the most complete medieval philological treatise on the plant names and their occurrence in the poetic literature. As a good measure, the book also contains valuable commentaries on metallurgy and the mechanics of the blast furnaces!
A selected list of Abu-Hanifa Dinawari's writings includes, on pure sciences:



Kitâb al-jabr wa'l-muqâbila ("Book of Algebra"), Kitâb al-nabât ("Book of Flora"), Kitâb al-kusuf ("Book of Solar Eclipses"), Kitâb al-radd alâ rasad al-Isfahâni ("Refutation of al-Isfahani's Astronomical Observations"), Kitâb al-hisâb ("Book of Calculus"), Bahth fi hisâb al-Hind ("Analysis of Indian Calculous"), Kitâb al-jam' wa'l-tafriq ("Book of Arithmetics"), Kitab al-qibla wa'l-ziwal ("Book of Astral Orientations"), Kitâb al-anwâ' ("Book of Weather"), and Islâh al-mantiq ("Improvement upon Logic").

On social sciences and humanities there are:

Akhbâr al-tiwâl ("General History"), Kitâb al-kabir ("Grand Book" in history of sciences), Kitâb al-fisâha ("Book of Rhetorics"), Kitâb al-buldân ("Book of Geography"), Kitâb al-shi'r wa'l-shu'arâ ("Book of Poetry and Poets"), and Ansâb al-Akrâd ("Ancestry of the Kurds").



Lists of other lost works of Abu-Hanifa are found in the works of others who subsequently used his writings as reference or simply plagiarized them. The great historian and ethnographer, Mas'udi, informs us that Ibn Qutayba Dinawari, for example, had copied verbatim Abu-Hanifa's Book of Astral Orientations into a work of his own. That many generations of scientists and authors copied portions of Abu-Hanifa's works has inadvertently assured the survival of numerous fragments of what otherwise would have been lost. Nevertheless, and sadly, only his General History survives in its entirety.

In one of these subsequent works, Suwar al-kawâkib, after commenting on the high rank of Abu-Hanifa as an astronomer, the pre-eminent Persian astronomer and the discoverer of the Andromeda galaxy, Abdul-Rahmân Sufi Shirâzi relates that he personally saw Abu-Hanifa's observatory at Dinawar, fifty years after his death, in AD 946. Abu-Hanifa's aging students, he states, were still operating its facilities at the time. It continued operation for another two centuries ending with the Mongol sack of Dinawar. Commenting on Abu-Hanifa's Book of Weather, which apparently he came upon for the first time in the author's private library on the site of the observatory, Sufi described it as the most complete work of its kind.

The most important quality of Abu-Hanifa to attract subsequent generations of researchers was his precision. "It may be that this disposition was connected," writes B. Lewin, the author of Abu-Hanifa's biography for the 2nd edition of the Encyclopaedia of Islam, "also with his mathematical genius attested by works of his in the field of the exact sciences, which were cultivated by the scholars of Iranic origin like himself."

There is far more known of the works of Abu-Hanifa than himself, and what we know of him is mostly inferred from between the lines of his writings. His sentiments regarding his native roots can be glimpsed when in his Book of Flora, he becomes the first-known author to use Kurdish terms for Kurdistan's indigenous plants in his text, which was otherwise in accordance with the international standards of the time, written in Arabic.

While there is a universal praise for Abu-Hanifa's scientific works in the pre-modern Islamic texts, his writings and views on history raised much controversy and active antagonism. In his General History, he becomes the first historian of Islamic times to write history from the point of view and interest of the Iranic peoples of whom Kurds constitute the second largest branch. The Prophet Muhammad is thus mentioned in the marginal notes on the reign of the Sasanian king Chosroes I Anoshervan in General History. Arabs and Islam appear there only when they invade Kurdistan and other Iranic lands. His diligent recording and emphasis on the Iranic and Kurdish mythology and legends contrast markedly with the cursory treatment of the Arab and Islamic phenomenon that was the staple of the writers at the time.

Not swimming mindlessly with the historiographical currents of his time and produce a rehash of what has been written and what was being written to bolster the standing of young Islam and the Arabs, Abu-Hanifa was treading unsafe territories. As an ethical scholar he held true to his own people by collecting and preserving in General History their legends, folklore and history. His "tendency in promoting Iranic views" as Lewin phrases it, was politically incorrect, insomuch as is the resurrection of the Kurdish history and cultural legacy today.

As a scholar of exact sciences, Abu-Hanifa must have despaired over the existing standard historical views that contradicted known historical facts. He must not have realized that there is a fundamental difference between disciplines such as algebra and history: the former an exercise in accuracy, the latter in subterfuge. What is wanted is a history bolstering the position of the dominant people at any given time-a history as it should have been and not as it was. Abu-Hanifa who built observatories to chart the exact position of stars and movements of the planets could not compose a history that contradicted the available and authentic records, no matter against whose cherished fantasy it ran. Far from attacking any group of people, his records showed the true course. This was not how history was expected to be written, and Abu-Hanifa's scientific approach to history had to be aborted.

Branded as a sha'ubiyya, "nationalist," his works of history were shunned by his and subsequent generations of Arabo-Islamic historians. Thus, his General History "in spite of its literary and scholarly qualities," writes Lewin, "never met with great approval and popularity in the Arab speaking world [because] history is seen [by Abu-Hanifa] from an Iranian point of view" Let us not forget that meanwhile, fawning over and aggrandizing the Arab share of history was not considered a sha'ubiyya -nationalist act at the time; this derogation was reserved only for others claiming theirs own heritage.

This is the situation that is mirrored today when attempts are made to collect and write on the Kurdish historical and cultural legacy. The authors who do so are dismissed as "nationalists" and their work as nationalist fantasies. Abu-Hanifa would not notice the difference in the reaction of the establishment were he writing his General History today-more than 1,100 years later!

Noting the disapproval with which Abu-Hanifa's iconoclastic historical views were received in his own age, it is paradoxical that of all of his works only the General History (Akhbâr al-tiwâl) has survived in its entirety to the present. Perhaps it was the originality of his historiography that intrigued the collectors to commission numerous copies, unwittingly assuring its survival. Perhaps it was the historians who kept copies to benefit from it in private while bashing it in public. Or perhaps it was due to Abu-Hanifa's compatriots, pleased to see a non-cliche work on history that treated them fairly and with the importance they merited. The preservation of General History, therefore, many have been achieved not by accident.

For rejecting the socio-historical views of his time, views which suppressed his people's immense contributions in the past, Abu-Hanifa paid dearly. In no standard Islamic biographical work is his name entered under the rubric "historian." Ibn Nadim thus writes in al-Fihrist, his biographical work on the authors: "His name was Ahmad son of Dawud, a native of Dinawar. He studied with the scholars of Basra and Kufa. He added much to what he obtained. He was proficient in many fields of sciences, such as grammar, lexicography, trigonometry, arithmetics and Indian sciences (i.e., natural sciences). He was trustworthy and his work reliable. Upon his Book of Flora the scientists have marveled. Among his other books are " Ibn Nadim makes no mention of Abu Hanifa's contribution to history, even though he celebrates his scientific genius, trustworthiness and precision.

Others were not so charitable. Abu Hanifa's biography is completely dropped from the most prestigious Islamic biographical dictionary, the monumental eight-volume Wafiyat al-a'ayan, written by none else than Ibn Khallikân-a fellow Kurd from Arbil! Ibn Khallikân mentions Abu-Hanifa only when relating the sources that others had used in composing their own scientific works.

The steps taken by so prestigious a scientist as Abu-Hanifa to right the wrongs that were rampant in the first two centuries of Muslim historiography, were followed by the authors of other nationalities whose history and legacy had been allowed to fall by the wayside. In the century following Abu-Hanifa's pioneering General History, Iranic peoples undertook to resurrect and popularize their own similarly neglected and berated past. The Shâhnâma and Marzbânnâma written respectively in Persian and Tabari/Mazandarani mark not only the vigorous emergence of non-Arab, non-Islamic histories, but also the renaissance of those languages. In doing so they replace not just pro-Arabian historiography, but Arabic language itself as the medium of historiography in the non-Arab territories. Abu-Hanifa's challenge in the middle of the 9th century of the existing biased historiography succeeded in unraveling it by the 11th century.

It is a paradox to compare the dogged enthusiasm by which Abu-Hanifa asserted his Kurdishness 1,100 years ago with the indifference of his modern compatriots to claim his legacy and celebrate his contributions to the world of science and culture. A thinker who did not sacrifice truth to convenience, Abu-Hanifa's ethics should be a yardstick by which to measure the integrity of all authors and scholars, past and present. He should be a model and a point of pride to modern Kurds who put pen to the paper to write of their own historical and cultural legacy.

After the destruction by the Mongols in the 13th century and the Timurids in the 14th, Dinawar slowly decayed into a mass of ruins. Today the birthplace of Abu-Hanifa is marked by the village of Shirkhân that sits quietly on the middle of the vast fields of fallen masonry, broken arches and cemeteries. It serves now as a rich quarry of loot for the international art smugglers. Sadly, for except the small district of Kandula to the northwest corner of the Dinawar plain, the old Gurâni dialect of Kurdish which most probably served Abu-Hanifa as his mother tongue has been also replaced by the Sorâni and Kalhuri dialects of Kurmânji Kurdish. But Abu-Hanifa's seminal contributions and legacy which survive in his works transcends him above the ruins and adverse changes, rendering him a mind for all times and place.

Let us rejoice in the 1,100th anniversary of Abu-Hanifa Ahmad Dinawari's life of achievements-a "Renaissance man" and a native son of Kurdistan whose immense contributions make him a true citizen of the world citizen.

Source: M.R. Izady, “The 1,100 Anniversary of Abu-Hanifa Dinawari,” Kurdish Life, Number 17, winter 1996

Abu-Hanifa Ahmad Dinawari's works
Mathematics and Natural Sciences

Kitâb al-jabr wa'l-muqâbila ("Book of Algebra")
Kitâb al-nabât ("Book of Plants")
Kitâb al-kusuf ("Book of Solar Eclipses")
Kitâb al-radd alâ rasad al-Isfahâni ("Refutation of al-Isfahani's Astronomical Observations")
Kitâb al-hisâb ("Book of Arithmetics")
Bahth fi hisâb al-Hind ("Analysis of Indian Arithmetics")
Kitâb al-jam' wa'l-tafriq ("Book of Arithmetics")
Kitab al-qibla wa'l-ziwal ("Book of Astral Orientations")
Kitâb al-anwâ' ("Book of Weather")
Islâh al-mantiq ("Improvement upon Logic")
Social Sciences and Humanities

Akhbâr al-tiwâl ("General History")
Kitâb al-kabir ("Grand Book" in history of sciences)
Kitâb al-fisâha ("Book of Rhetorics")
Kitâb al-buldân ("Book of Geography")
Kitâb al-shi'r wa'l-shu'arâ ("Book of Poetry and Poets")
Ansâb al-Akrâd ("Ancestry of the Kurds")

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Kau sangat istimewa
Kau tiada duanya
Yang menghangatkan jiwa

Kita telah dipertemukan
Bagai novel cinta
Indahnya cuma kita yang rasa

Tiap saat bagiku ingin menyintaimu
Tak pernah kau kulupa Selalu ku hubungi mu
Kau pun jua begitu bicara soal rindu
Katakan apa saja pasti kita sama setuju

Namun mengapa sejak kelmarin
Engkau mendiamkan diri sepi dariku
Kucuba menghubungimu tapi
tiada jawapan yang kuterima
Hanya suara wanita yang berkata
Sila hubungi semula

Mengapa apakah yang terjadi antara kita
Tidak pernah aku sedikit pun untuk
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di manakah ruang itu yang kau mungkin pernah
cuba untuk menjelaskannya padaku

Masa berganti waktu
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Artis : Abd Halim
Komposer : AbdHalim (Neurotic Studio)
Penulis Lirik : AbdHalim (Neurotic Studio)
Susunan muzik : AbdHalim (Neurotic Studio)
Studio rakaman : Neurotic Studio
Suara Latar : Plaintive Melody
Penerbit : Abd Halim Bin Ahmad
Masa : 3:39

Segalanya Milik-Mu

Kau yang menciptakan cinta
Dan Kau jua yang menghampar bahagia
Di ribaanMu terhimpun harapan
Impian tulus setiap insan

Kau yang mengutuskan duka
Dan Engkaulah yang mengirimkan hampa
Namun padaMu jua diadukan
Merabahkan keresahan dan tangisan

Aku tahu inilah kasihMu
Aku tahu inilah cintaMu
Dan ku tahu tiap yang terbaik untukku
Tak semuanya yang ku mahu

Di celah hangat nafas yang terhela
Ada dingin saat menyeru (menyebut) namaMu
Terarah segala ronta dan rasa
Pada damainya dakapanMu

Aku tahu inilah kasihMu
Aku tahu inilah cintaMu
Dan ku tahu di segenap ruang rasaku
Telah Kau titipkan kekuantan
Oh Tuhan

QURRATU'AYUN AYAT CINTA KAMI

QURRATU'AYUN AYAT CINTA KAMI
Mata saya berkaca menatap ayat indah itu. Semakin lama saya menghayatinya, sebak kian melanda jiwa. Saya menyeka air mata dengan hujung telekung bercorak bunga warna coklat muda, hadiah dari suami tercinta. Belum pernah jiwa saya tersentuh sebegitu walau telah saban kali mengulangi ayat yang sama. Namun impaknya kali ini amat berbeza. Ayat yang sangat mudah dilafaz, tapi amat payah untuk direalisasikan dalam kehidupan moden hari ini. Bukan semudah mengungkap ayat-ayat cinta kala kasih bersemi.
Rasulullah SAW telah banyak kali menegaskan di sepanjang kehidupan Baginda. Antaranya sabda Baginda yang bermaksud :

“ Tidakkah ingin kalian aku khabarkan tentang perkara terbaik dan paling berharga yang boleh dimiliki oleh seseorang? Iaitulah, isteri yang solehah, yang cirinya adalah menggembirakankan apabila memandang kepadanya. Jika disuruh, dia mentaatinya, dan bila kamu tiada, dia memelihara ( rahsia dan hartamu ) dengan sebaiknya.” ( Riwayat Abu Daud dan al Hakim )



WANITA SEBAGAI ISTERI PEMBANGUN JIWA

Sudah lama saya mendengar dan membaca kisah Sayyidatina Khadijah, Aisyah, Fatimah, Ummu Sulaim, Ummu Salamah dan lain-lainnya, tapi baru kali ini saya benar-benar menghayati apa yang tersirat di sebalik kisah mereka. Terlalu besar peranan seorang isteri untuk menjadi penenang jiwa seorang suami.

“Apa pandangan abang tentang peranan seorang isteri dengan merujuk kisah Sayyidatina Khadijah, Fatimah dan yang lainnya? “ Suatu petang, saya bertanya suami, ingin tahu.

“ Seorang isteri yang berperanan sebagai penyejuk dan penenang hati, bukan sahaja memberi kesan kepada suami, bahkan juga kepada negara, “ suami saya menjawab sambil memandang tepat ke anak mata saya.

“ Mengapa begitu besar kesannya? “ saya bertanya, supaya suami melanjutkan perbincangannya.

“ Jika hati, pemikiran dan sikap suami mampu ditenang oleh isteri dan anak-anak sebagai ‘cahaya mata’ penyejuk jiwa dan raga, maka sudah pasti dia akan menjadi lelaki yang bijak serta tenang dalam mengambil sebarang keputusan dalam kerjayanya. Kebijaksanaan itu akan turut dimanfaatkan oleh masyarakat dan dunia, ” ulas suami sambil memandang jauh ke luar jendela.

“ Seterusnya hasil dari ketenangan di rumah juga, suami akan melihat dunia sebagai amanah yang dígalas atas nama Allah Azza wa Jalla, dan bukan sebagai habuan kepada nafsu yang bermaharajalela. Dunia baginya merupakan tempat untuk membalas kebaikan keluarga, lalu dia menjadi seorang lelaki yang baik dan soleh. Tidakkah beruntung seluruh warga alam andai semua lelaki bersikap begini? ” ujarnya lagi.

Saya mengangguk tanda sangat bersetuju dengan pandangannya itu. Memang benar, telah banyak kita melihat ramai lelaki yang nafsunya tidak selesai di rumah, akhirnya merosak anak gadis dan isteri orang di luar rumah. Mereka juga menjadi pelanggan setia, memeriahkan bisnes pelacuran di pinggir ibu kota. Mencetus caca marba dalam masyarakat serta membawa virus dosa dan akhirnya apabila kejahatan melata maka akan semakin kurang redha Allah terhadap masyarakat. Bala mula menimpa akibat dari nafsu lelaki yang tidak dirawat sebaiknya oleh isteri di rumah.

Juga, telah acap kali kita mendengar berapa ramai lelaki yang minda dan hatinya kusut, tidak tenang lantaran isteri yang gagal menyuntik kedamaian. Kesannya, suami yang gersang jiwanya ini akan bertukar ganas umpama serigala rimba. Segala keputusan diambil tanpa rujukan agama, pertimbangannya menjadi tempang akibat tiada damai di rumah. Sebagaimana seorang hakim membuat keputusan dalam keadaan diri resah gelisah dan marah, tentu saja hukuman yang salah dan tidak tepat akan terlaksana dan ini tidak dibenarkan oleh Nabi sa.w.




CIRI-CIRI WANITA PENENANG JIWA

Tidak dinafikan hari ini telah mula bangkit suara dan laungan sekumpulan wanita pejuang feminis, yang memandang hina kisah-kisah wanita solafussoleh ini. Mereka mendakwa Islam menganjurkan isteri menjadi ‘hamba’ kepada suami. Alangkah malangnya ‘pejuang wanita ‘ seperti ini disebabkan mereka berfikir menggunakan aqal bersalut nafsu dan bukan dengan mata hati bersuluh cahaya iman.

Mereka gagal melihat apa yang tersirat, bahawa dunia ini binasa disebabkan oleh tangan-tangan manusia sebagaimana yang pernah ditegaskan melaui firmanNya. Jika dulu, hanya tangan-tangan lelaki yang menjadi golongan majoriti membuat keputusan kononnya untuk pembangunan dunia, namun kini tangan-tangan wanita telah terheret sama menyumbang kepada kerosakan apabila mereka mula berjawatan dan turut sama membuat keputusan.


Bagi saya tiada lain yang lebih beerti selain kembali merujuk kepada srikandi Islam di zaman silam. Mereka merupakan contoh tauladan buat seorang isteri yang layak menjadi ‘qurratu’ayun’ seorang suami. Mereka memiliki segala yang diidamkan, antaranya :

1 ) Isteri yang cerdik. Kecerdikan seorang isteri bukan diukur dari segulung dua ijazah yang diraih dari universiti atau kolej-kolej tinggi. Akan tetapi, kecerdikannya terserlah pada sifat mengenali dan memahami keperluan suami semasa suka mahu pun duka. Dia pandai mengambil hati suami dengan perilaku yang manja dan lemah lembut. Tutur katanya halus dan berhati-hati agar suami tidak terasa hati. Gurauannya bersahaja sangat menyenangkan jiwa. Dia juga bijak mengangkat nilai suami pada pandangan orang lain dan sentiasa bersedia untuk diajak berbual apa sahaja tanpa rasa jemu dan perasaan layu.

Isteri yang pandai membaca riak rasa seorang suami sama ada gembira atau sebaliknya, menjadi penguat semangatnya untuk melakukan yang lebih baik pada esok hari. Kerana itu, ada pepatah mengatakan, di belakang seorang lelaki berjaya, ada seorang wanita bernama isteri yang sentiasa mendorong dan meniup semangat juangnya.

2 ) Sentiasa mendahulukan suami dari yang lain. Seorang isteri yang solehah dinilai dari ketaatannya kepada suami dalam apa jua perkara selagi ia tidak melangkaui batasan agama. Kesetiaan kepada suami didahulukan dari orang lain termasuk ibu dan bapa. Keizinan suami sentiasa diminta agar redhanya selalu mengiringi, sehinggakan untuk berpuasa sunat juga isteri perlu meminta izin suami sebagaimana sabda Baginda SAW yang bermaksud :

"Tidak halal bagi seorang isteri yang beriman dengan Allah dan hari akhirat untuk berpuasa , sedangkan suaminya ada di sampingnya kecuali dengan keizinan suaminya itu."(Riwayat al-Bukhari, Muslim, dan Ahmad Ibn Hanbal)


3 ) Mengurus rumahtangga. Tanggungjawab seorang isteri yang tidak kurang pentingnya ialah untuk menjadikan tempat tinggalnya sebagai tempat untuk berehat serta menghasilkan persekitaran yang menyenangkan. Anak-anak dijaga makan dan pakai, begitu juga suami yang sentiasa dipenuhi keperluan dirinya. Rumah yang bersih, damai dan tenang akan menggembirakan penghuni yang berlindung di dalamnya. Jiwa yang tenang pasti akan melahirkan individu yang ceria gembira. Walaubagaimanapun, untuk menghias rumah, isteri perlulah mengikut kemampuan keperluan keluarga. Isteri harus pandai menghargai susah payah suami mencari nafkah buat perbelanjaan sehari-hari.

Suami mana yang tidak berbunga rasa sebaik menjengah ke dalam rumah, isteri menyambut dengan manja, anak-anak riang gembira dan rumah bersih senang dipandang mata.


4 ) Berhias hanya untuk tatapan mata suami. Isteri yang menyintai suami tidak akan membiarkan kecantikannya dilihat apatah lagi dinikmati oleh orang lain. Mata, bibir , tangan, kaki dan seluruh anggota tubuhnya hanya untuk santapan mata suami yang halal baginya. Oleh kerana itu, pakaian dan penampilannya di hadapan suami sentiasa dijaga. Pelupuk mata, pipi dan bibir yang disolek dengan warna menaikkan seri wajah hanya digunakan di hadapan suaminya. Akan tetapi bila berada di luar rumahtangga, semua itu ditinggalkan. Auratnya ditutup dengan rapi. Tidak juga dia memakai wangi-wangian yang boleh dihidu oleh lelaki lain agar keberkatan dalam rumahtangga tetap terpelihara.



QURRATU’AYUN AYAT CINTA KAMI

Saya kembali menatap sebaris ayat indah itu. Di dalamnya terkandung doa dan harapan. Doa kepada yang Esa serta pengharapan dari hati yang membacanya. Ia bagaikan ayat-ayat cinta yang menghidupkan seluruh jiwa saya untuk terus berbakti kepada anak-anak dan suami, malah melangkaui lebih jauh dari itu, suatu bakti kepada dunia melalui khidmat kasih setia kepada suami. Membantu suami agar tidak menjadi lelaki pembinasa masyarakat tetapi penyelamat dari fasad dunia. Saya membaca dan terus membaca dengan penuh keinsafan dalam jiwa.

“ Wahai Tuhan kami, kurniakan lah kami pasangan hidup dan anak-anak yang menjadi penyejuk mata ( Qurratu’ayun ) dan jadikanlah kami pemimpin bagi orang-orang yang bertaqwa.”

( al Furqan : 74 )

Semoga kita semua berusaha meraih redhaNya sebagai qurratu’ayun dalam hidup seorang suami, amin.

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