The Things That Avoid Forbidden (1)

The Things That Avoid Forbidden (1)
By Sheikh Abd al-'Abdullah bin Adhim

عن أبي هريرة قال قال رسول اله من يأخذ عني هؤلاء الكلمات فيعمل بهن أو يعلم من يعمل بهن فقال أبو هريرة فقلت أنا يا رسول اله n فأخذ بيدي فعد خمسا وقال اتق المحارم تكن أعبد الناس وارض بما قسم الهت لك تكن أغنى الناس وأحسن إلى جارك تكن مؤمنا وأحب للناس ما تحب لنفسك تكن مسلما ولا تكثر الضحك فإن كثرة الضحك تميت القلب
"From Abu Hurayrah said:" The Prophet sallallaahu 'alaihi wa sallam said: "Who will take these words from me, to be practiced or taught?" Abu Hurayrah replied: "I, O Prophet of Allah! He then took my hand and began to count five, as he said: "Stay away from things that are forbidden, you will be the best worship; ridlalah to share what God has for you, you will become the richest man; do good to your neighbor, you will become a believer; love for others what you love for yourself, you will become a Muslim, and do not be a lot of laughter, because laughter will turn off many hearts. "[1]
These phrases include core-core sayings, the Prophet sallallaahu 'alaihi wa sallam has provided the motivation to pick it up and then practiced and taught for improving aspects of self and others. As Allah says:
والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات
"For the future. Surely all mankind is in loss, Except those who believe and perform good deeds "
With faith and good deeds of their own tune, and:
وتواصوا بالحق وتواصوا بالصبر
"Each other advice and counsel to the truth with patience"
With patience and advise them the truth and perfecting others.
• The words of Abu Hurayrah: "أنا" My intention is to take these words from you. Here there is a sign of his spirit of Allaah 'anhu to goodness. • His words: "فأخذ بيدي" means to calculate these words, or because the Prophet (usually) held the hands of people who were given a lesson. • His words "فعد خمسا" (and he counted five) means a count of five or fingers as it has been understood that one by one.
First: the words of Allaah sallallaahu 'alaihi wa sallam
اتق المحارم تكن أعبد الناس
Be afraid of things that are forbidden, you will be the best worship.
That is, avoid from falling into all the things that have been forbidden by Allah upon you. He said:
وقد فصل لكم ماحرم عليكم
And indeed He has explained what He has forbidden for you. [Al-An `am: 119]
All that is forbidden and it has certainly been mentioned in the Qur'an and as-Sunnah, as Allah says:
قل تعالوا أتل ماحرم ربكم عليكم ألاتشركوا به شيئا وبالوالدين إحسانا ولاتقتلوا أولادكم من إملاق نحن نرزقكم وإياهم ولاتقربوا الفواحش ماظهر منها ومابطن ولاتقتلوا النفس التي حرم الله إلابالحق ذلكم وصاكم به لعلكم تعقلون
Say: "Let me read what was forbidden upon you by Rabbmu, namely:" Do not ascribe anything to him, do good to both the mother's father, and do not kill your children for fear of poverty. We will give sustenance to you and to them, and do not approach the vile deeds, both visible and hidden them, and do not kill the soul God has forbidden (to kill) but by a (for) the right thing ". Therefore it is ordered by you so that you understand Rabbmu (her). [Al-An'am: 151]
And the word of God:
قل إنما حرم ربي الفواحش ماظهر منها ومابطن والإثم والبغى بغير الحق وأن تشركوا بالله مالم ينزل به سلطانا وأن تقولوا على الله مالاتعلمون
Say: "my Lord has only forbidden indecency, both visible and hidden, and therefore a sin, violate human rights without right, (forbidden) to Allah with something that God does not go against it and lower the (forbidden) forges against Allah what ye know not ".[Al-A'raaf: 33]
In the matter of food, Allah says:
قل لآأجد في مآأوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما مسفوحا أو لحم خنزير فإنه رجس أو فسقا أهل لغير الله به
Say: "Nor I get in the revelation revealed to me, things that are forbidden for people who want to eat it, unless it be carrion, or blood poured forth or the flesh of swine - for that verily it is dirty - or an animal slaughtered in the name of other than Allah. [ Al-An'am: 145]
Subhanahu wa Ta'ala and His word.
حرمت عليكم الميتة والدم ولحم الخنزير ومآأهل لغير الله به والمنخنقة والموقوذة والمتردية والنطيحة ومآأكل السبع إلا ماذكيتم وماذبح على النصب وأن تستقسموا بالأزلام ذلكم فسق
Forbidden to you (take) carrion, blood, pork, (meat animals) are slaughtered in the name of other than Allah, the strangled, which was hit, a fall, a headlong, are attacked by wild animals, except that you could kill it, and (are forbidden unto you ) are slaughtered for idols. And (also forbidden) gambled with the fate of the arrow, (gambled with the fate of the arrow) is wicked .. [Al-Maa'idah: 3]
In the matter of drink, Allah says:
ياأيها الذين ءامنوا إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان فاجتنبوه لعلكم تفلحون
O ye who believe, in fact (drinking) alcohol, gambling, (sacrifice to) idols, gambled with the fate of the arrow, is the act of indecency including Satan. So stay away from the deeds that ye may prosper.[Al-Maa'idah: 90]
In the matter of marriage, God has said:
حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الأخ وبنات الأخت وأمهاتكم الاتي أرضعنكم وأخواتكم من الرضاعة وأمهات نسآئكم وربآئبكم الاتي في حجوركم من نسآئكم الاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلاجناح عليكم وحلآئل أبنآئكم الذين من أصلابكم وأن تجمعوا بين الأختين إلا ماقد سلف إن الله كان غفورا رحيما
Forbidden for you (to marry) mother-mother; the female children; your brothers are women; brothers your father's sisters; brothers mother's sisters; daughters of thy brethren the men; children The girls from the women's brothers; mother-mother who breast-feed you, sister sepersusuan; wives, mothers (in law); children of the wife that the wife pemeliharaanmu you have little control, but if you do not interfere with the wife You were (and are you divorce), then you marry her innocent, (and forbidden unto you) wives of your birth child (daughter), and accumulate (in marriage) two female siblings, but that has happened in the past for Allah Oft-Forgiving, Most Merciful.[An-Nisa: 23]
In a business problem, God has said:
وأحل الله البيع وحرم الربا
And Allah has trade and has forbidden usury. [Al-Baqarah: 275]
As for the Hadith or the as-Sunnah, a lot of unlawful things described in it, among them the words of the Prophet sallallaahu 'alaihi wa sallam:
إن الله ورسوله حرم بيع الخمر والميتة والخنزير والأصنام
Verily Allah and His Apostle have forbidden the sale of The wine, carcass, swine and idols [2]
كل مسكر خمر وكل مسكر حرام
All of which is The wine was intoxicating, and all The wine is haram.[3]
Words of the Prophet sallallaahu 'alaihi wa sallam
فإن دماءكم وأموالكم وأعراضكم وأبشاركم عليكم حرام
Indeed the blood-your blood (to be shed or killed), your treasures and your honor is haram for you (for seized and destroyed the honor. [4]
And his saying sallallaahu 'alaihi wa sallam:
يحرم من الرضاعة ما يحرم من النسب
Women are forbidden to marry because marriage is also forbidden because nasab wet nurse. [5]
Is there any explanation of keharamannya in the Qur'an and as-Sunnah then he is illegitimate. Sometimes the prohibition (a thing) inferred from the ban, as well as inferred from the harsh threat posed by an act.
Apostle sallallaahu 'alaihi wa sallam said:
اتق المحارم تكن أعبد الناس
(Be afraid of things that are forbidden, you'll be good worship)
Because leaving things is forbidden required to do things that fardlu. By leaving things forbidden charity record sheet will always pure white of the impurities, so that practice sunnah that little will grow and be a great blessing, eventually become pious servants had included a large (in value).
This requires a minister to know the things that must to be implemented, and forbidden things and shunned. Departing from this, the Prophet said:
طلب العلم فريضة على كل مسلم
Studying it obligatory upon every Muslim [6]
And God also made it clear that glorifies (think of the sin) forbidden things better for a servant. He said:
ذلك ومن يعظم حرمات الله فهو خير له عند ربه
So (Allah commands). And whoever exalts what is honorable in the sight of Allah then it is better for him in the side of his Lord. [Al-Hajj: 30]
Ibn Kathir said: [7] Those who stay away from immoral acts and things that are forbidden, and (assume) to do this is a great sin in itself, (فهو خير له عند ربه) so he got a lot of kindness and reward. As (child) to obey the act of retaliation and a lot of reward, then so is (children) to abandon the things forbidden and things that are forbidden.
Second, the words of Allaah sallallaahu 'alaihi wa sallam.
وارض بما قسم الله لك تكن أغنى الناس
Ridlalah to share what God has for you, you will be among the richest.
That is, feels it is enough with what God gave you, make it as rizkimu, you will become the richest person. People who feel fairly, he would feel rich. Prophet sallallaahu 'alaihi wa sallam said:
ليس الغنى عن كثرة العرض ولكن الغنى غنى النفس
"Is not it because of the rich but the rich treasure that is rich in spirit.[8]
Ibn Bathal said: "The meaning of the hadith is that the rich are not the essence of the abundance of things, because many people are given the ease of good luck, but he did not feel pretty, and she struggled in trying to find a plus, as if he was not rich or do not have property .
Qurtubi said: "The meaning of the hadith is that the benefits that are useful or admirable is large or wealthy people. The explanation is that when people feel wealthy, he will avoid gluttony, so he has' Izzah (honor) and will get the glory, holiness, and glory more than the rich treasure, but the poor soul because of greed. Indeed greed that put him on things vile and evil deeds are caused by the ideals of humility and kebakhilannya, many people are insulting and demeaning, so he became one of the most despicable ".
Al-Hafiz Ibn Hajar said: "The conclusion is that the rich man his soul will be a Qana'ah (had enough) that Allah blessed with good luck, he did not expect without the need for additional, not constantly demanding and ask. But he was willing to share what God has for him, as if he is rich forever.
The poor souls on the opposite, because he did not feel quite the good luck to be, even he is always trying to find a plus in every way possible, then if the desired property is not reached he will feel sad and disappointed. As if he did not berharta, because it is not enough, as if he was not rich. [9]
Therefore, relalah-O servant of Allah, the God of good luck to you share, you will become the richest person and remind the Prophet sallallaahu 'alaihi wa sallam:
من أصبح منكم معافى في جسده آمنا في سربه عنده قوت يومه فكأنما حيزت له الدنيا
Who among you is in the morning his body in good health, feel safe in his heart, and had food that day, the world seemed to be given to him. [10]
And the words of the Prophet sallallaahu 'alaihi wa sallam.
قد أفلح من أسلم وكان رزقه كفافا وقنعه اله b بما آتاه
It was fortunate people who have embraced Islam, and Allah has rizkinya quite enough to give a sense of what God has given him.[11]
He said:
ولا تمدن عينيك إلى مامتعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه ورزق ربك خير وأبقى
And do not be addressed both eyes to what We have given of their factions, as the flower of life in the world to us cobai them to him.And gift Rabbmu is better and more lasting. [Yunus: 131]
If you see anyone more wealth and children than you, then know, there are also lower than you. Consider a person who is below you and you do not see the person he was above you! This is shown by the Prophet sallallaahu 'alaihi wa sallam to you, which is where he sallallaahu' alaihi wa sallam said:
انظروا إلى من أسفل منكم ولا تنظروا إلى من هو فوقكم فهو أجدر أن لا تزدروا نعمة الهز
"Look to the lower than you, and do not see the person who is above you. It's better that you do not belittle Allah's blessings to you.[12]
[Copied from the magazine edition of As-Sunnah Foundation Published 10/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
The Things That Avoid Forbidden (2)

By Sheikh Abd al-'Abdullah bin Adhim

عن أبي هريرة قال قال رسول اله من يأخذ عني هؤلاء الكلمات فيعمل بهن أو يعلم من يعمل بهن فقال أبو هريرة فقلت أنا يا رسول اله n فأخذ بيدي فعد خمسا وقال اتق المحارم تكن أعبد الناس وارض بما قسم الهت لك تكن أغنى الناس وأحسن إلى جارك تكن مؤمنا وأحب للناس ما تحب لنفسك تكن مسلما ولا تكثر الضحك فإن كثرة الضحك تميت القلب
"From Abu Hurayrah said:" The Prophet sallallaahu 'alaihi wa sallam said: "Who will take these words from me, to be practiced or taught?" Abu Hurayrah replied: "I, O Prophet of Allah! He then took my hand and began to count five, as he said: "Stay away from things that are forbidden, you will be the best worship; ridlalah to share what God has for you, you will become the richest man; do good to your neighbor, you will become a believer; love for others what you love for yourself, you will become a Muslim, and do not be a lot of laughter, because laughter will turn off many hearts.
These phrases include core-core sayings, the Prophet sallallaahu 'alaihi wa sallam has provided the motivation to pick it up and then practiced and taught for improving aspects of self and others. As Allah says:
والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات
"For the future. Surely all mankind is in loss, Except those who believe and perform good deeds "
With faith and good deeds of their own tune, and:
وتواصوا بالحق وتواصوا بالصبر
"Each other advice and counsel to the truth with patience"
With patience and advise them the truth and perfecting others.
• The words of Abu Hurayrah: "أنا" My intention is to take these words from you. Here there is a sign of his spirit of Allaah 'anhu to goodness. • His words: "فأخذ بيدي" means to calculate these words, or because the Prophet (usually) held the hands of people who were given a lesson. • His words "فعد خمسا" (and he counted five) means a count of five or fingers as it has been understood that one by one.
Third: the words of Allaah sallallaahu 'alaihi wa sallam.
وأحسن إلى جارك تكن مؤمنا
Be kind to your neighbor, you will become a believer.
Allah has commanded to be kind to neighbors, he said:
واعبدوا الله ولاتشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت أيمانكم
Worship God and do not ascribe him with nothing. And do good to the two mothers, fathers, best friends, relatives, orphans, the poor, neighbors close and far neighbors, peers, and the servant of ibn sabil sahayamu [An-Nisa: 36]
And there are many hadiths that talk about it, among them:
ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه
Gabriel continued to intestate me about a neighbor, to the extent that I thought that a neighbor will get the inheritance from his neighbors. [13]
من كان يؤمن بالله واليوم الآخر فليحسن إلى جاره
Whoever believes in Allah and the Last Day let him do good to his neighbor. [14]
خير الأصحاب عند اله u خيرهم لصاحبه وخير الجيران عند اله خيرهم لجاره
The best of friends the sight of Allah is most kind to his friends, and neighbors the best of the sight of Allah is most kind to his neighbors. [15]
If you can not do good to your neighbor then you do not hurt him. If he hurt you then have patience until God provides a way out for you.
Al-Hasan said: "A good Tentangga not only does not hurt. But it is a good neighbor who endure interference (from other neighbors)."
Harm neighbors is haraam, because it hurt anyone without the truth (reason) is forbidden, but forbidden to hurt neighbors over again.
Allaah ibn Mas'ud 'anhu narrates that the Prophet of Allaah' alaihi wa sallam was asked:
يا رسول الله أي الذنب أعظم قال أن تجعل لله ندا وهو خلقك قلت ثم أي قال أن تقتل ولدك خشية أن يأكل معك قال ثم أي قال أن تزاني حليلة جارك
Messenger of Allah, is the greatest sin? He replied: "You make an ally to God, when He has created you". He asked again: "Then what?" He replied: "You kill your children because you fear he is eating with you" he asked again: "Then what?" He replied: "You committed adultery with the wife of thy neighbor. [16]
Of Miqdam bin al-Aswad, the Prophet sallallaahu 'alaihi wa sallam said to his companions:
ما تقولون في الزنا قالوا حرمه الله ورسوله فهو حرام إلى يوم القيامة قال فقال رسول الهت صلى اله عليه وسلم لأصحابه لأن يزني الرجل بعشرة نسوة أيسر عليه من أن يزني بامرأة جاره قال فقال ما تقولون في السرقة قالوا حرمها اله ورسوله فهي حرام قال لأن يسرق الرجلمن عشرة أبيات أيسر عليه من أن يسرق من جاره
What do you say on the issue of adultery? "They said:" Haram, adultery has been forbidden by Allah and His Apostle, haka it haram until the Day of Judgment "Messenger of Allah said:" Verily, a person commits adultery with ten women, is still lighter (sin) than he committed adultery (once) with the neighbor's wife "Then he asked them about stealing, they replied:" Haram, stealing was forbidden by Allah and His Apostle, then it is haram until the Day of Resurrection. "He said:" Surely, someone stole the ten houses , it is still lighter than he once stole a neighbor at home. [17]
From Abu Hurayrah, the Prophet sallallaahu 'alaihi wa sallam said:
واله b لا يؤمن واله لا يؤمن واله) لا يؤمن قيل ومن يا رسول الهل قال الذي لا يأمن جاره بوايقه
By Allah, he will not believe! By Allah, he will not believe! By Allah, he will not believe! "Apostle asked," Who is Allah? "He said:" People who are neighbors do not feel safe from interference. [18]
And Abu Hurayrah also, the Prophet sallallaahu 'alaihi wa sallam said:
لا يدخل الجنة من لا يأمن جاره بوائقه
Will not enter Paradise who makes his neighbors feel safe from interference. [19]
And the Prophet advised the neighbors to give each other gifts, visiting each other, and he denounced the administration banned from neighbors. From Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said:
وتهادوا تحابوا
Let you guys give each other gifts, you will undoubtedly love each other. [20]
And from him also, the Prophet sallallaahu 'alaihi wa sallam said:
يا نساء المسلمات لا تحقرن جارة لجارتها ولو فرسن شاة
O the believing women, do not belittle a neighbor to (give) to the neighbors though (a) goat toenails "[HR.Bukhari and Muslim]
Abu Dharr of Allaah 'anhu said: "The Messenger sallallaahu' alaihi wa sallam has said:
يا أبا ذر إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك
O Abu Dhar if you cook the vegetables then multiply the water (liquid) and give some to your neighbor. [21]
From Ayesha of Allaah 'anha:
يا رسول اله إن لي جارين فإلى أيهما أهدي قال إلى أقربهما منك بابا
I said: "O Messenger of Allah, I have two neighbors, where do I give a gift?", He replied: "To the nearest door from you. [22]
Words of the Prophet sallallaahu 'alaihi wa sallam: "And do good to your neighbor, you will be a man of faith" means that a perfect faith, because faith can grow and can be reduced AS Ahlu Sunnah wal Jama'ah belief the followers of the Salaf Sholeh.
Fourth: the words of Allaah sallallaahu 'alaihi wa sallam.
وأحب للناس ما تحب لنفسك تكن مسلما
Love for others what you love for yourself, you will become a Muslim
The point would be a perfect Muslim Islam. It gives the sense that Islam was reduced in value is comparable to a lack of love.
The Prophet sallallaahu 'alaihi wa sallam has set this point to get into heaven. The Prophet sallallaahu 'alaihi wa sallam said:
فمن أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه
Anyone who wants to be saved from hell and into heaven, then let him die in a state of belief in Allah and the Last Day, and let him memperlakukkan others as he wants himself diperlakukkan by others. [23]
People will only achieve this degree of cleanliness heart of envy and jealousy, envy and jealousy is cause someone does not like or dislike overcome equaled his kindness, she wants she is special in the middle of the crowd with the advantages he has. While faith is different with it, it (demand) so that those who believe that others share in the goodness of God-given to him without reducing the bit of kindness.
In summary, it becomes imperative for a believer to another believer loves for what he loves for himself, and hate for others what he hates for himself. If he sees a mistake on his deen, so he tried to fix it. If he saw the virtue or the excess to others that exceed them, then he hope to be like someone else said, if the excess is related to religion is such a desire is good. The Prophet sallallaahu 'alaihi wa sallam said:
لا حسد إلا في اثنتين رجل آتاه اله مالا فسلطه على هلكته في الحق وآخر آتاه الله حكمة فهو يقضي بها ويعلمها
There is no (be) envy except in two things: someone who is given the property by Allah and he spends on the road of truth, and one's God-given wisdom and he gave her and taught her decision. [24]
But if the excess is in the mundane problems, then it's good envy that. He said:
ولا تتمنوا مافضل الله به بعضكم على بعض
And do not be jealous of what God gave you sebahagian sebahagian more than others. [An-Nisa: 32]
And God said about Qarun:
فخرج على قومه في زينته قال الذين يريدون الحياة الدنيا ياليت لنا مثل مآأوتى قارون إنه لذو حظ عظيم
Karun came forth to his people in glory. But those who desire the life of the world: "I wish we would have like what has been given to Karun: behold, he actually had great luck. [Al-Qasas: 79]
When God drowned Qarun and his house into the earth, the people who today want the position Qarun said:
ويكأن الله يبسط الرزق لمن يشآء من عباده ويقدر لولآ أن من الله علينا لخسف بنا ويكأنه لايفلح الكافرون
Ah true, Allah enlarges the provision for whom He wills of His servants and narrow it: if God does not bestow His grace upon us, He could have buried us (again). Ah true, not lucky people who deny (Allah's blessings). [Al-Qasas: 82]
Fifth: the words of Allaah sallallaahu 'alaihi wa sallam.
ولا تكثر الضحك فإن كثرة الضحك تميت القلب
Do you have a lot of laughs, lots of laughter will surely turn off the liver.
In this hadith there are obvious restrictions of a lot of laughs and an explanation for the ban, which is a lot of laughter that makes the heart sink into the darkness, like a dead person menjadikanya who can not provide benefits for himself with a useful, and could not prevent himself from a bad. While the life and light of heart is the source of all goodness, and death and darkness is the source of all evils. With the heart of life there was strength, hearing, vision, and his perceptions of the nature of information and in accordance with the truth.
In this hadith there is idzin for a little laugh, especially for such a purpose. This is evidence of the prophets and servants of God are Righteous. Allah says about Solomon when he heard the talk ant:
فتبسم ضاحكا من قولها
Then he smiled a laugh out of his wits (the ants). [An-Naml: 19]
Of Sa'ad bin Abi Waqash, he said: "There was a polytheist man provoking the Muslims the Prophet said to Sa'd:" Panahilah it ".Sa'ad said: "Then I cabutkan arrows that are not cutting edge, I put on his body that he fell and opened his private parts. The Prophet sallallaahu 'alaihi wa sallam laughed until I could see the molar teeth sallallaahu' alaihi wa salalm. [25]
The excitement of the Prophet sallallaahu 'alaihi wa sallam was caused by terkenanya man said, not because of the open nakedness. Prophet sallallaahu 'alaihi wa sallam did not have to laugh because the opening of the nakedness.
'Abdullah bin Mas'ud: The Prophet sallallaahu' alaihi wa salalm said:
إني لأعلم آخر أهل النار خروجا منها وآخر أهل الجنة دخولا رجل يخرج من النار حبوا فيقول اله اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فإن لك مثل الدنيا وعشرة أمثالها أو إن لك مثل عشرة أمثال الدنيا فيقول تسخر مني أو تضحك مني وأنت الملك فلقد رأيت رسول اله n ضحك حتى بدت نواجذه وكان يقول ذاك أدنى أهل الجنة منزلة
Actually I know the most recent resident of hell out of it, and the inhabitants of the most recent entered Paradise. There's a man crawling out of hell, then God told him: "Go, go Paradise!" The man went to Paradise and Paradise seemed to him that it was full, and then he came back and said: "O my Lord, I've got a full Paradise"God told him:" Go, go Paradise! "the man went to Paradise and Paradise seemed to him that it was full, and then he came back and said:" O my Lord, I've got a full Paradise "Allah told him:" Go, go Paradise ! Truly yours added to the world ten times "he had said," You make fun of or laugh at me, while Thou art the King ". Narrator says: "Indeed, I saw the Prophet laughed until his molar teeth look", then he said: "That's the lowest Paradise resident position. [26]
However, this is not the habit of laughing as the Prophet sallallaahu 'alaihi wa sallam, most of the laughs he sallallaahu' alaihi wa sallam was smiling.
Of Sammak bin Harb: "I asked Jabir bin Samurah:" Have you ever used to sit together with the Messenger of Allah? "He replied:" Yes, often. He usually does not get up from where he was praying dawn until sunrise, when the sun rose, he rose. The friends of ordinary conversation, sometimes they offend jahiliyyah case, then they laugh and his smile. [27]
Umar was asked: "Did the Companions were never laugh?" He replied: "Yes, but faith in their hearts, for the sake of Allah, more solid than the high mountains."
Among the mercy of Islam is to make smile and radiant face when meeting with his brother fellow believers as Sadaqah. Abu Dhar said: "The Prophet sallallaahu 'alaihi wa salalm said to me:
لا تحقرن من المعروف شيئا ولو أن تلقى أخاك بوجه طلق
Do not ever underestimate you a good deed, even if (only) you see your brother with a beaming face. [28]
Islam is a religion of reality, not fantasy, and flew high in the empty parables. Islam with human beings on earth is real. Islam does not regard human beings as angels have two wings, three or four.However, Islam considers man as a man who (needs) to eat, and walk in the market (to buy their needs). Thus Islam does not oblige them to all the speeches they are remembering, do not require that all silence is thinking, and do not require them to spend all their spare time in the mosque.
Islam recognizes the extension, nature, and their instincts. Allah has created human beings in a state can be excited and happy, able to play, as God has created them in a state able to eat and drink. Then there is no harm in a Muslim happy and joking with what he likes or entertain yourself and friends with games is allowed. It's just not let it become a habit in every time, who spent the morning and afternoon so neglectful of duty and could not make it serious.
There is a verse that says: "Give the utterances were joking about the size of the salt is mixed in vegetable" (That means do not go overboard berguraulah necessary)
This is the advice of the Prophet told Abu Hurayrah. Although the advice is addressed to Abu Hurairah, but that does not mean that it's just for him alone. We too are alive today, if we are able to carry messages of Prophet sallallaahu 'alaihi wa sallam is the Messenger's definitely all appointments will be found.
And Allaah knows best bisshawab
[Copied from the magazine edition of As-Sunnah Foundation Published 10/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]

Rights and Specificity Alaihi Wa Sallam Prophet


By Ustadz Kholid Syamhudi

أنا سيد ولد آدم يوم القيامة ولا فخر, وبيدي لواء الحمد ولا فخر, و ما من نبي يومئذ آدم فمن سواه إلا تحت لواءي و أنا أول من تنشق عنه الأرض ولا فخر.
I was the leader on the last day adam child rather than arrogant, and in my hands the flag of Al-Hamd and not arrogant, and no one of the Prophet sallallaahu 'alaihi wa sallam was, nor Adam is also the other except when it all under my flag, and I'm the first to come out of the ground / grave and not overbearing.
TAKHRIJ HADITS Narrated by At Tirmidziy in the Jami 'Attirmidziy, Al Manaaqib book, Chapter Fi Fadhli An Prophet sallallaahu' alaihi wa sallam No. 3614 (5/548) and in the book of Tafsir, chapter Wa Min Surat Bani Israail (with lafadz and long story) No.3148 (5/288), Ibn Majah in his Sunan Azzuhud book, chapter Dzikru Intercession Ash No.4308 (4 / 522) and Ahmad in Musnadnya (3/2) from Abi Said Al Khudriy friend, said Imam At-Tirmidziy once narrated this hadith: This hadith is hasan saheeh.
In this hadith there sanad Zaid bin Jad'an a weak narrator but in Ibn Hibban in Dzomaan No Mawaarid. 2127 Companions narrated from Abi Said Al Khudriy also with a saheeh sanad and have some of the martyrdom of some friends as stated in the genealogy of Sheikh Al Albaniy ahadith Ash Shohihah Hadith No. 4/99-100.1571:
A. Abu Hurairah narrated by Ibn Saad in Thabaqatnya (1/20) and (7/59) with a sanad and the second two above conditions shohih Muslim Imam.
2. Abdillah bin Jabir narrated by Al Haakim in Al Mustadrok with weak sanad due Qaashim bin Muhammad bin Al Abdillah bin Muhammad bin Uqail matruk narrators and Ubaid Al Athaar have been weakened by a number of scholars.
3. Anas bin Malik Al-Bukhari narrated in his book oelh Tarikh At 4/1/400 with sanad all the narrators except tsiqah Lubaid and Anas hadith has recourse in Sunan Ad-Darimi (1/27) and Ahmad (3/144) and sanadnya well, its narrators are the narrators of Imam Bukhari.
This hadith classed as saheeh by Imam Al-Albany in Sisilah Saheehah ahadith.
Sharh AND VOCABULARY HADITS [1] A. His word: أنا سيد ولد آدم يوم القيامة: This is the news from him about the grace of Allah Subhanahu wa Ta'ala to him of virtue, leadership and a notice to his people to their faith as it should be Rasululloh therefore he said after that: ولا فخر: meaning of virtue that I get is a karomah of Allah Subhanahu wa Ta'ala and I do not get from myself and with my own strength, so I'm not arrogant with it. Annawawiy priest explains the meaning of the word he was saying that he spoke for two reasons:
First: Implementing the command of Allah Subhanahu wa Ta'ala.
وأما بنعمة ربك فحدث
And to favor Rabbmu, then let you mention (with gratitude). [Adh Dhuhaa: 11]
Second: It is the duty of his explanation to convey to the Muslims so that they know, believe and practice the consequences.
2. His word: لواء الحمد: Liwa 'in Arabic means the banner (flag) which is only held by the commander of the forces as described by Ibn al-Athir in Annihayah 4/279.maksudnya here is he holding a banner, called the banner of Al Hamd (praise) on Judgment Day.
3. His word: و أنا أول من تنشق عنه الأرض: first raised on the Day of Judgment.
FAIDAH HADITS This hadith indicates the primacy and specificity of the Prophet Muhammad sallallaahu 'alaihi wa sallam for all the sons of Adam, on this subject Imam Ahmad bin Abdillah Muwaffaqoddin Abu Muhammad Al-Maqdisiy Qudamah rahimahullah said: And Muhammad the Messenger sallallaahu' alaihi wa sallam is the Seal of the Prophets and the host of the Apostles, not believing that someone with keimananyang true believer in his ministry and witness would be to nabiannya. And among mankind is not decided at the last day unless the cause syafa'atnya. And not one that precedes umatpun get into heaven than for his people. He (the Prophet sallallaahu 'alaihi wa sallam) is the flag carrier of Al-Hamdi and the owner of the commendable position, the owner of the lake on the Day of Resurrection. He is the Imam of the Prophets and their speakers and their syafa'at giver. His people are the best people and is the best companions of the Prophet's Companions.
Shaykh Muhammad Ibn Saalih al-Uthaymeen, may Allaah have mercy give an explanation to the words of Imam Ibn Qudama above as follows:
Being the foremost being the Apostles and the Prophets and the Martyrs then Shiddiqun then the people Salih. And Allaah has mentioned in paragraph 69 of this level of Surat an-Nisa ':
ومن يطع الله والرسول فأولائك مع الذين أنعم الله عليهم من النبيين والصديقين والشهدآء والصالحين وحسن أولائك رفيقا {النساء: 69}
And those who adhere Allah and (His), they would be together with people who are endowed by God's favor, namely: the prophets, the shiddiiqiin, the people who were martyred and the pious people.And those that are best friends. [An-Nisa ': 69]
And the apostles are the main thing is 'Ulul' Azmi who is five, namely: Noah, Abraham Moses, Jesus and Muhammad. And Allah Subhanahu wa Ta'ala has mentioned them greeting letters al-Ahzab verse 7:
وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وإبراهيم وموسى وعيسى ابن مريم ......
And (remember) when We took a covenant from the Prophets, and from thee (alone), from Noah, Abraham, Moses and Jesus son of Mary, ...
And the main thing is the apostle of the Prophet Muhammad sallallaahu 'alaihi wa sallam because his words:
أنا سيد الناس يوم القيامة (البخاري و مسلم)
I am the entire human host at the last day [Bukhari and Muslim]
And their prayer behind the Prophet sallallaahu 'alaihi wa sallam on the night of Mi'raj is another argument that suggests it.
Then Ibrahim because he is the father of the Prophets and Millah Millah he is a staple of all Millah (Religion), then Moses because he was the ultimate prophet rather than the Prophets of Bani Israel and syari'atnya is the origin / principal for their Shari'a, and Noah and Isa.
Among the rights and specificity of the Prophet sallallaahu 'alaihi wa sallam that can be taken from the Hadith above and other arguments are:
A. Day of Judgement and the human leader of the flag-bearer of Al-Hamd in the judgment and all the Prophets are under his flag.
2. The person who first raised on the Day of Judgment, because the hadeeth of Abu Sa'eed Al-Hudry Allaah 'anhu above.
3. Seal of the Prophets because Allah Subhanahu wa Ta'ala says in verse 40 of Surat al-Ahzab:
ماكان محمد أبآ أحد من رجالكم ولكن رسول الله وخاتم النبيين
Muhammad's father is most certainly not from a man among you, but he is the Messenger of Allah and the Prophets cover
4. No one's perfect faith faithful servant until he would apostleship, for Allah Subhanahu wa Ta'ala says:
فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
So for the sake of Rabbmu, they (in effect) do not believe until they make you judge in the case that they can not agree, then they have no reservations in their hearts against the verdict you gave, and they receive the fullest. [An-Nisa ': 65]
5. Not be decided among men on the Day of Judgment except the syafa'at him.
6. People of Muhammad are a people who first get into heaven because of the generality of the Prophet sallallaahu 'alaihi wa sallam:
نحن الآخرون السابقون يوم القيامة (ابن ماجه و مسلم)
We're the last people who first / precede the Day of Resurrection.[Ibn Majah, classed as saheeh by Imam Al-Albany rahimahullah]
7. Owner of the commendable position that the practice is praised by the Creator and creature. Allah Subhanahu wa Ta'ala says:
عسى أن يبعثك ربك مقاما محمودا
Hopefully, your Lord will raise you to a great cause. [Al-Israa ': 79]
And this position is what is gained by him from Manaqib / his traits, and other syafa'at giver.
8. Lake owners brought in at the last day is a huge lake that so many visitors, because if it is just plain lake has been known that every Prophet has a lake.
9. Imam of the Prophet.
10. The right to talk to Allah Subhanahu wa Ta'ala represent all of the Prophet.
11. Syafa'at giver to them. This is based on the hadith Ubay Ibni Ka'b that the Prophet sallallaahu 'alaihi wa sallam said:
إذا كان يوم القيامة كنت إمام النبيين و خطيبهم و صاحب شفاعتهم غير فخر
Where has the time I was the Day of Judgement Imam of the Prophets, their speakers and their syafa'at giver rather than arrogant. [History Tirmidhi, dihasankan by Imam Al-Albani].
12. His people are the best of people, because the word of Allah Subhanahu wa Ta'ala:
كنتم خير أمة أخرجت للناس
You are the best people are born to human beings ... [Al-Imran: 110]
The verse 47 of surah Al-Baqarah, which reads:
يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأني فضلتكم على العالمين
O Children of Israel, remember My favor which I have bestowed upon you and (remember anyway) that I have preferred you above all people. [Al Baqarah: 47]
It is meant is that contemporary people (Prophet Moses).
And then Shaykh Muhammad Ibn 'Uthaymeen said in his essay book "HUQUQ" p. 10-12: Rights of the Prophet sallallaahu 'alaihi wa sallam is right most of the rights of creatures. Allah Subhanahu wa Ta'ala says:
إنآ أرسلناك شاهدا ومبشرا ونذيرا. لتومنوا بالله ورسوله وتعزروه وتوقروه وتسبحوه بكرة وأصيلا.
We have sent you as witness, bearer of good tidings and a warner, that ye believe in Allah and His Messenger, to strengthen (religion) his rear-Nya.Dan glorify Him in the morning and evening. [Al-Fat-h: 8-9]
Therefore obliged to put the love of the Prophet sallallaahu 'alaihi wa sallam in the love of all people to yourself, children and parents.
The Prophet sallallaahu 'alaihi wa sallam said:
لا يؤمن أحدكم حتى أكون أحب إليه من ولده و والده و الناس أجمعين (متفق عليه)
No one's perfect faith that he loved me more than her son, her parents and all mankind. [Bukhari, Muslim]
Including the right of the Prophet sallallaahu 'alaihi wa sallam is raised and the honor and exaltation of the corresponding mengagungkannya with him without exaggeration atupun reduced.Glorifying him when his life is to glorify the Sunnah and his benevolent self. Glorify him after his death is to glorify the sunnah and syari'atnya this straight. Anyone who knows the companions of his honor and glorify him then he will know how to honor him, how his noble companions behaved towards him and carry-haq haq him.
Say 'Urwa ibn Mas'ud to the Quraysh when he managed to convey what the Apostle on Hudaibiyah agreement, he said: I have entered upon the kings, emperors and princes and Najasyi, then I saw none of them are glorified by the as the Prophet honored his friend by his companions. When they ordered their haste to carry out his orders, when he made ablution, his companions were nearly fighting for his ablution water fight, when he spoke them subdue their voices in his side and they are not showing the view to him because of their glorification.
So they glorify the Prophet sallallaahu 'alaihi wa sallam, which Allah Subhanahu wa Ta'ala has created in himself he ahlak the great, soft, easy, and if he is loud and rude of them will run away from him.
And indeed including the right of the Prophet sallallaahu 'alaihi wa sallam was confirmed that he proclaim all of matters that have been and will happen, make orders, away from the ban, believing that the instructions of the Prophet sallallaahu' alaihi wa sallam was the most perfect guide and shari'ah ' syaria'at atnya is the most perfect and does not take precedence over it syri'at or other rules of any origin. Allah Subhanahu wa Ta'ala says:
قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
Say: "If you (really) love Allah, follow me, Allah will love you and forgive you your sins". Allah is Forgiving, Merciful. [Al-Imran: 31]
And including the defense of his rights and petunjukknya syari'atnya as hard as a person, also with a weapon when the situation requires it, when the enemy attacked with mind / pandapat and doubtful then defended by science, we argue and break their opinions and doubtful and we describe the chaos and destruction of all iru, and if they are attacked with a weapon it is with such a defense as well.And it is not possible anywhere that a believer when he heard that attacked his shari'ah of the Prophet or herself and then she just said nothing for it but he was able to defend him.
And said Shaikh Abdurrahman Ibn Nasir As-Sa'dy rahimahullah: By Ali Imran verse 31 letters in the bag is a scale that can be known to him who is essentially mencuntau Prophet sallallaahu 'alaihi wa sallam and suapa who merely claim to love the Prophet sallallaahu' alaihi wa salalm and no sign of loving Allah Subhanahu wa Ta'ala is to follow the Prophet sallallaahu 'alaihi wa sallam, which Allah Subhanahu wa Ta'ala has made that mengikitinya and all you're told is the way the love of Allah Subhanahu wa Ta'ala and ridhoNya except to justify what the Prophet sallallaahu 'alaihi wa sallam brought from the Qur'an and Sunnah and execute the command and away from the prohibition contained in both.
Hope this useful to writers on the day of reckoning charity and to the readers who loved me may be useful in the world and the hereafter, I hope Allah Subhanahu wa Ta'ala forgive my mistakes, my parents, my teachers and all Muslims. Verily Allah wa Ta'ala Subahnahu Most Gracious, Most Merciful. Ameen.
Maroji ': • Al-Quran and Tarjamanya, mold Arabia 1418 H • Taisir Karimir fii Tafsiri Kalami Rahman Al-Manan, Author: Shaykh Nasir As-Sa'diy Abdurrhman, Ar-Risala mold Foundation revised edition, in 1420H/1999 M • Lum'atul I'tiqod Al-Hadi Al-Rasyaad ilaa Sabiil, author Imam Ibn Qudama, Commentators Shaykh Muhammad al-Uthaymeen, mold Maktabah Adhwaaussalaf to-3 in 1415 H/1995 M • Huquuq Da'at Ilaiha wa al-Fitr Qorroroha As-Shariah, author Shaykh Muhammad al-Uthaymeen, mold Daar Al-Al-Ilmiyah Buhuts wal Ifta year 1417 AH / 1996 AD • Sunan al-Tirmidhi • Sunan Ibn Majah • Genealogy Ahaadits Ash Shohihah • Tuhfatul Ahwadziy etc..
[Copied from the magazine edition of As-Sunnah Foundation Published 11/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
With the victory of Muslims For The Weak Of Those

By Cleric Abu Abdillah Arief B. Usman bin Rojali:

عن مصعب بن سعد, قال: رأى سعد - رضي الله عنه -, أن له فضلا على من دونه, فقال النبي - صلى الله عليه وسلم -: ((هل تنصرون وترزقون إلا بضعفائكم?)).
Of Mus'ab bin Sa'd, he said that Allaah Sa'ad 'anhu saw itself has primacy over the other (of the Companions). So the Prophet sallallaahu 'alaihi wa sallam said: "Would not you be helped (won) and given sustenance but for those with weak among you?"
BRIEF TAKHRIJ HADITS This hadith is authentic, issued by: • al Imam al Bukhari, in his Sahih, Kitab al-Siyar was Jihad, Chapter Man-Dhu'afa Ista'ana bidh wash Shalihina fil-i-Harbi, a number (2896) from the way Muhammad bin Talha, from Talha, of Mus'ab bin Sa'd.
• Imam al-i an-Nasa in his Sunan (al Mujtaba), Kitab al-Jihad, Bab al-Da'eef Istinsharu bidh, hadith number (3178), from the way Mis'ar, from Talha bin Musharrif, from MUSHs 'ab bin Sa'ad, with lafazh:
عن أبيه, أنه ظن أن له فضلا على من دونه من أصحاب النبي, فقال نبي الله: ((إنما ينصر الله هذه الأمة بضعيفها بدعوتهم, وصلاتهم, وإخلاصهم)).
From his father (ie, Sa'ad bin Abi Waqqash), he thinks that he has primacy over the other (of the Companions). So Nabiyullah sallallaahu 'alaihi wa sallam said: "Verily, Allah is helping people with weak because of them, with prayer for them, their prayers, and their sincerity."
• and others.
Related to the context of the above hadith isnad, al Hafiz Ibn Hajar al 'Asqalani rahimahullah said: "... Then, the real context of the sanad of this hadith is mursal [1], because Mus'ab had not spoken during this hadith. However, this has thought that he heard directly from his father. fact has no explanation, that Mus'ab heard directly from his father's history as presented by al Isma'ili ... and mentioned marfu '.... "[2].
Then he continued his explanation and said: "... Similarly, a history issued by an-Nasa-i, of the way Mis'ar, from Talha bin Musharrif, of Mus'ab, from his father ...". [3]
Shaykh al-Albani rahimahullah menshahihkan sanad issued by al Imam an-Nasa-i at the top in some of his book, of which Saheeh Sunan an-Nasa-i (2/399) and ash-as-Genealogical Saheehah (2/409).
BRIEF BIOGRAPHY HADITS transmitters [4] He named Sa'ad bin Abi Malik bin Wuhaib Waqqash Abdumanaf bin bin bin Kilab Venus az Zuhri, Abu Ishaq. He is one of the ten companions who are guaranteed by the Prophet sallallaahu 'alaihi wa sallam go to heaven. He is also a man who first exposed to the arrows in sabilillah fi war (in the way of Allah). His virtues were so many. famous opinion of the scholars, he died at al 'Aqiq in 55 H.And he was the last to die of ten friends who go to heaven is guaranteed.
VOCABULARY HADITS • (رأى), ie, see or look. The point is ظن, which is expected or assumed. As mentioned in Nasa's history-i. [5]
• (على من دونه), ie, above the rest of the companions of the Prophet sallallaahu 'alaihi wa sallam, in the form of courage, or surplus property, or any other virtue in general. [6]
MEANING AND PURPOSE OF GLOBAL HADITS This hadith, with both lafazh al Bukhari and an-Nasa-i above, has told us that poor people are the source of goodness, strength and victory of the Muslims. This has been explained in another hadeeth, which is a martyr (supporting and reinforcing the meaning of the hadith above) -, from Abu ad-Darda 'Allaah' anhu, he said:
سمعت النبي يقول: ((ابغوني الضعفاء, فإنما ترزقون وتنصرون بضعفائكم)).
I heard the Prophet sallallaahu 'alaihi wa sallam said: "Get me those who are weak, because in fact you are given sustenance and rescue (won) for those with weak (among) you". [7]
However, one thing we need to understand from this hadith that tertolongnya and the victory of the Muslims is not the cause Essence and the position or honor the righteous people who are weak and poor of the Muslims alone. Not because of that. It should be noted, because it is closely related to problems of 'Aqeedah.That is the problem tawassul [8]. Also, because there are some Muslims who go against her in this hadith, especially in Sahih al Bukhari lafazh, and the hadeeth of Abu ad-Darda ', the air-tawassul bolehnya someone with Essence or position and honor the righteous people are weak of the Muslims.
Therefore, let know, that this is one form of air-tawassul, which is forbidden in Islam [9]. The scholars also made it clear that the above-with the hadith in Sahih al Bukhari lafazh, and the hadeeth of Abu ad-lafazh-related Darda' lafazh hadith issued by al-Imam an-Nasa i. So, lafazh hadith issued by al-Imam an-Nasa i is an interpretation of generality lafazh Saheeh al-Bukhari and the Hadith of Abu Darda ad 'above. Namely, tertolongnya and the triumph of the Muslims is not merely to cause the Essence and the position or honor the righteous people who are weak and poor of the Muslims, but because of prayer, prayer, and their sincerity in the worship of Allah Subhanahu wa Ta'ala.
Al Hafiz Ibn Hajar al-'Asqalani rahimahullah said, "Ibn Baththal said, the interpretation (meaning) of this hadith is weak men who were much more sincere in prayer (to God), and they are more humility" in worship (God) . Because their hearts are not in dependence on the jewelry world. " [10]
Shaykh al-Albani rahimahullah said, "... This hadith (with lafazh issued by al-Imam an-Nasa i) clarify that the victory is, is just a prayer for people who are righteous, not because the Essence and position them ... So, thus we can know and understand that the intent of the Muslims tertolongnya with righteous people is the cause of prayer, prayer, and their sincerity. "[11]
Al Imam Abdur-Ra'uf al Munawi rahimahullah said: (The meaning of this hadith) is, with a prayer for them and their sincerity. Because religious people are weak more sincere, their hearts with empty because of the dependence of the world, also the net because their heart of deciding what their relationship with God. Thus, the purpose and their concentration focused on one thing only (the worship of Allah). Thus, it be to worship their deeds, and dikabulkanlah their prayers. The words of the Prophet sallallaahu 'alaihi wa sallam (بدعوتهم) "with a prayer for them", this did not mean weakness and poverty shows no signs of strength in their bodies. Also does not mean weakness and poverty showed no strength to do God's commandments! So, this is in no way contradict the hadiths are explained in which the praises of the people who are strong, not too hadith explains that "a strong believer is more loved by Allah than the weak believer" [12].
Then, what is meant in the hadith (Sa'ad bin Abi Waqqash) this is, it (ie, rescue, won, and gave sustenance to the Muslims) is one of the many reasons are other causes that exist. (Because), how many of those who disbelieve and sustenance fajir given (by God), even they have given victory (by Allah). But (it all) because istidraj (giving pleasure while, so they are more astray and away from the guidance of Allah). In fact, there is also the defeat of the Muslims, but this is so that they return and repent sincerely to worship (God).So, instead they get forgiveness of God and freedom (the victory) thereafter. So know, not every gift favors (of Allah) is the honor and glory, as not every disaster is a punishment. [13]
FAIDAH AND LESSONS FROM HADITS A. Weak people are the source of good Muslims. Because really, even though their bodies are weak, but strong in their faith.Similarly, the confidence and trust them (strong) to the Lord. They do not care about personal interests and worldly goals. With this reason, then when they pray sincerely, God was intreated of them.God also gave sustenance kerpada this race because (prayer) them.
2. This hadith contains recommendation for tawadhu '(humble heart) and is not arrogant to others.
3. This hadith contains (explanation) the wisdom of the Prophet sallallaahu 'alaihi wa sallam in kemungkaran change, soften the hearts of others, and pointed to what God's love and God ridhai.
So, hopefully this short article useful, may add to the faith, science, and good deeds of us all. Amin. And Allaah knows best-Shawab bish.
Maraji `and Mashadir: A. At-Tawassul, Anwa'uhu wa Ahkamuhu, Nashiruddin Muhammad al Albani (1332-1420 H), Tansiq: Muhammad 'Id al-' Abbasi, al-Maktab al-Islami, Beirut, Matter V Year 1406 H / 1986 AD 2. Bahjatun-Nazhirin Syarhu Riyadhis-Righteous, Salim bin 'Id al-Hilali, Dar Ibn al-Jawzi, KSA, VI Year 1422 H. Matter 3. Syarhu Faidhul-Qadir al-Shagir Jami'ush, Abdur-Ra'uf al Munawi, al Maktabah at Tijariyah al-Kubra, Egypt, Matter I, year 1356 H. 4. Fathul-Bari, Ibn Hajar al-'Asqalani (773-852 H), A Verification: Muhibbuddin al Khatib, Dar al ma'rifah, Beirut. 5. Hasyiah al Imam al-Sindi, al-Sindi (1138 H), A Verification: at Maktab al-Islami Turats, Dar al ma'rifah, Beirut, Lebanon, Matter V Year 1420 H / 1999 AD 6. Jami 'at-Tirmidhi, Abu Isa Muhammad ibn Isa at-Tirmidhi (209-279 H), A Verification: Ahmad Muhammad Shakir et al, Dar Ihya at-Turats, Beirut. 7. Musnad al Imam Ahmad, Abu 'Abdillah bin Ahmad bin Muhammad al-Syaibani Hambal (164-241 H), Mu'assasah Qurthubah, Egypt. 8. Sunan Abi Daud, Abu Daud Sulayman ibn al Ash'ath as-Sijistani (202-275 H), Verification of Muhammad Muhyiddin Abdul Hamid, the Dar al Fikr. 9. Sahih al Bukhari, Abu 'Abdillah bin Muhammad bin Ismail al Mughirah al Bukhari (194-256 AH), Tarqim: Muhammad Fuad Abdul Baqi, Darus-Salam, Riyadh, KSA, Matter II, Dhu al-Hijjah 1419 AH / March 1999 M. 10. Sunan an-Nasa-i (al Mujtaba), Abu 'Abdir Syu'aib-Rahman bin Ahmad an-Nasa-i (215-303 H), A Verification:' Abdul Fattah Abu Ghuddah, Maktab al Mathbu'at, Halab, Moulds II Year 1406 H/1986 M. 11. Sahih Muslim, Abu al-Husayn Muslim bin Hajjaj al Qushayri an-Naisaburi (204-261 H), tahqiq Muhammad Fuad Abdul Baqi, Dar Ihya at Turats, Beirut. 12. Saheehah al ahadith ash genealogy, Muhammad Nashiruddin al Albani (1332-1420 H), Maktabah al Ma'arif, Riyadh, KSA, th 1415 H / 1995 AD 13. Sunan Ibn Majah, Abu Muhammad ibn Yazid ibn Abdillah Majah (207-275 H), A Verification: Muhammad Fuad Abdul Baqi, Dar al Fikr, Beirut. 14. Sharh al-'Aqeedah ath-Thahawiyah, al-Imam al-Qadi Muhammad bin Ali bin Ali bin Abi al-' Izz ad-Dimasyqi (792 H), A Verification: Jama'atun minal-Ulama. Takhrij: Nashiruddin Muhammad al Albani (1332-1420 H), al-Maktab al-Islami, Beirut-Lebanon, Prints IX Year 1408 H / 1988 AD 15. Taqrib at-Tahdheeb, Ibn Hajar al-'Asqalani (773-852 H), A Verification: Abu al Asybal al Bakistani, Dar al' Ashimah, Riyadh, KSA, Matter II, year 1423 H.
[Copied from As-Sunnah magazine XI/1428H/2007 03/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016]
Do not cursed the Prophet Companions!

By Cleric Abu Asma Khalid bin Syamhudi

عن أبي سعيد الخدري رضي الله عنه قال قال النبي صلى الله عليه وسلم لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه
Abu Sa'id al-Khudri of Allaah 'ahnu, he said: Messenger of Allah sallallaahu' alaihi wa sallam has said, "Do not curse my Companions. If any one of you berinfaq gold as Mount Uhud, it will not match the mud (infaq), one of them nor half.
TAKHRIJ HADITS
This hadith issued by: • Imam al-Bukhari in his Sahih, book of Al Manaqib, Chapter Qauluhu Lau Itakhadztu Khalilan, no. 3397 and this is lafazh lafadz Al Bukhari. • Imam Muslim in his Saheeh, Book of Fadhail Al Friend, Chapter Tahrim Sabbi Ash companions, no. 4610 and 4611. • Imam At-Tirmidhi in his Sunan, book of Al Manaqib 'An An Prophet, Chapter Fiman Sabba Ashabi An Prophet, no. 3796. • Imam Abu Dawud in his Sunan, book of Sunnah, Chapter An Nahyu 'An SABB Ashabi An Prophet, no. 4039. • Imam Ibn Majah in his Sunan, book Muqaddimah, Chapter Fadhlu Expert Badr, no. 157. • Imam Ahmad in his Musnad, no. 10 657, 11 092 and 11 180.
Sharh VOCABULARY • (لا تسبوا أصحابي): do not criticize my friend. The word (أصحابي) according etimoligi taken from the Arabic word (صحبة), meaningful life together. [1]
Abu Bakr Muhammad ibn al Baqilani Thayyib Alth (d. 463) said, "Arabic Linguists agree, that the word (صحابي) derived from the word (صحبة), rather than the size of the special friendship. In fact it applies to all those who accompany a person, either short or long, "he later stated," The language suggests, (that) this applies to the person who accompanied the Prophet sallallaahu 'alaihi wa sallam moment during the day though. Thus the origin of this naming. "[2]
While Imam Ahmad bin Hambal defines his companions in a statement: "Every person who was friendly with Prophet n year or a month or a day or sesaaat or just see it, then it includes the Companions of the Prophet sallallaahu 'alaihi wa sallam. [3]
However rajih definition is according to Al Hafiz Ibn Hajar, namely: "Friends are the people who met the Prophet sallallaahu 'alaihi wa sallam in a state of believing (faith in him) and died in a state of Islam [4]. Thus included in this definition is the person who met with him and bermulazamah (during) a long or short, who narrated the hadith from him or not, people are at war with Her or not, and those who, although he has not bermajelis see him, and the who did not see him because blind.
• (فلو أن أحدكم): The speech was addressed to the Companions of the Prophet sallallaahu 'alaihi wa sallam with the argument for the existence of this hadith is the story mentioned in this hadith, the sayings of Abu Sa'id:
كان بين خالد بن الوليد وبين عبد الرحمن بن عوف شيء فسبه خالد
Place between Khalid bin Al Waleed and Rahman bin 'Auf feud, and Khalid reproach. [5]
Thus it is clear the position of Khalid, he is not the same as the position of Abdurrahman ibn 'Auf, because Abdurrahman including friends who converted to Islam in the early missionary apostle. As for Khalid bin Walid was later converted to Islam, after the conquest of Makkah. Word of Allah, the Exalted:
لايستوى منكم من أنفق من قبل الفتح وقاتل أولائك أعظم درجة من الذين أنفقوا من بعد وقاتلوا وكلا وعد الله الحسنى والله بما تعملون خبير
Not equal among you are those who spend (freely) and fought before the conquest (of Mecca). Their higher rank than those who spend (freely) and fought afterwards. God promises to each of them (children) are better. And Allah knows what you do. [Al-Hadid: 10]
But people who setelahnyapun included in this prohibition
• (أنفق مثل أحد ذهبا): berinfak gold at Mount Uhud. • (ما بلغ مد أحدهم): no one can match their infak mud in any form. One mud is ¼ sha '. • (ولا نصيفه): an nashif an nisfu meaningful, that is, half mud.
Sharh HADITS This hadith indicates the position and the noble virtues of the Companions. By knowing the position and keutamaansahabat, we are forbidden to criticize friends. Up if we berinfak between gold at Mount Uhud, it would not be able to match their infak of mud and half are not.
FAIDAH HADITS A. Ban denounced friend. In Islam, denounced friend is forbidden, with the argument:
a). Because it is prohibited backbiting and hurt the believers, as has been described in the word of God:
ولايغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا فكرهتموه
And do not you wag sebahagian yaang sebahagian another.Sukakah one among you eat the flesh of a dead brother. So you would have disgusted him. [Al Hujurat: 12] . والذين يؤذون المؤمنين والمؤمنات بغير مااكتسبوا فقد احتملوا بهتانا وإثما مبينا
And those who harm the believers and without mistakes mu'minat they do, they will bare the lies and the real sin. [Al Ahzab: 58].
b). God has been pleased with them. So, when they criticize, showed no ridhaan means to them. Thus it is against the word of God:
لقد رضى الله عن المؤمنين إذ يبايعونك تحت الشجرة فعلم مافي قلوبهم فأنزل السكينة عليهم وأثابهم فتحا قريبا
It has already been pleased with the believers when they memba'iatmu under the tree, then God knows what is in their hearts and He sent down tranquility upon them and rewarded them with a close victory (time). [Al-Fath: 18].
c). Beristighfar command (beg pardon) for them, as represented the word of God:
والذين جآءو من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان ولاتجعل في قلوبنا غلا للذين ءامنوا ربنآ إنك رءوف رحيم
And those who came after them (Emigrants and the Helpers), they prayed: "Our Lord, give Forgive us and our brothers who have been faithful before us, and do not you let the hatred in our hearts to the people who believe. Our Lord, Thou art infinite care Clement again. " [Al Hashr: 10].
'Aisha interpreted this passage in his message to his nephew who was named Urwa bin Az-Zubair:
يا ابن أختي أمروا أن يستغفروا لأصحاب النبي صلى الله عليه وسلم فسبوهم
O my nephew, they were ordered to beg pardon for the companions of the Prophet sallallaahu 'alaihi wa sallam, but were instead mencacinya. [6]
Imam Nawawi explains the statement 'Aisha, she said: "Apparently, he stated this when the population of Egypt denounced denounced Uthman and Ali Sham population, while Al Haruriyah denounced both. The orders which he begged forgiveness intimated, it is the word of God:
والذين جآءو من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان
And with this verse Imam Malik berhujjah, that person is not entitled to denounce property companions Fa'i. Because God only makes the property to someone who came after a friend who begged forgiveness for them. [7]
d). Melaknatnya God, as in the words of the Prophet:
من سب أصحابي فعليه لعنة الله
Whoever denounced my best friend, so he got the curse of Allah. [8]
e). Prohibition of the Prophet sallallaahu 'alaihi wa sallam in the hadeeth of Abu Sa'eed above. Even had a deal Ahlu Sunnah Wal Jamaa'ah, as stated in Fathul Bari Ibn Hajar (13/34): 'Ahlu Sunnah Wal Jama'ah have agreed on the obligation is not denounced one of his companions. [9]
2. Danger denounced friend. Among the dangers arising from the acts denounced friend is:
a). Friends as a sign of humility denounced the culprit, and is a heresy in religion. This was stated by Abu Al Mudzaffar As Sam'ani: "Denouncing friend is a sign of humility culprit. He is also a kebid'ahan and error ". [10]
b). They denounced the witness meant denouncing the Qur'an and Sunnah, and to bring perpetrators to zindiq. This was disclosed Ar Razi Imam Abu Zur'ah: "If you see someone harassing a friend of the Prophet sallallaahu 'alaihi wa sallam, then know that he is a zindiq. Because according to us, the Prophet sallallaahu 'alaihi wa sallam and the Qur'an is completely true. While delivering the Qur'an and Sunnah of the Prophet sallallaahu 'alaihi wa sallam told us are the companions. They just want to criticize our witnesses to destroy Al Qur'an and Sunnah. Reproach to them (the detractors) is more appropriate, and they are zindiq ". [11]
c). The lightest punishment, namely dita'zir (wracked by Islamic government policy). [12]
d). Get the curse of Allah Subhanahu wa Ta'ala, as the words of the Prophet sallallaahu 'alaihi wa sallam.
من سب أصحابي فعليه لعنة الله
Whoever denounced my best friend, so he got the curse of Allah. [13]
e). Accusing the Prophet sallallaahu 'alaihi wa sallam bad, because it has a friend who has the right censured, as disclosed Imam Malik: "Those poor people, to denounce the Prophet sallallaahu' alaihi wa sallam, but could not. Then they denounce the friends he to say "bad people would have an ugly friend too". [14]
3. Legal person who denounced the Companions of the Prophet sallallaahu 'alaihi wa sallam. People who criticize our friends can be divided into several sections:
a). People who just criticize a friend, it still differed because it is located between anger and cursed because i'tiqad. [15]
b). People who denounce friends with confidence 'Ali as a god or a prophet, then he has disbelieved. Shaykh al-Islam Ibn Taymiyyah said: "As for those who accompany the blame is with the belief that Ali as a god, or he is a prophet, or one believes in delivering the Gabriel revelation; it is no doubt (it is) disbelief, undoubtedly even pagan people who do not mengkafirkannya" [16].
c). People who denounce friends because of his belief in the pagan friend, then berdasarkanIjma ', he was convicted by the law of infidels and suicide. Because he had reneged on what exactly has been recognized in religion, namely Ijma 'of Muslims about the faith of the companions. [17]
Shaykh al-Islam said: "As for those who do that (ie just criticize, Pen)) to consider the companions had lapsed after the Messenger of n except for a small number less than a dozen people, or assume the whole Fasiq companions: then no doubt their disbelief. Because he has rejected many of the texts of the Qur'an that contain the pleasure and praise to them. Even people who are skeptical about this kind of disbelief, then disbelief must have ". [18]
d). People who denounce friends with all confidence, that they are entirely Fasiq. So this guy convicted, Kufr, as stated above Ibn Taymiyyah.
e). People who denounce friends, knowing that it is an approach they criticize themselves (taqarub) to God. This attitude is natijah (result) from their hatred of friends, and of course this is a consequence of their beliefs about the wickedness of friends. Of course it is Kufr and out of Islam.
Thahawi Imam said: "Hate to friend is kufr, nifaq and beyond".
Imam Malik said: "Those who get up early, while in his heart there is hatred toward one of his companions, he is exposed to the verse of the Qur'an, the word of Allah, the Exalted:
ليغيظ بهم الكفار
Because God wanted to miff the infidels (the strength of the believers). [Al-Fath: 29]. [19]
f). Denounced people who are not friends with the censure of justice and destroy their religion, as stated Abu Sufyan Abu Hurairah hunks or dislike eating and the like; then he is entitled to be educated and punished ta'zir.
Shaykh al-Islam Ibn Taymiyyah said: "As for those who criticize them (the companions) with the reproach that does not damage the friends of justice and religion, as some of them with hunks mensifatkan or timid or little knowledge or do not have the ascetic and the like, then this person has the right ta'zir receive guidance and punishment, and we not only with the infidel menghukuminya it alone ". [20]
From the above explanation, it can be concluded, as presented Ibn Taymiyyah, which is among those who denounced kekufurannya friend who is certain, and there are not convicted of unbelief, and there are still dibimbangkan kekufurannya.
4. Denounced the legal wives of the Prophet. [21] As for those who denounced the wives of the Prophet sallallaahu 'alaihi wa sallam: then he who accuses' A'isha with what Allah release him from the accusations, then he has disbelieved. More than one scholar has delivered the Ijma 'of this. Meanwhile, people who criticize him apart from among the wives of the Prophet sallallaahu 'alaihi wa sallam, then there are two opinions.
First, declare that he is like criticizing one of his companions. Second, states that a person accused of Ummahat Al Mumineen equal to (legal) accuses' Aa'ishah. And this is true.
Therefore, be careful, O Muslims. Let us maintain our oral from criticizing or lie on behalf of the Companions of the Prophet sallallaahu 'alaihi wa sallam.
Hopefully useful.
[Copied from As-Sunnah magazine VIII/1425H/2004 03/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016] _______
Keep track of Honor, Avoiding Doubtful Cases



عن أبي عبد الله النعمان بن بشير رضي الله عنهما, قال: سمعت رسول الله صلى الله عليه وسلم يقول: ((إن الحلال بين, وإن الحرام بين, وبينهما مشتبهات لا يعلمهن كثير من الناس, فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه, ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب)) . رواه البخاري ومسلم.
From Abu Nu'man bin Bashir's Abdillah Allaah 'anhuma, he said: I heard the Messenger of Allah sallallaahu' alaihi wa sallam said: "Surely it is clear that lawful and unlawful is clear. And among them there are doubtful matters (cryptic not clear) is not known by most people. So whoever is keeping (him) from the doubtful, he was innocent (for safety) religion and his honor. And whoever falls into doubtful, he was thrown into (things a) forbidden. Just as a shepherd who graze livestock in some areas off limits, it is almost (fear) will enter it. Know, verily every ruler (king) has a forbidden region. Know, verily Allah is the forbidden things diharamkanNya . Behold, verily in the body there is a piece of meat. If a piece of meat is good, (then) let the whole body. And if a piece of meat is bad, (so) Evil all over his body. Know, a piece of meat that is breathtaking ". [HR al-Bukhari and Muslim].
MEANING HADITS His saying: إن الحلال بين, وإن الحرام بين وبينهما مشتبهات لا يعلمهن كثير من الناس [Indeed it is clear that lawful and unlawful is clear, and among them there are doubtful matters (vague, not clear) is not known by most people ], contains an understanding that everything is divided into three.
First: Something is definitely halal, such as grains, fruits, animals.All is lawful, if not get a haram way.
Second: Something is clearly illegitimate, such as The wine drinking (intoxicating liquor), eating carrion, married women are mahram.
Two things are known, either by specific people (the scholars) or the average person.
Third: The case-case doubtful (vague) that ranges between the halal and haram. He does not include things that are clearly halal status, and so did not include clear keharamannya. Doubtful cases this is not known by most people, but only partially known.
His saying:
فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه
[And those who guard (themselves) from the doubtful, he was innocent (for safety) religion and honor. And he who falls into doubtful, he fell into (the things) unlawful. Like a shepherd who graze livestock in some areas off limits, it is almost (fear) will enter it.Know, verily every ruler (king) has a forbidden region. Know, verily Allah is the forbidden things diharamkanNya].
This sense, a return to the third part, which is doubtful matters. Thus, one should stay away. Because in that case there is salvation for the affairs related to his religion between himself and God. There is also a safety for the honor, the relationship between it with others.Thus, there are no gaps and opportunities for others to denounce it.
However, if one takes for granted these doubtful matters, so he will probably fall into a clear action keharamannya. The Prophet sallallaahu 'alaihi wa sallam gave a parable, like a shepherd who graze livestock in some areas off limits, so that when he is away from the forbidden region, then it will be safe in animals graze cattle.However, if you go near the forbidden region, it is feared to enter it along with livestock animals, while he was not aware of it.
What is meant by الحمى (al Hima), is a land or region (specifically) are fertile, (which is usually) maintained by the rulers (kings). They forbid people to him. So, people who mengembalakan livestock animals, he was very close, and almost into it, so as to endanger himself, because he will be punished. As for the forbidden of God, are matters that are forbidden by Him. Then it becomes an obligation for everyone to stay away. Thus, so is it mandatory for a person to stay away from doubtful matters, which could deliver it to the unlawful act.
His saying:
ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب
[Behold, verily in the body there is a piece of meat. If a piece of meat is good, (then) let the whole body. And if a piece of meat is bad, (so) Evil all over his body. Behold, a piece of meat that is the heart].
المضغة is a piece of meat the size that can be chewed. It contains an explanation, how great is the position of the liver in the body. As it also contains an explanation that the heart is the ruler of the whole body. The good the whole body, relying on the good hearts.Similarly, the destruction of the body, depending on the damage to the liver.
An Nawawi said: his saying ومن وقع في الشبهات وقع في الحرام, contains two meanings (the case). First. A person falling into any haraam, but he thought about was not unlawful. Second. Someone close to (almost) fall into illicit case.
This, like the words المعاصي بريد الكفر (vice-vice led to disbelief), because if someone falls to the deviant act (immoral), then it will gradually move to the damage (vice) is larger than the original. It has been suggested by the verse:
ويقتلون الأنبياء بغير حق ذلك بما عصوا وكانوا يعتدون
(... And kill the Prophets without right. That is because they disobeyed and exceeded the limit. - Ali 'Imran / 3, paragraph 112) that is, they commit adultery gradually, until finally at the stage of killing the prophets.
Sebuat is in the hadith:
لعن الله السارق, يسرق البيضة فتقطع يده, ويسرق الحبل فتقطع يده
(God cursed the thief, he steals an egg and cut his hand. He also stole a piece of string and then cut his hand. HR al-Bukhari and Muslim, from Abu Hurayrah - that is, he staged the theft, ranging from stealing an egg, then a piece of string, and so on and so forth.
Narrators HADITS An Nu'man bin Bashir Allaah 'anhuma including its small companions. When the Prophet sallallaahu 'alaihi wa sallam died, he just reached the age of eight years.
In the narration of this hadith, he has said: سمعت رسول الله صلى الله عليه وسلم يقول (I've heard the Prophet sallallaahu 'alaihi wa sallam).
This shows the validity of a child transmission mumayyiz. Ie who can distinguish between good and bad). Everything he heard (from the Prophet sallallaahu 'alaihi wa sallam) in his childhood, and he made when he was an adult, it is accepted. Likewise, those heathens who never heard of that he disbelieved, then (also acceptable) if he speaks when he is Muslim.
SOME LESSONS FAIDAH & HADITS A. The argument that everything in the Shari'a is divided into three parts: a clear halal, haram is clear, and the case is still vague and keharamannya halal (doubtful). 2. Doubtful cases is not known by most people, but only some of them are known, both related to the law and arguments. 3. Having to leave a doubtful case, to (really) know its halal status. 4. The parable is used to understand the abstract case to a concrete case. 5. Indeed, if a person falls into doubtful matters, it will be easy to underestimate the obvious matters (illegitimate). 6. A description of the glorious position of the liver, and whole body follow. All members of the body would be good if his heart good, and it would be bad if his heart is bad. 7. Indeed birth defects (someone) shows his inner damage. 8. Careful (and menjuhi self) from doubtful matters of religion is one's self-preservation of the shortage, and guard against the price of the reproach, rebuke him.
[Copied from As-Sunnah magazine X/1427H/2006M 10/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016]
I h k l a s



By Al-Yazid ibn Abd al-Qadir Ustadz Jawas

عن أبي هريرة قال: قال رسول الله: إن الله لا ينظر إلى صوركم و أموالكم و لكن ينظر إلى قلوبكم و أعمالكم
From Abu Hurayrah, he said: The Prophet sallallaahu 'alaihi wa sallam has said, "Verily Allah does not look the way you, nor the treasure you, but He sees the heart and your deeds."
TAKHRIJ HADITS This is narrated by: A. Muslim in the book Al Birr Wal Adab Shilah Wash., chapter Tahrim Muslim Dzulmin Khadzlihi Wa Wa Wa Ihtiqarihi Damihi Wa 'Wa Irdhihi Malihi, VIII/11, or no. 2564 (33). 2. Ibn Majah in Az ascetic book, chapter Al Qana'ah, no. 4143. 3. Ahmad in his Musnad II / 539. 4. Asma Al Bayhaqi in the book 'Wa Shifat, II / 233-234, chapter Ja'a Ma Fin Nadhar. 5. Abu Nu'aim in the book Hilyat Auliya ', IV/103 no. 4906.
The degree of this hadeeth saheeh. This is narrated from some of the road from Hisham ibn Kathir, has told us Ja'far bin Yazid bin Al Barqan of Asham from Abu Hurayrah.
This hadith there mutabi'nya [1]. Imam Ahmad said, "has told us Muhammad bin Bakr Al Barani, has told us-that Ja'far ibn Ja'far-Barqan with this sanad." See Musnad Ahmad, 2/285. Muslim narrated from another road from Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam. With lafazh أجسادكم and in the end there is lafazh وأشار بأصابعه إلى صدره and he hinted to his chest. In the history of Ahmad, Ibn Majah and Bayhaqi no additional إنما
adi the full history of this hadith with the addition of the following:
إن الله لا ينظر إلى (أجسادكم و لا إلى) صوركم و أموالكم و لكن (إنما) ينظر إلى قلوبكم (وأشار بأصابعه إلى صدره) و أعمالكم
He does not look to your body and not even to your appearance and possessions. Actually he will but just look at your heart (Shalalllahu Prophet 'alaihi wa sallam hinted to his chest) and he saw also the charity you.
Sharh HADITS This hadith with lafazh و لكن ينظر إلى قلوبكم و أعمالكم (but Allah is look to your heart and your deeds). Said قلوبكم و أعمالكم very important because this is what will be judged by Allah on the Day of Judgment. Hence, Imam Bayhaqi (d. 458H), after bringing the above hadith, he commented: "This is a saheeh hadeeth that memorized and maintained by huffazh (hadith expert scholars). The usual history is spoken by most scholars 'Allah does not look the way and your charity, but look to your hearts', none of this history is authentic is up to us, also violates a saheeh hadeeth. Which has authentic history that is the grip us and all Muslims. Especially (which must be adhered to the authentic history of this) is the scholars who followed, who became a role model (the ummah).Wabillahit taufiq ".
In the book Riyadhush Righteous, no. 8 tahqiq Nashiruddin Shaykh Muhammad Al Albani, Hadith brought no extra و أعمالكم namely:
إن الله لا ينظر إلى صوركم و أموالكم و لكن ينظر إلى قلوبكم
He does not look to your body and not also to the way you, but He looks at your hearts.
Then Shaykh Muhammad al-Albani Nashiruddin commented: "In Muslim history and any other additional and ancillary و أعمالكم is very important, because most of the Muslims to understand the hadith on this without any additional misconceptions. If you tell them the Shari'a commands the wise, as ordered to maintain or lengthen the beard and should not be like the heathen, and other than that of the burden of religious law, they will answer 'what matters is the heart'.They postulate the above hadith. They do not know this additional authentic, which indicates that God the Exalted and Most High, their eyes to your charity. If the good deeds (according to the sunnah of the Prophet sallallaahu 'alaihi wa sallam), Allah will accept it. And if not good, then God will reject it, as found in authentic texts, such as the words of the Prophet sallallaahu 'alaihi wa sallam:
من أحدث في أمرنا هذا ما ليس منه فهو رد Whoever comes to making Ngada (religion) for us, something that is not part of it, so he rejected. [2]
Indeed it is impossible to imagine the good heart, but with good deeds and no good deeds, but with a good heart. The above hadith with genuine problems are closely linked, since it deals with matters of the heart and charity. That is a willing heart and charity according to the example of the Prophet sallallaahu 'alaihi wa sallam. Therefore, this hadith by Imam Abdul put 'Azhim bin Abdul Qawi Al Mundziri (d.. 656 H) in his book, At Wat Targhib Tarheeb 1/29 # 19 or in Saheeh At Wa Targhib Tarheeb I/109 hadith no. 15, Ikhlas book, chapter Ikhlash Wash. At Targhib Fil Shidiq Wan Niyat shalihah Ash. This hadith is also loaded by Imam Abu Zakariya Yahya bin Neural An Ad Dimasyqi Nawawi (d.. 676 H) in his book, Righteous Riyadhush, no. 8, Sheikh Al Albani tahqiq, chapter Al Ikhlas Wa Fi Ikhdharin Niyat Jami'il A'mal Aqwal Wal Wal Wal ahwal Barizah Khafiyah.
MEANING HADITS
لا ينظر إلى أجسادكم و لا إلى صوركم
God is not looking at your body and not the way you are.
That is, God will not give rewards to the shape of the body or the flesh or the abundance of things, because Human Essence (human body) is not burdened with the law. The law is burdened act relating to human beings. Similarly, the nature and beyond human form, such as: arts, white, tall, short, and others. God did not even see the abundance of things or at least, rich or poor, and others.
و لكن ينظر إلى قلوبكم و أعمالكم
But God will see to your heart and your charity.
Ikhlas is a charitable heart, and liver is very important charity. T Shaykh al-Islam Ibn Taymiyah said: "This is a brief sentence about charity care. And charity care is the foundation of faith, as religious milestones, such as love of God and His Messenger, resignation to God, therefore worship mengikhlaskan, thank Him, wait on the verdict, fear and hope in Him. This charity, as a whole must for every creature according to the agreement of all the clergy (priests).[Majmu 'Fatawa, X/5-6].
Ibn al-Qayyim said, "Charity care is essential, while charitable organizations as a broadcaster and falsifies. Surely the intention is like the soul, while the body like a charity. If the spirit leaves the body, he will die. Then studied the laws of the liver is more important than studying law or agency action. "[Badai'ul FAWAID, p. 511]. [3]
Further Ibn al-Qayyim said, "Anyone notice requirement and its source, he would know about a charity affiliated entity of the charity care. Charitable entities will not be any good without a charitable heart. Charity care is more a must for every servant of the charity agency. Is not the difference of believers and hypocrites depends on the heart? Therefore, the heart of worship is more noble than the body of worship, even more numerous and more continuous and shall at all times. [4]
Charity care is very important and very valuable in the sight of Allah.And most important of the liver is the practice of sincerity for Allah.
Prophet sallallaahu 'alaihi wa sallam said:
ألا و إن في الجسد مضغة إذا صلحت صلح الجسد كله و إذا فسدت فسد الجسد كله ألا و هي القلب
Remember ... in fact in the human body there is a piece of meat. If he is good, the better the whole body. If he is bad, too bad the whole body. Know a piece of meat that is breathtaking. [Bukhari no. 52, 2051 and Muslim no. 1599 of Nu'man bin Bashir friend].
Ikhlas is a charitable heart. Even at the beginning of sincere deeds liver. Because the charity receives all depends on the sincere intention for God. And the receipt of two conditions must be fulfilled.That is sincere and in accordance with the example of the Prophet sallallaahu 'alaihi wa sallam.
ORDERS FOR PEACE, away from riya 'AND SHIRK Sincerity is the key essence of Din and preaching of the apostles, as Allah says:
ومآ أمرو ~ ا إلا ليعبدواالله مخلصين له الدين حنفآء ويقيموا الصلوة ويؤتوا االزكوة وذلك دينالقيمة   Though they were not ordered except to worship Allah with obedience to Him purifies the (running) straight religion. And that they may establish prayer and pay zakat. That is the right religion.[Al Bayyinah: 5].
لن ينال الله لحومها ولادمآؤها ولكن يناله التقوى منكم كذلك سخرها لكم لتكبروا الله على ماهداكم وبشر المحسنين
Camel (sacrifice) and his blood will not be up to God, but that will come to Him is your devotion. [Al-Hajj: 37].
ومن أحسن دينا ممن أسلم وجهه لله وهو محسن
And who better religion than someone who willingly submit themselves to God, he too is doing good ... [An Nisa ': 125].
قل إن تخفوا مافي صدوركم أو تبدوه يعلمه الله ويعلم مافي السماوات ومافي الأرض والله على كل شيء قدير
Say: If ye hide what is in your minds or menampakkannya, surely Allah knows [Ali Imran: 29].
إنآ أنزلنآ إليك الكتاب بالحق فاعبد الله مخلصا له الدين {2} ألا لله الدين الخالص   Surely We sent down to thee the Book (Koran) and (bring) the truth.Therefore serve to purify obedience to Him. Remember only God's religion is clean (from Shirk). [Az Zumar: 2-3].
قل الله أعبد مخلصا له ديني
Say, just who I worship God with obedience to Him in running purify religion. [Az Zumar: 14].
قال رسول الله: إنما الأعمال بالنيات و إنما لكل امرئ ما نوى
The Prophet sallallaahu 'alaihi w sallam has said: "Verily, those deeds (be) with the intention, and indeed every (charity) that depends on one's intentions ...". [HSR Bukhari, no. 1 and Muslim, no. 1907].
عن أبي هريرة قال: قال رسول الله: قال الله تعالى أنا أغنى الشركاء عن الشرك, من عمل عملا أشرك فيه معي غيري تركته و شركه
From Abu Hurayrah, he said: I heard the Prophet sallallaahu 'alaihi wa sallam said: "Allah said: I do not need to all allies. Whoever mempersekutukanKu with another charity, so I let him together with its allies ". [HSR Muslim, no. 2985: Ibn Majah, no. 4202].
عن أبي هريرة قال: قال رسول الله: من تعلم علما مما يبتغى به وجه الله عز و جل لا يتعلمه إلا ليصيب به عرضا من الدنيا لم يجد عرف الجنة يوم القيامة (يعني ريحها)
From Abu Hurayrah, he said: It is said the Prophet sallallaahu 'alaihi wa sallam: "Whoever is supposed to be studying science he expects the face of Allah Almighty, then he learns to get something out of (property) of the world, then he will not kiss the smell of heaven on the Day of Judgment. [HSR Abu Dawud, no. 3664: Ibn Majah, no. 252 and Ahmad, II/338]. [5]
That such hadiths are many.
Also deserves mention in this discussion is that, when sincerity was embedded in the practice of obedience, whereas obedience is purely in order to seek God's face, then we can see, that God would be a great reward to those who are sincere, although a little obedience. As Abdullah Ibn al-Mubarak said: "How many small charities (small, simple) to be the cause of his intention (sincerity).And how many large charities (many) to be of little value to cause the intention (because it is not sincere) ". [6]
Shaykh al-Islam Ibn Taymiyah said: "A human form of charity is done on the basis of sincerity and perfect worship to Allah, then Allah will forgive the sins of the sincerity of that magnitude, as in the hadith bithaqah (a card that reads لا إله إلا الله) weighted by 99 sin in one of the leaf scales. So the more weight is bithaqah ". [7]
This is the situation of people who say it with sincerity and honesty, as in the Hadith. If you are not sincere, then how many people who committed major sins in hell, but they spoke the words of monotheism, but saying they can not remove their sins as saying bithaqah owners. [8]
Obedience without sincerity and honesty because God, not to be rewarded, even the perpetrators will be cast into hell, even though compliance is of great deeds as berinfaq, strive, to seek knowledge of the Shari'a. As mentioned in a history, that the three classes of men who first decided the punishment, which is then dimasukaan into hell fire. First, those who strive to get the nickname because of the brave. Second, people who study and read the Koran, is said to be a pious person and reciter '. Third, those who issued those that sadaqah to say he was generous (like giving Sadaqah). [HSR Muslim, no. 1905, narrated by Imam Ahmad also II/322, and Nasa-i VI/23-24, from a friend of Abu Hurairah].
These three kinds of people are not sincere and do not because of God's charity.
Conclusions can we draw, sincerity is the main foundations of each charity. Amal is likened to the body, while his soul is sincere.
[Copied from the magazine edition of As-Sunnah Foundation Published 04/Tahun IX/1426H/2005M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
Sharh Hadith Jibril About Islam, Iman and Ihsan (1)


By Al-Yazid ibn Abd al-Qadir Ustadz Jawas


عن عمر رضي الله عنه أيضا قال: بينما نحن جلوس عند رسول الله صلى الله عليه وسلم ذات يوم إذ طلع علينا رجل شديد بياض الثياب شديد سواد الشعر, لا يرى عليه أثر السفر ولا يعرفه منا أحد, حتى جلس إلى النبي صلى الله عليه وسلم, فأسند ركبتيه إلى ركبتيه, ووضع كفيه على فخذيه, و قال: يا محمد أخبرني عن الإسلام, فقال رسول الله صلى الله عليه وسلم: الإسلام أن تشهد أن لاإ له إلا الله و أن محمدا رسول الله, وتقيم الصلاة, وتؤتي الزكاة, وتصوم رمضان,وتحج البيت إن استطعت إليه سبيلا. قال: صدقت. فعجبنا له يسئله ويصدقه. قال: فأخبرني عن الإيمان, قال: أن بالله, وملائكته, وكتبه, ورسله, واليوم الآخر, و تؤمن بالقدر خيره و شره. قال: صدقت. قال: فأخبرني عن الإحسان, قال: أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك. قال: فأخبرني عن الساعة قال: ما المسؤول عنها بأعلم من السائل. قال: فأخبرني عن أماراتها, قال: أن تلد الأمة ربتها, وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان, ثم انطلق, فلبثت مليا, ثم قال: يا عمر, أتدري من السائل? قلت: الله و رسوله أعلم. قال: فإنه جبريل أتاكم يعلمكم دينكم. رواه مسلم
Umar Allaah anhu said: One time, we (the companions) sat near Rasululah sallallaahu 'alaihi wa sallam. Suddenly appeared to us a man dressed in a very white and very black hair. No visible signs of her journey, and no one among us who knew him. He immediately sat down in front of the Prophet, then his knee to knee propped against the Prophet and put both hands on the thigh of the Prophet, then he said: "O, Muhammad! Tell me about Islam. " Prophet sallallaahu 'alaihi wa sallam said, "Islam is, you testify that there is no right to be worshiped correctly, but only Allah and that Muhammad is the Messenger of Allah; establish prayer; practice regular charity; fasting in Ramadan, and you go for Hajj to the House, if you have been able to do it, "the man said," You are right, "then we wonder, he is asked to justify it anyway. Then he asked again: "Tell me about Iman '. The Prophet replied, "Faith is, you believe in God, angels; their books; the Apostles; day Saints, and faith in the destiny of God's good and bad," he said, "You are right." He asked again: "Tell me about your charity." The Prophet sallallaahu 'alaihi wa sallam said, "of whom you worship Allah as though you see Him. Even if you do not see Him, surely He sees you. " The man said again: "Please tell me when there is a Resurrection?"The Prophet replied, "That were not known better than to ask." He asked again: "Tell me about the signs!" The Prophet replied, "If a slave woman has given birth to his master: if you see people who are barefoot, without wearing clothes (poor papa) and goat herdsmen have been vying with each other in a magnificent building that tall." Then the men were soon gone. I was silent, so the Prophet said to me: "O 'Umar! Do you know who to ask about? " I replied, "Allah and His Apostle know better," he said, "She is Jibreel who taught you about your religion." [Reported by Muslim, no. 8] [1]
TAKHRIJ HADITS This hadeeth was narrated by Imam Muslim complete no. 8, and also narrated by Imam Ahmad (I/27, 28,51,52), Abu Dawood (no. 4695), at-Tirmidhi (no.2610), an Nasaa-i (VIII/97), Ibn Majah (no . 63), Ibn al-Iman Mandah in (1.14), ath Thoyalisi (no. 21), Ibn Hibban (168.173), al Aajurri in ash Sharia (II/no.205, 206, 207, 208), Abu Ya'la (242), al Baghawi in Syarhus Sunnah (no.2), al Marwazi in Ta'zhim Qadris Prayer (363-367), 'Abdullah bin Ahmad in as Sunnah (no.901, 908), al Bukhari in Khalqu Af'aalil 'Ibaad (190), Ibn Khuzaimah (no.2504) from the Companions of Ibn' Umar from his father 'Umar bin Khattab.
This hadith has syawahid (amplifier) ​​of the five best friends. They are mentioned by al-Hafiz Ibn Hajar al-'Asqalani in Fathul Baari (I/115-116), namely: - Abu Dhar al Ghifari (Reported by Abu Dawud and Nasaa-i). - Ibn 'Umar (Ahmad, Thabrani, Abu Nu'aim). - Anas (Bukhari in the book Khalqu Af'aalil Ibaad). - Jarir bin 'Abdullah al Bajali (Abu' Awaanah). - Ibn 'Abbas and Abu Amir al-' Ash'ari (Ahmad, hasan sanadnya)
URGENCY HADITS Qadi 'Iyaadh (d.. 544 H) said: "This hadeeth includes an explanation of all acts of worship and spiritual Zahir, of whom the bond of faith, act limbs, sincerity, keeping away from the destroyer-destroyer charity. Even the shari'ah sciences, everything is back to the hadith and is a mess ".
He continued: "On the basis of this hadith and third kinds, I wrote the book that I call al Maqooshid al Hisaan ma fii Yalzamul Insaan.Because it does not deviate from the obligatory, sunnah, suggestions, warnings, three kinds of makruh. And Allaah knows best. [Sharh Saheeh Muslim I/158].
Imam Nawawi (d.. 676 H) said, "Know that this hadith is to collect a wide range of science, knowledge, manners, and gentleness. In fact, this hadith is the subject of Islam, as we riwayatkan of Qadi 'Iyaadh. [Ibid. I/160].
Imam al-Qurtubi (d.. 671 H) said, "This hadith is worth mentioning as Ummus Sunnah (hadith master), because it contains the science of hadith." [Fathul Baari I/125].
Daqiq Ibn al-'Id (d.. 702 H) said, "This hadeeth was as a host for the Sunnah, as al-Fatiha called the Mother of Qur` an, because it covers all the values ​​that exist in al-Qur `an." [Sharh Arba'in an Nawawiyyah, p. 31, by Ibn al Daqiq 'Id].
Ibn Rajab (d.. 795 H) said, "This is a great hadith, covering all religious explanations. Therefore, the Prophet sallallaahu 'alaihi wa sallam said at the end of the hadeeth of' it was Gabriel who came to teach you about your religion 'after explaining the position of Islam, the position of faith, charity status. And make all the religions. "[Jaami'ul 'Uluum wal Hikam I/97].
HISTORY IN FULL HADITS Saheeh Muslim Imam Muslim narrated by Yahya bin Ya'mur sanadnya of [1], he said: "In the past, who first spoke of Qadar in Basrah is Ma'bad al Juhani [2], then I (Yahya bin Ya'mur) go together Humaid bin Abdurrahman al Himyari to perform Hajj or Umrah. We say: "If we meet one of the companions of the Prophet, then we'll ask him about the people who talk about qodar. Then we saw 'Abdullah bin' Umar into the mosque. So me and my friend took one on the right hand the other on the left. I think my friend gave talks to me, then I say: "O Abu 'Abdirrahman, actually has appeared among us who read the Qur'an and seek knowledge, and he mentioned their case-in fact this is something new." Ibn Umar said: "If you meet with them let them know that Ibn Umar innocent of them and they are also innocent of me. For the sake of Allah that if one of them a mountain of Uhud infak gold, God will not accept it until he believes in qodar.Then he (Ibn Umar) said: 'My father' Umar bin Khattab told me ........then he mentioned the hadith above. "
In the story narrated by Imam Muslim hadith before sung by Yahya bin Humaid bin Ya'mur and Abdurrahman al Himyary, there are some useful benefits, namely:
A. First heresy of the annihilation Qadr, arising in Basrah at the time of the companions of 'Abdullah bin' Umar, he died in 73 H.
2. The tabi'in always ask the friends to find out the laws of the abstruse matters, whether in relation to the matter of belief or the other. It is obligatory upon every Muslim to restore their religious affairs to the clergy. L God's Word:
فاسألوا أهل الذكر إن كنتم لا تعلمون
"Then ask ahludz dhikr (scientists / scholars) if you do not know." [An-Nahl: 43]
3. Sunnah for all Muslims to perform Hajj and Umrah in order for them to take this opportunity to learn the religion of Islam and to deepen it and asked the ulama in Mecca and Medina to know the religious laws that they do not know. As did Yahya bin Ya'mur, Humaid bin 'Abd al Himyari and Yazid al Faqir.
Of Yazid al Faqir he said, "I've been attracted by an opinion of the Khawarij, and then we went out in one group, amounting to much, because we want to perform the Hajj and then we went out into the crowd." Yazid said, "Then we passed the city Medina. Suddenly there was Jabir ibn 'Abdullah was talking about the hadith the Prophet sallallaahu' alaihi wa sallam told a people to sit down with a caravan. "Yazid said," then Jabir bin Abdillah said jahannam inhabitants. "I said to Jabir bin 'Abdullah, "O Messenger of Allaah friend 'alaihi wa sallam! what are you talking about? While Allah Subhanahu wa Ta'ala says, 'Those whom you enter into hell then you've really despise him. "(Ali Imran: 192) and the word again,' Every time the inhabitants of hell to get out of hell, they were always thrown back into it. '(as Sajadah: 20). Then what do you say that? "
Jabir asked, "Have you read the Koran? Have you heard about the place of the prophet Muhammad, who shall be appointed by Allah Subhanahu wa Ta'ala? I replied, 'yes already been' Jabir said, "That is the position of the Prophet sallallaahu 'alaihi wa sallam is noble, that with God's people out of the hell he wants."
Then Jabir bin 'Abdullah as Shirath explain where and how people pass on it. Jabir's just say that there is one of the out of hell once they are inside. That is, they come out with a body like the new dijerang date stones in the sun. Then they enter a lake in paradise, then they shower and come out clean as a sheet of paper.
Then we came home and said, "Woe to you all! Do you think a sheikh (Jabir bin Abdullah) makes a lie against Allah? "We continue to go home. It was for the sake of Allah is not something out of our group but only one. Such a history as presented by Abu Nu'aim ".Abu Fadl bin Dukain Nu'aim is he one of the narrators of this hadith [Sharh Sahih Muslim by Imam Nawawi's III/50-52]
This group came to perform the pilgrimage they have the wrong understanding, ie those who commit sin are not out of hell. They brought down the verses to the heathen applied to the Muslims and this understanding is the understanding of the Kharijites.
Ibn 'Umar saw that the Kharijites is ugly, ugly creatures of God, he said, "They brought down the verses of the infidels be charged to the believers." [Fathul Baari XII/282]
In this story shows that Satan can chase mislead people in two ways: First, those who are negligent and turned away from keta'atan adorned with voluptuous second, those who obey and expert worship, Satan deceived them by ghuluw (excessive ) and throw them doubtful. (Sharh hadith Gabriel p.12) Imam Ibn al-Qayyim said that the hearts of men corrupted by lust and slander slander doubtful. [3] Both libel is extremely dangerous to humans.
CONTENT HADITS Gabriel Explanation of the urgency of this hadith, we can take faidah include:
A. Demonstrate the importance of science assemblies. Because, it is recommended that each held a council of science scholars who determined the time, every week once or twice, so they do not get bored. [4]
2. Repairing clothing and appearance. When about to enter the mosque and will attend the assemblies of science, Sunnah wear a neat, clean and wear perfume. Be nice and polite in the upper house of science and in the presence of the scholars is a very good behavior, because it comes Gabriel to the Prophet Muhammad sallallaahu 'alaihi wa sallam with the appearance and good attitude.
3. Definition of Islam Etymologically, Islam means submission and surrender completely to God Almighty. As for the terminology, stated:
الإ سلام: الإستسلام لله بالتوحيد واالإنقياد له بالطاعة والبراءة من الشرك وأهله
Islam is obedience and submission to Allah in a way mentauhidkan, obey and free themselves from the idolatry and polytheism experts.[5]
الإسلام والاستسلام, according to the language that is الإنقياد. That is obedient and submissive. Meanwhile, according to the Shari'ah, which appeared to show submission and Shari'ah and hold fast to that brought by the Prophet sallallaahu 'alaihi wa sallam. This being the case, maintained and tercegahlah blood of all that hate.
In the above hadith, beloved Lord of the Worlds' alaihish shalatu yours respectfully with Islam defines the practice-practice-looking limbs. The form of words and deeds. Utter two sentences is an act of oral profession of faith. Prayer and fasting is an act of the body (body). Zakat is the property deeds to the property, and the pilgrimage is to the body and property deeds.
Islam is a religion founded on five principles, namely: a. Creed said the two sentences (أشهد أن لاإله إلاالله وأشهدأن محمدارسول الله), meaning: I testify that none has the right to be worshiped gods correctly but only God, and I bear witness that Muhammad sallallaahu 'alaihi wa sallam, the Messenger of Allah. b. Perform the obligatory prayers on time, to qualify, adab and harmony and attention to things that are sunnah. c. Removing the zakat. d. Fasting during Ramadan. e. Hajj once in a lifetime for those who are able, have cost to go to the holy land and able to meet the needs of the family left behind.
4. Definition of Faith [6]. Faith is at tashdiq, namely recognition and justification. Prophet sallallaahu 'alaihi wa sallam define faith as belief in this hadith is in the mind. Ahlus Sunnah and belief, faith is the word, deed, and intention (inclinations). And indeed, charitable acts included in the name of faith.
• Islam and Iman. Through the above explanation, we understand, Iman and Islam are two different things, both etymologically and in terminology.Basically, if different name, of different meanings. However, it is rarely used with the same meaning, namely Islam means faith, and vice versa. Both complement each other. Faith be in vain without Islam, and vice versa.
If the name of the two separated, then the other into the (sense) it, and show what is shown by the other when standing alone. If both are combined, then one of them show something on its own. If in the texts connected between Faith and Islam, then each has a different sense. So the definition of faith is, the determination and justification of the liver accompanied by his knowledge. And understanding of Islam is to submit to Allah, submissive and obedient to Him with deeds.
• It is the aqeedah of Ahlus Sunnah wal Jamaat charity that belong to the faith. Prophet sallallaahu 'alaihi wa sallam said:
الإيمان بضع وسبعون شعبة فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق والحياء شعبة من الإيمان
Faith has over seventy branches. The main thing is saying Laa ilaha illa Allah, and the lowest is to remove distractions from the road.And shame, including a branch of faith. [7]
Interference is an act and get rid of him n put it in faith.
• Among the Aqeedah of Ahlus Sunnah wal Jama'ah is their belief, that faith can increase and decrease. Allah Subhanahu wa Ta'ala says:
ليزدادوا إيمانا مع إيمانهم
Faith ... so that they grow on the side of their faith (which already exists) ... [al-Fath: 4].
Ibn Baththal rahimahullah said: "If it says' faith is the language of justification ', the answer is' real justification would be perfect with a variety of obedience altogether. It is not a believer grow charitable kindness, but his faith became more perfect '.
With this statement, with perfect justification for obedience, (then) faith will increase. And a reduction in the statement, the faith was reduced. Reduced whenever the good of charity, it also decreases the perfection of faith. Increases whenever the good of charity, it also increased its perfection. This is the middle word in matters of faith ". [8]
• Virtue terraced believers. Siddiq faith people who make something unseen for them as something that looks, not the same as those who have not reached this level. Including what many scholars: "It is Abu Bakr precedes you (in this stage) with the number of fasting, prayer is not too much, but he was ahead of you with something that is embedded in his heart".
This is the pillars of the Faith. Anyone who believes he will survive and prosper. Anyone who opposed him, then he will be misguided and lose money. Allah Subhanahu wa Ta'ala says:  يا أيها الذين آمنوا آمنوا بالله ورسوله والكتاب الذي نزل على رسوله والكتاب الذي أنزل من قبل ومن يكفر بالله وملائكته وكتبه ورسله واليوم الآخر فقد ضل ضلالا بعيدا
O believers, believe in Allah, His Messenger, the scripture that has been revealed to His Messenger (Muhammad n) and the previously revealed books. Whoever Kufr to Allah, angels, angels, his apostles, their books and the Day of Resurrection, then indeed he actually lost. [An-Nisa ': 136].
Ahlus Sunnah wal Jama'ah believes that faith increases and decreases. As Allah Subhanahu wa Ta'ala:
هو الذي أنزل السكينة في قلوب المؤمنين ليزدادوا إيمانا مع إيمانهم
He was the one who has been down tranquility into the hearts of the believers their faith to grow in addition to their faith (which already exists). [Al-Fath: 4] . نحن نقص عليك نبأهم بالحق إنهم فتية آمنوا بربهم وزدناهم هدى
We tell their story to you (Muhammad) with truth. Surely they were youths who believed in their Lord, and we add to those instructions; [al-Kahf: 13].
5. Faith in God involves four things. • Faith on the existence of God is believed by every creature. That the universe was created there, that Allah Subhanahu wa Ta'ala. Since it is unlikely the entire universe and it happened by itself.
• Faith on rububiyah God. Which believes only God who created, have the heavens and the earth, and the whole universe and its contents, which provides sustenance, governing the universe, turning on and off, and others.
• Faith on uluhiyah God. That is the Oneness of God through all the work of servants. That way, people can draw close to God when it disyari'atkan by him, such as praying, khauf (fear), the king '(hope), mahabbah (love), dzabh (slaughter), bernadzar, isti'anah ( for help), istighatsah (ask for help when experiencing difficulties), isti'adzah (for protection), and all that God commanded disyari'atkan and with no menyekutukanNya with anything. All of these and other worship, should be made only to Allah only and sincere about it. Worship should not be turned away to other than Allah. Tawhid is the core mission of the apostles, from the first until the last apostle.   وما أرسلنا من قبلك من رسول إلا نوحي إليه أنه لا إله إلا أنا فاعبدون
And We sent not a Messenger before you but We revealed to him "Behold, there is no Ilah (the right) but I, so worship ye shall all I do. [Al Anbiya ': 25].
Every apostle, began his preaching uluhiyah exhorts humanity to monotheism, as Noah, Hud, Salih and Syu'aib. [9]
يا قوم اعبدوا الله ما لكم من إله غيره
O my people, worship Allah, never there for you other than Ilah.[Surah al A'raaf: 59 See also paragraph 65, 73 and 85].
God will not be pleased indeed if dipersekutukan with anything.When it turned away to worship other than Allah, the culprit fell to syirkun grand and not have his sins forgiven.
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء
Verily, Allah does not forgive sins ascribe (something) with Him, and He forgives sins other than shirk it for anyone who pleases. [An Nisa: 48 and 116]
• Asthma Tawhid wa `Shifat. Ahlus Sunnah establish what Allah and His Messenger have set for himself, both associated with the names and attributes of God; and Ahlus Sunnah mensucikanNya of all shame and shortcomings, as it has been sanctified by Allah and His Messenger. We shall determine the names and attributes of God, as contained in the Qur `an al-Sunnah and as, and should not be dita'wil (changed meaning).
Shaykh al-Islam Ibn Taymiyyah (d. 728 H) said, "Manhaj Salaf and Sunnah ahlus priests, they believe in Tawheed wa` asthma shifat to establish what God has set for Himself and His Messenger had assigned Him, without tahrif and ta'thil, and without takyif and tamtsil. Ahlus Sunnah set without tamtsil, cleanses without ta'thil, set all the attributes of God and deny the nature of the equation with the creatures of God ". [See the explanation in the Ahlus Sunnah wal Jama'ah Sharh, p. 94, Cet. II]. Word of God:
ليس كمثله شيء وهو السميع البصير
There is nothing like Him, and He is the Hearer, the Seer. [Asy Syuura: 11].
Lafazh paragraph laisa kamitslihi syai '(nothing similar to Him) is a rebuttal to the class of properties that equate God with creatures.While lafazh paragraph wahuwas samii'ul bashiir (and He is the Hearing, the Seeing) a rebuttal to those who deny or deny the attributes of God.
I'tiqad Ahlus Sunnah in the name issue and the nature of God based on two principles. First, that God must be cleansed from all properties is less absolute, such as drowsiness, sleep, weak, stupid, dead, and others. Second, God has the perfect qualities, has no shortage of little else, there is nothing of the creatures that match the attributes of God. [10]
[Copied from the magazine edition of As-Sunnah Foundation Published 03/Tahun X/1427H/2006M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
Sharh Hadith Jibril About Islam, Iman and Ihsan (2)


By Al-Yazid ibn Abd al-Qadir Ustadz Jawas


عن عمر رضي الله عنه أيضا قال: بينما نحن جلوس عند رسول الله صلى الله عليه وسلم ذات يوم إذ طلع علينا رجل شديد بياض الثياب شديد سواد الشعر, لا يرى عليه أثر السفر ولا يعرفه منا أحد, حتى جلس إلى النبي صلى الله عليه وسلم, فأسند ركبتيه إلى ركبتيه, ووضع كفيه على فخذيه, و قال: يا محمد أخبرني عن الإسلام, فقال رسول الله صلى الله عليه وسلم: الإسلام أن تشهد أن لاإ له إلا الله و أن محمدا رسول الله, وتقيم الصلاة, وتؤتي الزكاة, وتصوم رمضان,وتحج البيت إن استطعت إليه سبيلا. قال: صدقت. فعجبنا له يسئله ويصدقه. قال: فأخبرني عن الإيمان, قال: أن بالله, وملائكته, وكتبه, ورسله, واليوم الآخر, و تؤمن بالقدر خيره و شره. قال: صدقت. قال: فأخبرني عن الإحسان, قال: أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك. قال: فأخبرني عن الساعة قال: ما المسؤول عنها بأعلم من السائل. قال: فأخبرني عن أماراتها, قال: أن تلد الأمة ربتها, وأن ترى الحفاة العراة العالة رعاء الشاء يتطاولون في البنيان, ثم انطلق, فلبثت مليا, ثم قال: يا عمر, أتدري من السائل? قلت: الله و رسوله أعلم. قال: فإنه جبريل أتاكم يعلمكم دينكم. رواه مسلم
Umar Allaah anhu said: One time, we (the companions) sat near Rasululah sallallaahu 'alaihi wa sallam. Suddenly appeared to us a man dressed in a very white and very black hair. No visible signs of her journey, and no one among us who knew him. He immediately sat down in front of the Prophet, then his knee to knee propped against the Prophet and put both hands on the thigh of the Prophet, then he said: "O, Muhammad! Tell me about Islam. " Prophet sallallaahu 'alaihi wa sallam said, "Islam is, you testify that there is no right to be worshiped correctly, but only Allah and that Muhammad is the Messenger of Allah; establish prayer; practice regular charity; fasting in Ramadan, and you go for Hajj to the House, if you have been able to do it, "the man said," You are right, "then we wonder, he is asked to justify it anyway. Then he asked again: "Tell me about Iman '. The Prophet replied, "Faith is, you believe in God, angels; their books; the Apostles; day Saints, and faith in the destiny of God's good and bad," he said, "You are right." He asked again: "Tell me about your charity." The Prophet sallallaahu 'alaihi wa sallam said, "of whom you worship Allah as though you see Him. Even if you do not see Him, surely He sees you. " The man said again: "Please tell me when there is a Resurrection?"The Prophet replied, "That were not known better than to ask." He asked again: "Tell me about the signs!" The Prophet replied, "If a slave woman has given birth to his master: if you see people who are barefoot, without wearing clothes (poor papa) and goat herdsmen have been vying with each other in a magnificent building that tall." Then the men were soon gone. I was silent, so the Prophet said to me: "O 'Umar! Do you know who to ask about? " I replied, "Allah and His Apostle know better," he said, "She is Jibreel who taught you about your religion." [Reported by Muslim, no. 8]
CONTENT HADITS Gabriel Explanation of the urgency of this hadith, we can take faidah include:
6. Ahlus Sunnah believe in the existence of angels. That the angels were created from light. The Prophet sallallaahu 'alaihi wa sallam said:
خلقت الملائكة من نور وخلق الجان من مارج من نار وخلق آدم مما وصف لكم
Created angels from light, jinn were created from a burning fire, and Adam was created from what is falsely attributed to you. [Reported by Muslim, no. 2996, 60].
Angels have wings, as Allah says in the beginning of the letter Fatir.And the number of angels very much, no one knows except Allah.There is a hadith which states that the Baitul Ma'mur in the seventh heaven entered every day by an angel 70 000. If they do not come back out there. [Bukhari, no.3207 and Muslim, no. 259].
Angel gets a variety of tasks from God. They are creatures who have never sinner to God, and they always glorify God.
The properties of the Angel Gabriel. He was ar Ruh al Amin, as Allah says:
نزل به الروح الأمين
He was brought down by ar Ruh al Amin (Gabriel). [Asy Syu'araa `: 193]
Mensifatinya God with nature as a sacred trust and a great recommendation from the Lord Almighty. Mensifatinya God as being good or noble, has a beautiful shape, has a position on the side of God. He was the leader of the angels who obeyed his orders in the sky. Prophet sallallaahu 'alaihi wa sallam never saw the Angel Gabriel in its original form twice. The first three years after he sallallaahu 'alaihi wa sallam sent, and the second on the night of Isra' and Mi'raj.
Prophet sallallaahu 'alaihi wa sallam qualifies the Angel Gabriel to the greatness of its creation (shape). Mentioned, of Abdullah bin Mas'ud, he said: "The Prophet sallallaahu 'alaihi wa sallam saw Gabriel in its original form. He had six hundred wings. Each one wing of it may close the horizon, then fell from a variety of colors wings-something-color assortment of pearls and Yaqut ". [1]
7. Ahlus Sunnah believe in the books revealed by Allah to His Messenger. As a blessing and of guidance for all human beings to achieve happiness in this world and hereafter. The books of the Torah, the Gospels, the Psalms, Shuhuf Ibrahim and Musa and al-Qur `an was revealed by God and not created correctly.
Privileges al Qur `an from other books: • We must mengimaninya in detail, confirming all the news contained in it, execute commands, keep its ban and worship God according to what is contained in Al Qur `an and Sunnah as. • Koran is the eternal miracle. No one has jinn and humans are able to make a letter just like al-Qur'an [Al Israa ': 88]. • God's guarantee to keep al-Qur `an [al Hijr: 9]. • Al-Qur `an as a measure of the previous books. And the Sunnah of the Prophet sallallaahu 'alaihi wa sallam as an explanation of al-Qur `an. • Koran is not a creature kalamullah, comes from Allah Subhanahu wa Ta'ala and will return to Him, and that God speaks is essential.
8. Faith in God's messengers. Ahlus Sunnah believe in the messengers sent by God to all his people. The meaning of the apostle is, people are given a revelation to be submitted to the people. The first apostles were Noah, and the last Prophet Muhammad sallallaahu 'alaihi wa sallam.Each race is never empty of God's messenger prophet for his people to bring sharia, or by bringing a renewed previous shari'ah.
The apostles are human beings, creatures of God who do not have any privileges or uluhiyah rububiyah. They also do not know the unseen matter. Allah says about Prophet Muhammad sallallaahu 'alaihi wa sallam as the leader of the apostles and the highest rank in the sight of Allah.
قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيب لاستكثرت من الخير وما مسني السوء إن أنا إلا نذير وبشير لقوم يؤمنون
Say: "I have no power draw benefits for myself and not (also) rejected harm unless the will of God. Had I know the unseen, I certainly do good as much as possible and I will not be overwritten harm. I am but a warner and a bringer of glad tidings to those who believe ". [Al A'raaf: 188].
Faith in the Apostles contain four elements: • Believing that their message is really from God. Whoever denies their treatise, although only one, then the opinion of all scholars, he is said to unbelievers, as Allah says in the letter Ash Syu'araa 'paragraph 105.
• Believing the names of the apostles which we recognize, that of God mentioned in the al-Qur `an and Sunnah as the authentic.Amount of prophets and apostles so much. According to history, there are many prophets and the apostles there are 124 000 315.As for the famous 25 Apostles. [2]
Allah says about the prophets and apostles in the al-Qur `an existing 25. Adam, Idris, Noah, Hud, Salih, Abraham, Lot, Ishmael, Isaac, Jacob, Joseph, Syu'aib, Ayyub, Dzulkifli, Moses, Aaron, David, Solomon, Elias, Elisha, Jonah, Zachariah, Yahya , Jesus and Muhammad. See the letter al-Imran verse 33, Hud verses 50, 61, 84, al Anbiya verse 85, verses 83-86 and al An'am al Fath verse 29.As for the apostles who did not know his name, we believe it is mandatory for globally. He said:
ولقد أرسلنا رسلا من قبلك منهم من قصصنا عليك ومنهم من لم نقصص عليك
And verily We sent messengers before thee: few people, among them there is what we tell you, and among them there are (also) are not we tell you ... [al-Mu'min: 78]
• Justifying the news they are authentic history. • practice the Shari'ah of the Prophet which was sent to us. He is Muhammad sallallaahu 'alaihi wa sallam sent from God to all mankind and the seal of the prophets. He said:
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
But no, by your Lord, then (in fact) do not believe until they make you as a judge of the case which they differ, then they do not feel in their hearts something that you object to the decision to give, and they accept it completely. [An-Nisa ': 65].
9. Faith in Yaumul End (Judgment Day). That faith is rumored or stated by the Prophet Muhammad sallallaahu 'alaihi wa sallam about happens after death. Among them: slander grave, grave Allaah, favors the grave, men gathered at the Padang Mahsyar, upholding the scales, the opening of the records of deeds, a reckoning, al Haudh (lake), shirath (bridge), syafa'at, Heaven and Hell. Word of God:
يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة ويضل الله الظالمين ويفعل الله ما يشاء
God confirms (faith) those who believe with the firm saying it in the life of the world and the Hereafter, and Allah mislead people who are wrongdoers and bring about what He wills. [Ibrahim: 27].
Allaah Allah says about the grave:
النار يعرضون عليها غدوا وعشيا ويوم تقوم الساعة أدخلوا آل فرعون أشد العذاب
Hell dinampakkan them in the morning and evening and on the day of Judgment. (It says to Angel): "Please insert the Pharaoh and his people to Allaah are very hard". [Al-Mu'min: 46].
God created the events when it comes before the Judgement. One of them, God sent the Angel Israfil blowing trumpets, as the word:
 ونفخ في الصور فصعق من في السماوات ومن في الأرض إلا من شاء الله ثم نفخ فيه أخرى فإذا هم قيام ينظرون
And ditiuplah trumpet, and there died who is in heaven and on earth, except whom Allah. Then the trumpets sounded again, then suddenly they were standing waiting (each decision). "[Az Zumar: 68].
Spirits when it will be returned to his body respectively. Then the man arose from the grave to appear before God, the Lord of hosts.They lined up with no legs, no clothes and are not circumcised.Close to their sun and perspiration (sweat) streaming down the body. Then established scales, opened the records of charitable assistance, and the reckoning, as Allah says in Surat al Mu'minun paragraphs 102-104.
We believe al Haudh (lake) to the Prophet. The water is whiter than milk, sweeter than honey, more fragrant than musk oil, as far as traveling the length and breadth of one month, vessel-The vessel as beautiful and as many stars in the sky. Then the Faithful of the people he sallallaahu 'alaihi wa sallam Haudh will drink from it. Who would drink a sip of water from him, then he will not feel hungry anymore after that. [3]
We believe shirath ash (bridge). That is the bridge that stretched over Hell Hell mankind that will be passed in accordance with their deeds. The first time through it like lightning, and like the wind, like a bird flying, like a person running, like people walking, and some are crawling. They were taken by his deeds. When the Prophet sallallaahu 'alaihi wa sallam stood on the bridge and prayed: "O Allah, save, save". On both sides of the bridge there are hooks to hang, was ordered to attach to anyone who has been told. So there are torn but survived, and some are tercampakkan into the fire of Hell [4]. The first people to go to Heaven is the tribe of Prophet Muhammad sallallaahu 'alaihi wa sallam.
On the day of Judgment, the Prophet sallallaahu 'alaihi wa sallam has three syafa'at: • Syafa'at first, that `syafa'at uzhma (great). Given to mankind in Mauqif. That is when men gathered at the Padang Mahsyar God, for the given decision. [5] • Syafa'at second, which is given to the syafa'at of Paradise to enter Paradise. Both syafa'at on special for the Prophet sallallaahu 'alaihi wa sallam. • The third Syafa'at, namely syafa'at given to people who are entitled to Hell. Syafa'at is general in nature, namely to his sallallaahu 'alaihi wa sallam and the prophets, and the shiddiqin and the other from among the Muslims.
He sallallaahu 'alaihi wa sallam would give syafa'at to people who should not go to Hell to Hell, he sallallaahu' alaihi wa sallam gave syafa'at to people who already go to hell to be removed from the fire of Hell, as well as the Apostle to syafa'at who commit major sins of Muslims, such as words of the Prophet Companions of Anas bin Malik: "Syafa'atku will be given to the perpetrator of the sin of my people". (Tirmidhi, no. 2435; Judge I/69. Tirmidhi said that this hadith is hasan saheeh). And God took from the fire of Hell some people, without going through syafa'at, but thanks to the grace and mercy. [6]
Heaven and Hell has indeed created by God. Both are eternal beings. Heaven is the reward of saints of God, while Hell as a place of punishment for people who are immoral in him, except that a blessing. As for the unbelievers, they remain eternally in Hell forever.
Signs of the Last Day Prophet sallallaahu 'alaihi wa sallam in this hadith mentions two signs. Among the signs of Judgment Day was nearby, namely: a. If the slave woman gave birth to her master. The scholars have several interpretations of this definition, among others:
• There is an opinion, the number of children who are disobedient.That is treating her as a child masters the treatment of female slaves. This opinion is held by Ibn Hajar.
• Ibn Rajab said, "This is the cue for the opening of the country (the Faithful defeated heathen lands) and the number of slavery, so that many slave women made concubines and their children were to be many. Then be a slave woman as a slave owner, and his master's son is a resident of a slave woman as his master. Because the child is domiciled employer as an employer ".
• Some scholars take the argument that the child's mother can be independent by the death of his master. As if, his daughter who memerdekakannya, then the exemption is attributed to the child.This being the case, be the child as if the master.
b. So you see people who are poor, naked body and legs as the goat herders vying to raise the building.
That is, the people of the common people (stupid people) to be the leaders. Too much of their property. They set up a high building as pride and arrogance tehadap servants of God.
10. Qadh and faith in Qadar. Making up is the law of Allah Subhanahu wa Ta'ala is azali (been there) before the creation of something or the lack thereof. Qadar is the creation of Allah Subhanahu wa Ta'ala to everything in a way, and at that particular time. And sometimes both absolutized to others. Faith in destiny is built of two terms, as defined by scholars:
• At tashdiq (justification). Knowledge of God that precedes what is done by His servants, in the form of good and evil, obedience and disobedience before they were created. And Allah has recorded them in the Lauhil Mahfuz. Prophet sallallaahu 'alaihi wa sallam said:
كتب الله مقادير الخلائق قبل أن يخلق السماوات والأرض بخمسين ألف سنة
God has written the whole destiny of creatures and fifty thousand years before He created the heavens and the earth.
He sallallaahu 'alaihi wa sallam also said:
وكان عرشه على الماء
And 'ArsyNya is above the water.
Throughout their conduct must be in accordance with what has been decreed by Allah Almighty and to walk according to what is already known to science. Firqah extreme Qadariyyah been denying this (knowledge of God). Among the characters, namely: Ma'bad al Juhani, Amr ibn Ubayd and other than them. They have menyelisihi Salaful opinion Ummah, so that they stray from the straight path.
Imam Ahmad, Ash Shafi'i and they argue about kafirnya other than those who deny God's qadim science (earlier).
• Allah Almighty created all the servants of the reduced action of faith, obedience and disobedience, and draped between them with his will.
Faith in the making up and qadar there are four levels:
• Al Science. Namely, the faith that God with his knowledge, that is His nature is azali and eternal, has knowledge of all creatures deeds, and knows all their particulars, such as obedience, immoral, good luck, death, happiness, and wretched.
• Al Kitaabah. That God has recorded in the whole destiny of creatures lawh Mahfuz. The Prophet sallallaahu 'alaihi wa sallam said:
أول ما خلق الله القلم قال له اكتب قال: ما أكتب? قال: اكتب ماهو كائن إلى يوم القيامة
God first created the Qalam (pen), then God said to him: "Write," (then) he replied, "What shall I write?" God said, "Write down everything that happened until the Day of Judgment!" [HR Ibn Ashim inside as Sunnah, no. 103; Ahmad V/317] [7].
As well He said:
ألم تعلم أن الله يعلم ما في السماء والأرض إن ذلك في كتاب إن ذلك على الله يسير
Do you not know that Allah knows what is in the heavens and the earth?; That in this there was a book (lawh Mahfuz). Truly that is very easy for Allah. [Al-Hajj: 70].
• Al Masyi'ah. That is, what God wills must happen. Instead, what pleases not, nothing will happen. All the movements that occur in the heavens and the earth is only the will of Allah Subhanahu wa Ta'ala. There is not anything going on in the kingdom that is not what he will.
• Al Khalq. That is, Allah hath power over all things, both existing and not existing. Therefore, no creature on earth or in heaven, but God who created it, there is no creator other than Him, there is no god but God alone. As the Word:
الله خالق كل شيء وهو على كل شيء وكيل
God created everything and He maintains all things. [Az Zumar: 62].
Thus, should the person who discusses about making up those texts and qadar to pay attention to the following matters, so that the survivors of the deviation of these pillars:
a. Distinguish between the nature of God's creatures by nature. Distinction between knowledge of God Almighty and the human sciences should be done. These properties should be set to Allah with the most perfect form.
The whole nature of God is perfect Tabaraka wa Ta'ala, not interfered with weaknesses, shortcomings, not compulsion. As happened in the power and the will of the creature, the creature will have a limited, less versatile, and controlled.
b. Allah Almighty sanctify of various properties that are less. Mandatory for the servants of the Lord to purify the vanity, ignorance, and in others kezhaliman from various shortcomings.
c. Studies or a thorough discussion of the texts as the Book and Sunnah al, and came out with a law thereafter. This should be done on any religious issues, collects the texts of a problem, then understand it is serious, then later issued a new law.
d. Allah Almighty is not asked about what he is doing. AS word:
لا يسأل عما يفعل وهم يسألون
He was not asked about what he had done, and they will be questioned. [Al Anbiyaa `: 23]
e. Let knowledge, that a servant was given the burden to perform a variety of reasons. The result was in the hands of God. Not all people who perform a particular cause and conducted by others who semisalnya, both have the same good luck. Sometimes a man would do well, but did not get a lot of good luck. While others are trying to sooth a little, but he gained a lot of property.
Together with their sincerity, they also get a bad result. So many results in the hands of God. He is preparing a reply in a variety of businesses as a form of justice and wisdom.
11. Definition of charity. Ihsan is sincere and attentive. That is, fully willing to pray to God with great care, so as if you see Him. If you can not like it, then remember that God always looks at you and know anything about you.
Words of the Prophet when he sallallaahu 'alaihi wa sallam define the word charity "you worship Allah as if to see Him, and so on" hinted, that a servant to worship God in such circumstances. Means, he felt the nearness of God and he was in front of God as if to see Him. It creates fear, shy and glorify God, such as Abu Hurairah narrated: "Should you fear Allah as though you see Him".
Worship such as this also produced sincerity in worship, and strive to improve and refine them.
About the words of the Prophet sallallaahu alayhi wa sallam "If you can not see Him, surely He saw you", some say, word for word is penjelasanan before. That if a servant was ordered to be supervised in the worship of God and feel God's closeness with his servant to the servants as if to see Him, then maybe it is him. For that, slave uses his faith, that God saw him, knew his secret, knowing he showed, inner, outer, and there was nothing of him who does not know. If the slave is put themselves in a position like this, it is easy for the servants to move into second position, which is continually see God's closeness and togetherness with the servants of God with His servants, until the servant is like to see Him.
12. Ethical questions. A Muslim will ask for something good for the world and akhiratnya.He will not ask you things that no benefit. For people who attended a science council, and he saw the people present there want to know one thing, and it turns out the problem is no one to ask, then she should ask, even though he already knew that people who attend can take advantage of the answers given.
The person who asked about a thing, and he did not know the answer, let him confess his ignorance, not to be involved on the things he did not know.
13. Question and answer method. Modern education was acknowledged that the method of questioning is a relatively successful method of education, because it gives the listener an additional encouragement to yourself to find out the answers given. This method is often used Prophet sallallaahu 'alaihi wa sallam in educating generations of Companions of Allaah' anhum.
FAWAID HADITS Gabriel A. Heresy of nullifying qadar arise in Basra at the time of friends, with characters named Ma'bad al-Juhani. 2. The return tabi'in to find friends in religious matters, both in a matter of belief or the other. 3. Obligatory upon every Muslim to ask about the issue of religion to the clergy. [An Nahl verse 43]. 4. Sunnah for pilgrims and Umrah utilize their departure to Mecca and Medina for religious study and asked the cleric. 5. Satan to mislead people with the two roads. First, Satan mislead people were unaware of obedience to God adorned with lust.Second, Satan mislead people who are obedient to God adorned with doubtful. 6. Drugs of doubtful and lust is returning to Al Qur `an and Sunnah as the understanding of the Salaf. 7. Show disunahkannya wear clean clothes and wear perfume when in science and met with the board and clerical rulers. 8. Indeed the learned, if he is asked about something and he does not already, let him say "I do not know". This does not lessen his position. 9. The words "Allahu knows best" (God knows) and "la adri" (I do not know) is half of the science. 10. The correct definition of Islam is submission to God in monotheism, implement compliance and free yourself from shirk. 11. First obligation of the convert, that is to say two sentences creed; testify there is no god has the right to be worshiped but God alone. 12. A description of the five pillars of Islam. This hadith explains, Islam is the deeds of limbs, in the form of words and deeds. 13. Faith is the words and deeds. Faith, according to Ahlus Sunnah are words with spoken words, believing with the heart, perform with members of the body, increases with obedience and decreases with sin and sinners. 14. A description of the six pillars of faith. 15. Tawheed is threefold: Tauhid rububiyah, Tawhid Uluhiyyah, and Tawheed Asmaa 'wa Shifat. 16. Qadar faith in good and bad. What Allah has destined for us, it is best for us. 17. Should not attribute evil to God. 18. An explanation of the charity. 19. Signs of doom, the small end. 20. This hadith shows illegitimate disobedience to parents. 21. This hadith shows one way of learning methods, the method of questions and answers. 22. This hadith shows that the angels can change shape to resemble a human. This is corroborated by evidence of al Qur `an. 23. Dimakruhkan build and not to elevate the building for a very urgent need. 24. It defines the hadith-adab adab or bermajelis sitting in the assemblies of science, which is shown sitting close to the Prophet Gabriel n. This is what should be done by the prosecution of science, so that he can take the science carefully and take the oral-oral proof of the clergy. 25. No one knows when the Hour. [See Surah Luqman verse 34, Al Ahzab verse 63]. 26. In the hadith there are arguments, something that no one knows the unseen except Allah Almighty alone.
Maraaji ': A. Sahih Bukhari. 2. Saheeh Muslim. 3. Sunan Abu Dawud. 4. Sunan At Tirimdzi. 5. Nasaa Sunan an-i. 6. Sunan Ibn Majah. 7. Musnad Ahmad ibn Hanbal. 8. As Sunnah, Ahmad bin Abdullah. 9. Saheeh Ibn Khuzaimah. 10. Musnad Abu Dawud Thayaalisi ath. 11. As Imam al Ajurri Shariah. 12. Saheeh Ibn Hibban. 13. Syarhus Sunnah, by Imam al Baghawi. 14. Ta'zhim Qadris Prayer, by Muhammad ibn Nasr al Marwazi. 15. Sharh Saheeh Muslim, by Imam an Nawawi. 16. Fathul Baari Sharh Sahih al Bukhari, Hafiz Ibn Hajar al al Asqalaani 17. Jaami'ul Ulumul Hikam, by Abul Faraj al Hafiz Zainuddin bin Abdurrahman al-Baghdadi Syihabuddin Dimasyqi ad, the famous Ibn Rajab (d.. 755 H), tahqiq Syu'aib and Ibrahim al Arnauth Baajis, Cet. VIII, Muassasah ar Risaalah, Th. 1419 H. 18. Arba'in Sharh an Nawawiyah, by Muhammad Hayat as Sindi (d.. H 1163), tahqiq bin Ahmad Hikmat al Hariri, Cet. I, Ramaadi Nasyr lin, Th. 1415 H. 19. Qawaid wa FAWAID an Nawawiyah Arba'in minal, the sultan Muhammad Nazhim, Cet. I, ad Daar as Salafi, Th. 1408 H. 20. Al Waafi fi Syarhil Arba'in an Nawawiyah, by Dr. Mustafa al Bughah and Muhyidin Mosto, Cet. VIII, Maktabah Daarut Turaats, Th. 1413 H. 21. Hilyat 'ilmi Bulghatu ath wa al Mu'allimi Thalibi al Muta'allim min Haditsi Gabriel, by Shaikh Salim bin' Id al-Hilali, Cet. I, Th. 1414 H. 22. Arba'in Sharh an Nawawiyah, by Shaykh Muhammad ibn Saalih al 'Uthaymeen, Cet. III, Daarus Tsurayya, Th. H 1425, under the supervision of Mu'assasah Shaykh Muhammad ibn Saalih al 'Uthaymeen al Khairiyyah. 23. Ta'limiddiin fi Sharh Hadith Jibril, by Shaykh Dr. Abdul Muhsin al Abbad bin Hamd al-Badr, Cet. I Daarul Mughni, Th. 1424 H. 24. Ushulil Sharh of Faith, by Shaykh Muhammad ibn Saalih al 'Uthaymeen. 25. Tsalatsatil Sharh Usul, by Shaykh Muhammad ibn Saalih al 'Uthaymeen. 26. And other books.
[Copied from the magazine edition of As-Sunnah Foundation Published 03/Tahun X/1427H/2006M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]

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