Parents Together Towards Heaven

Parents Together Towards Heaven



By
Ustadz Abu Minhal


والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم وما ألتناهم من عملهم من شيء كل امرئ بما كسب رهين

And those who believe, and whose children and grandchildren they follow them in faith, We connect them with their children and grandchildren, and we not reduce the slightest from the reward of their charity. Every human being is bound to apayang doing. [Ath-Thûr/52: 21]

EXPLANATION OF VERSES
Enjoyment Experts Jannah, Children Live Together they
The above verse is talking about one very enjoyable pleasures, won by the hosts of heaven (Ahl-ul-Jannah). Direguk gift not only by his guardian in heaven. Namely live together with their descendants, even though their offspring righteous deeds are not commensurate with their parents in terms of quality and quantity.

With this, the parent is a cool peace, happiness growing immeasurably, and the excitement became more perfect. Fun atmosphere is due to Allah Subhanahu wa Ta'ala has put it back together with their offspring. It is takrimah (reward), reward and an additional reward from Allah Subhanahu wa Ta'ala. [1]

Really, really a pleasure to be happy, when the parents met again with her children. An immense pleasure. Mercy of Allah Subhanahu wa Ta'ala is very broad. However, the requirement that there must be, that their children also believe in Allaah and His Messenger, as clearly stated in the verse.

Note the description of Imam Ibn Kathir rahimahullah about the above paragraph below.

He said: "Allah Subhanahu wa Ta'ala preaching about the virtue, kindness, and gentleness of his pleasure, and the outpouring of His goodness to creatures. Whereas the believers, when their offspring to follow in faith (faith as their parents), Allah Subhanahu wa Ta'ala will place children who are faithful to the degree of their parents, despite their righteous deeds-deeds (the children of faith) is not comparable with the parents practice it. enjoyable views of the parents to be peaceful cool the children together in the same place. So, Allah Subhanahu wa Ta'ala unite them in the best condition. son less deeds lifted by his parents perfect deeds. This does not decrease any practice and degree, although they both eventually be in the same place. [2]

Therefore, Allah Subhanahu wa Ta'ala says:

وما ألتناهم من عملهم من شيء

(And We're not reducing the slightest from the reward of their deeds).

Imam al-Qurtubi rahimahullah explains: We do not reduce the reward of good deeds the children because at least practice them. And also, do not reduce the reward parents one bit, although putting their offspring along with their parents (who are in a higher degree, Pen.). [3]

Or in another sense, as revealed by Imam Tabari: We do not diminish one bit reward their kindness by taking from them (the parents) and then we add for their children that we place with them. However, we give them a full reward, and (then) we susulkan their children to places they (the parents) on Us for their generosity. [4]

Thus, generosity and virtue achieved by children through the practice of parents blessing. The virtues and graces bestowed Allah Subhanahu wa Ta'ala to parents through the prayers of her children, was stated in the hadeeth narrated by Abu Hurairah, the Prophet sallallaahu 'alaihi wa sallam said:

إن الله عز وجل ليرفع الدرجة للعبد الصالح في الجنة فيقول: يا رب أنى لي هذه? فيقول: باستغفار ولدك لك

"Indeed, Allah is elevating His servants the righteous in heaven," he was asked: "O Rabbku, how could this happen?" God replied: "Thanks to your son asking forgiveness for yourself". [5]

This hadith is reinforced by the hadeeth of Abu Hurayrah radi anhu in Saheeh Muslim:

إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة إلا من صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له

When a human dies, then her putuslah deeds except from three things, (ie) sadaqah (charity) jariyah, or science utilized, and righteous children who pray.

Every Man Tied By deeds

The Word of God:

كل امرئ بما كسب رهين

(Every man is bound to apayang doing), containing notice of the justice of God. That on the day later, every soul be bound by the charity. Will gets revenge by deeds that. If the good deeds, the better the reward. Conversely, if the bad deeds, then the result of the receipt of the reply was bad.

It's just Allaah bestows His generosity to his parents, by elevating the form of their descendants to their level as a manifestation of the outpouring of His goodness, without any practice made by the child's descendants. [6]

Imam al-Qurtubi bring some sense of this paragraph from the statement of the scholars. The first, this verse speaks of the inhabitants of hell.

Ibn 'Abbaas anhuma said:
The inhabitants of Hell confined by deeds (bad) they are. Meanwhile, the hosts of heaven towards pleasure. This is similar to the content of the word of Allah Subhanahu wa Ta'ala:

كل نفس بما كسبت رهينة إلا أصحاب اليمين في جنات يتساءلون عن المجرمين

Every soul is responsible for what he has done, except the right, is in heaven, they ask-ask, about the (state) innocent people. [Al-Muddatstsir/74 :38-41].

The content of this verse is general, applicable to every human being. That he is bound by his actions. He is not subject to reduction in the reward of good deeds. The increased reward, is the mercy of Allah Subhanahu wa Ta'ala.

According to another explanation, the meaning of this paragraph is to the descendants who have no faith. Thus, because no faith that the children were the offspring can not achieve the degree as achieved by their parents who believe, and will remain constrained by kekufurannya. [7]

In contrast to the above descriptions, Shaykh as-Sa'di argue, verse fragment is intended to debunk that children of the Fire (ahlun-nar) also experienced similar things. That would be in the same place as their parents. Then Allah Subhanahu wa Ta'ala informed that the situation is not so. In this issue, not the same conditions between heaven and hell. Hell is a place of justice. So that Allah Subhanahu wa Ta'ala will not mengadzab man but with his sin. One also does not bear the sins of others. [8]

LESSONS OF VERSES
1. The magnitude of the virtue and grace of God to His servants, the believers.
2. Determination of the Day of Judgment and the Resurrection.
3. The primacy of faith and the glory of the experts in the sight of Allah Subhanahu wa Ta'ala causes offspring that have a little practice can be reunited with their parents who have a lot of good deeds.
4. Determination of rules, every human being will depend on the deeds in the Hereafter. Allaah knows best

Marâji `:
1. Aisarut-Tafâsîr, Abu Bakr Jabir al-Jazairi, Maktabah 'Ulum wal-Hikam, Medina.
2. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
3. Jâmi'ul-Bayan 'an Ta `Ay wil al-Qur` an, Abu Ja'far Muhammad bin Jarir Tabari, Ibn Hazm Dar, Matter I, Year 1423 H - 2002 AD
4. Pole wa sense of `il, Min Kunûzil annealing Qur'an Kareem, 'Abdul-Muhsin al-Abbad al-Badr.
5. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Darul Hadeeth Cairo 1426H-2005M.
6. Taisîrul-Karîmir-Rahman 'Allamah Shaykh Abdur-Rahman bin Nasir as-Sa'di, Dar al-Mughni, Riyadh, Ed. I, Th. 1419 H - 1999 AD

[Transcribed from magazines Sunnah 05/Tahun Edition XII / Sha 'ban 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]





Ruh A believer in limbo (Suspended) Until the debt repaid



By
Ustadz Al-Yazid bin Abdul Qadir Jawas


From Abu Hurayrah radi anuma, the Prophet sallallaahu 'alaihi wa sallam he said:

نفس المؤمن معلقة بدينه حتى يقضى عنه

The soul of a believer is in limbo with its debt until the debt is fully paid for.

TAKHRIJ HADITHs
This hadith is authentic, narrated by Imam Ahmad in his Musnad (II/440, 475, 508); Imam at-Tirmidhi in his Sunan (no. 1078-1079); Imam ad-Darimi in his Sunan (II/262 ), Imam Ibn Majah in his Sunan (no. 2413), Imam al-Baghawi in Syarhus Sunnah (no. 2147).

This hadith dishahihkan by Shaykh al-Albani rahimahullah Jâmi'ish Saheeh al-Sagheer (no. 6779).

Sharh HADITHs
Indeed Islam is a perfect religion, easy and manage the relationship between humans and the Creator (Allah) Almighty and regulate the relationship between man and man and other creatures.

Islam set mu'amalah (intraksi) the best man to rule. Islam teaches good manners and mu'amalah in all transactions and disyari'atkan justified in Islam, such as the sale and purchase, lease, mortgage lending included in the transaction or debts that we will discuss.

Debts are justified mu'amalah Islamic law. Mu'amalah shall be implemented in accordance Islamic law, should not be deceptive, there should be no element of riba, there should not be deceit and falsehood, and must be noted that the debt must be paid.

Debts many Muslims do, but in practice many are not in accordance with the shari'ah. Such facts shall be straightened out, especially for the prosecution of science and the preachers.

That must be considered by the Muslims and Muslimat, especially the prosecution of science that allowed the debt in Islamic law, but must be paid! Therefore, all debts must be recorded or written nominal and the repayment period. This is the promise and the promise shall be kept. If it has not been able to pay, then that gives Convey the debt that we have not been able to pay on the day or week or month and asked the tempo again, that spare time on a given day, or week, or month.

That must be remembered by every Muslim and Muslimah that debts must be paid and if not paid will be charged until the Day of Resurrection. The Prophet sallallaahu 'alaihi wa sallam did not want menshalatkan body of a Muslim who still has two dependents dinar debt until the debt was repaid.

One who died so the first time are taken care of paying its debts even if it spent all his money and did not leave a legacy. Allah Subhanahu wa Ta'ala says:

من بعد وصية يوصي بها أو دين

"... After (filled will) or made (and having paid) owed ..." [An-Nisa '/ 4:11]

من بعد وصية يوصى بها أو دين غير مضار وصية من الله

"... After (filled will) or made (and having paid) debt with no trouble (to the beneficiary). Thus the provisions of Allah ... "[An-Nisa '/ 4:12]

About the meaning of the hadith above, "The soul of a believer is in limbo with its debt until the debt is fully paid for," Imam ash-San'ani rahimahullah said, "This hadeeth indicates that a person will remain preoccupied with the debt even though he had died. This hadith suggests we pay off the debt before she died. This hadith also indicates that the debt is a heavy responsibility. If so then how much responsibility people take other people's stuff without permission, either by robbing or rob him. "[1]

Imam al-Munawi rahimahullah said, "The soul of a believer, that is to say: his soul in limbo after his death because his debt. That is, he was blocked from the glorious position which had been provided for him, or (blocked) from heaven with a group of people that Salih. "[2]

Shaykh al-'Uthaymeen rahimahullah said, "That is, his soul while in the grave depends on the debt on him as if Allah knows best-feeling-sick for delaying the completion of the debt. He does not feel happy and not gracefully with pleasure for him because he still has the obligation to pay the debt. Therefore we say: Mandatory on the heirs to quickly and accelerate resolve debts the deceased. [3]

Debt problems is justified under Islamic law, will be as Muslims we must be careful, because a lot of people underestimate the problem of debt, but the debt is a big problem, it comes to religion, honor, home, and propaganda. And for those who do not pay or do not pay off the debt threatened to not go to heaven.

The Prophet sallallaahu 'alaihi wa sallam always prayed that telindung of debt. From 'Aisha radi anhuma that the Prophet sallallaahu' alaihi wa sallamberdo'a in his prayer:

اللهم إني أعوذ بك من عذاب القبر, وأعوذ بك من فتنة المسيح الدجال, وأعوذ بك من فتنة المحيا وفتنة الممات, اللهم إني أعوذ بك من المأثم والمغرم

O Allah, verily I seek refuge in You from the torment grave, I seek refuge in you from the fitnah al-Masih ad-Dajjal, and I seek refuge in You from libel and slander living dead. O Allah, verily I seek refuge in You from sin and debt

There was a man who asked him, "Why do you frequently seek refuge with Allah from the debt?" He replied:

إن الرجل إذا غرم حدث فكذب, ووعد فأخلف

Indeed, if one were in debt, so when he speaks a lie, and when promised he would deny [4]

From Abu Hurayrah radi anhu that the Prophet sallallaahu 'alaihi wa sallam was standing in front of his Companions and talking to them that the jihad in the path of Allah Almighty and faith in Allah Almighty is the ultimate charity. Then a man stood up and said:

يا رسول الله! أرأيت إن قتلت في سبيل الله تكفر عني خطاياي? فقال له رسول الله صلى الله عليه وسلم: ((نعم إن قتلت في سبيل الله وأنت صابر محتسب مقبل غير مدبر)), ثم قال رسول الله صلى الله عليه وسلم: ((كيف قلت?)) قال: أرأيت إن قتلت في سبيل الله أتكفر عني خطاياي? فقال رسول الله صلى الله عليه وسلم: ((نعم وأنت صابر محتسب مقبل غير مدبر, إلا الدين, فإن جبريل عليه السلام قال لي ذلك)).

O Messenger of Allah! What do you think if I died on the way of Allah, if my sins are erased? "The Prophet sallallaahu 'alaihi wa sallammenjawab," Yes, as long as you are slain in the way of Allah in a state of patience and expect reward, gone to war and did not run away. " Then the Prophet sallallaahu 'alaihi wa sallamberkata him, "What did you say?" he repeated, "What would you think if I am killed in the way of Allah, if my sins are erased?" The Prophet sallallaahu' alaihi wa sallammenjawab, "Yes, provided that you slain in the way of Allah in a state you are impatient and expect a reward, gone to war and did not run away, except for the debt, because that is what the Angel Gabriel delivered to me today. "[5]

From Muhammad ibn Jahsh radi anhu, he said, "One day we were sitting with the Prophet sallallaahu 'alaihi wa sallamsedang buried. He looked up into the sky and then slapped his forehead with the palm of his hands and said:

((سبحان الله, ماذا نزل من التشديد?)) فسكتنا وفزعنا, فلما كان من الغد سألته: يا رسول الله! ما هذا التشديد الذي نزل? فقال: ((والذي نفسي بيده, لو أن رجلا قتل في سبيل الله ثم أحيي ثم قتل ثم أحيي ثم قتل وعليه دين ما دخل الجنة حتى يقضى عنه دينه)).

'Good Heavens, how severe threat downgraded. "We did not say anything but actually we were pleasantly surprised. The next day I asked him, 'O Messenger of Allah! Serious threat is that down? 'He replied,' By Allah, my soul is in His hand, if a man were killed fii sabiilillaah later revived then killed and then brought back later killed while he was in debt, so he will not go to heaven until he paid off the debt. '"[6]

From 'Abdullah ibn' Amr ibn al-'Ash radi anhu that the Prophet sallallaahu' alaihi wa sallam said,

يغفر للشهيد كل ذنب إلا الدين

People who were martyred are forgiven all sins, except debt [7]
From Samurah radi anhu, he said, "We are with the Messenger sallallaahu 'alaihi wa sallam buried. He said:

((أها هنا من بني فلان أحد? ثلاثا, فقام رجل, فقال له النبي صلى الله عليه وسلم: ((ما منعك في المرتين الأوليين أن لا تكون أجبتني? أما إني لم أنوه بك إلا بخير, إن فلانا لرجل منهم مات مأسورا بدينه) ).

"Is there someone from Bani Fulan here? 'He repeated it three times. Then, stood a man. He asked him, 'What are you off to answer my call on the first and second time? As I did not mention anything to you but kindness. Indeed so and so-a man from among those who are dead-captive (suspended) because of its debts. '"[8]

From 'Uqbah bin' Amir radi anhu that he heard the Prophet sallallaahu 'alaihi wa sallambersabda,

((لا تخيفوا أنفسكم بعد أمنها)), قالوا: وما ذاك يا رسول الله? قال: ((الدين)).

Do not endanger yourself once you get security? "They asked," How is that, O Messenger of Allah? "He replied," That is by debt. "[9]

From Tsauban radi anhu, Maula (former slaves) the Prophet sallallaahu 'alaihi wa sallambahwa he Shaallallahu' alaihi wa sallam said:

من فارق الروح الجسد وهو بريء من ثلاث: الكبر, والغلول, والدين دخل الجنة.

When the soul has been separated from the body (died), he was freed from the three cases: vanity, ghulul (corruption) [10], and surely he entered the debt surge [11]

عن جابر قال توفي رجل, فغسلناه وحنطناه وكفناه, ثم أتينا به رسول الله صلى الله عليه وسلم يصلي عليه, فقلنا: تصلي عليه? فخطا خطى, ثم قال: أعليه دين? قلنا: ديناران, فانصرف فتحملهما أبو قتادة, فأتيناه, فقال أبو قتادة: الديناران علي, فقال رسول الله صلى الله عليه وسلم: ((أحق الغريم وبرئ منهما الميت?)) قال: نعم, فصلى عليه. ثم قال بعد ذلك بيوم: ((ما فعل الديناران?)) فقال: إنما مات أمس, قال: فعاد إليه من الغد, فقال: لقد قضيتهما, فقال رسول الله صلى الله عليه وسلم: ((الآن بردت عليه جلده)).

From Jabir radi anhu said, "A man passed away and we had to bathe his body, then we mengkafaninya and gave her perfume. Then we come to bring it to the deceased Prophet sallallaahu 'alaihi wa sallam. We said, 'Shalatkanlah this body. "He stepped, then asked,' Does he have the burden of debt? 'We said,' Two dinars. 'Then he left. Abu Qatadah later bear his debt, and then we come to him again, then Abu Qatadah said, 'Two dinarnya my responsibility. "So the Prophet sallallaahu' alaihi wa sallambersabda, 'You're really going to bear that deceased was separated from her? He replied, 'Yes.' Then the Messenger of Allah was menshalatinya. Then after that day the Prophet sallallaahu 'alaihi wa sallambersabda,' What has been done by two dinars are? 'So Abu Qatadah said, "Actually he just died yesterday.'" Jabir said, 'Then the Messenger of Allah repeated the question the next day. So Abu Qatadah said, 'I have to pay it off, O Messenger of Allah!' The Prophet said, 'Now then cool skin!' "[12]

Prophet sallallaahu 'alaihi wa sallambersabda,

من مات وعليه دين, فليس ثم دينار ولا درهم, ولكنها الحسنات والسيئات

Whoever dies while he still has a mortgage debt, while there is no dinar nor dirham, but there is only good and evil. [13]

The above hadiths is a threat to people who owe and do not pay or do not pay off their debts.

Manners the debtor
- Must align intention and purpose in debt.
- No debt except in emergency situations.
- Mandatory intend to pay off their debts.
From Suhaib ibn al-Khair radi anhu, from the Prophet sallallaahu 'alaihi wa sallambeliau said:

أيما رجل تدين دينا وهو مجمع أن لا يوفيه إياه لقي الله سارقا

Anyone who is in debt, he was not intending to pay off his debts he will meet Allah as a thief. "[14]

- Trying owe it to those who are rich or capable and well.
- Debt is only as needed.
- Mandatory and promise to tell the truth, and applies both to those who lend money or goods to us.

Allah Subhanahu wa Ta'ala says:

وأوفوا بالعهد إن العهد كان مسئولا

"... And fulfill the promise because of the promise it would be held accountable." [Al-Isra '/: 34]

- Obligation to pay the debt on time and do not procrastinate, postpone.
The Prophet sallallaahu 'alaihi wa sallam said:

مطل الغني ظلم

Procrastination (repayment) of people who are able are kezhaliman. [15]

- Providing news to the person who gave the debt if it is not able to pay.
- Should try hard to find a solution to immediately repay the debt.
- Pray for goodness for the people who have lent something to us and thanked him.

Prophet sallallaahu 'alaihi wa sallambersabda,

من صنع إليكم معروفا فكافئوه, فإن لم تجدوا ما تكافئونه; فادعوا له حتى تروا أنكم قد كافأتموه

Whoever is doing good to you, please respond to that kindness. If you do not find what you can return the favor, then berdo'alah for him until you think that you really have return the favor. [16]

The Prophet sallallaahu 'alaihi wa sallam when paying and paying off debts, he sallallaahu' alaihi wa sallam to pray the goodness and blessings to those who lend to he sallallaahu 'alaihi wa sallam. When paying the debt, he sallallaahu 'alaihi wa sallam read the prayer:

بارك الله لك في أهلك ومالك, إنما جزاء السلف الحمد والوفاء

May Allah give blessings to you and your family and your wealth. Indeed reply Salaf (the loan) is repayment (perfectly) and praise [17]

Manners PEOPLE THAT PROVIDE DEBT
1. Giving spaciousness, ease, and lightness.
Prophet sallallaahu 'alaihi wa sallambersabda,

... من يسر على معسر, يسر الله عليه في الدنيا والآخرة ...

Whoever makes it easy ... (business) people having trouble (the debt problems), then Allah makes it easy for him (from hardship) in the world and the Hereafter ... "[18]

2. Be nice to collect a debt.
Prophet sallallaahu 'alaihi wa sallambersabda:

رحم الله رجلا سمحا إذا باع وإذا اشترى وإذا اقتضى

Allah have mercy on those who easily when selling, buying, and ask for their rights. [19]

3. Giving to the tempo that is not able to pay.
Based on the word of Allah Almighty:

وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون

"And if (the debtor) is in difficulty, grant him a grace period until he gets spaciousness. And if you menyedekahkan, it is better for you, if you but knew. "[Al-Baqarah / 2:280]

Prophet sallallaahu 'alaihi wa sallambersabda,

من أنظر معسرا, فله بكل يوم صدقة قبل أن يحل الدين, فإذا حل الدين, فأنظره بعد ذلك, فله بكل يوم مثله صدقة.

Whoever gives due time to the person who owes who have trouble paying debts, so he got (reward) charity every day before arriving at the time of payment. If payment has arrived and then he gives the tempo again after that to him, then he gets on a daily basis semisalnya charity. [20]

If the debtor is not possible to pay and we have seen the state of the family and its business is difficult, then it is best to relieve debt.

Prophet sallallaahu 'alaihi wa sallambersabda:

كان تاجر يداين الناس فإذا رأى معسرا قال لفتيانه: تجاوزوا عنه لعل الله أن يتجاوز عنا فتجاوز الله عنه.

"There used to be a trader who likes to give loans to people. If he saw trouble paying his debts, he said to his men, 'Forgive him (deliver of debt) hopefully Allah forgive us.' So Allah had forgiven him. "[21]

4. Should not benefit or profit from these loans
The scholars made a kaedah which reads:

كل قرض جر منفعة فهو ربا

Every loan that produce benefits, then it is usury

FAWAAID HADITHs
1. Stern warnings about debt matters. Debt is the turmoil in the evening, humiliation at noon, and the barrier to heaven.
2. The spirit of a believer depends on the debt until the debt is paid.
3. People who do not intend to pay the debt then he will meet Allah Azza wa Jallaelak as thieves.
4. Must fulfill the promises and telling the truth.
5. Obligated to pay the debt on time and do not put it off.
6. People who die a martyr forgiven all sins except debt.
7. People who go to heaven martyrdom delayed until the debt is paid.
8. Shall immediately pay and pay off debts before his arrival.
9. The Prophet sallallaahu 'alaihi wa sallam did not want menshalatkan bodies still have dependents debt.
10. Recommended prayed every prayer to avoid debt or to pay off debts.
11. It may pay off debts dead by other than their children.
12. Rights of servants shall be paid or excused before she died.
13. Debt outstanding will be charged until the day of judgment unless the person who lent release or mengikhlaskannya.
14. If there are people who have not been able to pay the debt, then let be due, until there is space to pay.
15. If the debtor is unable to pay, then let those who lent his property menyedekahkan alias exempt debt owed (bleaching).
16. Should not benefit (more) from the debt because it is riba.
17. Threats to the injustice and crossed the line to humans.
18. People who go bankrupt are actually the people who broke on the Day of Resurrection, for doing injustice to others.
19. On the Day of Judgment is no longer the reward goodness the currency used to pay its debts and kezhalimannya until he went bankrupt / insolvent.
20. People who do not have the reward goodness, then ill of the people he's debts to him or the person he would zhalimi inflicted / delegated to him so that he became a bankrupt. Nas-alullaah al-'AFWA wal' Aafiyah.

MARAAJI ':
1. Al-Qur-anul Karim and terjemahnya.
2. Al-Muwatta 'of Imam Malik li.
3. Sahih al-Bukhari.
4. Sahih Muslim.
5. Musnad Imam Ahmad.
6. Sunan Abu Dawud.
7. Sunan at-Tirmidhi.
8. Sunan an-Nasai.
9. Sunan Ibni Majah.
10. Mustadrak al-Hakim.
11. Shahiih Ibni Hibban (at-Ta'liiqâtul Hisan).
12. Syarhus Sunnah lil Baghawi.
13. Genealogy al-ahadith al-Shahîhah, Shaykh al-Albani.
14. Saheeh al-Jâmi'ish Shaghiir, Shaykh al-Albani
15. Bulûghul Maram Al-Hafiz Ibn Hajar al-'Asqalani, Samir tahqiq az-Zuhairi.
16. Mausû'ah al-Islamiyya al-Murattabah Adabil 'alal-iyyah Huruufil Hija,' Abdul 'Aziz bin Fat-hi as-Sayyid tone.
17. Hatta Lâ Taghriqa Duyun fid, 'Alu Muhammad Adil bin' Abdul 'Ali.
18. And other books.

[Transcribed from magazines Sunnah 04-05/Tahun Edition XV / Ramadan - Shawwal 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Strands Luqman Advice For Fruit Heart


By
Ustadz Abu Abdillah Arief B. Usman bin Rozali


وإذ قال لقمان لابنه وهو يعظه يا بني لا تشرك بالله إن الشرك لظلم عظيم

And (remember) when Luqman said to his son, when he gave a lesson to him, "My son, do not be to Allah, verily ascribe (Allah) is really great kezhaliman". [Luqmân/31: 3].

WHO Luqman?
There are scholars dispute the issue of naming the father and nasabnya, prophetic and professional and physical properties. [1]

Al-Hafiz Ibn Kathir rahimahullah explains, he is Luqman bin 'Anqâ bin Sadun. [2] Most scholars Salaf said Luqman rahimahullah not a prophet and did not get a revelation, but he is a wali Allah Subhanahu wa Ta'ala devout, righteous , and thoughtful, which is given by Allah Subhanahu wa Ta'ala many virtues, such as intellect, deep understanding of Islam, taciturnity and calm, and wisdom in the words. [3]

As to the profession Luqman rahimahullah, among the scholars going perpedaan opinion. Some say, he was a black slave who worked as a carpenter. There is also a saying as a seamstress. There is also a saying as a shepherd. And there were those who said the Qadi (judge) at the Children of Israel. [4] As for his physical attributes, many of the scholars who explained, he was a black slave who Habasyah, thick-lipped and cracked-footed. [ 5]

SHIRK IS huge KEZHALIMAN
In the above verse, Luqman advised his son rahimahullah, Tsarân [6] in order not to commit shirk. As a father who has been blessed with Allah Subhanahu wa Ta'ala thoughtful nature and the ability to speak with a depth of meaning and full of wisdom, [7] Luqman gives an invaluable advice to her baby which she loved.

He advised her not to ascribe partners with Allah Subhanahu wa Ta'ala anything, because Shirk is a huge kezhaliman. Because in this shirk no one had the greatest sin and sin worse than associating partners with Allah Subhanahu wa Ta'ala with His creatures, to equate the degree of sin Allaah the Most Perfect and the Almighty has the right to be worshiped because perfection His attributes; with His creatures laden flaws and weaknesses. [8]

Therefore, Allah Subhanahu wa Ta'ala will not forgive someone who commits shirk, if he is to die in a state of unrepentant syiriknya deeds. Allah Subhanahu wa Ta'ala says:

إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما

Verily Allah will not forgive Shirk, and He forgives all sins apart from (shirk), for whom He wills, and whoever to Allah, then indeed he has a great sin. (Surat an-Nisa '/ 4:48).

Shirk is a huge kezhaliman, and faith of a Muslim may not straight and true if it is mixed with kezhaliman this, because it is not possible a monotheistic faith and shirk and kufr mixed with.

The above verse also gives a clear signal to the father or the parents, teachers, educators and counselors in general, that they advise their children early. That is by instilling and understanding and teaches the basic principles and the Islamic faith, a belief or monotheism. It has also been exemplified by a father, mentor, and best teacher, the Prophet sallallaahu 'alaihi wa sallam, when he counseled his cousin,' Abdullah bin 'Abbas about that time a very young age. [9]

'Abdullah ibn' Abbaas anhuma said, which means: One day, I never dibonceng by the Prophet sallallaahu 'alaihi wa sallam, and he said: "O my son, indeed I want to teach you a few sentences;' Keep Allah, Allah will take care of you. Maintain Allah, you will find Him in front of you. If you want to ask, then ask Allah., and if you want to beg for help, then ask for help to God. Remember that if all the people combine to provide a benefit to you, they all will not be able to provide the benefits that unless God has set it for you., and if they all combine to provide a madharrat / danger to you, they all will not be able to give madharrat / danger that unless God has set it (it) to you. Pena has appointed, and a notebook (charity) has dried. '"[10]

MUST worship and OBEY TO PARENTS FOR NON-INFRINGEMENT his orders SHARIA

ووصينا الإنسان بوالديه حملته أمه وهنا على وهن وفصاله في عامين أن اشكر لي ولوالديك إلي المصير وإن جاهداك على أن تشرك بي ما ليس لك به علم فلا تطعهما وصاحبهما في الدنيا معروفا واتبع سبيل من أناب إلي ثم إلي مرجعكم فأنبئكم بما كنتم تعملون

And We commanded man (doing good) to his two mothers father, his mother had conceived him in a weakened state that increase steadily, and weaning in two years. Be grateful to Me and to your fathers two mothers, only to the husbandman your return. And if they strive to associate with something that I have no knowledge about it, then do not obey them, both in the world and pergaulilah well, and follow the path back to me, and then only to the husbandman return, the Ku- tell you of what you did. [Luqmân/31 :14-15].

In verse 14 and the 15 letters Luqman, after Allah Subhanahu wa Ta'ala commanded us to fulfill His right to worship only Him and not associate anything with Him, then Allah Subhanahu wa Ta'ala commanded us to fulfill the rights of parents, the dutiful and obedient to him as long as they do not menyelisihi Shari'a commands. We are commanded to do good and dutiful to parents, because they caused us in this world by Allah Subhanahu wa Ta'ala, and even more so dutiful to my mother, because the mother had conceived us, feel the weariness when we are still in the stomach. Until eventually led us to withstand tremendous pain. Mother risked his life for our salvation. Not only that, she also feeding us, taking care of the patient, to wean us within a period of two years. Until we grow, strong and mature. [11] Similarly, the father, he had to toil for a living to meet our needs and the mother.

Therefore, it is appropriate if the obedient and dutiful to parents is an obligation that must be carried out each child. Of course, this obligation applies for devotion and obedience to their orders neither menyelisihi or violate the Shari'a. It is widely described in the Qur `an and the hadeeth saheeh, such as his word following:

Also His saying:

ووصينا الإنسان بوالديه حسنا وإن جاهداك لتشرك بي ما ليس لك به علم فلا تطعهما إلي مرجعكم فأنبئكم بما كنتم تعملون

And We have enjoined man (do) good to two mothers father. And if they strive to associate me with something that you have no knowledge about it, then do not follow them. Only to Me is your return, then I tell you what ye used to do. [Al-'Ankabût/29: 8].

Concretely, as played by Sa'ad bin Abi Waqqas radi anhu, when his mother forced him to renounce Islam. The scholars argue, verse 8 letter al-'Ankabut, and verse 14 and the 15 is above the letter Luqman down because Sa'ad bin Abi Waqqas story radi anhu. [12]

In Saheeh Muslim, of Sa'd ibn Abi Waqqâsha, he said, which means:
Mother Sa'ad (bin Abi Waqqas) [13] vowed not to talk to him forever and ever until Sa'ad Kufr (out) of religion (ie, Islam). He also vowed not to eat and drink. He said: "You have said that God commands you to obey / filial to your parents, and I am your mother, and I told you to kufr (from Islam)." Sa'ad's mother survives (not eat or drink) for three days, until he collapsed from exhaustion. Then one of the kids called 'Umarah gave him a drink. Mother Sa'ad Sa'ad was praying for evil, God ajja wa Jallamenurunkan in Al-Qur `an verse:" And We have commanded man (doing good) to his two mothers father, his mother had conceived him in a weakened state increased -added, and weaning in two years. grateful to Me and to your fathers two mothers, only to the husbandman your return. And if they strive to associate with something that I have no knowledge about it, then do not follow them, and pergaulilah both in the world with good ... "[14].

Therefore, regardless of the state of the elderly, we are required by God to be obedient and dutiful to them, [15] as long as immoral is not a matter to Allah and His Messenger. So, if the parents told us to engage in immoral Allah and His Messenger, then there is no obligation to obey them. Prophet sallallaahu 'alaihi wa sallam has said:

«... إنما الطاعة في المعروف».

Indeed, only in obedience ... a good thing. [16]

He sallallaahu 'alaihi wa sallam also said:

«... لا طاعة لمخلوق في معصية الخالق».

... There is no obedience to the creature in disobedience to the Creator (Allah Subhanahu wa Ta'ala). [17]

Luqman to his son rahimahullah embed Aqeedah POWER OF GOD IS THE ABSOLUTE AND VENGEANCE DAY

يا بني إنها إن تك مثقال حبة من خردل فتكن في صخرة أو في السماوات أو في الأرض يأت بها الله إن الله لطيف خبير

(Luqman said): "O my son, indeed if there is (a deed) weight of a mustard seed, and be in a rock or in the heavens or in the earth, Allah will bring it (it forth). Surely Allah is Subtle, All-Knowing. [Luqman / 31:16].

In verse 16, Luqman advised his son again, that no matter how small actions by individuals, either obedience or disobedience, surely Allah Subhanahu wa Ta'ala will reward. Good deeds, then the reply of Allah Subhanahu wa Ta'ala is good. If the act is bad, then the reply of Allah Subhanahu wa Ta'ala too. [18]

Allah Subhanahu wa Ta'ala says:

ونضع الموازين القسط ليوم القيامة فلا تظلم نفس شيئا وإن كان مثقال حبة من خردل أتينا بها وكفى بنا حاسبين

We will install the appropriate scales on the Day of Resurrection, then the aggrieved person Nor any merit, and if (practice it) is just as heavy as a mustard seed We also must bring (to account): and enough are We to making calculations. [Al-Anbiya '/ 21:47].

Thus, there is nothing hidden from the sight of God Almighty. Therefore, at the end of the letter Luqman verse 16, Allah Subhanahu wa Ta'ala says:

إن الله لطيف خبير

Surely Allah is Subtle, All-Aware.

Luqman rahimahullah ordered his son FOR ESTABLISHING prayer, doing good and avoiding evil ESTABLISHING AND DISASTER patient with

يا بني أقم الصلاة وأمر بالمعروف وانه عن المنكر واصبر على ما أصابك إن ذلك من عزم الأمور

My son, be steadfast in prayer and dispatch (humans) are doing good and forbid (them) from the unjust actions and be patient over what befalls you. Verily it includes things that are required (by Allah). [Luqmân/31: 17].

Luqman ordered the child to pray, as it is the most important physical worship. Furthermore, doing good and avoiding unjust orders. This activity requires knowledge of matters that ma'ruf and munkar, and their supporters, that gentleness and patience. Because surely be severely tested when running enjoining and forbidding evil, Luqman ordered that patient. This matters, including 'Azmil-age (the case again drawing attention more), so no one gained taufik to run it except the people who committed the steel [19]

In particular, the development of the children to work early prayers, the Prophet sallallaahu 'alaihi wa sallam said:

مروا أولادكم بالصلاة وهم أبناء سبع سنين, واضربوهم عليها وهم أبناء عشر سنين, وفرقوا بينهم فى المضاجع.

Instruct your children to prayer when they are seven years old, and beat them (if you do not want to pray) when they are ten, and separate them in the bed. [20]

Luqman rahimahullah taught his son BECOMING ARROGANT, SELF proud and NOT PRIDES

ولا تصعر خدك للناس ولا تمش في الأرض مرحا إن الله لا يحب كل مختال فخور

And do not turn your face away from men (for pride) nor walk in insolence through the earth. Surely Allah loves not the arrogant pride themselves again. [Luqmân/31: 18]

In another verse, Allah Jalla wa ajja has said:

ولا تمش في الأرض مرحا إنك لن تخرق الأرض ولن تبلغ الجبال طولا

And walk not on earth haughtily, for thou never able to penetrate the earth and occasionally you will not reach the mountains in height. [Al-Isra '/ 17:37].

And really, Luqman's advice has also been taught by the Prophet sallallaahu 'alaihi wa sallam to us, as shown in some of the following hadith.

Hadeeth of 'Abdullah ibn Mas'ud a, the Prophet sallallaahu' alaihi wa sallam said:

لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر », قال رجل: إن الرجل يحب أن يكون ثوبه حسنا, ونعله حسنة, قال:« إن الله جميل يحب الجمال, الكبر بطر الحق وغمط الناس

"It (will) enter Paradise man in whose heart there is a small ant of arrogance". (Then) there is a saying: "Surely someone happy if a nice shirt and nice sandals," (then) the Prophet said: "Verily, Allah is beautiful and loves beauty. Arrogant is rejecting the truth and belittling others". [21]

Hadeeth of Abu Hurayrah radi anhu, the Prophet sallallaahu 'alaihi wa sallam said:

بينما رجل يتبختر يمشي في برديه قد أعجبته نفسه, فخسف الله به الأرض, فهو يتجلجل فيها إلى يوم القيامة.

When a strut / arrogant to wear two layers of clothes, God buried him into the earth. He also continues to do so up and down in the earth until the Day of Resurrection. [22]

1. Haaritsah Hadith al-Khuzaa'i bin Wahb radi anhu, he heard the Prophet sallallaahu 'alaihi wa sallam said:

ألا أخبركم بأهل النار ...? », قالوا: بلى, قال:« كل عتل جواظ مستكبر.

"... Will you tell me: Who of the Fire?" They said, "Sure". Prophet said: "Every person who was rude, greedy / greedy and arrogant". [23]

Luqman rahimahullah taught his son AGAR TAWAADHU ', CALM AND DO NOT APPLY raised voice

واقصد في مشيك واغضض من صوتك إن أنكر الأصوات لصوت الحمير

And how simple you in walking and lunakkanlah voice. Indeed, the sound is bad-bad ass voice. [Luqmân/31: 19].

In verse 19, Luqman also counseled his son to tawâdhu '(humble), quiet, unhurried and not too slow in walking. He also advises his son to moderation in speech, and not raising your voice to something that is not beneficial to the talks. To the extent that Luqman mengumpamakannya with a bad ass voice.

Al-Hafiz Ibn Kathir rahimahullah said: "As bad as the worst parable who raised his voice is like a donkey in ringkikannya. Addition, the sound is also hated by Allah Subhanahu wa Ta'ala". [24]

MESSAGE AND ADVICE Ibn al-Qayyim rahimahullah PRIEST TO THE FATHER, PARENTS AND EDUCATORS IN GENERAL
Before contemplating Imam Ibn Qayyim rahimahullah advice, let us contemplate and understand the first word of the Prophet sallallaahu 'alaihi wa sallam follows:

ما من مولود إلا يولد على الفطرة, فأبواه يهودانه وينصرانه ويمجسانه ... .

No one (even babies) are born, but he was born in a state of nature are (Islam), then both his parents are making the Jewish people, Christians can, and Zoroastrian ..... [25]

Imam Ibn Qayyim al-Jauziyyah rahimahullah said: [26]
Some Ahlul 'ILMI (the scholars) said: Verily Allah Subhanahu wa Ta'ala will ask the father on the day of Resurrection-(about) what he had done to his son, before God said to the child, (about) what he had done against his father.

Because, as the father has a right to be fulfilled by his son, the children also have rights that must be fulfilled by the father. And just as God said.

ووصينا الإنسان بوالديه حسنا

And we oblige people (do) good to his two mother-father .... -Al-'Ankabut/29 paragraph 8 - Allaah says:

يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة

O ye who believe, guard yourselves and your families from the Fire whose fuel is men and stones .... -at-Tahrim/66 verse 6 -, and 'Ali bin Abi Talib radi anhu said: "That is, teach and educate your children". [27]

Thus, Allaah orders the father to pay attention and fulfill the rights of children, over Allaah precedence than his command for children to observe and fulfill the rights of his father. (As) the word of God:

ولا تقتلوا أولادكم خشية إملاق

And kill not your children for fear of poverty ... -Al-Isra '/ 17 verse 31 - that he who neglect their children's education in order to know the things that are useful for him, and wasted it: then indeed he has done evil to his son with at worst. And the majority of children, they are not to be broken but because of his father. Father who fails to educate their children and instill negligent and understand the basic principles of religion-Sunnah and the Sunnah. Finally, (dad like this is) has wasted his (own) since childhood, and did not give him the benefit. So when he had grown up, he does not (can not) provide any benefit to his father. As happened in some children who denounced his father (due to negligence), he said: "O my father, as you did not educate me as my childhood, so now that I've grown disobey! O my father, as you have wasted myself (formerly ) when I was a baby, so now I had wasted nyiakanmu when you become an old man ".

SOME LESSONS AND PASSAGES FAIDAH [28]
1. Determination of (mandatory) monotheism and threats (hazards) Shirk.
2. Explanation of wisdom, which is grateful to Allah Subhanahu wa Ta'ala to obey and remember Him. Because it is not grateful but a rational and intelligent person.
3. Prescribed advice and guidance, both for the elderly, small children, strangers and relatives.
4. The enormity of the (evil) Shirk, and the explanation that shirk is a very large kezhaliman.
5. Explanation duration of breastfeeding, which is for two years, not more.
6. Necessity of worship and do good to parents.
7. Determination rule "no obedience to the creature in disobedience to the Creator (Allah Subhanahu wa Ta'ala)". That is by not obeying (command) parent in things that are not good (according to the Shari'a).
8. Obliged to follow the path of those who believe from the Ahlus-Sunnah wal-Jama'ah, and illicit actors to follow the path of heresy and apostasy.
9. Mandatory feel that Allah Subhanahu wa Ta'ala constantly watched and learned movements (every human being), and should not underestimate the goodness or badness is done, no matter how small.
10. Shall enforce prayer, enjoining and forbidding the evil, and bear with anything that will happen to the perpetrator and nahi munkar enjoining them.
11. Haram apply haughty and arrogant in walking, and the necessity of simple, quiet in walking and talking. That is not too fast in the run, and not too raised his voice in speaking, unless necessary.

So, hopefully we can take advantage of the explanation faidah and the verses of God's glorious. So it can make science, faith and good deeds we are constantly growing and improving. Amen.
Wallahu A'lamu bish-sowab.

Maraji '& Mashadir:
1. Al-Isti'âb fi Bayan al-asbab, Salim bin 'Id al-Hilali and Muhammad ibn Musa Nasr Alu, Dar Ibn al-Jawzi, KSA, Matter I, Year 1425 AH
2. Aisarut-Tafâsîr Kalâmil li-'Aliyyil-Kabir, Abu Bakr Jabir al-Jazairi, Maktabah al-Uloom wal Hikam, al-Madinah al-Munawwarah, KSA, VI Prints, Year 1423 AH / 2003 AD
3. Tafsir al-Qurtubi (al-Jami 'li Ahkâmil-Qur `an), Abu' Abdillah Muhammad ibn Ahmad al-Qurtubi, tahqiq 'Abdur Razzaq al-Mahdi, Dar Al Kitab al-' Arabi, Prints II, Year 1421 H / 1999 M.
4. Tafsir Tabari (Jâmi'ul-Bayan 'an Ta'wîli Âyil-Qur `an), Abu Ja'far Muhammad bin Jarir Tabari (224-310 H), tahqiq Shakir Mahmoud, Dar Ihya at-Turâts, Beirut , Matter I, Year 1421 AH / 2001 AD
5. Tafsir Ibn Kathir (Tafsîrul-Qur `anneal-'Azhîm), Abu al-Fida' Isma'il ibn 'Umar ibn Kathir (700-774 H), tahqiq Sami bin Muhammad as-Salama, Dar ath-Thaibah, Riyadh, Prints I, Year 1422 H/2002 M.
6. Taisîrul-Karîmir-Rahman fi Tafsîri Kalâmil-Mannan, 'Abdurrahman ibn Nasir as-Sa'di, tahqiq' Abdurrahman ibn al-Luwaihiq Mu'alla, Dar as-Salam, Riyadh, KSA, Matter I, Year 1422 H/2001 M .
7. Tuhfatul-Maudûd Ahkâmil bi-Maulud, Abu 'Abdillah Muhammad bin Abu Bakr ibn Ayyub az-Zar'i, Ibn Qayyim al-Jauziyyah (691-751 AH), Abu Usamah tahqiq Salim bin' Id al-Hilali, Dar Ibn al-Qayyim & Dar Ibn 'Affan, Cairo, Egypt, Prints II, Year 1428 H/2007 M
8. Zâdul-Masir, Abu al-Faraj Jamaluddin 'Abdurrahman ibn' Ali ibn Muhammad al-Jawzi al-Baghdadi (508-597 AH), al-Maktab al-Islami, Beirut, Prints. III, Year 1404 AH / 1984 AD

[Transcribed from magazines Sunnah 03/Tahun Edition XII / Jumada al-Thani 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Faithful Ethics: A Good Speech, Glorifying Neighbors, And Respect Guest


By
Ustadz Yazid bin Abdul Qadir Jawas:


عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: ((من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت, ومن كان يؤمن بالله واليوم الآخر فليكرم جاره, ومن كان يؤمن بالله واليوم الآخر فليكرم ضيفه)). رواه البخاري ومسلم.

From Abu Hurayrah, from the Prophet sallallaahu 'alaihi wa sallam, he said: "Whoever believes in Allah and the Final Day, let him speak good or keep quiet. He who believes in Allah and the Final Day, let him honor his neighbor. And whoever believes in Allah and the Final Day, let him glorify his guests ". [Bukhari and Muslim].

TAKHRIJ HADITHs
This hadeeth saheeh. Narrated by al-Bukhari (no. 6018, 6136, 6475), Muslim (no. 47), Ahmad (II/267, 433, 463), Abu Dawood (no. 5154), at-Tirmidhi (no. 2500), Ibn Hibban (no. 507, 517-at-Ta'lîqâtul-Hisan), al-Bayhaqi (VIII/164).

Sharh HADITHs
1. Word of the Prophet sallallaahu 'alaihi wa sallam: "Whoever believes in Allah and the Final Day, let him do this and that".

Showed that these acts is a matter of faith. As has been clear that charitable deeds including from faith.

Acts of faith are sometimes related to the rights of God, such as work obligations and leave the things that are forbidden. And included in the scope of the works of faith, is to say that of any other good or keep quiet. Acts of faith are also sometimes related to the rights of the servant of God, such as guest glorify, glorify neighbors, and do not hurt her. Thirdly it was ordered to a believer, one of them by saying a kind word and silence of an ugly word. [1]

In Shahîhain from the hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam, he said:

إن الرجل ليتكلم بالكلمة ما يتبين ما فيها يزل بها في النار أبعد ما بين المشرق والمغرب.

Surely someone say the words that he was not careful truth, words that cause slipping further away from the hell away between east and west. [2]

In Sahih al-Bukhari mentioned the hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam, he said:

إن العبد ليتكلم بالكلمة من رضوان الله لا يلقي لها بالا يرفع الله بها درجات, وإن العبد ليتكلم بالكلمة من سخط الله لا يلقي لها بالا يهوي بها في جهنم.

Surely someone says a sentence that pleasing God and he was not paying attention to it, but God will lift some degree. Indeed a servant of the wrath of God to say something and he did not pay attention to it but it lapsed with the sentence because it was to Jahannam. [3]

Prophet sallallaahu 'alaihi wa sallam also said:

إن أكثر خطايا ابن آدم في لسانه.

Indeed, Adam kids fault lies in the most verbal. [4]

2. Word of the Prophet sallallaahu 'alaihi wa sallam: "Be good or be silent he said."
Is the command to speak well and silence of an unkind word or vain. So, sometimes it's good words spoken so ordered. And sometimes it's not good words and futile, so ordered to silence him. Allah Ta'ala says:

ما يلفظ من قول إلا لديه رقيب عتيد

There is not a word he was saying but supervisors angel at his side, always ready (notes). [Qaf/50: 18].

Prophet sallallaahu 'alaihi wa sallam said:

إذا قام أحدكم إلى الصلاة فلا يبصق أمامه فإنما يناجى الله ما دام في مصلاه, ولا عن يمينه فإن عن يمينه ملكا, وليبصق عن يساره, أو تحت قدمه, فيدفنها.

If any one of you standing in prayer, then let him not spit in front of him because he was actually bermunajat to his Lord while he was in prayer; should not also to the right due to the right there is an angel: but let him spit to the left or down her legs, and let him bury his spit it. [5]

Prophet sallallaahu 'alaihi wa sallam also said:

ما من قوم يقومون من مجلس لا يذكرون الله فيه إلا قاموا عن مثل جيفة حمار, وكان لهم حسرة.

It is one of the stand out of the assembly, they do not remember (dhikr) of Allah in it, but as it stands from the wreck of their ass and they get grief. [6]

From this it can be seen that an unkind word should not be spoken, better still, unless it is needed. Therefore, a lot to say that is not useful to make hearts became hardened.

'Umar radi' anhu said, "Whoever is much talk, too many mistakes; whoever many mistakes, too many sins, and whoever many sins, then nerakalah more worthy of it". [7]

Abu Bakr radi 'anhu never held his tongue and said: "The tongue is what put me in places of desolation". [8]

Ibn Mas'ud radi 'anhu said, "By Allah that no god has the right diibadahi right besides him, there is nothing more right in prison longer than the spoken word." [9]

How beautiful what is said 'Ubaidullah bin Abi Ja'far, a resident Egyptian jurist of his day, he was one of the expert wisdom, he said: "If a man speaks in a majlis and his words amazed him, then let him be silent. And when she was silent and quietly made her amazement, let him speak ". [10]

In conclusion, it is always in absolute silence, or regard silence as a form of worship as Part of taqarrub in Hajj, I'tikaf, and fasting is forbidden. [11]

3. Among the things which the Prophet sallallaahu 'alaihi wa sallam commanded the believers in this hadith, is glorified neighbors.
In some versions there is a ban hurting for hurting neighbors neighbor is haraam. Because, hurt unjustly it is forbidden for any person. But in the neighboring rights act that hurt keharamannya heavier.

In Shahîhain of Ibn Mas'ud radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam, that he was asked: "Sin is the greatest?" He sallallaahu 'alaihi wa sallam said, "You make allies for God when He hath created you, "asked again:" Then what? "He sallallaahu 'alaihi wa sallam replied:" You killed your son because he was afraid to eat with you, "asked again," Then what? "He sallallaahu' alaihi wa sallam replied:" You fornicate with neighbor's wife ". [12]

In Sahih al-Bukhari, Abu Shurayh radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam, he sallallaahu 'alaihi wa sallam said:

والله لا يؤمن, والله لا يؤمن, والله لا يؤمن. قيل: و من يا رسول الله? قال: الذي لا يأمن جاره بوائقه.

"For God's sake, do not believe. For God's sake, do not believe. For God's sake, do not believe, "asked," O Messenger of God, who is he? "Prophet sallallaahu 'alaihi wa sallam said:" The person whose neighbor does not feel safe from interference "[13].

As for glorifying neighbors and do good to him was ordered. Allah Ta'ala says:

واعبدوا الله ولا تشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم إن الله لا يحب من كان مختالا فخورا

Worship Allah and do not associate anything with Him, and do good to parents, best friends relatives, orphans, the poor, neighbors close and far neighbors, peers, ibn sabil, and a slave of you have. Truly, Allah loves not the arrogant and pride. [An-Nisa '/ 4:36].

In this verse, Allah Ta'ala combine Him for human rights and the rights of man against man. And God said the people should be addressed properly. They are five groups.

First. People who are in kinship. Allah Subhanahu wa Ta'ala mentions in particular the elderly among them, because they have the privilege of all relatives, and none of them have the common features of both, as both the cause of the presence of children, have the right to educate, nurture , and others.

Second. Weak people who need kindness. It is divided into two types: those in need because of the weakness of his body, such as orphans, and the needy because of the small treasure, namely the poor.

Third. People who have the right proximity and association. Allah Subhanahu wa Ta'ala make it into three groups, ie close neighbors, distant neighbors, and colleagues.

In Sahih al-Bukhari, from 'Aisha radi anhuma, he said: "I said,' O Messenger of Allah! Actually I have two neighbors. To whom do I give gifts? ' He replied, 'To the neighbor closest door to you.' "[13]

As peers, then some scholars menafsirkannnya with the wife. Some of them-Ibn 'Abbaas anhuma - interpret with friends in safar. They do not want to spend your peers in the habitation of the meaning of consort / friendship, but friendship in Safar was enough as a friendship. If so, would friendships constantly at mukim it more mainstream.

Hence, Sa'id bin Jubair said: "He is a friend of the righteous". Zaid bin Aslam said: "He is a friend of your seat when mukim and friends when safar".

In Musnad Ahmad and Sunan Imam at-Tirmidhi, from 'Abdullah ibn' Amr ibn al-As, the Prophet sallallaahu 'alaihi wa sallam, he said:

خير الأصحاب عند الله خيرهم لصاحبه, وخير الجيران عند الله خيرهم لجاره.

The best friend in the sight of Allah is the best to his friend, and the best neighbor in the sight of Allah is the best neighbor to neighbor. [15]

Fourth. People who come to a person and not settle with him, namely ibn sabil. He is a traveler in a country where transit.
There are scholars who interpret it. That is, if the traveler's stopover as a guest at someone.

Fifth. Bondsmen. The Prophet sallallaahu 'alaihi wa sallamsering times willed Muslims to be kind to them. It is reported that when the death of his last testament is the pick, "Pray and do good to the slave you have." [16]

Some scholars of the Salaf enter into this verse what the human form of livestock.

Then the ash-Shahîhain, from 'Aisha and Ibn' Umar anhuma, the Prophet sallallaahu 'alaihi wa sallam, he said:

ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه.

Angel Gabriel always intestate me about the neighbors, so I think that the neighbors will inherit. [17]

Among the forms of doing good to the neighbor, is to provide the breadth and ease when he needed. From Abu Dharr radi 'anhu, he said: My beloved (ie the Prophet sallallaahu' alaihi wa sallam) will saying to me:

إذا طبخت مرقا فأكثر ماءه, ثم انظر أهل بيت من جيرانك فأصبهم منها بمعروف.

"If you cook vegetables, gravy multiply, then look at your neighbor's family, give some of them well".

In another narration:

يا أبا ذر! إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك.

"O Abu Dharr! If you cook vegetables, gravy multiply and give some of the neighbors'. [18]

From Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam, he said:

لا يمنع جار جاره أن يغرز خشبة في جداره.

Do any one of you neighbors prohibit wood stuck in the wall.

After that, Abu Hurayrah said: "Why do you, I saw you turn away from this advice? By Allah, I would throw the timber into your shoulders ". [19]

Imam Ahmad rahimahullah opinion is, let someone allow neighbors put wood on the wall when needed, and it does not harm people is a saheeh hadeeth.

Zahir words of Imam Ahmad rahimahullah is, someone must help its neighbors by the excess that does not harm if neighbors need it. [20]

Described by scholars that there are three neighbors.
• Muslim neighbors who have relatives relationship, then it has three rights, namely: the right neighborhood, the right of Islam, and the rights of kinship.
• Muslim neighbors, then it has two rights, namely: the right of neighbors, and the right Islam.
• Neighbors infidel, he has only one right, namely the right neighbor. [21]

And we are commanded to do good to the neighbor. The Prophet sallallaahu 'alaihi wa sallambersabda:

ليس المؤمن الذي يشبع وجاره جائع إلى جنبه.

Not to say a believer, a full, while the neighbor beside starvation. [22]

Al-Hasan said: "Good neighbors are not refrain from harassing him, but good neighbors are patient with the disorder". [23]

At the time of the Prophet sallallaahu 'alaihi wa sallam, was an industrious woman the night prayers, fasting and Sadaqah, but he's always annoying his neighbors with his tongue, the Prophet sallallaahu' alaihi wa sallam said: "There is no good to him, he was among the inhabitants of hell" . Then again mentioned, there are women who perform the obligatory prayers five times a day and he likes bershadaqah with cheese and do not bother anyone too, the Prophet said: "He was an expert of heaven". [24]

4. Among the things which the Prophet sallallaahu 'alaihi wa sallamperintahkan to the believers in this hadith, is glorified guest, which menjamunya well.
From Abu Shurayh radi 'anhu, he said: My eyes saw the Prophet sallallaahu' alaihi wa sallam, and his ears hear when he said:

من كان يؤمن بالله واليوم الآخر فليكرم ضيفه جائزته. قال: وما جائزته, يا رسول الله? قال: يوم وليلة, والضيافة ثلاثة أيام, وما كان وراء ذلك فهو صدقة عليه.

"Whoever believes in Allah and the Final Day, let him glorify his guests by giving them a gift." Asked, "What is that, O Messenger of Allah?" He sallallaahu 'alaihi wa sallam replied: "(menjamunya) day and night. Meals for guests is three days, and the rest is charity". [25]

Muslim also narrated the hadith of Abu Shurayh radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam, he said:

الضيافة ثلاثة أيام, وجائزته يوم وليلة, و لا يحل لرجل مسلم أن يقيم عند أخيه حتى يؤثمه. قالوا: يا رسول الله, وكيف يؤثمه? قال: يقيم عنده و لا شيء له يقريه به.

"Meals for guests is three days and gifts (for the journey) for a day and a night. It is not lawful for a Muslim living in the house of his brother then made sinners ". The Companions asked: "O Messenger of Allah! How did he make it sinful? "The Prophet sallallaahu 'alaihi wa sallammenjawab:" He (the guest) to settle him, but the host does not have anything to honor him ". [26]

In the hadiths above described, that the dinner guests for the journey is a day and night and dinner is three days. The Prophet sallallaahu 'alaihi wa sallam distinguish between gifts for guests and entertainment, there is even a confirmed history of gifts to guests.

In the ash-Shahîhain, from 'Uqbah ibn' Amir radi 'anhu, he said: "O Messenger of Allah! Surely you sent us, and then we stopped at people who do not entertain us, what do you think? "The Prophet sallallaahu 'alaihi wa sallam said to us:

إن نزلتم بقوم, فأمروا لكم بما ينبغي للضيف; فاقبلوا, فإن لم يفعلوا; فخذوا منهم حق الضيف الذي ينبغي لهم.

"If you stop at one of the people, and they give you for what you are deserved, then accept it. If they do not, take it out of their rights they should give guests ". [27]

These texts demonstrate the necessity of entertaining guests during the day and night, it is the opinion of al-Layth and Ahmad.

T Imam Ahmad said: "Guests are entitled to demand remedies, if the host does not give it, because dinner is mandatory right for him."

As for the other two days for guests, the second and third day, it was the highlight of entertaining guests. After three days, the hosts are also entitled to have moved out of his house, because he had fulfilled his duty. This is done by Imam Ahmad.

Narrated by Imam Ahmad, that entertain it obligatory for the Muslims and pagans. Lots of Imam Ahmad's companions who specializes obligation for Muslims as different religions living relatives is not required by the history of Imam Ahmad.

In some versions of the saying, "Guests are not permitted to stay at the host home, and troubling".

Truly entertaining guests is not mandatory, except for those who have something to entertain-it's the opinion of some scholars of hadith, among Humaid bin Zanjawaih-it should not ask guests were hosted by people who can not entertain.

Hadeeth narrated from Salman radi 'anhu, he said:

نهانا رسول الله صلى الله عليه وسلم أن نتكلف للضيف ما ليس عندنا.

Prophet sallallaahu 'alaihi wa sallam forbade us to burden ourselves for guests with something that we do not have. [28]

If the hosts are forbidden to burden yourself with something that does not have, then this indicates that the host is not obliged to assist guests with anything except that he had. If the host does not have anything else, he is not obliged to give his guests. However, if the host put his guests than himself as did the Ansar, which revealed the following verse about them,

ويؤثرون على أنفسهم ولو كان بهم خصاصة

"... And they put (the Emigrants) on his own, although they also require ...." - Hasyr/59 verse 9 - [29] then it is a good and noble, but not mandatory.

If guests do not know the host menjamunya except with the food and the food their children, and children suffer for it, then it should not ask guests were treated to a host such as a form of practice of the Prophet sallallaahu 'alaihi wa sallam:

... و لا يحل له أن يثوي عنده حتى يحرجه.

A visit ... It is not lawful to complicate the host. [30]

In addition, guests are entertained infaq form are mandatory. So, infak is only required to those who diet themselves and those foods more dependents, such infak to relatives and zakat ul-Fitr.

FAWÂ `ID HADITHs
1. Faith is belief with the heart, with a verbal pledge, and the practice of the members of the body, increases with obedience and decreases with immoral deeds cause.
2. Amal enter part of the faith.
3. Faith in Allah Subhanahu wa Ta'ala and the End of the day is an important pillar of faith, because it reminds us that God first created, and reminds us that we will return to God and be judged.
4. Prompts for maintaining oral.
5. Mistakes that most children of Adam on his tongue.
6. Mandatory silent except for a kind word, according to the words of the Prophet: "Whoever believes in Allah and the Final Day, let him speak good or keep quiet."
7. It invites to every act which contains love and harmony in the society.
8. Prompts for morality and away from bad morals.
9. Necessity of respecting neighbors, and respect the customs back to the surrounding community.
10. Necessity to glorify guests, whether little or much of her guests.
11. Prompts to get along well against fellow Muslims.
12. Glorifying making it mandatory for day and night.
13. Disclaimer faith mentioned in the hadith is not the subject of faith disclaimers perfection.

Marâji `:
1. Al-Qur `an and terjemahnya.
2. Al-Wafi Arba'în an-Fi Syarhil Nawawiyyah, by Dr.. Mustafa al-Bugha and Muhyidin Mustha.
3. As-lin-Kubra Sunanul Nasa `i.
4. Az-Zuhd, by Imam Ahmad.
5. Az-Zuhd, by Imam Ibn al-Mubarak.
6. Irwâ `ul Ghalîl Takhrîji Ahâdîtsi Manâris Fi-Sabil.
7. Jâmi'ul 'Uloom wal-Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Bajis.
8. Kitâbush-Shamt, Ibn Abid Dunya.
9. Kutubus-Sab'ah.
10. Mustadrak 'alash-Shahîhain.
11. Mushannaf Ibni Abi Syaibah.
12. Qawa'id wa minal Fawâ `id-'an-Nawawiyyah Arba'în, Mohammed Sulthan Nazhim work.
13. Raudhatul-'wa Uqalâ Nuzhatul-Fudhalâ, Ibn Hibban al-Busti.
14. Saheeh Ibni Hibban with at-Ta'liqâtul-Hisan 'ala Saheeh Ibni Hibban.
15. Genealogy al-ahadith al-Shahîhah.
16. Sunan ad-Darimi.
17. Sunan al-Bayhaqi.
18. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.

[Transcribed from magazines Sunnah 05/Tahun Edition XII / Sha 'ban 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Do not Go It Easy And It's Halal Haram




By
Ustadz Asim bin Mushthofa



ولا تقولوا لما تصف ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب إن الذين يفترون على الله الكذب لا يفلحون متاع قليل ولهم عذاب أليم

And say not of what is said by the tongue is a lie "is lawful and this is unlawful," to invent a lie against Allah. Indeed, those who invent a lie against Allah Nor lucky. (It was) a little pleasure, and for them a painful torment. [An-Nahl / 16: 116-117]

EXPLANATION OF VERSES
Culture of Ignorance, Law Determination Set With Lust.
Ignorance culture contrary to the teachings of Islam so much. Islam came to abolish mankind so always be on the nature of its creation.

The above verse is talking about one of the many cultures that developed in the middle jahiliyyah the old days, before finally erased the Shari'a of Muhammad sallallaahu 'alaihi wa sallam. Namely, proscribe and justifies something without regard and without reference to divine revelation as well as the provisions of other laws that come from divine Allah Subhanahu wa Ta'ala, the All-Knowing the benefit of all beings. In fact, they claim to be the followers of the Prophet's teachings of Abraham Alaihissallam. So that Allah Subhanahu wa Ta'ala forbids Muslims to follow the path of the mushrikeen. [1]

Reality happens, they proscribe lawful things, and instead justifies the things forbidden by Allah al-Khaaliq. They set the laws of clean and unclean according to his desires. With this action, they have done iftirâ 'alallah ta'ala (falsehood in the name of Allah Ta'ala).

Allah Subhanahu wa Ta'ala has explained the substance of the paragraph above with a few more verses. Among them:

قل هلم شهداءكم الذين يشهدون أن الله حرم هذا فإن شهدوا فلا تشهد معهم

Say: "Bring your witnesses who can testify that Allah has forbidden (the food you) is forbidden." If they testify, do not you come (also) be a witness with them; ... [al-An'am / 6: 150]

Allah Subhanahu wa Ta'alaberfirman:

قل أرأيتم ما أنزل الله لكم من رزق فجعلتم منه حراما وحلالا قل آلله أذن لكم أم على الله تفترون

Say: "Explain to me about the fortune that Allah revealed to you, then you make some of haram and (some things) lawful." Say: "Allah has given you permission (about it) or you have to invent a God?" [Yûnus/10: 59].

Meaning of this paragraph -an-Nahl/16 verses 116-117 - will be increasingly evident with respect to the previous paragraph. That Allah Subhanahu wa Ta'ala commanded that they eat foods that are kosher fine again. Allah Subhanahu wa Ta'ala says:

فكلوا مما رزقكم الله حلالا طيبا واشكروا نعمت الله إن كنتم إياه تعبدون

So eat of the lawful and good fortune that God has given to you, and give thanks favors of Allah, if you only worship Him alone. [An-Nahl/16: 114].

Furthermore, Allah Subhanahu wa Ta'ala to explain things that are forbidden to them in the next verse:

إنما حرم عليكم الميتة والدم ولحم الخنزير وما أهل لغير الله به فمن اضطر غير باغ ولا عاد فإن الله غفور رحيم

He hath only forbidden upon you (take) carrion, blood, pork and anything slaughtered by the name of other than God, but he who was forced to eat it by not persecute nor exceed the limit, then surely Allah is Forgiving, Merciful. [An-Nahl/16: 115].

In fact, it is not in line with what has been revealed by Allah al-Hakam (Essence of the Most Defining law) in the verse. They actually justify carrion, blood and the animals they slaughtered without the name of Allah Ta'ala. And on the contrary, they forbid the use of animals, both for consumption and as a mount, which is permissible for mankind.

For example, as stated in the following words of God Almighty:

ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام ولكن الذين كفروا يفترون على الله الكذب وأكثرهم لا يعقلون

Allah is never any bahîrah mensyari'atkan, sâibah, washîlah and human rights. But the disbelievers invent lies against Allah, and most of them do not understand. [Al-Ma `idah / 5:103] [2].

Thus, the concept of halal-haram in the eyes of people in the past Jahiliyyah. Shaykh Salih al-Fawzaan-Hafizhahullah-states, which are to be the culprit in this matter, is because of the passion and lust trap and doctrine of their great figures [3].

In summary, the beginning of this verse forbids someone to drop the assessment of halal and haram for something that was not permitted or forbidden by Allah Subhanahu wa Ta'ala. Because it is a lie and a lie in the name of Allah Ta'ala. [4]

Exceeded Error Deeds Shirk
No doubt, shirk is a very big sin and a fatal error. Shirk it, because it contains actions that equate between al-Khaaliq the Most Perfect of all the creatures that are loaded with all the weaknesses of each side. However, it has been reported by Allah Subhanahu wa Ta'ala, that there is a higher degree of sin than shirk ugliness. Sin is lying in the name of Allah Subhanahu wa Ta'ala. Because, in fact, all sinners are originated from falsehood in the name of Allah Subhanahu wa Ta'ala. Allah Subhanahu wa Ta'ala says:

قل إنما حرم ربي الفواحش ما ظهر منها وما بطن والإثم والبغي بغير الحق وأن تشركوا بالله ما لم ينزل به سلطانا وأن تقولوا على الله ما لا تعلمون

Say: "Rabbku only forbidden heinous deeds, both visible and hidden, and sin, violate human rights in defiance of right, (forbid) to Allah with something that God did not lose it and the proof for (forbidden) invent against Allah what ye know not. " [Al-An `am / 7:33].

Ibn al-Qayyim rahimahullah said: "God forbid say the name of God without the basic knowledge in the affairs of a fatwa or legal court. Including matters he categorizes the biggest bastard. Fact, put him in the first place. [5] Because the order matters that are forbidden in the paragraph above the at-ta'âli (of the order of low to worst ranking) [6].

Kuala Of A Disaster
Symptoms of this concern, obviously stemmed from the particular factor. Is not an event that just happens without cause. Shaykh Bakr Abu Zayd rahimahullah point phenomena at-ta'âlum (smart ass) as a major factor. Namely, the nature feel more aware, feel have the capability to issue fatwas or answers, but the ability is still very far away and full of flaws.

Shaykh Bakr Abu Zayd said rahimahullah: "Surely at-ta'âlum an entrance to 'speak in the name of God without scientific basis." Not only that, ta'âlum, singularity opinion, searching rukhshah, blind fanaticism: all that is doors that led to the crime saying the name of Allah without knowledge ". [7]

Berfatwa an important position. In this fatwa, someone tried to resolve the problems faced by a person or the public. Because of the strong influence of fatwa-giving actions, then no one should deliver fatwas except those who are already achieving specific scientific skills, not vain people. [8]

Experts Bid'ah Threatened By Verse
Imam Ibn Katsiir rahimahullah said: "Included in the context of this verse, that any person committing heresy" [9]. The reason is obvious. Namely, they are adding to something with the thought that all they charge is part of the religion of Islam, after consider it as a good deed, but sharia does not say.

Serious Threats Against Perpetrators who Lying on behalf of God
When an action is either already occupies a very dangerous level, it would not be strange if the return is very heavy. To act a lie in the name of Allah Ta'ala to justify or proscribe recklessly, then Allaah has set a return as set forth in His Word:

إن الذين يفترون على الله الكذب لا يفلحون متاع قليل ولهم عذاب أليم

Indeed ... who invent a lie against Allah Nor lucky. (It was) a little pleasure, and for them a painful torment. [An-Nahl / 16:116-117].

Allah Subhanahu wa Ta'ala deed conveying false threats to their name in the name of His laws syar'i. Also the statement about the case that is not forbidden "haram", or in case that is not lawful "is lawful." This verse is a description of Allah Ta'ala, that a servant should not say halal or haram, but after knowing that God justifies or mengharamkannya [10].

They will not prosper in this world and in the hereafter. And certainly Allah Subhanahu wa Ta'ala will reveal their infamy. Although they enjoy life in comfort in this world, but it's just an instant pleasure. Place them back is hell. There, for them a painful punishment. [11]

Say the Name of Allah Control Without Science
In the community, we can see a lot of scattered fatwas without justifiable grounds. Surprisingly, the people trying to help myself talk (argue) in the general sciences disciplines in the presence of the experts. Concretely, a non-physicians are not comfortable speaking in medical problems in the presence of a doctor. Or not the architects feel uncomfortable talking about architecture in the presence of an engineer. However, not witnessed a similar attitude in religious matters. The nature feel better knowing too obtrusive. And they believe in Allah hears all the words, Seer while removing legal, valuation or fatwa [12].

Opinions odd was raised. Sometimes even ridiculous, to really show how shallow her knowledge. Chaos has spread everywhere. So, the solution to "social problems" that is endemic and can not be taken lightly-which is also the solution to all problems is to instill a sense of fear of Allah Subhanahu wa Ta'ala and increase levels of piety, and to form the mentality required to refrain from speaking or did not answer and did not issue a fatwa if it really does not know anything, or only half knew. And be understood, that it is God who has the right to establish and create (al-khalqu wal-Amr). There is no creator other than Him. None other than Shari'a Shari'a for His creatures. He is entitled to require something, mengharamkannya, advocate and justify.

Therefore, if someone asked did not know the problem, let the answer out loud shamelessly and said "I do not know, I do not know, ask someone else." Answers like this would indicate perfection intellect, kindness, faith and piety, and modesty before Allah Subhanahu wa Ta'ala [13].

Generation prudence Salaf in this issue [14]
In the past, scholars Salaf generation, they behave wara `(guard) in issuing a statement" it is halal and haram ", for fear of the paragraph above. In addition, it is to show their high manners in the presence of Allah and His Messenger, the right to determine the law of the human race, even though they knew or pengharamannya penghalalan proposition clearly.

Imam Maalik rahimahullah narrates the isnaad of Qabîshah bin Dzuaib, that there was a man who said to 'Uthman ibn' Affan radi anhu about two sisters whose previous status as a slave. 'Uthman radi anhu replied: "A menghalalkannya verse and other verses have mengharamkannya. As for me, do not like to do it" [15].

Imam al-Qurtubi rahimahullah narrates: ad-Darimi said in his Musnad: Aaron had told us of Hafs al-A'masy, he said: "I've never heard of Ibrahim (an-Nakha` i) said: '(It ) halal or haram, 'but he said (when menghukumi):' In the past, people did not like it. Or first, people love it '. " [16]

Ibn Wahb rahimahullah of Imam Malik rahimahullah said: "It is not the custom of people (now) or those who have passed, nor is the custom of people that I follow to say 'is halal, it is haram." They do not dare to do so. At that time, they just say nakrahu kadza (we do not like it), naraahu hasanan (we saw both), nattaqî hadha (we avoid it), WALA Nara Hadza (we do not view that way) ".

In another narration: "They do not say 'it halal or haram.' Have you not heard Allah says (which means):" Say: Explain to me about the fortune that Allah revealed to you, then you make some of haram and (some things) lawful. "Say : "What God has given you permission (about this) or you invent it against God?"-Qs. Yûnus/10 verse 59 - and then he said: "The halal is all that is permitted by Allah and His Messenger. Unlawful is all that is forbidden by Allah and His Messenger "[17].

In the book al-Umm, Imam Shafi'i rahimahullah used to say ahabbu ilayya, uhibbu, akrahu and other such lafazh-lafazh to assess a wide range of cases. Allaah knows best.

LESSONS OF VERSES
1. Haram halal and haram set unreasonably syar'i, qath'i and zhanni, except those already believed to be almost a forbidden thing.
2. Haram lie in the name of Allah Ta'ala.
3. People who lie in the name of God Almighty, it will not prosper in the Hereafter. While on earth, he will be afflicted by the humiliation.
4. Must maintain verbal and careful in speaking.
5. Experts heresy threatened with the paragraph above. Allaah knows best

Maraaji ':
1. Aisarut-Tafâsîr, Abu Bakr Jabir al-Jazairi, Maktabah 'Ulum wal-Hikam, Medina.
2. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
3. I'laamul Muwaqqi'în 'An Rabbil' alamin Ibn al-Qayyim, Verification: Abu 'Ubaidah bin Masyhuur Salmaan Hasan Alu Daar Ibn Jawzi, Ed. I, Th. 1423H.
4. Kitab ul-'Ilmi, Shaykh al-Uthaymeen, ats-Tsurayya, I, 1420H-1999M.
5. Ma'âlimut-Tanzil, Abu Muhammad al-Husayn ibn Mas'ud al-Baghawi, Verification and Takhrîj: Muhammad 'Abd an-Namr,' Uthman Dhumairiyyah Gomaa, and Sulaiman al-Kharsy Muslim, Dar Thaibah, Year 1411 H .
6. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Verification: Sami bin Muhammad as-Salama, Dar Thaibah, Matter I, Year 1422 H - 2002 AD
7. Taisîrul-Karîmir-Rahman 'Allamah Shaykh Abdur-Rahman bin Nasir as-Sa'di, Dar al-Mughni, Riyadh, Ed. I, Th. 1419 H - 1999 AD

[Transcribed from magazines Sunnah 06-07/Tahun Edition XII / Ramadan 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]





Let's Doing Good Always



للذين أحسنوا الحسنى وزيادة ولا يرهق وجوههم قتر ولا ذلة أولئك أصحاب الجنة هم فيها خالدون

For people who do good, there is the best reward (heaven) and enhancements. And their faces are not covered in black dust and not (also) humiliation. They are the inhabitants of Paradise, they will abide therein.
[Yûnus/10: 26]

EXPLANATION OF VERSES

The meaning of ihsan (al-ihsan)
Al-Ihsan, is the opposite (antonym) of al-Isa `ah (bad deeds). Meaning, doing good deeds. In the terminology of the Shari'a is defined by "implementing Shari'a rules as well as possible". Prophet sallallaahu 'alaihi wa sallam has explained the nature of the hadith Jibril Ihsan Alaihissallam already popular, namely:

أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك

You worship Allah as if you see Him. If you do not see Him, (be sure) that He (Allah) watching you. [Bukhari and Muslim]

Understanding the words of the Prophet sallallaahu 'alaihi wa sallam above, as revealed by Shaykh' Abdul-Muhsin al-'Abbad-Hafizhahullah-is someone to worship Allah Subhanahu wa Ta'ala as if he was standing right in front of him. This appreciation will bring khasy-well (fear) and Inabah (like always return approached, repent) to Him. Also motivate that worship is conducted in accordance with regulations established by the radi sallallaahu 'alaihi wa sallam. [1]

Caution Against Islam al-Ihsan
One that shows how much attention the issue of al-Islam ihsan (good deeds) and the high position of this practice, which Allaah has told us in His Book that He loves the muhsiniin (those who do good) and with them. In this position, it is sufficient for them to get the glory and virtue. Allah Subhanahu wa Ta'ala says:

وأحسنوا إن الله يحب المحسنين

...... And do good, for Allah loves those who do good. [Al-Baqarah / 2:195].

Allah Subhanahu wa Ta'ala says:

إن الله مع الذين اتقوا والذين هم محسنون

Verily Allah is with those who restrain themselves and those who do good. [An-Nahl/16: 128].

Allah Subhanahu wa Ta'ala says, which means: And those who strive for (seeking pleasure) We, really will We show them Our roads. And verily Allah is with those who do good. [Al-'Ankabût/29: 69].

In another verse, Allah Subhanahu wa Ta'ala tells us that the existence of all the trials that brought Allah Subhanahu wa Ta'ala that, solely devoted to seeking beings with best practice. Allah Subhanahu wa Ta'ala says:

الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا

What makes the death and life, that He might try you, which of your better deeds. [Al-Mulk/67: 2].

Tit for tat
People who do good in this world, and he believes in Allah Lord of the Alamin and do good deeds, Allah Subhanahu wa Ta'ala give good tidings, that they will act Ihsaan be useful collateral warranties in the Hereafter. Good news is one of the entertainment and motivate a Muslim that the perpetrators of the good, then the time he sacrificed, physical exhaustion, the mind is drained, and the materials used in the path of Allah Subhanahu wa Ta'ala; all was not in vain. Allah Subhanahu wa Ta'ala, and will eventually result in a pleasant.

According to Imam Ibn Kathir rahimahullah, that the above verse, Allah Subhanahu wa Ta'ala to preach, the people who do charity in the world with faith in Allah Subhanahu wa Ta'ala and do righteous deeds, Allah Subhanahu wa Ta'ala will respond to al-Husna (goodness) in the Hereafter. This certainty is based on the word of God in the letter ar-Rahmân/55 verse 60, which means: No reply goodness except goodness (it). [2], and some scholars interpret al-husna in the above verse to mean Jannah (Paradise) [3 ]. Nas `wa karamih fadhlihi alullah min.

Supplement Award, Seeing Face of Allaah
In addition to an abundance of scrumptious immeasurably in Jannah, they also gained favor as contained in the word az-Ziyâdah (additional grace).

It is said by Imam Ibn Kathir rahimahullah, is an additional reward multiplication is good deeds-deeds were ten times to seven hundred times. Including other favors, which Allah Subhanahu wa Ta'ala give them in heaven, in the form of castles, fairies, pleasure, and all of the aforementioned Allah Subhanahu wa Ta'ala. All the pleasure it will be a source of air eyes.

Enjoyment of the most important and highest, which is to see the face of Allah Subhanahu wa Ta'ala glorious. It is an additional grace greater than all they get. She took pleasure not because their deeds, but because of His mercy and grace of God, [4]. Mentioned in the Hadith Suhaib ar-Rumi, radi sallallaahu 'alaihi wa sallam said:

إذا دخل أهل الجنة الجنة قال يقول الله تبارك وتعالى تريدون شيئا أزيدكم فيقولون ألم تبيض وجوهنا ألم تدخلنا الجنة وتنجنا من النار قال فيكشف الحجاب فما أعطوا شيئا أحب إليهم من النظر إلى ربهم عز وجل (ثم تلا هذه الآية للذين أحسنوا الحسنى وزيادة)

If the Host has entered heaven, God Tabaraka wa Ta'ala says: "Do you want something, (with it) I add (favor) you?" They replied: "Did not you have whitened our faces, do not you have put us into Jannah and save us from hell?" Then Allah Subhanahu wa Ta'ala Unmasked cover. It is not they receive their preferred pleasure than pleasure to see their Rabb. Then radi sallallaahu 'alaihi wa sallam read the paragraph above. [5]

Meanwhile, by holding on to form a general ziyâdah word-for-shaped nakirah Imam Tabari rahimahullah reinforce additional meanings according to the shape of generality lafazhnya like: see the face of Allah Subhanahu wa Ta'ala, rooms made of jewels, forgiveness and His pleasure. All that will be collected for them. Nas wa `alullah min fadhlihi karamih. [6]

Serial Faces Without Sorrow
The recipients of the above replies will gain momentum very happy. Namely, when his oppressed people distress and bitterness because of bad deeds in this world, then Allah Subhanahu wa Ta'ala tells about the faces of the people who do charity by saying:

ولا يرهق وجوههم قتر ولا ذلة

(And their faces are not covered in black dust and not (also) humiliation - [Yûnus/10 verse 26]

There is no sadness or darkness that enveloped their faces to look like a man who is sad [7]. However, that appears only joy and happiness on their faces.

Imam al-Qurtubi rahimahullah direct meaning, as they were in the field Mahsyar. He said: "The dust does not cover their faces when compiled to Allah Subhanahu wa Ta'ala, as well as humiliation are not covered them". [8] So is the view of Imam Ibn Katsiir. [9]

In some other verses, Allah Subhanahu wa Ta'ala tells their situation by saying that it means: That the people who have been there for them a good provision from Us, they were kept out of hell, they did not hear any sound of the fire of hell, and conserved in enjoying what they desired by them. They are not troubled by large virulence (on the Day of Resurrection), and they were greeted by the angels. (The angel said): "This is your day which you were promised." [Al-Anbiya '/ 21 verse 101-103].

Allah Subhanahu wa Ta'ala says:

إن الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة ألا تخافوا ولا تحزنوا وأبشروا بالجنة التي كنتم توعدون

As for those who say: "Our Lord is Allah" and then they confirmed their establishment, then the angels will descend on them (saying): "Do not be afraid and do not feel sad, and glad you're with (gain) heaven God has promised to you. [Fushshilat/41: 30].

Their situation as described Allah Subhanahu wa Ta'ala in the following verse:

فوقاهم الله شر ذلك اليوم ولقاهم نضرة وسرورا

Then the Lord preserve them from distress that day, and give them clarity (face) and liver excitement. [Al-Insân/76: 11].

This exciting circumstances, very much different from the kuffar and the perpetrators of the crime, which is filled by the black and the black dust. One of the verses that describe the condition of the appearance of their face, which is the word of Allah Subhanahu wa Ta'ala in the same letter, which is a continuation of the above verse:

والذين كسبوا السيئات جزاء سيئة بمثلها وترهقهم ذلة ما لهم من الله من عاصم كأنما أغشيت وجوههم قطعا من الليل مظلما أولئك أصحاب النار هم فيها خالدون

And those who do evil, (got) a reply in kind, and they were covered in humiliation. There is no protection for them-any one of (Allaah) God, as if their faces are covered with pieces of dark night. They are the companions of the Fire: they will abide therein. [Yûnus/10: 27].

Allah Subhanahu wa Ta'ala says, which means: And a lot of (too) faces on that day covered in dust. And covered by darkness. Those are the ungodly unbelievers again. ['Abasa/80 :40-43].

Getting Favors Eternal

ولا يرهق وجوههم قتر ولا ذلة

They are the inhabitants of Paradise, they will abide therein. [Yûnus/10: 26].

People mentioned their properties, they are the dwellers of Jannah and its inhabitants, who are in it. They lived perennial in it. The place was not destroyed, so they will not be worrying disappearance delicious. They also will not be excluded from it, to lead their lives turn out to be miserable. [10]

LESSONS OF VERSES
1. The virtue of good deeds.
2. Perbuataan both will bring al-Husna (good).
3. Determination of the Resurrection and the Day of Judgment.
4. Vast mercy to His servants who believe

Marâji `:

1. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
2. Jâmi'ul-Bayan 'an Ta `Ay wil al-Qur` an, Abu Ja'far Muhammad bin Jarir Tabari, Ibn Hazm Dar, Matter I, Year 1423 H - 2002 AD
3. Pole wa sense of `il, 'Abdul-Muhsin al-Abbad al-Badr.
4. Ma'âlimut-Tanzil, Abu Muhammad al-Husayn ibn Mas'ud al-Baghawi, Verification and Takhrîj: Muhammad 'Abd an-Namr,' Uthman Dhumairiyyah Gomaa, and the Muslim Sulaiman al-dar Kharsy Thaibah, Year 1411 AH
5. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Verification: Sami bin Muhammad as-Salama, Dar Thaibah, Matter I, Year 1422 H - 2002 AD

[Transcribed from magazines Sunnah 04/Tahun Edition XII / Rajab 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]






Sources: http://almanhaj.or.id/
_______

Imam Shafi'i Aqidah: Allah Subhanahu Wa Ta'ala There's Above

Imam Shafi'i Aqidah: Allah Subhanahu Wa Ta'ala There's Above


By
Shaykh Muhammad ibn Musa Nasr Alu



Among the main points of Aqeedah of Ahlus-Sunnah wal-Jama'ah, is to believe that Allah Subhanahu wa Ta'alaberada in the sky (in the sky), Allaah is above His creatures and air-istiwa ` (dwell) on the Throne according to His perfection and majesty, not like a human bersemayamnya. However, even though Allah Subhanahu wa Ta'alabersemayam over the Throne, His knowledge in every place and He is closer than one's jugular vein. Nor is hidden from Him whatever is in the heavens and on earth, even he knew and witnessed the secret talks.

Allah Subhanahu wa Ta'ala says:

ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا

... There is no secret talks between the three, but He is the fourth. And no (talks between) five but He is the sixth. And not (also) talks between the amount that is less than that or more but He is with them wherever they are .... [Al-Mujâdilah/58: 7].

But togetherness is togetherness hearing, knowledge, mastery and mercy, not together physically as stated jahmies [1] and Huluuliyah [2]. Most High God from what they say.
The nature of 'Uluw (High) Allah Subhanahu wa Ta'ala, divided into general and specific. General terms of his height over all creatures, and specifically, if viewed from above bersemayamnya Throne after the creation of the heavens and the earth.

From here Ahlus-Sunnah the height of the Essence of God, the One of His Glory. He existed before the creation of the creature, before the creation of the heavens and the earth, and before the time and place.

Then, after creating the Throne, He dwells on it. Here it can be concluded that the height is a trait dzatiyah [3] God. While bersemayamnya Allah Subhanahu wa Ta'aladi the Throne is the nature fi'liyah ikhtiyariyah [4], then God dwells at any time and in any way He wills.

Al-istiwa `(dwelling), al-'uluw (high) and al-irtifa' (height) has four meanings. Means' style (above), irtafa'a (high), sha'ada (up), and istaqarra (fixed) without the need to be asked bagaimananya.

As Imam Malik answer when asked about istiwa, he said: "Al-istiwa` is familiar (ie understandable) and his form does not make sense (not able to be understood sense), while mengimaninya mandatory, and asked about it is an innovation, "then he was ordered to remove the questioner from the mosque.

Therefore, the Ahlus-Sunnah the height of the Essence of God and the nature of 'uluw (high) in general over the whole thing before the creation of the nature of' uluw (high) in particular, the altitude and his dwelling after the creation of the Throne. So that the nature of 'uluw (high) commonly attached to His Essence, while the nature of' uluw (high) in particular with regard to his will and choice.

Many groups have menyelisihi Ahlus-Sunnah in the determination of the nature of 'uluw; among jahmies, Hulûliyah Ittihadiyah, Mu'tazilites and besides them. They interpret words with istila istiwa `` (master, seize). This is a new interpretation that infiltrated into Islam, which was never recognized by the people of this first generation, the generation of the best people. Said istiwa `, if made active by the conjunction (على), then have no meaning except 'uluw (high) and fauqiyyah (height).

Allah Subhanahu wa Ta'alaberfirman:

الرحمن على العرش استوى

The Merciful, who sits on the Throne. [Thaha/20: 5]

Actually, the other meaning of istiwa `still a lot, but that is the difference between Ahlus-Sunnah with other groups, is in an active form by the conjunction (على). So the word of God that has been mentioned above, the meaning (على) is on top. Here penyelisihan Ahl-ul-Bid'ah terghadap Ahlus Sunnah. They insisted, meaning istaulâ istiwa `is`. They berhujjah with a fake stanza poem that reads:

استوى بشر على العراق من غير سيف ولا دم مهراق

(Bishr master / seize Iraq without sword and blood flow).

The poem is not known who made it. Some say this verse belongs Akhtal an-Christians can (someone who is religious Nassara), but not found in the collection of poems-his verse. Even if the words are true, whether we would say that the religious Akhtal Christians can better understand the meanings of Al-Qur `an than his companions and the first generation of people? Though these words are very clear ketidakbenarannya. How could they reject the verses of the Qur `an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam, then take a forged proof of poetry, it is not clear who said it? Ahlus-Sunnah thus could easily break their weak arguments with Al-Qur `an and Sunnah, even though the language through reviews.

There have been many stories of expert knowledge about this rebuttal, as a story of a linguist Imam Ibn al-'Arabi. Once upon a time there asked him: "O Imam, what does the word of God (الرحمن على العرش استوى)?"

He replied: "Its meaning is isti'lâ` (high above) ".

The questioner denied: "No, its meaning is istaula (master / win)."

He said: "Shut up! Arabs did not make sense with the understanding istaulâ istawa` `, except when there is resistance and disagreement. Who is able to fight against the power of God and His?"

Then when we say `meaningful istawa istaulâ`, then we have established a weakness for Allah Subhanahu wa Ta'ala. Because of His Throne means've mastered the other for some time that God should hang back. So it is very far away (unlikely) this is happening against God Almighty's perfect.

The verses of Al-Qur'ân which explain the nature of 'uluw (high) for Allah Subhanahu wa Ta'alasangatlah much. Among the words of God Almighty:

أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور

Do you feel safe against God in heaven that He overturns the earth with you, so that suddenly the earth began to shake. [Al-Mulk/67: 16].

The purpose of fis same man, is 'the One who is in heaven' is the One who is above the heavens. So Allaah is above the heavens (not in it, Pent.). Because the sky is the number seven, then Allaah is above the seventh heaven. Place Throne is above the seven heavens. So, Allah Subhanahu wa Ta'ala were over the Throne is in accordance with His perfection, whereas His knowledge encompasses all places. This is due to the conjunction (في, fii) in the above paragraph have the meaning "above" (fauqiyyah and 'uluw), not as zharfiyyah (description of place).

When we say الماء في الكوز (water in the cup), in these words (في) a description of the place (zharfiyyah), so that means "inside". Just as we say الطلاب في القاعة (students in the classroom). Because of their surrounding class, then the students interpreted "in" class. But this is not possible in God, wherein the heavens surrounding Him. Then we define (في) with "above", because this is also one meaning (في).

Among the arguments that (في) means "above" also is the word of Allah Subhanahu wa Ta'alaketika tell Pharaoh to the witch's words:

قال آمنتم له قبل أن آذن لكم إنه لكبيركم الذي علمكم السحر فلأقطعن أيديكم وأرجلكم من خلاف ولأصلبنكم في جذوع النخل ولتعلمن أينا أشد عذابا وأبقى

Pharaoh said: "Do you have faith in him (Moses) before I give you permission as well. Surely he is your chief who taught you magic as well. Then surely I will cut off the hands and legs crossed for all of you with both leaded and forth, and indeed I will crucify you all in the palm tree, and ye shall know which of us is more poignant and more enduring siksanya ". [Thâhâ/20: 71].

In this verse the magicians of Pharaoh threatened the believers with the prophethood of Moses. They threatened to be crucified on the palm tree. Is it possible that intelligent people say the meaning (في) in the verse is "in"? Then what good is it if the threat of Pharaoh's magicians palm cross in the tree? Pharaoh did not these threats so that others fear to cruelty? How else would fear if you can not see what's going on?

Another verse that explains (في) bermakana "above", that the word of God:

قل سيروا في الأرض ثم انظروا كيف كان عاقبة المكذبين

Say: "Walk on the earth, then see what was the end of those who denied it." [Al-An `am / 6:11].

Is the notion of "walking the earth" as detailed in the above verse means searching caves in the dark bowels of the earth? Do wading water bath? What can be seen? (No, Pent.).

Thus, the purpose of "walked the earth", is to walk on it to contemplate the creation of Allaah, the signs of Allah in the universe to deliver to the fear of Allah Subhanahu wa Ta'ala.

Similarly, Imam Shafi'i rahimahullah aqeedah which he summarized in the following statement: "The concept of Islam that I cling to, and held the people I know, such as Sufyan (ats-Tsauri), (Imam) Malik and others, ( is) recognition of the testimony that there is no god but Allah has the right diibadahi, and that Muhammad is the Messenger of Allah. Verily Allah on the Throne, approaching his creatures according to His will, and down to earth in accordance with the will of heaven- His ". (Mukhtasar 'Uluw)

[Copied from the Sunnah Edition magazine 01/Tahun XII/1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Statement of Imam Shafi'i Problems' Aqidah



Know aqidah a priest Ahlu Sunna is an important matter. In particular, when the priest has a worldwide following and schools. Therefore, knowing the statement of Imam Shafi'i madhhab madzhabnya a lot of Muslims in this country, it becomes more important and urgent, so we can all see clearly aqidah Imam Shafi'i, and it can be a lesson for the Muslims in Indonesia.
To that end, we present here some statements about issues he Aqeedah, Manhaj taken from the book of Imam Shafi'i al-Aqidah fi Itsbat, by Dr.. Muhammad ibn Abd al-Wahab al-'Aqil.

STATEMENT OF THE PROBLEM OF IMAM SYAFI'I GRAVE
1. Flatten law cemetery.

و أحب أن لا يزاد في القبر من غيره وليس بأن يكون فيه تراب من غيره بأس إذا زيد فيه تراب من غيره ارتفع جدا و إنما أحب أن يشخص على وجه الأرض شبرا أو نحوه

"I like it when the graveyard was not elevated in others and do not take him from another land. Shall not, when added to the soil of another is very high, and it does not matter if it added a little bit about.

I just liked the elevated (grave) above the ground an inch or so ". [1] (1/257)

2. Graves Building Law And Menemboknya.

و أحب أن لا يبنى ولا يجصص فإن ذلك يشبه الزينة و الخيلاء و ليس الموت موضع واحد منها زلم أر قبور المهاجرين و الأنصار مجصصة قال الراوي عن طاوس إن رسول الله صلى الله عليه وسلم نهى أن تبنى أو تجصص وقد رأيت من الولاة من يهدم بمكة ما يبنى فيها فلم أر الفقهاء يعيبون ذلك

"I like it when (the grave) is built and walled, because it resembles the decking and vanity, and death is not the place for either of them., And I do not see the graves of the Companions Emigrants and Helpers bricked".

"One of the narrators states Thawus, that the Prophet had forbidden n constructed or walled grave".

I myself saw some authorities in Makkah demolish all the buildings on it (the grave), and I do not see the Jurist denounced it [2]. (1/258)

3. Above the Law Building Mosque cemetery.

و أكره أن يبنى على القبر مسجد و أن يسوى أو يصلى عليه و هو غير مسوى أو يصلى إليه و إن صلى إليه أجزأه و قد أساء

"I forbid mosque built over the grave and is compared or used to pray on it in an uneven or pray facing graves. Whenever he prayed facing the grave, then it is still valid but sinned" [3]. (1/261).

STATEMENT OF THE PROBLEM OF IMAM SYAFI'I SLANDER GRAVE and pleasures

و أن عذاب القبر حق و مساءلة أهل ال} قبور حق

Indeed Allaah's tomb was correct and the question of angels to the grave are true experts [4]. (2/420)

STATEMENT OF THE PROBLEM OF IMAM SYAFI'I RESURRECTION, reckoning, heaven AND HELL

و البعث حق و الحساب حق و الجنة و النار وغير ذلك ما جاءت به السنن فظهرت على ألسنى العلماء و أتباعهم من بلاد المسلمين حق

The resurrection is true, is true reckoning, heaven and hell, and in others that have been described in the Sunnah-Sunnah (hadiths), then there is the oral-oral clerics and their followers in the Muslim countries is correct [5]. (2/426)

IMAM SYAFI'I STATEMENT IN THE MATTER WITH THE NAME THAN GOD VOWED

فكل من حلف بغير الله كرهت له و خشيت عليه أن تكون يمينه معصية و أكره الأيمان بالله على كل حال إلا فيما كان طاعة لله مثل البيعة في الجهاد و ما أشبه ذلك

All the people who swear by other than Allah, I declined and worrying culprit, so sworn it was disobedience. I also hate swear by Allah under all circumstances, unless it is obedience to God, as berbai'at for jihad and similar to it [6]. (1/271)

STATEMENT OF IMAM SYAFI'I intercession

فكان صلى الله عليه وسلم خيرته المصطفى لوحيه المنتخب لرسالته المفضل على جميع خلقه بفتح رحمته و ختم نبوته و أعم ما أرسل به مرسل قبله

He (the Prophet sallallaahu 'alaihi wa sallam) is the best man chosen by God for the revelation again selected as His Messenger, and that takes precedence over all the creatures with His grace opening, closing prophetic, and more thoroughly than the teachings of the apostles before. He elevated his name in the world and becoming the intercession, which syafa'atnya granted in the next [7]. (1/291).

He also expressed about the condition of the receipt of intercession:

واستنبطت البارحة آيتين فما أشتهي باستنباطها الدنيا و ما قبلها (وهي قوله تعالى): يدبر الأمر ما من شفيع إلا من بعد إذنه وفي كتاب الله هذا كثير. (قال تعالى): من ذا الذي يشفع عنده إلا بإذنه فعطل الشفعاء إلا بإذن الله

Last night I took faidah (istimbâth) of the two verses that made me interested in the world and earlier. The Word of God: ... He dwells on the Throne (Throne) to organize everything. No one will give no intercession except after his permission .... -Yunus/10 Paragraph 3.

And in the Book of Allah, this much: ... Who can intercede with Allah without His permission? .... -Al-Baqarah / 2 verse 256.
Intercession Alllah rejected except by permission [8]. (1/291).

STATEMENT OF THE NATURE OF IMAM SYAFI'I istiwa 'FOR GOD

القول في السنة التي أنا عليها و رأيت عليها الذين رأيتهم مثل سفيان و مالك و غيرهما الإقرار بشهادة أن لا إله إلا الله و أن محمدا رسول الله و أن الله على عرشه في سمائه يقرب من خلقه كيف شاء و ينزل إلى السماء الدنيا كيف شاء .. .

My opinions about the Sunnah (Aqeedah) that I was on it, and I see it is owned by the people that I see, like Sufyaan, Maalik and much more, is vowing to syahadatain (La ilaha illa-Allah wa Anna Muhammador), (believing) that Allah is above the Throne Him in the sky, coming from His creatures how he likes, and down to the lowest heaven how He loves ... (2/354-355)

NATURE OF IMAM SYAFI'I statement Nuzul (DECREASE) FOR GOD

و أنه يهبط كل ليلة إلى سماء الدنيا بخبر رسول الله صلى الله عليه وسلم

God came down every night to the lowest heaven on the basis of news Prophet n. (2/358).

و أن الله على عرشه في سمائه يقرب من خلقه كيف شاء و ينزل إلى السماء الدنيا كيف شاء

Verily Allah is above the Throne above His heavens, His creatures approaching from how he likes, and God l down to the lowest heaven how He loves. (2/358).

IMAM statement SYAFI'I HANDS ON PROPERTIES FOR GOD
Verily Allah has two hands on the basis of the word of God, (which means): The Jews say: "Allah's hand tied", in fact they were shackled hand and they are cursed because of what they have said it. (Not so), but both open hand of God, He spend as He wills. And Al-Qur `an that revealed to you from your Lord will indeed add iniquity and disbelief for most of them. And We have caused enmity and hatred amongst them till the Day of Judgment. Every time they kindle the fire of war, Allah extinguished it and they do mischief on the earth, and Allah loveth not those who do mischief. -Qs. al-Maida / 5, paragraph 64.

And indeed He also has his right hand on the basis of the word of God, (which means): And they do not glorify God by glorifying necessary, the matter entirely in the hands of the earth on the Day of Resurrection, and the heavens rolled up in His right hand. Glorified be He and Exalted Him from what they associate. -Qs. az-Zumar/39 verse 67.

IMAM statement SYAFI'I ABOUT GOD LOOK AT THE HEREAFTER

عن الربيع بن سليمان قال كنت ذات يوم عند الشافعي رحمه الله ز جاءه كتاب من الصعيد يسألونه عن قول الله تعالى: كلا إنهم عن ربهم يومئذ لمحجوبون فكتب فيه لما حجب الله قوما بالسخط دل على أن قوما يرونه بالرضا قال الربيع: أوتدين بهذا يا سيدي قأل : و الله لو لم يقن محمد بن إدريس أنه يرى ربه في المعاد لما عبده في الدنيا

Of ar-Rabi 'bin Sulaiman, he said: "One day I was near Shafi'i and came a letter from the ash-Sha'id. They asked him about the word of God, (which means): One-time no, actually they were on that day was totally eclipsed from (seeing) their Lord.-Qs. Muthaffifin/83 verse 15 - and he writes (answer) contains (statement), when God is blocking one of the wrath of the cause, then it indicates that people see him with cause pleasure ".
Ar-Rubayyi 'asked: "Are you religious with this, O my lord?"
Then he said: "By Allah! Had Muhammad ibn Idris did not believe that he saw his Lord in the Hereafter, he would not worship Him in the world". (2/286).

عن ابن هرم القرشي يقول سمعت الشافعي في قوله تعالى: كلا إنهم عن ربهم يومئذ لمحجوبون قال فلما حجبهم في السخط كان دليلا على أنهم يرونه في الرضا

Of Ibn al-Haram Qurasyi, he said: "I heard the Shafi'i said in the word of God l" Nay, verily they that day was totally eclipsed from (seeing) their Lord. - Muthaffifin/83 verse 15 - ", this is the argument that the trustees of his saw him on the Day of Resurrection. [9] (2/387).

ATTITUDES TOWARD Shiite IMAM SYAFI'I

عن يونس بن عبد الأعلى يقول: سمعت الشافعي إذا ذكر الرافضة عابهم أشد العيب فيقول شر عصابة

From Yunus bin Abdila'la, he said: I have heard Shafi'i, Shi'i Rafidhah when called names, he criticized him very hard, and said: "the ugliest group" [10]. (2/486).

لم أر أحدا أشهد بالزور من الرافضة

I have not seen one of the most false testimony of Shiite Rafidhah [11]. (2/486).

قال الشافعي في الرافضة يحضر الوقعة: لا يعطى من الفيء شيئا لأن الله تعالى ذكر آية الفيء ثم قال: جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان فمن لم يقل بها لم يستحق

Ash-Shafi'i said concerning the Shia Rafidhah in the war: "Not given any of the spoils of war, for God deliver paragraph l fa'i (spoils of war), and then states: And those who came after they (the Emigrants and the Helpers), they prayed: "Our Lord, Forgive us and our brethren who have faith ahead of us, ...".-Qs. al-Hasyr/59 verse 10 - then he who does not stated so, of course, is not entitled to (get the fa'i) [12]. (2/487).

ATTITUDE OF IMAM SYAFI'I SHUFIYAH (TASHAWWUF)

لو أن رجلا تصوف من أول النهار لم يأت عليه الظهر إلا وجدته أحمق

If someone becomes Sufi (bertasawwuf) in the morning, before coming undoubtedly Dhuhr time, you would find it, but to be a fool [13]. (2/503).

ما رأيت صوفيا عاقلا قط إلا مسلم الخواص

I, in no way get a Sufi sensible, except Muslim al-Khawash [14]. (2/503).

أسس التصوف الكسل

The principle of tasawwuf is laziness [15]. (2/504).

لا يكون الصوفي صوفيا حتى يكون فيه أربع خصال: كسول, أكول, شؤوم, كثير الفضول

It is not to be a Sufi mystic, to have four properties: lazy, like to eat, often feel unlucky, and many have done in vain [16]. (2/504).

Similarly, some of the statements and attitude of his, in order to know how to follow him properly. Hopefully useful.

[Copied from the Sunnah Edition magazine 01/Tahun XII/1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Did Prophet Muhammad sallallaahu alaihi wa sallam Life In Nature Grave And Hear Yours?



Editorial Introduction
Institute for the Kingdom of Saudi Arabia Fatwa "Lajnah Da'imah", gives the answer in his fatwa no. 4383 [1], when asked about some of the things pertaining to the life of the Prophet Muhammad sallallaahu 'alaihi wa sallam in nature Barzakh, as stated in the hadeeth of Abu Hurayrah radi anhu narrated by Imam Abu Dawud vol. The meaning of the hadith is: No one greets me except Allah Almighty to restore my spirit to me, so I returned his greeting.
Here are some questions and answers Da'imah Standing Committee which was then headed by Sheikh Abdul Aziz bin Baz rahimahullah, Vice Chairman: Sheikh Abdur Razaq rahimahullah Afifi and members: Sheikh Abdullah bin Ghudayyan. Appointed with free translation.

WHAT IS THE PROPHET Muhammad sallallaahu 'alaihi wa sallam GRAVE AS LIVING IN THE WORLD

Problem:
In connection with the life of the Prophet Muhammad sallallaahu 'alaihi wa sallam, is glorious in his grave, the Prophet Muhammad sallallaahu' alaihi wa sallam live as live physically in the world, with the return of the spirit and the physical body into the He He sallallaahu 'alaihi wa sallam? Or he sallallaahu 'alaihi wa sallam barzakhiyah ukhrawiyah live in' Illiyyun the top without any load (taklif) to He sallallaahu 'alaihi wa sallam? As word He sallallaahu 'alaihi wa sallam when she died (meaning): "O Allah, by the ar-Rafiq al-A'la". While his body now lies in a tomb remains without spirit? While the spirit He sallallaahu 'alaihi wa sallam was in' Illiyyun top? While the union of body and spirit with a fragrant Her body happens on Judgment Day? As Allah Almighty says:

وإذا النفوس زوجت

And when the spirits reunited with the body. [At-Takwîr/81: 7]

Answer:
Indeed, our Prophet sallallaahu 'alaihi wa sallam alive in his grave in the sense of life beyond the grave (barzakhiyah). In the grave He sallallaahu 'alaihi wa sallam obtain various keni'matan life bestowed by Allah Almighty in response to the work of great and good, who do he sallallaahu' alaihi wa sallam during his life on earth. Greetings and blessings of Allah most Afdhal should always devoted to him.

But that does not mean his soul is returned to the body so he sallallaahu 'alaihi wa sallam came to life as lived. Nor is it his spirit with his body until he collected sallallaahu 'alaihi wa sallam life as life in the hereafter. But this life is the natural life of Barzakh, halfway between the living world and the afterlife.
Thus it is known that he was dead (dead) as prophets and other people have died earlier. Allah Subhanahu wa Ta'ala says:

وما جعلنا لبشر من قبلك الخلد أفإن مت فهم الخالدون

And We did not make a human being before you eternal life. So if you die, whether they be eternal? [Al-Anbiya '/ 21:34]

كل من عليها فان ويبقى وجه ربك ذو الجلال والإكرام

All that is on earth will perish. But the face of thy Lord who has greatness and glory remains eternal. [Ar-Rahman/55: 26-27]

إنك ميت وإنهم ميتون

Verily thou (Muhammad) will surely die, and they will die anyway. [Az-Zumar/39: 30]

And other verses proving that Allah Almighty mewafatkan He sallallaahu 'alaihi wa sallam. In addition it also (there is other evidence, among them):

• That the Sahabah radi anhum been bathing the corpse he sallallaahu 'alaihi wa sallam, mengafaninya, menyalatkannya and buried. If the Prophet Muhammad sallallaahu 'alaihi wa sallam was alive as life He sallallaahu' alaihi wa sallam in the world, of course they will not do it all, the things they did to all the other dead.

• radi anhuma Fatimah has also requested the legacy of his father's legacy. For Fatimah believe that the Prophet sallallaahu 'alaihi wa sallam has died. And this belief is not denied by anyone among the Companions. But Abu Bakr radi anhu explained that prophets do not inherit property. [2]

• radi anhum The Companions have also agreed to select a caliph for Muslims after the death of He sallallaahu 'alaihi wa sallam as the successor leadership. And it happened with the appointment of Abu Bakr as the Caliph Umar radi. When the Prophet sallallaahu 'alaihi wa sallam was alive as living in the world, of course they will not hold the appointment of the Caliph. Thus it is the ijma 'of the Sahaba radi anhum that the Prophet sallallaahu' alaihi wa sallam has died.

• Similarly, when fitnah (discord people) and weight problems plagued people during the reign of Uthman and Ali radi anhuma, also issues before and after. When that happens, the Sahaba did not go to the grave the Prophet sallallaahu 'alaihi wa sallam to seek advice or to ask for help so that a way out, and the resolution of disputes and these issues. If the Prophet sallallaahu 'alaihi wa sallam was alive as living in the world, of course they are not going to waste this opportunity, while they desperately need the presence of people who could save them from the disasters that surrounds them.

The spirit of him, the spirit that was in the 'highest Illiyun because he sallallaahu' alaihi wa sallam was the best man. Allah has given a high position to He sallallaahu 'alaihi wa sallam in heaven.

WHAT Prophet sallallaahu 'alaihi wa sallam HEAR ANY CALLS OR PRAYER

Problem:
Did Prophet Muhammad sallallaahu 'alaihi wa sallam in a glorious grave can hear every prayer or the call live, or listen to the special prayers addressed to Him? As the hadith (the meaning): "Whoever shalawat me in my grave, I hear it ..." and so on. until the end of the hadith? Is this hadeeth saheeh, Da'eef or false in the name of the Prophet sallallaahu 'alaihi wa sallam?

Answer:
At home, all the dead will hear the call of the living descendants of Adam, nor heard his prayer. As Allah Almighty says:

وما أنت بمسمع من في القبور

And thou (Muhammad) could not make the people who are in the graves can hear. [Fathir/35: 22]

There is no information that is authentic, both in the Qur'an and Sunnah Shahihah, which can prove that the Prophet Muhammad sallallaahu 'alaihi wa sallam in his grave to hear every prayer or call a live person, so it is considered to be the specificity of the Prophet sallallaahu' alaihi wa sallam.

A definite history of the Prophet sallallaahu 'alaihi wa sallam is that the blessings and greetings of the people who read it will be up to he sallallaahu' alaihi wa sallam. That's it. Both were reading prayers near the tomb of Prophet Muhammad or away from it. Just the same, he still will be up to sallallaahu 'alaihi wa sallam. Based on a clear history of Ali ibn Husayn ibn Ali radi anhum (grandson of Ali ibn Abi Talib radi-pen anhu), he saw a man coming into a hole in the grave the Prophet sallallaahu 'alaihi wa sallam, and people are getting into it and pray. Then Ali bin Husayn bin Ali radi anhum ban and said: "Shall I tell you a hadith which I heard from my father, from my grandfather, of the Prophet sallallaahu 'alaihi wa sallam. He said:

لا تتخذوا قبري عيدا, ولا بيوتكم قبورا, وصلوا علي فإن تسليمكم يبلغني أين كنتم. رواه أحمد وغيره

Do not make my grave as a celebration of you, and you do not make your houses as graves, read prayers over me, actually greeting you will come to me wherever you are. [3]

As for the hadith:

من صلى علي عند قبري سمعته ومن صلى علي بعيدا بلغته

Whoever shalawat me near my grave, I hear him, and whoever shalawat me from far away, it will be up to him.

So this hadith is a hadith Da'eef according to the Hadith scholars. Syaikhu Islam Ibn Taymiyyah rahimahullah said: "This hadith is a hadith maudhu '(false) on behalf of al-A'masy according to the consensus of the scholars. [4]

While the hadeeth narrated by Abu Dawood with a hasan isnaad, from Abu Hurayrah radi anhu that the Prophet sallallaahu 'alaihi wa sallam said:

ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام

No one greets me except Allah will restore my spirit to me, so I will reply to his greeting. [5]
So this hadith is not bright (sharih) explains that the Prophet sallallaahu 'alaihi wa sallam heard (right) greeting a Muslim. There is even the possibility of meaning is the Prophet Muhammad sallallaahu 'alaihi wa sallam would answer if a Muslim greeting angel told he sallallaahu' alaihi wa sallam Muslim greeting him.

Even if we suppose that the Prophet sallallaahu 'alaihi wa sallam actually heard the greeting of a Muslim, but it is not necessarily a certainty that he sallallaahu' alaihi wa sallam can hear every prayer and calls directed to a live person he sallallaahu 'alaihi wa sallam.

SYIRIKKAH PRAY TO THE PROPHET Muhammad sallallaahu alaihi wa sallam
Calling the Prophet sallallaahu 'alaihi wa sallam or pray to him so he sallallaahu' alaihi wa sallam meet the needs of the applicant, or the air-isti'anah (for help) to He sallallaahu 'alaihi wa sallam that he address the calamity or disaster, whether carried out near cemetery He is noble, or remotely, whether legal or not shirk that bad?

Answer:
Pleading, calling and asking for help to Him after He died, so he meets the needs of callers and that he sallallaahu 'alaihi wa sallam off distress, the law is shirk akbar, causing the perpetrator out of Islam, well done near his grave, or far from his grave. For example, if someone said, "O Messenger of Allah sallallaahu 'alaihi wa sallam, grant me intercession!" Or say, "Back this stuff is missing, or other sayings. Based generality of Allah Subhanahu wa Ta'ala says:

وأن المساجد لله فلا تدعوا مع الله أحدا

Surely these places belong to Allah bow down, so do not beg (pray) to anyone in addition to Allah. [Al-Jin/72: 18]

ومن يدع مع الله إلها آخر لا برهان له به فإنما حسابه عند ربه إنه لا يفلح الكافرون

And whoever invoke (worship) to the other gods in addition to Allah, when no one buktipun him about it, then the calculation only on his Lord. Truly the disbelievers will not be lucky. [Al-Mu'minûn / 23:117]

يولج الليل في النهار ويولج النهار في الليل وسخر الشمس والقمر كل يجري لأجل مسمى ذلكم الله ربكم له الملك والذين تدعون من دونه ما يملكون من قطمير إن تدعوهم لا يسمعوا دعاءكم ولو سمعوا ما استجابوا لكم ويوم القيامة يكفرون بشرككم ولا ينبئك مثل خبير

He put the night into the day and incorporate daylight into the evening and the sun and the moon, each running under a specified time. Who (do) so that Allah, your Lord, His is all the kingdoms. And those whom you call (prayer / worship) besides Allah do not have anything though thin epidermis. If you appeal to the They, they do not hear your voice, and if only they hear, they can not permit request. And on the Day of Resurrection they will deny kemusyrikanmu. And no one can give you the information as given by Allah the Almighty carefully. [Fâthir/35 :13-14]

Such fatwas Lajnah Da'imah which describes whether in his grave, the Prophet sallallaahu 'alaihi wa sallam heard greetings, prayers, requests, and sound living? The answer is, there is no clear texts describe it. If it had the Prophet sallallaahu 'alaihi wa sallam heard the greeting of the living directed to him, but it does not mean that he heard every word, call and request him. Even appealed to the Prophet sallallaahu 'alaihi wa sallam so he needs the applicant is shirk akbar. Especially if it's not the Prophet sallallaahu 'alaihi wa sallam, however high his position as mayor. Should people fear Allah, and fear of his threats. No one can help him if Allah's wrath and punishment inflicted on him. Nas'aluLLaha al-'Afiyah.

[Transcribed from magazines Sunnah 03/Tahun Edition XV / Shaban 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
_______
Footnote
[1]. Can be seen in Fataawa al-Lajnah ad-Dâ'imah, Verification and Tartib: Shaykh Ahmad ibn Abdur Razaq ad-Duwaisy, Daar 'Ashimah, III/227-231
[2]. As stated in the Sahih al-Bukhari, no: 6725, Bari 6726/Fathul XII / 5, Sahih Muslim / Sharh an-Nawawi, Verification Khalil Ma'mun Syiha XII/299, no. 4555 and Abu Dawud (Saheeh Sunan Abi Dawud, Shaykh al-Albani II/239, no. 2968, 2969, 2970, 2977 etc.
[3]. The above hadith narrated by Abu al-Mushili Ya'la in Musnadnya, no. 469. Muhaqqiq Musnad Abi Ya'la: Hussain Salim Asad said above Da'eef history because munqathi '. Ali ibn Husayn ibn Ali has narrated from his grandfather mursal. See Abi Musnan Ya'la, Verification: Salim Asad Husain I/361-362 no. 469, Maktabah ar-Rushd and Daar al-Ma'mun lit Turats, cet. I 1430 H/2009 M. But there is a saheeh hadeeth matching, narrated by Abu Dawood, from Abu Hurayrah radi anhu, he said: The Prophet sallallaahu 'alaihi wa sallam said:

لا تجعلوا بيوتكم قبورا, و لا تجعلوا قبري عيدا, وصلوا علي فإن صلاتكم تبلغني حيث كنتم.

Thou shalt not make your houses as graves, and you shall not make my grave as a celebration, and shalawatlah me, actually shalawatmu will come to me wherever you say. (See Saheeh Sunan Abi Dawud, Shaykh al-Albani I/571, no. 2042
[4]. Consulting welcome 'in Majmoo' Fataawa Ibni Taymiyyah XVII/241
[5]. See Saheeh Sunan Abi Dawud, op.cit. I/570 Kitab al-Manasik, Bab al-Qubur Ziyarati, no. 2041


Understanding Aqidah Ahlus Sunnah Wal Jama'ah

A
By
Ustadz Al-Yazid bin Abdul Qadir Jawas


A. Definition of 'Aqeedah
'Aqidah (العقيدة) according to the Arabic language (etymology) is derived from the word al-' aqdu (العقد) which means the bond, at-tautsiiqu (التوثيق) which means belief or strong belief, al-ihkaamu (الإحكام) which means affirming (set ), and ar-rabthu biquw-wah (الربط بقوة) binds strongly significant. [1]

Meanwhile, according to the terms (terminology): 'aqidah is faith and certainty, which no doubt for those who believe.

Thus, 'the Islamic Aqeedah is the unwavering faith and are sure to Allah Subhanahu wa Ta'ala in every execution obligations, tauhid [2] and obey Him, believe in His angels, His messengers, the Book- His book, The end of the day, good and bad fate and faith in all that has nothing authentic about the Principles of Religion (Islamic Theology), a supernatural matters, believe in what the ijma '(consensus) of Salafush Salih, and all news qath'i (definitely), both scientifically and in amaliyah defined according to Al-Qur'an and the authentic Sunnah and ijma 'Salafush Salih. [3]

B. Attractions: Science Studies' Aqeedah [4]
'Aqidah when viewed from the perspective of a science-fit concept Ahlus Sunnah wal Jama'ah-covering topics: Unity, Faith, Islam, the problem ghaibiyyaat (unseen stuff), prophecy, destiny, the news (about the the past and future), the legal basis qath'i (for sure), all of the fundamentals of religion and belief, including the denial of the Ahl-ul-Ahwa 'wal bida' (followers of passions and innovation expert) , all schools and sects menyempal again misleading and attitudes towards them.

Disciplines' aqidah has a name that commensurate with, and the names are different between the Ahlus Sunnah with firqah-firqah (factions) more.

• Naming the 'Aqeedah of Ahlus Sunnah by:
Among the names of the 'Aqeedah of Ahlus Sunnah according to scholars is:

1. Al-Iman
'Aqeedah is also called al-Iman as mentioned in Al-Qur'an and the hadiths of the Prophet sallallaahu' alaihi wa sallam, as' Aqeedah discuss the six pillars of faith and matters related thereto. As the mention of al-Iman in a famous hadith known as Hadith Jibril Alaihissallam. And the scholars of Ahlus Sunnah often mention the term 'Aqeedah al-Iman in their books. [5]

2. 'Aqidah (I'tiqaad and' Aqaa-id)
The scholars of Ahlus Sunnah is often called the science of 'Aqeedah in terms of' Aqeedah Salaf: 'Aqidah Ahl al-I'tiqaad Atsar and in their books. [6]

3. Unity of god
'Aqeedah of Tawheed as named by the discussion revolved around Tawheed or pengesaan to God in Rububiyyah, Uluhiyyah and Asma' wa Shifat. Thus, a study of the science of Tawheed 'Aqeedah of the most noble and the main objective. That is why science is called the science of Tawheed in general according to the Salaf scholars. [7]

4. As-Sunnah
Sunnah means the way. 'Aqeedah Salaf As-Sunnah called for its followers to follow the path taken by the Prophet sallallaahu' alaihi wa sallam, and his Companions in the matter radi anhum 'aqidah. And this term is the term famous (popular) in the first three generations. [8]

5. Islamic Theology and Ushuluddiyanah
Usul means Faith pillars, the pillars of Islam and qath'i problems and issues that have become the consensus of the scholars. [9]

6. Akbar Al-Fiqhul
This is another name of Islamic Theology and the opposite of al-Fiqhul Ashghar, a collection of laws ijtihadi. [10]

7. Ash-Shariah
The point is that everything that has been set by Allaah and His Messenger streets form guide, especially and most fundamental is Ushuluddin (issues of 'Aqeedah). [11]

That's some other name of science 'Aqeedah of the most famous, and sometimes the addition of Ahlus Sunnah called' Aqeedah them with the names used by the Ahlus Sunnah, like most of the flow Asyaa'irah (Asha'ira), especially the experts of hadith among them.

• Naming 'aqidah according firqah (sect) as:
There are some other terms used by firqah (sect) than Ahlus Sunnah as the name of science 'aqidah, and the most famous of which is:

1. Science Kalam
Naming is known throughout the theological stream mutakallimin (pengagung science of kalam), such as the flow of Mu'tazilites, Asyaa'irah [12] and the group that goes along with them. This name should not be used, because the science itself Kalam merupa the longer a new thing and has diada-invent principle taqawwul (say something) the name of God is not based on science.

And ban bolehnya name as opposed to the methodology used Salaf scholars in defining the problems' aqidah.

2. Philosophy
This term is used by philosophers and people in line with them. This is the name that should not be used in 'aqidah, because the basic philosophy that is imaginary, rationality, fiction and superstition views about things unseen.

3. Tashawwuf
This term is used by some of the Shufi, philosopher, orientalist and the people in line with them. This is the name that should not be used in 'aqidah, because it is the naming of the new longer-invent diada. It contains the Shufi delirium, claims and confessions of their superstition used as a reference in 'aqidah.

Naming Tashawwuf and Shufi not known at the beginning of Islam. Naming is famous (there) after that or get into Islam from religious teachings and beliefs other than Islam.

Dr. Shabir Tha'imah commented in his book, wa ash-Shuufiyyah Mu'taqadan Maslakan: "It is clear that Tashawwuf influenced by the life of the Christian clergy, they like to wear clothes of wool and dwell in monasteries, and it is huge. Islam decided this habit when he released every country to monotheism. Islam gives a good influence on the lives and improving procedures of worship of the wrong people before Islam. "[13]

Shaykh Dr. Ihsan Divine Zahir (d.. 1407 H) rahimahullah said in his at-Tashawwuful-Mansya 'wal Mashaadir: "If we look carefully about the teachings of the first and last Shufi (later) as well as the opinions are quoted and recognized by their in the books Shufi both old and new, we will clearly see that much difference between Shufi the teachings of Al-Qur'an and Sunnah. So also we have never seen any seeds Shufi in the way of life the Prophet sallallaahu 'alaihi wa sallam and his Companions radi anhum, they are (as best) option Allaah of His servants (after the Prophets and the Apostles). Instead, we can see that the teachings Tashawwuf taken from Christian priests, Brahmin, Hindu, Jewish, Buddhist and all zuhudan, ash-Syu'ubi concept in Zoroastrianism in Iran which is the early period of the Shufi, Ghanusiyah, Greek, and thought Neo -Platonism, which was done by people Shufi later. "[14]

Shaykh 'Abdurrahman al-Vice rahimahullah said in his book, Mashra'ut Tashawwuf: "Surely it is a hoax Tashawwuf (treason) most despicable and reprehensible. Shaytan has made a servant of Allah deceived him and fight against Allaah and His Messenger sallallaahu 'alaihi wa sallam. Indeed Tashawwuf is (as) under the guise that he was seen as a Zoroastrian an expert worship, even the guise of all the enemies of this religion. When examined more in-depth, will be found in the doctrine that there Shufi teachings Brahmanism, Buddhism, Zoroasterisme, Platoisme, Judaism, Christianity and Paganism. "[15]

4. Ilaahiyyat (Theology)
Illahiyat is the study of 'Aqeedah with the methodology of philosophy. This is the name used by mutakallimin, philosophers, orientalists and their followers. This is also the naming is wrong that these names should not be used, because they mean the philosophers and philosophical explanations of the mutakallimin about AllahSubhanahu wa Ta'alal according to their perception.

5. Behind the power of Nature Metaphysical
The term is used by philosophers and western writers as well as those that are in line with them. This name should not be used, because it is only based on human thought alone and against the Al-Qur'an and Sunnah.

Many people who call what they believe and the principles or ideas that they profess a belief even if it is false (bathil) or have no basis (arguments) 'aqli and naqli. Indeed 'aqidah which has a true understanding of the' Aqeedah of Ahlus Sunnah wal Jama'ah are sourced from Al-Qur'an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam a saheeh and Ijma' Salafush Salih.

C. The definition of the Salaf (السلف)
According to the language (etymology), Salaf (السلف) means the former (ancestors), the older and more important [16]. Salaf means its predecessor. If it is said (سلف الرجل) someone Salaf, meaning both parents who had preceded him. [17]

According to the terms (terminology), the word Salaf means the first generation and the best of the Ummah (Muslim), which consists of the Sahaba, Tabi'in, tabi'ut Tabi'in and the Imams carrier instructions on the three period (generation / future) first were honored by Allah Subhanahu wa Ta'ala, as the words of the Prophet sallallaahu 'alaihi wa sallam:

خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم.

"The best man is at my time (ie the time of the Companions), then the next (Tabi'in period), then the next (period tabi'ut Tabi'in)." [18]

According to al-Qalsyani: "Salafush Salih was the first generation of this ummah a very deep understanding of science, which follow the Prophet sallallaahu 'alaihi wa sallam and keep the Sunnah. God chose them to accompany His Prophet sallallaahu 'alaihi wa sallam and establish His religion ... "[19]

Shaykh Mahmud Ahmad Khafaji said in his book al-'Aqiidatul Islamiyyah Bainas Salafiyyah wal Mu'tazilah: "Determination of the Salaf term is not enough to only limited time only, even should correspond to Al-Qur'an and Sunnah according to the understanding Salafush Salih (on 'aqidah, manhaj, morality and mysticism-pent.). Anyone who thinks according to Al-Qur'an and Sunnah of 'aqidah, according to the understanding of law and suluknya Salaf, then it is called Salafi though distant place and different time. Instead, whoever violates the opinion of Al-Qur'an and Sunnah, then he is not a Salafi even though he lived in the days of Friends, Ta-bi'in and tabi'ut Tabi'in. [20]

Penisbatan or word Salaf as-Salafiyyuun not include cases of heresy, but it is penisbatan penisbatan the syar'i as person attributes itself to the first generation of this ummah, namely the Sahaba, and tabi'ut Tabi'in Tabi'in.

Ahlus Sunnah wal Jama'ah said also as-Salafiyyuun because they follow the manhaj of Friend and Salih Salafush tabi'ut Tabi'in. Then everyone who followed in their footsteps and run by their manhaj-in of all-time, they are called the Salafis, as attributed to the Salaf. Salaf is not a group or class as understood by most people, but it is a manhaj (live system in ber'aqidah, worship, arbitrate, moral and otherwise) which is mandatory for every Muslim. Thus, understanding the Salaf ascribed to people who maintain safety 'aqeedah and manhaj done according to what the Prophet sallallaahu' alaihi wa sallam, and his Companions radi anhum before strife and discord. [21]

Shaykh al-Islam Ibn Taymiyah rahimahullah (d.. 728 H) [22] said: "It is not a disgrace to the people who appeared manhaj Salaf and person attributes himself to the Salaf, even obliged to accept it as such manhaj Salaf is nothing but the truth." [23 ]

[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]



Definition of Ahlus Sunnah wal Jama'ah. History of the emergence of Ahlus Sunnah wal Jama'ah term



By
Ustadz Al-Yazid bin Abdul Qadir Jawas


D. Definition of Ahlus Sunnah wal Jama'ah
Ahlus Sunnah wal Jama'ah are:
Those who take what ever taken by the Prophet sallallaahu 'alaihi wa sallam, and his Companions radi anhum. Called Ahlus Sunnah, because of the strong (they) hold and berittiba '(follow) the Sunnah of the Prophet sallallaahu' alaihi wa sallam, and his Companions radi anhum.

As-Sunnah according to the language (etymology) is a path / way, whether it is good or bad way. [1]

Meanwhile, according to scholars 'Aqeedah (terminology), As-Sunnah is a guide that has been done by the Prophet sallallaahu' alaihi wa sallam, and his Companions, both about science, i'tiqad (beliefs), word and deed. And this is the Sunnah to be followed, those who follow him will be praised and criticized those who would menyalahinya. [2]

Understanding As-Sunnah by Ibn Rajab al-Hanbali rahimahullah (d. 795 H): "As-Sunnah is the road taken, includes the cling to what is implemented Prophet sallallaahu 'alaihi wa sallam and his successor who guided and straight form i 'tiqad (belief), words and deeds. That's the perfect Sunnah. Therefore, the previous generation was not named Salaf As-Sunnah except to what covers three aspects. It is narrated from Imam Hasan al-Basri (d.. 110 H), Imam al-Auza'i (d.. 157 H) and Imam Fudhail bin 'Iyadh (d.. 187 H). "[3]

Called al-Jama'ah, because they are united in the truth, do not want berpecah-sides in religious matters, gathered under the leadership of the Imams (adhering to) al-haqq (truth), not getting out of their congregation and follow what has become a deal Salaful Ummah. [4]

Jama'ah according to scholars' Aqeedah (terminology) is the first generation of this ummah, namely the Companions, tabi'ut Tabi'in as well as those who follow in goodness until the Day of Resurrection, as gathered on the truth. [5]

Imam Abu Shammah rahimahullah Shafi'i (d.. 665 H) said: "The order to hold on to the congregation, the intention is to hold on to the truth and follow it. Although the carry bit and the Sunnah that menyalahinya lot. Because the truth is what is done by the congregation of the first, which carried the Prophet sallallaahu 'alaihi wa sallam, and his Companions without notice to persons who deviate (commit falsehood) after them. "

As was stated by Ibn Mas'ud radi anhu: [6]

الجماعة ما وافق الحق وإن كنت وحدك.

"Al-Jama'ah is following the truth even if you are alone." [7]

So, the Ahlus Sunnah wal Jama'ah are those that have a nature and character to follow the Sunnah of the Prophet sallallaahu 'alaihi wa sallam and steer clear of the new matters and innovations in religion.

Because they are the ones who ittiba '(follow) to the Sunnah of the Prophet sallallaahu' alaihi wa sallam and follow Atsar (trace Salaful Ummah), so they are also called Ahlul Hadeeth, Ahlul Atsar and Ahlul Ittiba '. In addition, they are also said to be ath-Thaa-ifatul Manshuurah (class gets for help Allah), al-Firqatun Naajiyah (Sect), Ghurabaa '(foreigner).

About ath-Thaa-ifatul Manshuurah, the Prophet sallallaahu 'alaihi wa sallam said:

لاتزال من أمتي أمة قائمة بأمر الله لا يضرهم من خذلهم ولا من خالفهم حتى يأتيهم أمر الله وهم على ذلك.

"There had always been a party of my ummah who always uphold the commandments of God, will not harm those who do not help them and the people they menyelisihi up came the commandments of God and they stay on top of the way." [8]

On al-Ghurabaa ', the Prophet sallallaahu' alaihi wa sallam said:

بدأ الإسلام غريبا, وسيعود كما بدأ غريبا, فطوبى للغرباء.

"Islam initially alien, and shall return as strangers first, then lucky for al-Ghurabaa" (foreigners). "[9]

While the meaning of al-Ghurabaa 'is as narrated by' Abdullah ibn 'Amr ibn al-' Ash radi anhuma when one day the Prophet sallallaahu 'alaihi wa sallam explained the meaning of al-Ghurabaa', he sallallaahu 'alaihi wa sallam said:

أناس صالحون في أناس سوء كثير من يعصيهم أكثر ممن يطيعهم.

"People who worships at the center of many people who are poor, those who disobey them more than to obey them." [10]

Prophet sallallaahu 'alaihi wa sallam also said about the meaning of al-Ghurabaa':

الذين يصلحون عند فساد الناس.

"That is, people are always improve (ummah) in the midst of the destruction of human beings." [11]

In another narration mentioned:

... الذين يصلحون ما أفسد الناس من بعدي من سنتي.

"That the people who fix the Sunnah (Sunnah of the Prophet sallallaahu 'alaihi wa sallam) after destroyed by man". [12]

Ahlus Sunnah, ath-Tha-Ifah al-Mansurah and al-Firqatun Najiyah all called Ahlul Hadeeth. Mention of Ahlus Sunnah, ath-Thaifah al-Mansurah and al-Firqatun Najiyah the Ahlul Hadeeth something famous and known since the Salaf generation, because the mention of it is a requirement of texts and in accordance with the conditions and realities. It is narrated with a saheeh isnaad from the Imams such as: 'Abdullah Ibn al-Mubarak:' Ali Ibn Madini, Ahmad ibn Hanbal, al-Bukhari, Ahmad bin Sinan [13] and others, رحمهم الله.

Imam Shafi'i [14] (d.. 204 H) rahimahullah said: "When I see a hadith expert, as if I saw one of the Companions of the Prophet sallallaahu 'alaihi wa sallam, hopefully Allah reward the best to them. They have been keeping the specifics of religion for us and obligatory upon us to thank them for their efforts. "[15]

Imam Ibn Hazm Azh-Zhahiri (d.. 456 H) rahimahullah explains the Ahlus Sunnah: "Ahlus Sunnah that we mentioned it was Ahl-ul-haqq, while in addition they are Ahlul Bid'ah. For indeed it is Ahlus Sunnah of the Sahaba radi anhum and everyone who followed them from the Tabi'in manhaj selected, then ash-haabul hadith and who followed them from jurists from each generation until our time as well as lay people who follow them both in the east and in the west. "[16]

E. History of the emergence of Ahlus Sunnah wal Jama'ah term
Naming the term Ahlus Sunnah has been around since the first generation of Islam in the period of the exalted God, the generation of Companions, Tabi'in and Tabiut Tabi'in.

'Abdullah ibn' Abbaas anhuma [17] said when interpreting the word of Allah Subhanahu wa Ta'ala:

يوم تبيض وجوه وتسود وجوه فأما الذين اسودت وجوههم أكفرتم بعد إيمانكم فذوقوا العذاب بما كنتم تكفرون

"On the day that at that time there were white faces glow, and some black face grim. As for the people who face grim black (who said): 'Why do you disbelieve after your faith? Because of that felt torment caused disbelief that. '"[Ali' Imran: 106]

"The white people face they are Ahlus Sunnah wal Jama'ah, while the black face they are Ahlul Bid'ah and misguided." [18]

Then the term Ahlus Sunnah is followed by most scholars of the Salaf رحمهم الله, among them:

1.Ayyub as-Sikhtiyani rahimahullah (d.. 131 H), he said: "When I was notified of the death of one of Ahlus Sunnah as if missing one of my limbs."

2. Ats-Tsaury rahimahullah Sufyan (d.. 161 H) said: "I wasiatkan you to stick to the Ahlus Sunnah well, because they are al-ghurabaa '. How Ahlus Sunnah wal Jama'ah least. "[19]

3. Fudhail bin 'Iyadh rahimahullah [20] (d.. 187 H) said: "... Says Ahlus Sunnah: Faith is faith, words and deeds."

4. Abu 'Ubaid al-Qasim ibn Sallam rahimahullah (live th. 157-224 H) said in his book Muqaddimah al-Iimaan [21]: "... And indeed if you ask me about faith, disputes the people of the perfection of faith, grow and loss of faith, and you say as if you want to know the faith according to Ahlus Sunnah of the way ... "

5. Imam Ahmad bin Hanbal rahimahullah [22] (live th. 164-241 AH), he said in his book Muqaddimah, As-Sunnah: "These schools ahlul 'ilmi, ash-haabul atsar and Ahlus Sunnah, they are known as followers of Sunnah sallallaahu 'alaihi wa sallam, and his Companions, since the time of the Sahaba radi anhum until at the present time ... "

6. Imam Ibn Jarir Tabari rahimahullah (d.. 310 H) said: "... As for the right of the words of the belief that the believers will see Allah on the Day of Resurrection, then that is what our religious faith with him, and we know that Ahlus Sunnah wal Jama'ah found the inhabitants of Heaven will see God in accordance with the hadeeth of the Prophet news Shaallallahu 'alaihi wa sallam. "[23]

7. Imam Abu Ja'far Ahmad ibn Muhammad ath-Thahawi rahimahullah (live th. 239-321 H). He says in the book Muqaddimah 'aqidahnya the famous (al-' Aqiidatuth Thahaawiyyah): "... This is the explanation of the 'Aqeedah of Ahlus Sunnah wal Jama'ah."

With penukilan, then it is clear to us that the Ahlus Sunnah lafazh already known among the Salaf (early generation of this ummah) and the scholars afterwards. The term Ahlus Sunnah is an absolute term as opposed to the word Ahlul Bid'ah. The scholars of Ahlus Sunnah written explanation of the 'Aqeedah of Ahlus Sunnah that the Ummah ideology of' aqidah is right and to distinguish between them and the Ahlul Bid'ah. As has been done by Imam Ahmad bin Hanbal, Imam al-Barbahari, Imam ath-Thahawi and others.

And also as a rebuttal to those who argue that the term Ahlus Sunnah was first used by a group of Asha'ira, whereas Asha'ira occurs in the 3rd century and 4th Hijriyyah. [24]

In essence, Asha'ira not be attributed to the Ahlus Sunnah, because of some fundamental differences in principles, including:

1. Menta'-wil Asha'ira attributes of Allah Ta'ala, whereas the Ahlus Sunnah define the attributes of God as defined by Allah and His Messenger, such istiwa 'nature', face, hand, Al-Qur-an Kalamullah , and others.

2. Asha'ira busied themselves with the science of kalam, scholars of Ahlus Sunnah while it denounced the science of kalam, as an explanation Imam Shafi'i rahimahullah when denouncing the science of kalam.

3. Asha'ira reject the authentic news about the attributes of God, they reject it with reason and qiyas (analogy) them. [25]

[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]


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