يأيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون
O ye who believe, incumbent upon you to fast as required for those before you so that you are cautious. [Al Baqarah: 183]
Ustadz Firanda Ibn Abidin As-Soronji
Is a great blessing to His servants, that God made special times filled with blessings, for His servants to take advantage of it and the race won as many blessings.
Met with the month of Ramadan is a huge pleasure. So a Muslim should really feel the pleasure and animates it. How many people are deterred from this delicious, either because of death has been picked up, or the inability to worship as they should, because of illness or the other, or because they are misguided and ignorant of this glorious month. Therefore, a Muslim should thank God for this gift. Pray to Him for granted the sincerity and the spirit in charge of this noble month, with worship and dhikr to Him.
Sadly, many people do not understand the glory of this holy month. Do not make this holy month as the land to harvest the rewards of God by extending worship, charity, and reading the Koran. But this great month, season, providing they make and eat a variety of food and drink, occupy the mother continues to struggle with the kitchen. Most of the others there that take advantage of this glorious month just to stay awake and talk until morning, then in the afternoon is filled with dreams. There's even too late to pray in the mosque. Or when praying in the mosque, he dreamed that the priest's greeting immediately. Others there are who know it as the holy month of the season to rake in money as much as possible. Jobs, job opportunities traced as an attempt to dredge the world . Some others are very active buying and selling, stand bye in the market and leave the mosque. Even if the prayer at the mosque, they pray in a hurry. And Allaah musta'an ... 
Any person who knows the greatness of this holy month, she will really miss to meet him. The salaf really feel the majesty of this holy month, so its presence is always looked forward to by them. Even much earlier, they had prepared that encounter.
Mu'alla bin Al Fadl said, "They (the Salaf) prayed to Allah for six months so that God brought them into contact with the month of Ramadan ...." 
Praise God and thank Him for having brought us to the month of Ramadan in a state of serenity and peace. Think about, how the state of our brothers in Palestine, Chechnya, Afghanistan, Iraq and other countries? How is their situation in welcoming this holy month? Disaster after disaster, suffering after suffering befell them. Wept with pain and they welcome this holy month.
With our wide variety of food fasting. So, how can our brothers in Somalia breaking the fast? They continue to face famine disaster. 
Ramadan is a GOLDEN OPPORTUNITY TO BECOME the cautious
يأيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون
O ye who believe, incumbent upon you to fast as required for those before you so that you are cautious. [Al Baqarah: 183]
Shaykh Uthaymeen, may Allaah have mercy say, "لعل is to ta` lil (explain why). This explains the wisdom (objective) fasting. Namely, that you (to the people) have fear of Allah. This wisdom (the principal) of fasting. The wisdom-the wisdom of fasting, such as physical well-being or social welfare, then just follow it (not the main lessons, Pen). "
How many people in this age, if it is said unto them "Fear thou in God", then padamlah his face red with anger and deceived himself. He thinks he has fear of Allah, so feel offended if you tell her for fear of Allah.
Ibn Mas'ud said, "Suffice it to say someone is innocent to him," Fear Allah ", then he said 'Take care of yourself, people like you would advise me?'."
One day the Caliph Harun Ar Rashid camel riding out the luxurious and ornate, and a Jew said to him: "O Commander of the Faithful. Thou fear God, "then beliaupun down from his vehicle and bow down to Allah on the ground with full tawadhu` and humility. Khalifah then ordered that the Jewish people's needs are met.
When asked why the Caliph ordered that, he replied: "When I heard the words of the Jewish people, I remembered the word of God
وإذا قيل له اتق الله أخذته العزة بالإثم فحسبه جهنم ولبئس المهاد
(And when it is said to him: "Fear Allah", arose arrogance that caused sin. Will be enough (return) Hell. And indeed it Jahannam dwellings worst. "Al-Baqarah verse 206 -), then I worry I was the one who called God ". 
Therefore, fasting is a golden opportunity to train ourselves to have fear of Allah.
Most of the Salaf said, fasting is the lightest left to eat and drink. Jabir said, "If you fast, so should your hearing, sight, lisanmu, too fast ... And when fasting, do not you make like how things were when things were not fasting."  Abul 'Aliah said, people who fasted always be in worship, although he was in a state of sleep in his bed, (that) as long as no backbiting (wag) of others. 
As Shaykh Sudais said, "And if they had executed and apply what the objectives disyariatkannya fasting (that is to have fear of Allah)? Or are many of those who do not know the wisdom disyari'atkannya fasting and forget the sweet fruit of piety and devotion streets are lighted, so suffice fasting only by refraining from food and beverages as well as fasting Invalidate the Zahir? "[9 ]
He also said, "Most people do not know the essence of fasting. They limit the meaning of fasting, which is only refrain from eating and drinking. Then you see some of them, fasting is not able to prevent the (evil) verbal, so mired in backbiting, and lying namimah. Likewise, they let them roam the ears and eyes, so it fell into sin and disobedience. Imam Bukhari has narrated a hadeeth in his Saheeh, that the Prophet sallallaahu 'alaihi wa sallam said:
من لم يدع قول الزور والعمل به والجهل فليس لله حاجة في أي يدع طعامه وشرابه
Whoever does not abandon false speech and to implement them  as well as do ignorance , then Allah does not need to fast from left to eat and drink. 
Ibn Rajab said, "Whoever in Ramadan is not lucky, then when will she be lucky? Any person who in this holy month could not bring himself to God, then he is lost indeed. "
Be we are like butterflies are fun and beautiful when seen, as well as beneficial to the marriage between the plants, whereas before is a caterpillar that damage the foliage and plant pests. However, after fasting for a while in the cocoon, the caterpillar is transformed into a beautiful butterfly.
FASTING IS A CHANCE to get used to MENTADABBUR Koran
How many people have turned away from the Koran and the left to read the Koran. Or when he read it, without being accompanied by mentadabburi (contemplation) content of meaning. So in some people, the Koran into something memorable .
Ibn Rajab said, "Allah denounced the people who read the Koran without understanding (mentadaburi) meaning. He said ومنهم أميون لايعلمون الكتاب إلا أماني (And among them were illiterate did not know the Scripture (At Law), but only a mere myth. "Al-Baqarah verse 78 -). Namely in reading it without understanding its meaning. Purpose of the revelation of the Koran is to be understood for its meaning and practiced, not merely to be read. "
When Ramadan arrives Az Zuhri said: "Ramadan is reading the Koran and feed (the poor)".
Ibn Abdilhakim said, "If the arrival of Ramadan, Imam Malik recited the hadith shy away from and exchange ideas with scholars. He concentrated reading of the Koran Mushaf ".
Abdurrazak said, "If you go during Ramadan, Ats Tsauri abandon all worship and focus on reading the Koran."
Ibn Rajab said, "In the month of Ramadan, the salaf concentrate to read the Koran. Among them there are mengkhatamkan Koran every week, there is every three days, some are completed in two nights. Even some of them at the time of the last ten nights, completing the Koran every night.
As for the hadith that explains mengkhatamkan ban the Koran in less than three days, then the intention, if carried out continuously. As for completing the Koran at times (only) a noble, as in the month of Ramadan, especially on nights that are expected, which is Laylat al-Qadr, also in places that noble; then so is Sunnah to recite reproduce Qur `an to take advantage of the opportunity to be in place and a glorious time. It is the opinion of Imam Ahmad and others, and it is practiced by other than them. "
Among civilized manners when reading the Koran. 
A. Should be read with tartil, attention to rules of recitation is accompanied by mentadabburi verses read. If the verse that reads related to deficiencies or mistakes, then he should beristighfar. If it passes the verses relating to the grace of God, then he should ask God for the grace of God. If through the verses of Allaah, then he should fear Allah and seek refuge in Allaah from that. Therefore, if you read the Koran with a fast and less attention to rules of recitation, it is difficult to practice tadabbur Koran. Even reading the Koran on the fly without the rules, sometimes the law may be unlawful, if to cause changes in the letters (not out in accordance with makhrajnya), because it leads to changes in the Koran. As if read quickly, but still consider the rules of recitation, then it does not matter, because some people are easier for the oral reading of the Koran (and some people can mentadabburi Koran even read quickly).
2. Should not cut the reading of the Koran because he wanted to chat with friends sitting next to him. Some people, if you're reading the Koran and then there is a friend beside him, then he too often cut off reading to talk with his friend. Such actions should not be done, because it falls under the category away from the Koran without the need.
3. Do not read the Koran aloud thus disturbing people around him who was reading the Koran, too, or praying, or sleeping. The Prophet has prohibited this subject.
From Abu Sa'id Al Khudri, he said: "The Prophet i'tikaf in the mosque, then he heard the people read the Koran in a loud voice, and the Prophet was in the tent i'tikafnya. Beliaupun opened the sitar (cloth) tent, then said: "You all are bermunajat with his Lord, so do some of you disturb others. Do some of you raised his voice when he read the Koran "or he said:" When the (reading the Koran) in the prayer ". 
Ramadan is the OPPORTUNITY FOR SELF introspection
Umar Al-Faruq said:
حاسبوا أنفسكم قبل أن تحاسبا وزنوها قبل أن توزنوا و تزينوا للعرض الأكبر
Hisablah yourself before you are brought to account. Weigh yourself before you are weighed. And berhiaslah (shalihlah charity) for the preparation of deeds ditampakkannya day slaves. 
He said يومئذ لا تخفى منكم خافية (On that day you are confronted (to you Lord), there is nothing hidden from your state (for God)-Al Haqqah: 18 -).
It is true that spoken by Al Faruq, muhasabah real self in this world, much lighter than the reckoning of Allah in the hereafter, (ie) when the children's hair turn white. The One who is God.
And the evidence is authentic book of nature: ... do not leave a small and not (also) a great, but he noted it all?; and they found what they are doing there (in writing). And thy Lord do not beat a juapun. (Al-Kahf: 49).
Al-Hasan said, "A believer is the controller itself. (Should) he menghisab himself as God. That led to a reckoning of the light in the hereafter is, because they have menghisab their souls in the world. And that causes the weight of the reckoning at the Judgment Day is soon, because they take this case without bermuhasabah (the world). "
Muhasabah nature is, calculate and compare between good and evil. Thus, the comparison is unknown which of them the most. 
Ibn al-Qayyim explains, "However, this muhasabah will be hard for people who do not have the three cases, namely the light of wisdom, prejudice to themselves and the (ability) to distinguish between pleasure and slander (istidraj)."
First: The light of wisdom, the science; by which a slave could distinguish between truth and falsehood, guidance and misguidance, benefit and harm, and the less perfect, good and evil. Thus, he could find out the level of the practice of light and heavy, which was accepted and the rejected. The brighter the light of this wisdom in a person, then he will be more precise in its calculations (muhasabah).
Second: As for the prejudice to yourself is needed (in muhasabah). Because the kind thought to the soul, can inhibit the imperfect examination of the soul; so it could be, he would look into the good of evil, ugliness, and (conversely) regard as the perfection of her shame. And no prejudice to him, except those who knew him. Whoever would have thought kindly to his soul, he was the most ignorant about himself.
Third: As for the (ability) to distinguish between pleasure and slander, which is to distinguish between the pleasure that God gave him, of his goodness and love, affections, which he could achieve eternal happiness with pleasure that is istidraj of God. How many people are given the pleasure terfitnah with (left to drown in pleasure, so the farther astray from the path of Allah, Pen), and he was not aware of it.
They praise terfitnah with stupid people, deceived by his needs are always met and the shame that is always closed by God. Most men make the three cases (the praise of men, unmet needs, and the shame that is always closed) as a sign of happiness and success. Until the science is where it seems they ......
Ibn Qayyim continues: .... all power, good looks and a mind, if accompanied by the implementation of the commandments of God and what God approves, then it is a gift from God. If not, then the force is a disaster.
Each state is used to help preach the religion of Allah and in His way, then it is a gift from God. If not, then it is just a disaster.
Any property that is accompanied by berinfaq in the way of Allah, not to expect rewards and thanks of man, then it is a gift from God. If not, then the property is only backfire for him ....
And every man who receives his attitude and pengagunggan and their love to him, if accompanied by a sense of submission, a low and humble before God, as well as to disgrace him with familiarity and lack of deeds, and advise business people, then this is the gift of God. If not, then it is just a disaster.
Therefore, it should be a servant to observe a very important point and this dangerous, in order to distinguish between gifts and disasters, and boomerang boon for him, because how many experts and noble worship are misunderstanding and ambiguity in understanding this discussion. 
Know, including muhasabah perfection, that you may know that every celaanmu to the brother who commit adultery, or dishonor, it will be returned to you.
Narrated from the Prophet that he said:
من عير أخاه بذنب لم يمت حتى يعمله
Any person who denounced his brother because of his sin (kemaksiatannya), then he would not die until he committed the disobedience. 
In interpreting this hadith, Imam Ahmad said: "That (denounced as) sin (sinners), that he had repented of it". 
Ibn al-Qayyim said: And also the reproach of excitement coupled with the fall of the detractors who blamed the error. Imam At-Tirmidhi also narrated that the Prophet is marfu'-said, 'Do not show excitement for the disaster that befell your brother, so God bless your brother and bring disaster to you'. "
And perhaps also, the intention of the Prophet that celaanmu sin against your brother bigger than your brother's sin and sinners are worse than doing it. Because it shows tazkyiatun celaanmu nafs (self praise) and claim that you were always on top of compliance and have been innocent of sin and the sin that brought saudaramulah.
Then maybe, regret that your brother because of his sin and the consequences that arise after that, a sense of subdued and low as well as an insult to his soul, and release him from his holy self-recognition of illness, a sense of pride and ujub, as well as the establishment of her in the face of God in a state down to heart resigned, more useful and better for him than the confession that you are always on top of obedience to Allah and do you consider yourself a lot of obedience to God. Even you feel has contributed to the creation of God and to creatures such subjection. It's your brother-who have committed disobedience-(much) closer to the grace of God. And how much people 'feel ujub and contribute to charities because of his obedience to God's wrath.
Sin that led to the culprit feel humiliated in front of Allah Allah is preferred, rather than adherence to a charity that leads the culprit feels' ujub. Indeed, if you fall asleep at night (do not perform night prayers), then you regret in the morning, better than if you pray night and then in the morning you feel 'ujub to yourself, because real people' ujub, not charity up to God. You laugh, as he acknowledges (errors and shortcomings that) better than you cry, but you feel 'ujub.
Moans a sinner in the sight of Allah preferred vote compared to those who glorify however dhikr 'ujub. It may be that, with the sin committed by the brethren, God gave him and revoke drug that kills disease itself, but the disease is on you and you do not feel it.
God has a secret and wisdom upon his servants to obey, and who engage in immoral, no one knows except him. The scholars and wise men do not understand the secret of it, except just that one would expect and was captured by the five human senses. But beyond that, there is the mystery of God is not known, even by the recording angels of charity.
Prophet has said:
إذا زنت أمة أحدكم فليقم عليها الحد ولا يثرب
(If a slave woman owned by any one of you commit adultery, the punishment Establish had reproached him, and do not)  because in fact, the assessment is on the side of the law of God and is His. And its purpose is to enforce the penalty had on the slave woman, not a reproach.
God has said about being the best know and most closely with him (ie the Prophet): "And if we do not strengthen (heart) you, you are almost certainly less inclined to them (the unbelievers)". (Al-Isra ': 74). The Prophet Joseph had said, "... And if Thou turn away their snare from me, surely I would be inclined to (comply with their wishes) and I certainly include people who are stupid. "(Yusuf: 33).
Prophet most often swear by saying لا ومقلب القلوب (by flipping back the Essence of the human heart) . He said, "Not even one human heart, but he was in between two fingers of the fingers of God. If Allah wills, (then) God will give him instructions. And if Allah wills, then Allah will misguide, " and then he prayed:
اللهم مقلب القلوب ثبت قلوبنا على دينك
O the One who flipped back the heart of man, set our hearts on Your way. 
اللهم مصرف القلوب صرف قلوبنا على طاعتك
Essence of O-malingkan steal the hearts of men, palingkanlah our hearts to be obedient to You. 
PRAY TO GOD TO WORSHIP OUR FAST RECEIVED
Ibn Rajab said, "The Salaf, they strive earnestly to refine and improve their practice. Then, after that they were very concerned that their deeds be accepted and they feared that deeds are not accepted. They are the ones who give what they give, with a heart of fear. (Al Mukminun: 60).
It was narrated from 'Ali, he said: "Be more concerned that you received your charity (after doing a good deed), from the attention you for your deeds (when being charitable). Did you not hear the word of God إنما يتقبل الله من المتقين (Verily, Allah accepts only from those who fear Allah, Al Maidah: 27).
Of Fadhalah he said: "I know that God accept my deeds as small as mustard seed, although I liked better, than the world and everything in it, because Allah said: Verily Allah only accepts from those who fear Allah. (Al Maidah: 27) ".
Abu Darda said, "I know that God has accepted me just one prayer more to my liking than the earth and all its contents, because Allah said: Verily Allah only accepts from those who fear Allah. (Al Maidah: 27) ". 
Malik bin Dinar said, "Feelings of fear if the practice is not accepted, is heavier than charity."
'`As Sulami Atha said," Beware, lest your deeds not because of God. "
Abdulaziz bin Abi Ruwwad said, "I found them (the salaf) very seriously when good deeds. But if they had finished doing a good deed, they are overwritten sadness and worry whether their deeds are accepted or not? "
Therefore, the Salaf after six months of praying that God brought together by the Ramadan. They also prayed after Ramadan for six months so that their deeds be accepted.
Wuhaib bin Al Ward when reading the word of God
وإذ يرفع إبراهيم القواعد من البيت و إسماعيل ربنا تقبل منا إنك أنت السميع العليم
(And when Abraham raised (nurture) the foundations of the House with Isma'il (praying): "O our Rabb, accept from us (our deeds). Verily Thou hears and determines the Al-Baqarah verse 127 -, then he (the Wuhaib bin Al Ward) was crying, saying: "O beloved Ar Rahman. Thou Ar Rahman raised the house, then you fear that your deeds are not accepted by Ar Rahman". 
Ibn al-Qayyim said, feeling satisfied (pleased) was one of the charitable devotion he has done, is an indication that he was unaware of the situation himself. He did not know the rights Alllah and how should worship God. Ignorance of themselves and the lack of abominations contained in the charitable devotion, and his ignorance of the greatness of God and His right-right, making him either prejudiced against his soul full of flaws, so that finally he was satisfied with his obedience charity. It also creates a sense of 'ujub (amazed) with itself which has been carrying out charitable obedience, and induce a feeling of pride and other liver diseases, which (of course) is more dangerous than the big sins that appear, such as adultery, drinking hard, and ran from the battlefield. If so, feel satisfied with the charitable devotion, the silliness and stupidity of the soul.
If we consider, it turns out people who are cautious and expert service, they are asking forgiveness of God, even when they have completed obedience of charity. This, because they recognize the shortcomings, when they do good. And they acknowledged that the charity does not fit their adherence to the greatness and majesty of God. Were it not for God's command to act, then they will be ashamed before God with their worship flawed, and they do not give up the pleasure of worship to God is flawed. But they still run the command to worship God, though full of flaws.
Allah has ordered the pilgrims (visitor house of God) to beristigfar after completion of the rituals of Hajj of the most majestic and noble, that is the Arafat wukuf. Allah says, which means: So if you have moved on from Arafat to God in Masy'aril berdzikirlah Haram. And berdzikirlah (calling) of God as a ditunjukanNya to you, and before that you really, truly, the people astray. Then you are taken up from the starting point many people (ie Arafat), and ask forgiveness of Allah; surely Allah is Forgiving, Merciful. (Al Baqarah: 198-199).
Allah also says والمستغفرين بالأسحار (And beg forgiveness at dawn., Ali Imran verse 17 -). Hasan Al-Basri said: "They lengthen the night prayer until it is time for dawn (before sunrise), and then they sit and beristighfar to God". And in a saheeh hadeeth mentioned, if the Prophet had greetings from prayer, He n beristighfar three times. 
Allah ordered the Prophet to beristighfar after delivering his prophetic treatise, and he sallallaahu 'alaihi wa sallam has been well-fulfilled, as well as after completing the pilgrimage, and before he died. Then Allah says in the letter last fall to the Messenger of n: "Once Allah's help and victory came. And you see people going to Allah's religion in droves, then glorify the praises of thy Lord and ask forgiveness to Him. Verily He is the Most accept repentance ". (An Nasr verses 1-3).
With the decline of this letter, then Umar and Ibn Abbas know that this is a notification to the Messenger of Allah n, as a sign of her death was the Messenger of Allah. So God commanded to beristighfar after he assumed duty treatise of God. It is as if the notice, that you (O Prophet) have fulfilled your obligation and no other task, then make the lid is forgiveness. As well as the closing prayer, pilgrimage, prayers tonight. Also after the ablution, he said:
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك.
أللهم اجعلني من التوابين و اجعلني من المتطهرين.
Thus the state of the people who know what is supposed to and in accordance with the glory of God, and understand about the rights of worship and its requirements.
Said some of the wise: "Whenever you are pleased (satisfied) with you and your deeds for Allah, (then) then know that Allah is not pleased with amalmu. And anyone who knows that to him was a spot a mistake, disgrace and ugliness, and to know that the deeds are full of diseases and deficiencies, then how could he be satisfied with deeds? How could he practice is for the sake of Allah? "
It's beautiful words of Shaykh Abu Madin: "Those who realize the worship, then he would look at his deeds with glasses riya '. He looked at the situation with the mere acknowledgment, and looked at his words with a sheer lie. The more of what you expect in your heart, your soul gets smaller it will be before you, and the less the value of the sacrifice which you have to spend to achieve a great hope. The more you recognize the nature of God and nature rububiyah 'ubudiyah, and the more you know God and know yourself, the more clear to you, that what is in you in the form of charitable devotion, it is inappropriate to give to God. Even though you came up with deeds (such as the practice of weighing all) Jinns and men, then you will still be fear of punishment of God (because you are afraid of not being accepted, Pen). Verily Allah accept your deeds by the grace and dignity and grace to you. He may reward and reward you, as well as glory, mercy and grace ". 
Shaikh Abdurrahman As Sudais said, "Behold, my brethren, as you welcome this holy month, you too will soon leave him. Do you know, O servant of Allah, whether you will be met by the end of this month? Or you will not see him? By Allah, we do not know, while we are every day menyalatkan dozens of bodies. Where they are used to fast with us? A wise man will make it all for lameness bermuhasabah and straighten, remove it from the path of obedience before his death with a sudden; so there was no benefit, except good deeds. Rabb Ikrarkanlah promise to you in this holy place, and in this blessed holy to repent and regret, and break away from the fetters of disobedience and sin. Indeed it was meant to pray for the good of yourself and your brothers, the Muslims. "
Washallahu 'ala Nabiyina Muhammadin sallallaahu' alaihi wa sallam.
A. Madarijus Salikin, Ibn al-Qayyim, tahqiq Abdulaziz bin Nasir Al Julaiyil, Dar Ath Thaibah.
2. Wazhaif Ramadan, Sheikh Abdurrahman bin Mohammad bin Qasim.
3. As Ahaditsu Siyam, Wa Ahkamuhu Adabuhu, Sheikh Abdullah Al Fauzan.
4. Tafseer Al Qur'an Al Karim, Shaykh 'Uthaymeen, Dar Ibn Jauzi.
5. Ramadan Fursah Lit Taghyir, Muhammad bin Al Habda Abdillah.
6. Kaukabah Khutab Al Al Al Kaaba Munifah Min Pulpit Ash Syarifah, Sheikh Abdulaziz bin Abdurrahman As Sudais.
7. Fathul Bari, Ibn Hajar al-'Asqalani, Darus Salam, Riyadh.
8. Tuhfatul Ahwadzi, Al Mubarakfuri, Dar Ihya At Turots Al-'Arabi.
9. Tafsir Ibn Kathir.
[Copied from As-Sunnah magazine IX/1426/2005M 06/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
Overcome Marahmu, Ridha Reach Your Rabb!
Cleric Abdullah bin al-Buthoni MA Taslim
Whether we would ever feel angry, sometimes can not control myself because emotions are heightened.
It is the nature of anger is human nature, because they have a desire that tends to always be obeyed and not denied his wish.
Prophet sallallaahu 'alaihi wa sallam said:
إنما أنا بشر أرضى كما يرضى البشر وأغضب كما يغضب البشر
I am only human. I could be happy as a man happy, and I can be angry, as angry men. 
Beside that, the nature of anger are embers are kindled by Satan in the hearts of men to destroy their religion and themselves. Because of anger, a person can be a dark eye so take action or say a bad word for himself and his religion. 
Therefore, the servants of Allah Subhanahu wa Ta'ala is cautious, though they did not escape the nature of anger, but because they are always trying to fight the desire of lust. So that they can reduce their anger for Allah Subhanahu wa Ta'ala. Almighty Allah praised them in His Word:
الذين ينفقون في السراء والضراء والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين
Those who are righteous are those who spend (their property) either in the field and narrow, and those who restrain anger, and forgiving (mistakes) of others. Almighty Allah loves those who do good [Ali 'Imran / 3:134]
That is, if they hurt other people who provoke anger, they do not indulge their passions (for the sake of venting anger), but on the contrary, they (just try) to hold anger in their hearts and be patient for the treatment of people who do not respond to harm them. [3 ]
KUTAMAAN hold ANGRY WHEN EMOTION AND SELF CONTROL
In an authentic hadith, the Prophet sallallaahu 'alaihi wa sallam said:
ليس الشديد بالصرعة, إنما الشديد الذى يملك نفسه عند الغضب
Not a strong man (real) with (always beat his opponent in) struggle (fight), but the strong man (real) is capable of controlling themselves when upset. 
This is an admirable strength and have the virtue of Allah Almighty. Such power is not shared by many people. 
Imam al-Munâwi rahimahullah said, "The meaning of this hadith is a strong man (literally) is a person who (can) help myself when anger is volatile and he (could) against and subjugate his desires (when it). In this hadith, the Prophet sallallaahu 'alaihi wa sallam meaning physical strength to carry the meaning of inner strength. Whoever is able to control himself when it is really he has been (able) to defeat the enemy's most powerful and most dangerous (ie desires). "
This is the meaning of power that is loved by Allah Subhanahu wa Ta'ala mentioned in the words of the Prophet sallallaahu 'alaihi wa sallam:
المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف
Strong believer is better and more loved by Allah than the weak believer. 
Strong in this hadith, the meaning is powerful and strong faith in the struggle subdue his desires in the way of Allah Almighty. 
In another hadith, the Prophet sallallaahu 'alaihi wa sallam said:
من كظم غيظا وهو قادر على أن ينفذه دعاه الله عز وجل على رءوس الخلائق يوم القيامة حتى يخيره الله من الحور ما شاء
Anyone who restrain anger, and he's able to take it out then Allah Almighty will call him (proud) on the Day of Judgment in the face of all mankind, (then) Allah, let him choose an angel. 
Imam ath-Thîbi rahimahullah said, "(Deeds) restrain the anger is praiseworthy because it managed to subdue anger means always whispering evil passions, and therefore k Allah praised them in His Word:
والكاظمين الغيظ والعافين عن الناس والله يحب المحسنين
... And those who restrain anger and forgive (mistakes) of others. K Allâh loves those who do good [Ali 'Imran / 3:134] 
Word of the Prophet sallallaahu 'alaihi wa sallam in the hadith above, "... when he was able to take it out ...", suggesting that holding anger is praiseworthy in Islam is when a person is able to vent his anger and he held it for Allah Almighty.  As for when he was not able to take it out, for example, for fear of the people who made him angry, or because of his weakness, and other causes, then in such circumstances is to hold the anger is not commendable.
A believer who used to control his desires, then in all the circumstances he was always able to say and act properly, because your words and actions are not influenced by his desires. People who like it will be easy for him to be fair and it is this sense of fairness that was praised by Allah Subhanahu wa Ta'ala as an attitude that is closer to piety. Allah Almighty says:
ولا يجرمنكم شنآن قوم على ألا تعدلوا اعدلوا هو أقرب للتقوى
And do not ever hate against a people, encouraging you to do injustice. Heed, because it's just closer to piety [al-Maidah / 5:8]
Imam Ibn al-Qayyim rahimahullah speech quoting a salafi scholars who interpret fairness in this paragraph. Rahimahullah He said, "The fair is one who when he is angry, his anger did not plunge himself into error; And when he pleased, pleasure does not make him deviate from the truth." 
With anger, LOCK ANY GOOD
In a hadeeth of Abu Hurayrah narrated that Allaah anhu there a man who came to the Prophet sallallaahu 'alaihi wa sallam to ask for advice, he sallallaahu' alaihi wa sallam. The man said, "Give a will (advice) to me!" Prophet sallallaahu 'alaihi wa sallam said, "Thou shalt not be angry." Then the man repeated many times a request for advice to the Prophet sallallaahu' alaihi wa sallam, then the Prophet sallallaahu 'alaihi wa sallam repeated the answer, "Thou shalt not be angry." 
This man came to the Prophet sallallaahu 'alaihi wa sallam to ask for advice compact but covers all the good qualities, then the Prophet sallallaahu' alaihi wa sallam advised him to keep his temper. Then the person to repeat the request several times and the advice of the Prophet sallallaahu 'alaihi wa sallam gave the same answer. This suggests that anger is the source of all evils and hold a collector of all goodness. 
Imam Ja'far bin Muhammad rahimahullah said, "(vent) opening all anger is bad."
Imam Abdullah ibn al-Mubarak al-Marwazi rahimahullah, when they asked him, "Convey (advice) which brings us all good morals in one sentence." Rahimahullah He said, "(It is) to leave (hold) anger."
Similarly Imam Ahmad bin Hambal rahimahullah and the priest the son of Isaac Rahuyah rahimahullah when explaining the meaning of good morals, they say, "(It is) to leave (hold) anger." 
So orders the Prophet sallallaahu 'alaihi wa sallam in the hadith above, "Thou shalt not upset" means the command to do because (intermediaries) which will give birth to good morals, namely: the nature of the gentle, generous, shy, tawadhu' (humble), wait, do not hurt others, forgiving, friendly, and other good qualities that will appear when someone is trying to contain his emotions at the time there are factors that provoke him. 
HINT Prophet sallallaahu alayhi wa sallam ANGRY TO OVERCOME
Prophet sallallaahu 'alaihi wa sallam gave hints or tips to defuse anger and held with the permission of Allah Almighty , among them:
A. Seek refuge in Allah Almighty from the temptations of the devil
Shurad of Allaah ibn Sulaiman anhu, he said, "(When) I was sitting with the Prophet sallallaahu 'alaihi wa sallam, there are two men who were (and fight) denouncing each other. One of them, his face was flushed and the veins of his neck stiffened. Then the Prophet sallallaahu 'alaihi wa sallam said,' I know a sentence if he said it will undoubtedly lose the anger he felt. If he says:
أعوذ بالله من الشيطان الرجيم
I seek refuge in Allah from the accursed Satan's temptation
Then he felt anger will disappear. "
2. Silence (no talking), to avoid the bad words that often arise when people are angry. 
From 'Abdullah ibn' Abbas that the Messenger of Allaah anhuma sallallaahu 'alaihi wa sallam said (which means): "If any one of you angry then he should be silent" 
3. Sitting or lying down, so restrained in his anger and not due to bad to others. 
Of Abu Dhar al-Ghifari Allaah anhu that the Prophet sallallaahu 'alaihi wa sallam said:
إذا غضب أحدكم وهو قائم فليجلس فإن ذهب عنه الغضب وإلا فليضطجع
any one of you angry in the state stood then he should sit, if his anger has not gone away then he should lie 
In addition, the most important in this regard is the attempt to subdue and control when angry. This will close the roads or the crevices of the human devils who want to plunge into the abyss of evil and destruction.  Allah Subhanahu wa Ta'ala says:
إنما يأمركم بالسوء والفحشاء وأن تقولوا على الله ما لا تعلمون
Surely he is just telling you to do bad (all sinners) and cruel, and say about Allah what you do not know [al-Baqarah / 2:169]
One day, a noble Caliph, 'Umar ibn' Abd al-'Aziz rahimahullah angry, then his son (named)' Abdul Malik said to him, "O Commander of the Faithful, with grace and virtues that Allah gave you, you upset like this?" Then 'Umar bin' Abd al-'Aziz rahimahullah said, "Do not you ever angry, O' Abdul Malik?" Then 'Abdul Malik rahimahullah replied, "What does it mean for the stomach (chest) is roomy, otherwise I (use to) keep my anger in them that do not appear (so it does not cause evil)." 
ANGRY THAT commendable
Mother of Believers' Aisha anhuma Allaah said:
وما انتقم رسول الله صلى الله عليه وسلم لنفسه إلا أن تنتهك حرمة الله فينتقم لله بها
Prophet sallallaahu 'alaihi wa sallam never angry (affairs) his personal self, unless restriction violated the Shari'a of Allah, then he sallallaahu' alaihi wa sallam would be upset with the offense because of Allah. 
This is commendable in Islam angry, angry because Allah Almighty. Angry and pleased when the commands and prohibitions of Allah Almighty be broken by man. This is the noble Prophet sallallaahu 'alaihi wa sallam, who was always pleased with what Allah ridhai in al-Qur'ân and resentful or angry by what Allâh reproached by k in the al-Qur'ân. 
'Aisha anhuma Allaah said, "It is character Prophet sallallaahu' alaihi wa sallam is al-Qur'ân".  In another there is an additional, "... He sallallaahu 'alaihi wa sallam anger or hatred towards what is hated in the al- Qur'ân and accepting what is praised in the Qur'ân al-'. 
Imam Ibn Rajab al-Hanbali rahimahullah says, "Mandatory for a believer to make his lust desire limited to what is permitted by the Almighty Allah for him, that it may include goodwill that will be rewarded reward (from Allah Almighty and Exalted). And required him to make his anger in order to reject interference in religion (perceived) by himself or others, and in order to punish or criticize those who oppose Allah Almighty and His Messenger sallallaahu 'alaihi wa sallam, as the word- Him:
قاتلوهم يعذبهم الله بأيديكم ويخزهم وينصركم عليهم ويشف صدور قوم مؤمنين ويذهب غيظ قلوبهم
Fight them, surely Allah will torture them with the (medium) your hands and Allah Almighty will humiliate them and help you against them, and comforting those who believe. And eliminating anger those who believe. [At-Tawbah / 9:14-15] "
Thus this brief article, may be useful for us all and the motivation to always try to subdue and restrain the passions of anger, so that we avoid all the bad things.
We end this paper by praying to Allah Almighty to His names are perfect in beauty and nature of his all-perfect, that He constantly bestows His guidance and Taufik to us to have good qualities and noble in his religion. Verily He heareth and grant the prayer.
[Copied from As-Sunnah magazine 03/Tahun Edition XV / Shaban 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858196]
Definition of resignation
Dr. 'Abdullah bin' Umar ad-Dumaiji
A. Understanding Lughawi (In Bahasa).
The word "التوكل" comes from the word "وكل". It is said,
"وتوكل عليه واتكل وكل بالله" means surrender to Him.  Also, "وكل إليه الأمر وكلا ووكولا" which means surrender and leave him. 
As well, "رجل وكل ووكلة" like the word "humazah" and "tukalatun" which means a weak person who represents his business to someone else at the same time relying on it.  Al-Azhari said:
رجل وكلة إذا كان يكل أمره إلى الناس
"Someone called 'Wukalatun,' if he gave his business to someone else." 
And the phrase, "وفرس واكل" means relying on the riders in the jump and requires a punch.
And the word "الوكيل" berwazan fa'iil meaning maf'ul, that is, those entrusted with the affairs of the business owner. Al-Azhari said, "Called 'وكيل', because it has awarded a business owner (represents) the authority to him to finish his business and he referred to as  'موكول إليه'"
Some of them interpreted the word "الوكيل" as "الكافل" ie that the guarantees. Raghib says, "The word 'الواكيل' more generally, because each must wakiil kafiil, but not every wakiil it as kafiil." 
The word "التوكيل" means, if you rely on others and you make it as a representative for yourself.
The word "توكل" berwazan "تفعل" of the word "الوكلة" or "وكلة" which means the show and the inability to rely on others . And isimnya is  "التكلان".
Ibn al-Athir said, "It says 'توكل بالأمر', if the implementation of a matter covered. 'وكلت أمري إلى فلان', it means that I leaned to him at once took refuge in the affair. And also delegates the matter itself . And sometimes both together.
Ar-Raghib al-Ashfahani said, "The word 'التوكل' said the two sides. It says, 'توكلت لفلان', which means I serahi power to him. And it is said also, 'وكلته فتوكل لي' which means I leave matters to him so that he represents me. And the word 'توكلت عليه' means I lean on him. "
Based on the foregoing, it is meant by the word الوكالة is twofold:
First: التوكيل, that represents and presented.
Second: التوكل which means running the task based on the representation given by the giver of rights. 
So that some of the meaning of this word. And there are still some other meaning, and here I deliberately did not tell because there was no connection with what is intended here.
B. Definition of the term.
The meaning of the term of "توكل" (tawakkul), then viewed from the position that reveals one of the state of the liver are difficult to guess at a certain limit. Therefore, there were many interpretations of the scholars in various forms. Of which there are not interpret them, and there is also usually interpreted by using the causes and the factors, or the value or part of its meaning, as it is the custom of the Salaf in their interpretation.
Among the causes that difference is that state of heart and deeds it is very difficult to guess with certainty and disclosure (restriction) in words. Therefore, on this resignation. Al-Ghazali said, "... It is not clear in terms of meaning and difficult in terms of charity." 
As they do not address these notions with an intrinsic sense of the term, but they are only intended to explain the importance of these criteria or maintain a state of the person who says or even to a listener though, or other causes.
Therefore, the emergence of their interpretation and lahiriyahnya seem as if there is a difference and change, which in essence it consists of several parts of the general meaning of the word itself or the resignation of the prevalence, impact, and value.
Among the most important of the interpretations that are:
A. Ibn 'Abbas anhuma Allaah says, "That is, trust fully in God ".
2. Imam Ahmad said, "The resignation means to decide the search with the despair of being ."
And he also said, "The word resignation means submission to Allah Almighty Tsanuhu affairs as well as trust completely to Him." 
3. 'Abdullah ibn Dawud al-Khuraibi  says, "I saw the resignation as husnuzhan (either bias) to God." 
4. Syaqiq bin Ibrahim  said, "The resignation means peace of mind on what was promised by God Almighty." 
5. Al-Hasan was asked about the resignation, he replied, "That is, the pleasure of the Almighty God"
6. Once asked about the resignation, 'Ali ibn Ahmad al-Busyanji  says, "Breaking away from the power and strength and power and strength of people like you." 
7. Ibn Jauzi rahimahullah said of some of them, "ie submission to God's affairs, as a form of full confidence in his good management." 
8. Ibn Rajab al-Hanbali said, "That is, the actual reliance hearts to God Almighty in obtaining the benefit of affairs and refused to harm the whole world and the hereafter." 
9. Al-Hafiz Ibn Hajar said, "Some say, 'That is, turn the views of various causes after prepared for.'" 
10. Shaykh 'Abdullah bin Muhammad bin' Abd al-Wahhab said, "That is the act of a servant rested his business to Allaah alone, who has no partner to Him in all affairs, both religious affairs and worldly affairs." 
11. Perhaps the closest definition that may combine the various parts of the above is to say, "That is a state of heart that comes from the knowledge of God, faith in His unity in creating, controlling, giving the harm and benefit, and refuse to give. What He wills, will happen and what is not desired, it would never happen. So there is no necessity to rely on him at once surrender everything to him at once to feel calm and confident with him. Also believe in full on the adequacy of existing in him for what he lean on Him. "
[Copied from the book At-tawakkul 'alallaahi Ta'aalaa, author Dr. 'Abdullah bin' Umar ad-Dumaiji, Indonesia UNDERSTAND resignation Leaning Edition All affairs to Allah Almighty, translator M. Abdul Ghaffar E.M. Reader Publishers Ibn Kathir, Rabi al-Awwal 1426H April 2005M]
Nature of resignation
Dr. 'Abdullah bin' Umar ad-Dumaiji
As we have stated previously that the resignation is a state of affairs arising from the set, where the nature of the resignation will not be perfect, except for him. Therefore, Ibn al-Qayyim said, "It has been argued that much of mankind is fully interpret the resignation as a trust and make it as nature's own resignation. And there are some who interpret it as a surrender. Others have interpreted it as surrender. Thus it can be seen that the position of resignation is to unite the whole thing. "
Some scholars have interpreted the resignation has been named as one, two or three of these affairs. Ibn al-Qayyim and call it by a few degrees , as follows:
A. Know the Lord and His Attributes, be it the ability, authority, sufficiency, end of all affairs in his science, his appearance of his will, the belief in the sufficiency of His protection, and perfection of execution what was assigned to him, and that no creature can occupy this position. 
Rahimahullah Ibn al-Qayyim said, "ma'rifat (knowledge) this is the first level, where a servant put his foot in the (position) resignation." 
He also quotes the phrase Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy, that is: "Therefore, the resignation would not be true and it is difficult to imagine could be done a philosopher or Qadariyah groups (groups that reject the attributes of God), which says that in nature there is a God of power something that can not wills or from class Jahmiyah which negates the character of God Almighty. And the resignation is not going right, except from the Ahl-ul-Ithbat (Ahlus Sunnah). "
Ibn al-Qayyim said, "They were, that the philosophers and Saxon Qadariyah a heart breaker for the street, the heart itself with the Creator and the love of Allah Subhanahu wa heart Ta'la." 
How could they be imagining it-namely, the resignation to Allah Subhanahu wa Ta'ala, while they deny knowledge of Allah Subhanahu wa Ta'ala small matters as well as denying him of the properties of al-ficil al- ikhtiyariyah (wills deeds), will of god, and will.
2. Determination of the causes, maintenance, and implementation.
That is, the resignation of a servant will not be straight and true, except to establish the causes, because the resignation was the cause of the most powerful in the culprit to deliver up to him. Most of the mystics understand that the determination of the causes that can stain the resignation and penafiannya (peniadaannya) is a perfect resignation.
In this case, they have some fairly well-known opinion, the discussion will be presented as well as rebuttal to it further, God willing. But, that includes the perfection of resignation is not based on these causes and depended on him as well as termination of her heart, as will be detailed later dijelasskan.
Therefore, the resignation will not be perfect, except by eliminating the causes of heart and limb dependence on him, so sometimes he was cut off from him and continued with him sometimes. Only Allah Subhanahu wa Ta'ala knows the better. 
3. Strengthening the heart on the basis of monotheism.
Resignation is not considered a true servant to tauhidnya judged correctly anyway. In fact, the essence of resignation that there is unity in the liver. Therefore, as long as it remains in my heart there are linkages of Shirk, then tawakkalnya considered defective. How far the purity of monotheism, so far as it is also true resignation assessed. 
4. Resting heart to Allah Subhanahu wa Ta'ala and feel calm and serene, and trust entirely to his management, as proposed by some intellectuals: "People who are sole trust is like a baby, not knowing what he could make the protection , unless the mother's breast. Such then are the sole trust people, in which he can not take refuge, except to his Lord alone. "
Therefore, Ibn al-Qayyim may Allaah have mercy say, "resignation is the meaning attached to the two basics: trust and rely on. This is the essence: إياك نعبد وإياك نستعين 'Only I adore Thee and Thee only did I ask for help.' " 
5. Kindly thought to God Almighty.
It has been interpreted by some people who had first talked about it. This is one of the pillars of resignation, which resignation can not be described, except from people who berhusnuzhan (kindly thought) to Allah Subhanahu wa Ta'ala.
Rahimahullah Ibn al-Qayyim said, "The truth is that God took her husnuzhan for the sole trust in Him, because the resignation was inconceivable to those who serve as the target of suspicion and there is also a resignation on the part of the unexpected. only God knows best. "
Therefore, Allah Almighty has said in one hadith qudsi, "I depend on my servants prejudice against Me." 
Three days before his death, the Prophet sallallaahu 'alaihi wa sallam has said:
لا يموتن أحدكم إلا وهو يحسن الظن بالله تعالى
"Do not let any one of you dies, but he was in a state of kind thought to God Almighty." 
6. Heart surrender to Him and draw all the factor that leads to him and cut off all perintangnya.
This is an excellent form of submission to Allah Subhanahu wa Ta'ala, so she'll never will, but what is desired Allaah, not love, but what he loved, not hated, hated, except what Him, and do not do or leave, except what is commanded by God to do it or leave it.
And this is the realization of the meaning of 'ubudiyah (servitude) is perfect to Allah Ta'ala. And that's the meaning of the hadith of the trustee (Allah), in which stated:
... وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه, فإذا أحببته كنت سمعه الذي يسمع به, وبصره الذي يبصر به, ويده التي يبطش بها, ورجله التي يمشي بها, وإن سألني لأعطينه, ولئن استعاذني لأعيذنه ...
"... And my servant always closer to my sunnah practice with practice-so I love him. And if I had loved him, then I'll be hearing that he used to hear, eyes that he used to look, arms which he used to attack, and that he used his legs to walk. And if you ask me I will surely give him, and if you ask me the protection to protect it I will definitely ... "
7. Self surrender. 
This is interpreted by Imam Ahmad and others. Ibn al-Qayyim said, "the surrender of the spirit, substance, as well as the nature of resignation. Namely, the attitude of surrender to God all affairs, and put it on him with hope, without coercion and demands. "
Thus, the mean detachment at once resigned themselves out of power and strength and submission of all affairs only to Penguasannya  The Mighty, sublime again. In the prayers, the Prophet Shallalahu 'alaihi wa sallam recited:
اللهم أسلمت وجهي إليك, وفوضت أمري إليك.
"O Allah, I submit my face to You and I pasrahkan my business to you." 
And about the believers from among the family of Pharaoh he said in the word of Allah, the Exalted:
وأفوض أمري إلى الله إن الله بصير بالعباد
"... And I submit my affair to Allah. Verily Allah is Seer of His servants. "[Al-Mu'min: 44]
Continued with the provision of rewards for the resignation, in which he said:
فوقاه الله سيئات ما مكروا
"So God keep from evil their guile ..." [Al-Mu'min: 45]
Ibn Jarir Tabari narrated with the as-Sya'abi sanadnya, he said, "Syatir  Ibn Sahl once sat near Masruq, then Syatir say, can you tell me what you heard from Ibn Mas'ud, so I will justify you or I who will tell you that you will justify myself? Masruq then said, 'No. But, you are informed that I will justify you. "Then he said, 'I heard Ibn Mas'ud said,' Surely the greatest verse in al-Qur-an is about: Tafwiidhan  (submission self), that is, 'And whoever sole trust in Allah Allah will suffice (need) it.'  Masruq said, 'You're right.' "
Ibn al-Qayyim said, "Ridha was the result of the resignation. And those who interpret it , so he interprets with great value and benefits. Therefore, if the sole trust him totally, he undoubtedly would be pleased with what is done by the party dipasrahinya. "
Shaykh al-Islam said that the blessing and surround what is destined resignation (which resignation before the incident, while the pleasure after the event). 
Therefore, people who sole trust in God before the act and pleasure in what you set out for him after the act, meaning he has done 'ubudiyah, or meaning. 
And Allah Subhanahu wa Ta'ala has to reconcile the two in his words:
ولو أنهم رضوا ما آتاهم الله ورسوله وقالوا حسبنا الله سيؤتينا الله من فضله ورسوله إنا إلى الله راغبون
"If they were really pleased with what she gave Allah and His Messenger to them, and said: 'Allah is sufficient for us, God will give us some of his bounty, and thus (also) His Messenger, Surely we those who hope in God, '(so it would have been better for them). "[At-Tawbah: 59].
As the Prophet sallallaahu 'alaihi wa sallam also have to reconcile between them in the prayer which he taught Istikharah his Companions, as he also teaches a letter from al-Qur-an to them, where at the beginning of prayers, he said:
اللهم إني أستخيرك بعلمك, وأستقدرك بقدرتك, وأسألك من فضلك العظيم
"Alah Yes, indeed I beg thee to guide thy science, pleaded with the power of Thy statutes, and I beg Thy grace is great."
And this is a resignation and tafwidh (surrender). Then he closed it by asking for prayers at the pleasure of greeting him:
واقدر لي الخير حيث كان, ثم أرضني به
"Establish good to me the good wherever it be, then the people who make me pleased with this provision." 
And among the prayers that he prayed in his prayer is as follows: "... وأسألك الرضا بعد القضاء" ("... And I beg the pleasure after making up '(resolve))." 
Shaykh al-Islam Ibn Taymiyah said, "The Prophet sallallaahu 'alaihi wa sallam asked you after the pleasure of making up', because at that time between the nature of pleasure before, because actually it is a determination that he is pleased if you get it, because all it will teralisasi ridhaan afterwards." [ 30]
Thus the eight levels, some of which are part of the causes and the joints of resignation, and there is also a part of the value and influence, and some of which are part of its meaning. Anyone who perfected it means he has perfected station of resignation at once determined him. And if not one of them, means diminish its value tawakkalnya corresponding shortcomings. And Allaah knows best.
[Copied from the book At-tawakkul 'alallaahi Ta'aalaa, author Dr. 'Abdullah bin' Umar ad-Dumaiji, Indonesia UNDERSTAND resignation Leaning Edition All affairs to Allah Almighty, translator M. Abdul Ghaffar E.M. Reader Publishers Ibn Kathir, Rabi al Awwal 1426 H - April 2005 M]
Various Kinds tawakal
Dr. 'Abdullah bin' Umar ad-Dumaiji
Judging from the sole trust, resignation is divided into two kinds, namely: resignation to God Almighty and the resignation to other than Him. And in each section there are several kinds of resignation.
First: To Allah Ta'ala resignation
In accordance with the object, this resignation is divided into four kinds:
A. Resignation to Allah Ta'ala in straightening up, direct it, purify monotheism, and hold fast to the teachings of his religion by birth or spiritual, without trying to influence others. With the resignation to God in the sense of self-improvement without seeing another person.
2. Resignation to God in straightening up, as the first point, coupled with the resignation to him in establishing the religion of Allah on earth and prevent damage, combat heresy, and fight the infidels and hypocrites. Also give attention to the welfare of the Muslims, enjoining enforce the evil, to give effect to the others so she really worship God alone. And this is the resignation of the Prophets and their inheritors scholars. It also is a kind of resignation of the most glorious and most useful. 
Al-'Allama Ibn as-Sa'di rahimahullah said, "And know that the resignation of the Prophet sallallaahu' alaihi wa sallam is the highest demand levels as well as the most noble. And that is resignation to God and help in establishing his religion, gave instructions to his servants, and straying away from them. That is the most perfect resignation. "
Thus, the most Afdhal resignation is in the compulsory resignation. What I (the author) mean is the obligation to uphold the truth and obligation fellow creatures, the obligation to yourself. And the most extensive and most useful, namely resignation in giving effect to others for the benefit of religion or prevent damage to religion. And that was the resignation of the Prophets in upholding the religion of God and prevent damage being waged people who like to do mischief. And these are the inheritors of their resignation (clerics). 
3. Resignation to God in meeting the needs of a servant, and his share of worldly, or prevent the things that he did not like as well as various natural disasters, such as sole trust in people who took good luck or health or wife or children or help in the fight against the enemy, and so forth. This resignation will give him sufficiency in the world and the next for what he sole trust in God, unless he intends to ask for help with it to obeying Allah Almighty.
Al-'Allama Ibn Qayyim may Allaah have mercy say, "Between the two kinds of resignation-that is, the second and third kinds, there are an unknown number of virtues, but by God alone. Therefore, if a servant sole trust in Him with a second resignation in good faith, then God will provide a sufficiently adequate to the adequacy of the third kind of resignation. And if a servant sole trust in God with all three kinds of resignation, then he would also be sufficient anyway, but he will not get a result from the ditawakkalinya object to what is loved and blessed him. "
4. Resignation to God in doing something haram or reject what was ordered.
There are people who sole trust in God in sin and committing heinous. In general, people who have goals like this will not be able to do so, except to ask for help to God and the sole trust in Him. It could even be stronger than their resignation resignation most people who do obedience. Therefore, they have thrown themselves into ruin and destruction, leaning back to God that He would save them and to realize their demands. 
Thus, it is often their wishes come true, but they sinned that they will get a reply in the hereafter. This kind of apparent resignation to the people their disobedience stems from the incorrect or doubtful interpretation is misleading. This includes many people of the state of those who deviate oriented, people who commit acts contrary to the commands of Allah and His Messenger. They are giving more attention to this problem, even some of those who asked for help to God in doing so. But, because it is not in line with the commands of Allah and His Messenger, so they get in return they get expedited and final (result) is bad.  We seek refuge with Allah from the humiliation.
Thus the division of resignation to God in terms of its object. And no doubt that the resignation is best, most perfect, and most important is a second kind of resignation, which encompass the first kind of resignation, then the third. And the worst is the last kind of resignation. We seek refuge in Allah from him.
Then a lot of people who are sole trust in tawakkalnya deceived, though he has actually sole trust in Allah Almighty, as one who directs it to the state of partial tawakkalnya, which she took all her strength tawakkalnya, though it is possible for him to do so by easy. And concentrates his resignation only for the increase of faith and science as well as to establish the religion. And give effect to the natural is better. And this is the resignation of the weak who have the will is very low, as most of them turn away the will, resignation, and prayers to the pain that may be treated to something very mild, or hunger may be eliminated with a half slice of bread or half a dirham. While he did not want to turn to the defense of religion and the eradication of all forms of heresy, add to the faith, and concern for the interests of the Muslims. Wallaahu knows best. 
Thus, the human race consists of a wide range of different people. They are deceived many, even those who have deceived the sole trust, involving a variety of worldly interests in accordance with the wishes and goals. Therefore, there are people who sole trust in God in achieving power and there are also people who are sole trust in order to acquire a piece of bread. 
In this case, then that must be performed by a person who is not busy right mind and heart, except in matters of a more perfect and better, that resignation to Allah Ta'ala in obtaining what is loved and blessed him, as a expressed by a poet:
وإذا علمت بأنه متفاضل فاشغل فؤادك بالذي هو أفضل
And if you know that it  is so valuable,
then sibukkanlah conscience with more mainstream.
Second: To the addition of Allah Ta'ala resignation
Resignation range is divided into two parts:
A. Resignation Syirki (shirk), which he divided into two kinds:
a). Resignation to other than Allah Almighty in the affairs that no one was able to do, unless God Almighty, as the sole trust people to people who have died and the Evil in the hope of their demands, in the form of aid, care, Rizki, and syafa'at. That is the biggest shirk. Surely things like this and that semisalnya no one can do it, but only Allah wa Ta'ala Tabaraka. 
Resignation is referred to as a kind of resignation Sirri, because resignation is not done, except by those who believe that the deceased had the ability to do this in secret in nature. There was no difference between the Prophet, guardian or Evil is the enemy of Allah Ta'ala. 
b). Resignation to other than God in things which are able to work-based estimate of the sole trust him. And this is a minor shirk. 
Like, in a resignation because that looks more normal. For example, people in authority or the government's sole trust in things that God has given them, whether it be good luck, interference rejection, and others. That includes shirk silent (hidden). 
Therefore, it is said, menolehnya causes the liver to an act of Shirk in Tawheed, because of the strong dependence and back in love with him.
That is, because the liver will not be sole trust, unless the parties had hoped. Therefore, whoever hopes to power, action, science, state, friends, relatives, Sheikh, power or property, without looking to God Almighty, then it contains a kind of resignation for no reason (the means) is. It is not someone hoping to creatures or sole trust him, but he will get a failure, then surely it includes shirk. 
Allah the Exalted has said:
ومن يشرك بالله فكأنما خر من السماء فتخطفه الطير أو تهوي به الريح في مكان سحيق
"Anyone who ascribe anything to God, then is it as if falling from the sky and struck by a bird, or the wind to distant places." [Al-Hajj: 31]
Syaqiq al-Balakhi said, "Everyone has the rank (position), in which he could sole trust on his property, himself, his tongue, the sword, or his power, and also to God Almighty.
As for those who sole trust in Allah Almighty, then he has to get peace. With which, Allah will exalt his position. Allah Ta'ala says:
وتوكل على الحي الذي لا يموت
'And put thy trust in the Living God (Eternal) That is not dead ... "[Al-Furqaan: 58]
Meanwhile, people who feel at peace to other than Allah, it is feared he will be cut off from him so that he will live miserable. "
But, if he took it to the notion of him as a means, but God Almighty that sets it all on himself, then so it's no problem, if what ditawakkali it has a good influence in the achievement.
2. Wakalah (represent) are allowed.
Is meant here is someone who represents to other people to do something that is able to do, and thus it will achieve what is desired.
Wakalah here means the delivery and maintenance. For example, you say, "وكلت فلانا" (if you ask him to keep it). And "ووكلت الأمر إليه" (if you leave him).
And by shari'ah, power of attorney means a person give power to someone else to replace him is absolute or limited. 
Attorney, in such form, permitted by the Book, as-Sunnah and ijma '.  Allah Ta'ala has spoken through the oral Alaihissallam Ya'qub who speaks to his children:
يا بني اذهبوا فتحسسوا من يوسف وأخيه
"My little children, ye go, then seek news of Joseph and his brothers ..." [Yuusuf: 87]
Prophet sallallaahu 'alaihi wa sallam also represent to the workers and guards.
Abu Huraira Allaah anhu has said,
وكلني رسول الله صلى الله عليه وسلم بحفظ زكاة رمضان ...
"The Messenger n've made myself as a representative to keep the charity in the month of Ramadan ..." 
Prophet sallallaahu 'alaihi wa sallam also represents the set hadd punishment and enforcement, as mentioned in the hadith Unais. 'Ali bin Abi Talib anhu Allaah had also been a vice Apostle in the slaughter of sacrificial animals at the time of his Farewell pilgrimage' to menyedekahkan skin and most of it. And ordered to slaughter one hundred sacrificial animals remaining after the Prophet sallallaahu 'alaihi wa sallam slaughtered sixty-three-tails with his own hands.
Detailed explanation of this power of attorney contained in the books of jurisprudence. 
But, he should not be sole trust him, although he has deputize him. Rather, he must rely on God Almighty to facilitate what was represented to others.  Therefore, a creature will not be able to cover all needs are servants and not able to meet all his needs, nor the power to do something for the people who represent him, except by the will and power of God Almighty. 
[Copied from the book At-tawakkul 'alallaahi Ta'aalaa, author Dr. 'Abdullah bin' Umar ad-Dumaiji, Indonesia UNDERSTAND resignation Leaning Edition All affairs to Allah Almighty, translator M. Abdul Ghaffar E.M. Reader Publishers Ibn Kathir, Rabi al Awwal 1426 H - April 2005 M]
Journey to the Hereafter
Cleric Abdullah bin Al-Buthoni Taslim
The next day is the day after the death of truth that must be believed by everyone who believes in Allah Almighty and His religion of truth. Today's the day of vengeance of all human deeds, a perfect day of reckoning and the day ditampakkannya all hidden deeds while on earth. Also on that day people will say beyond regret:
يقول يا ليتني قدمت لحياتي
"Duhai, it would be nice I would first do (good deeds) for my life." [Al-Fajr/89: 24]
So should every Muslim who put her safety actually provide great care in preparing and collecting food for the day which is eternal. Because in essence, the day this is the future for real men. Arrival day is very fast due to rapid passage of human life. Allah Almighty says:
يا أيها الذين آمنوا اتقوا الله ولتنظر نفس ما قدمت لغد واتقوا الله إن الله خبير بما تعملون
"O ye who believe, fear Allah and let every soul consider what he has done for tomorrow (the Hereafter), and fear Allah, surely Allah is Aware of what you do" [al-Hasyr/59: 18]
In interpreting the above verse Imam Qatadah rahimahullah  said: "Always Rabbmu (God Almighty) closer to the Day of Judgment, to the point that he makes it like tomorrow" .
May Allah Almighty be pleased with the noble Companions of Allaah Umar 'anhu who was reminded of this in the famous words: "Hisablah (introspeksilah) you now, before you are brought to account (checked / counted charitable deeds on the Day of Resurrection). Weigh yourself now, before the charitable deeds are weighed (on the Day of Resurrection), for surely it would be easy for you to face the Day of Judgment if you introspect yourself today, and adorn yourself with pious charity to face the big day when humans are exposed to God Almighty. Allah Almighty says:
يومئذ تعرضون لا تخفى منكم خافية
"On that day you are confronted (to Allah), there is nothing of how things are hidden (for Him)" [al-Hâqqah/69: 18] 
In line with the above remarks, Ali bin Abi Talib Allaah 'anhu said: "Surely the world has left us, while the next has come to us, and each of them (and Hereafter) has an admirer, so be ye men who admire / loves the hereafter and do not become people who admire the world, for surely now time to charity and no calculation, as for tomorrow at the time of calculation and the afterlife is no longer time to act ".
"YOU WILL BE LIKE A STRANGER IN THE WORLD ..."
The world is a temporary haven and as a field next to where we are collecting supplies on the way to the eternal country. Any person who collects enough stock, so with the permission of Allah Almighty he would get to the destination safely, and not hers whoever it is feared he will not get to the destination.
Prophet sallallaahu 'alaihi wa sallam taught the right attitude in life in the world with his saying: "Be ye in the world like a stranger or a person who was traveling" 
This hadith as advice for believers, how should he put himself in the life of the world. Because foreigners (migrants) or who are traveling are the only person staying temporarily; not bound to place him on his sojourn, and continue to miss returning to his hometown. Thus the state of a believer in the world whose heart, always bound and longing to return home the truth, that is heaven's first shelter both our parents, Adam Alaihissallam and his wife Eve, before they were relegated to the world.
In a written advice given by Imam Hasan al-Basri rahimahullah to Imam Umar bin Abdul Aziz rahimahullah, he said: "... Indeed, the world is a country overseas and not the actual residence, and only Adam Alaihissallam relegated to the world to receive the punishment inflicted sin ... ".
In this case reveals the meaning of Ibn al-Qayyim said in his verse rahimahullah:
Let (us to) heaven 'Eden (a place to stay)
because that's really
Our first shelter, which in
Inside are tents (beautiful)
However, we (now in) enemy prisoners
(Satan), then if you look at
We would (could) go back to my hometown
us safely? 
Attitude to life is no longer made a believer of wishful thinking and too high in the world to live, because "those who live in the world like a stranger, so she has no desire except to prepare provisions that benefit him when he returned to the afterlife. He is ambitious and competing with people who pursue the world of luxury, because of circumstances such as nomads, that does not feel concerned with poverty and low position. ".
This is what is implied 'Abdullah bin' Umar: "If you are in the evening so do not wait for the morning, and if you erada in the morning so do not wait for the evening. Use the future health before your pain come and pick your days before death ".
In fact this is the meaning of ascetic in the real world, as the saying of Imam Ahmad bin Hambal rahimahullah: "Its meaning is no longer wishful thinking, someone who when in the morning he said:" I'm afraid will not be able to reach the evening anymore "" [ 10].
"BERBEKALLAH, AND TRULY the best of provisions is piety"
The best of food for the journey to the Hereafter is piety, which means "to make himself a servant of the protective barrier between the punishment and wrath of Almighty God who is feared will happen to him, namely (a) and avoid doing immoral deeds of obedience to Him"  .
So according to the circumstances of a servant in the world in doing obedience to Allah Almighty and left immoral deeds, as well as the situation in the hereafter. The more he does good in the world will more and more also good to be in raihnya in the next, which means the greater the chances of reaching salvation to heaven.
This is among the meanings implied by the Prophet sallallaahu 'alaihi wa sallam in his saying: "Everyone will be resurrected (on the Day of Judgment) in accordance with the situation when he died" . That means he will get a reply later in the day of resurrection according to the good or bad deeds done while in the world .
The main runway is two sentences pious creed: la ilaha illallah and Muhammad the Prophet sallallaahu 'alaihi wa sallam. Therefore, the best of provisions that need to be prepared to survive in a big way this is a purifying Tawheed (Oneness of Allah Almighty in worship and shirk away) which is the core meaning of la ilaha illallah creed and perfecting al ittibâ '(following the sunnah of the Prophet sallallaahu 'alaihi wa sallam and avoid bid'ah) which is the core meaning of the creed of Muhammad the Prophet sallallaahu' alaihi wa sallam.
Allah Almighty will make it easier for people in the face of major events that will happen to them on the Day of Resurrection, according to their understanding and practice of Islam are the two main runway while in the world.
Test of faith in the grave is the first major event to be experienced by humans after his death. They will be asked by the two angels Munkar and Nakir  with three questions: "Who is your Lord?, What is your religion? And who is your prophet? ". Almighty God only promises to ease and firmness of faith when faced with this great test for people who understand and practice these two Islamic foundation properly, so they will answer: "My Lord is Allah Almighty, my religion is Islam and the prophets is Muhammad sallallaahu 'alaihi wa sallam. "
Allah Almighty says:
يثبت الله الذين آمنوا بالقول الثابت في الحياة الدنيا وفي الآخرة ويضل الله الظالمين ويفعل الله ما يشاء
God confirms (faith) those who believe with 'unwavering words' in the life of the world and the Hereafter, and Allah to mislead people who dzalim and perpetrate what He wills "[Ibrâhim/14: 27]
Meaning 'strong speech' in this verse is interpreted by the Prophet sallallaahu 'alaihi wa sallam in Saheeh al-Bara' bin 'âzib Allaah' anhu, that he sallallaahu 'alaihi wa sallam said: "A Muslim, when asked in a tomb (by the angels Munkar and Nakir) then he will testify that there is no true worship except God (la ilaha illallah) and that Muhammad sallallaahu 'alaihi wa sallam is the Messenger of Allah (Prophet Muhammad), that the meaning of his words: "Allah confirms ( faith of) those who believe with 'unwavering words' in the life of the world and the Hereafter "
Including major events on the Day of Judgment is to go to the lake Messenger of Allaah 'alaihi wa sallam full of glory, the color of its water is whiter than milk, sweeter than honey taste, and smell more fragrant than the fragrance Misk (musk), those who drink it only once then she would not thirst for ever . In an authentic hadith  The people also mentioned that there are thwarted and expelled from the lake Prophet sallallaahu 'alaihi wa sallam is. That's because when they turn the world of clues and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, and got into the problem of heresy.
Imam Ibn Abd al-Barr rahimahullah  said: "All persons who are not committing heresy Allah Almighty blessed in this religion will be expelled from the lake Rasululah sallallaahu 'alaihi wa sallam. The most severe among them are the people (Ahl-ul-bid'ah) which menyelisihi understanding of the congregation of the Muslims, like the Kharijites, Shi'ites, the followers Râfidhah and passions. The people who do so are the transgressors and wrongdoers against the truth, as well as people who do the major sins openly. They all feared including those mentioned in the hadith (the Prophet expelled from the lake sallallaahu 'alaihi wa sallam) .
Including major events on the Day of Judgment is across the ash-Shirâth (bridge) that is spread over the surface of Hell, between the surge and hell. In an authentic hadith  mentioned that the state of people crossing the bridge vary; according to their deeds while on earth. "There is a pass through as quickly as a wink, there is a lightning-fast, some are like the wind, there is a tight race as fast as a horse, camel riding as fast as anyone, there are running, some walking, some crawling, and there are struck by the hook iron and cast into Hell " - na'ûdzu billahi min dâlik -.
Shaykh Muhammad ibn Saalih al-'Uthaymeen, may Allaah have mercy when explaining differences in the state of people crossing the bridge, said: "These are not the choices of each person, as if by their own choice of course everyone wants to cross it quickly. However, the human condition while crossing in accordance with the fast or slow they are to receive and adopt the Islamic law in the world. Anyone who receives instruction in a hurry and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, then he will quickly cross it. Instead he who is slow in this case, then he will slowly pass through; as a reply in kind, and return it in accordance with the type of actions ".
"A GOOD END replies (Remix) FOR PEOPLE who fear Allah"
Finally, the way people will arrive at the tip; paradise of bliss, or a hell filled with a painful torment. This is where Allah Almighty will provide the perfect response for humans according to their deeds in the world. Allah Almighty says:
فأما من طغى وآثر الحياة الدنيا فإن الجحيم هي المأوى وأما من خاف مقام ربه ونهى النفس عن الهوى فإن الجنة هي المأوى
"As for those who exceed the limits, and prefer the life of the world, then surely the Fire shelter (it). As for those who fear the greatness of his Lord and desire to refrain from his desires, verily surgalah place of residence "[an Nâzi'ât / 79:37-41]
Then replies a good end only Allah Almighty reserved for people who are cautious and equip themselves with obedience to Him, and away from actions that deviate from his religion. Allah Almighty says:
تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين
"The country's Hereafter, We made for people who do not want to brag and do damage (vice) in (front) of the earth, and its sequel (the good) that (Paradise) is for those who fear Allah" [al-Qasas / 28:83]
Shaykh Abd al-Sa'di rahimahullah said: "... If they have no desire to boast or sinner on earth, it means they're focused only wish to God Almighty. Their purpose is only to prepare food for the afterlife, and their circumstances when the world was always humble ourselves to God's servants; and always stick to the truth and do righteous deeds. They are the righteous people who will get a good final return (Paradise of Allahk). "
After contemplating the stages of this journey, let us ask ourselves: have we prepared enough stock to survive the trip? If the answer is: not yet, then do not despair, there is still time to improve itself and correct any shortcomings we - with the permission of Allah Almighty - Way, made haste to return and repent to God k, and the emphasis on the remaining life of pious charity we are still no. And all of it will be easy for the person who was given Allah k taufik and convenience for him.
Fudhail Imam ibn 'Iyâdh rahimahullah  never advised anyone man, he said: "How many years old are you"? The man replied: "Sixty years." Fudhail rahimahullah said: "That was sixty years of your journey to Allah Almighty, and may be you're almost there". The man replied: "Verily we belong to Allah Almighty and will return to Him." So Fudhail rahimahullah said: "Do you understand the meaning of your words? You say that I belong to Almighty Allah and will return to Him; anyone who realizes that he is the servant of God Almighty and will return to Him, then he should know that he will stand before Him on Judgment Day . Anyone who knows that he will stand before Him, then he should know that he would be held accountable for all actions in the world. Anyone who knows will be held accountable (his actions), then he should prepare the answer ". Then the man asked: "So how to save yourself when is it?" Fudhail rahimahullah replied: "It's easy". He asked again: "What is it?" Fudhail rahimahullah said: "Improve yourself to the rest of your life, then Allah Almighty will forgive your sins in the past, because if you continue to do poorly on the rest of your days, you will be tortured (on day Judgement) for your sins in the past and the rest of thy life ".
Finally, we close this paper with the prayer of the Prophet sallallaahu 'alaihi wa sallam  for the good of religion, our world and the hereafter:
O Allah, fix my religion which is the determinant of (good) all of my business, and reform (business) which is where my life my world and hereafter fix, which is where my return (forever), make (future) as an addition to the good life for me, and (make) death as a barrier to me from all evils.
City of the Prophet sallallaahu wa Sallam a'alaihi, 20 Shafar 1430 H
Taslim bin Abdullah Al-Buthoni
[Copied from As-Sunnah magazine XIII/1430H/2009M 03/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858197]